English
My skull is shattered and covered with fragments, various birds and beasts fight and clamor, sentient beings distract the mind with various actions, heroes, yoginis, practitioners, and accomplished vidyadharas act with vows, fearlessly dance with the sound of skull drums, in the center filled with various offerings, from ཡཾ་ (Tibetan, Devanagari yam, Romanized Sanskrit yam, literal Chinese meaning: Yang) arises the wind mandala, on its beryl-colored platform, on a lotus and sun disc cushion, from ཨ་ (Tibetan, Devanagari a, Romanized Sanskrit a, literal Chinese meaning: A) arises a full moon, and the དྷཱིཿ (Tibetan, Devanagari dhīḥ, Romanized Sanskrit dhīḥ, literal Chinese meaning: धीः) residing on it completely transforms, like gandharvas and followers, the subtle appearance of wind-mind, Manjushri Kumara is reddish-yellow like a saffron sprout blooming. The right hand brandishes a sword, the left hand makes a threatening gesture at the heart, holding a scripture resting on an open blue lotus, peaceful and charming, possessing all ornaments and marks, sixteen years of age, five locks of hair hanging from a black beehive-like hairstyle, adorned with swaying tips, seated in vajra posture, at his heart, from ཨ་ (Tibetan, Devanagari a, Romanized Sanskrit a, literal Chinese meaning: A) arises the lord of the seven parts, on which resides ཧཱུཾ་ (Tibetan, Devanagari hūṃ, Romanized Sanskrit hūṃ, literal Chinese meaning: Hum), radiating light, inviting the Tathagatas of the ten directions, Bodhisattvas, vidyadharas, wrathful deities, etc. In harmony with the birth and dharma of sentient beings, Manjushri together with the moon, all of them dissolve into the sun, blazing with hot rays, pervading a hundred thousand kotis. Again, with that ray of light, invite and dissolve the mantra garlands, becoming a black ཧཱུཾ་ (Tibetan, Devanagari hūṃ, Romanized Sanskrit hūṃ, literal Chinese meaning: Hum) possessing five rays of light. Alternatively, on top of the pervading hundred thousand kotis, recite "black ཧཱུཾ་ (Tibetan, Devanagari hūṃ, Romanized Sanskrit hūṃ, literal Chinese meaning: Hum)" etc. With that light, invite the Tathagatas etc. in the form of hand symbols and dissolve them, that ཧཱུཾ་ (Tibetan, Devanagari hūṃ, Romanized Sanskrit hūṃ, literal Chinese meaning: Hum) itself becomes a huge dark blue five-pronged vajra, baring fangs, blazing with five lights. From it emanate Tathagatas etc. and infinite tiny vajras, cutting off hatred and malice, establishing all sentient beings in Buddhahood, purifying the Buddha-fields. Invite them and the immeasurable mandala of Manjushri Vajrabhairava, all of them becoming one, oneself becomes the fruition Vajradhara, Bhagavan Vajrabhairava, as black and terrifying as the clouds and darkness of the end of time, the root face of the nine faces is dark blue, a black buffalo, extremely wrathful.
Chinese
的脸。角呈青蓝色，非常锋利。金刚的火焰熊熊燃烧，压倒一切。右边的三个脸从前到后依次是蓝色、红色、黄色，非常愤怒。左边的三个脸从前到后依次是白色、烟色、黑色，既勇猛又咬牙切齿。两角中间的上方脸是红色，嘴里流着血。像罗刹一样非常可怕，发出哈哈呸的声音，猛烈地大笑。在那之上是文殊童子的脸，黄色，稍微有些愤怒又带着微笑，有五个发髻，用孩童的美好装饰品装饰。所有的脸都有三只眼睛。所有的忿怒脸都发出金刚般的狂笑。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字） 啪（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：摧破）的声音响彻天空。吃着敌人和魔障的肉、腿和脂肪。是能变化的脸。紧皱眉头的脸颊旁，燃烧的眉毛弯曲着。红色而圆的三只眼睛，怒目而视并转动着。黄色的头发向上燃烧，像火星一样的眉毛和胡须。用威吓印指着世间和出世间的所有神灵。令人厌恶的脸，有四个獠牙。卷着舌头。发出巨大的恐怖，像时间之风和千雷轰鸣般的恐吓声，其笑声能震碎魔众的心脏。正当壮年，身体高大粗壮，四肢和分支。粗短坚硬而结实。幻化的金刚大腹。极度膨胀的林伽向上竖立。三十四只手中的前两只手，以稍微敲击的方式在胸前拿着金刚钺刀和颅血。其余的右手依次拿着比提巴拉、桦木棍、水刀、卡纳亚、斧头、长矛、箭、铁钩、手杖、卡杖嘎、轮、五股金刚杵、锤子、剑、小鼓。所有的左手拿着梵天首、盾牌、腿、绳索、弓、肠子、铃、手、尸布、插着木桩的人、火炉、装满甘露的颅碗、威吓印、三叉戟、风中飘动的布。最后两只手拿着带血的湿象皮作为上衣。
English
The face. The horns are turquoise and very sharp. The vajra flames blaze fiercely, suppressing everything. The three faces on the right horn, from front to back, are blue, red, and yellow, extremely wrathful. The three faces on the left horn, from front to back, are white, smoky, and black, both brave and gnashing their teeth. In the middle of the two horns, the upper face is red, with blood dripping from its mouth. It is extremely terrifying like a Rakshasa, laughing loudly with the sound of Haha Phem. Above that is the face of Manjushri Youth, yellow in color, slightly wrathful and smiling, with five tufts of hair, adorned with beautiful children's ornaments. All faces have three eyes. All wrathful faces roar with vajra laughter. The sound of Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: seed syllable) Phat (Tibetan: ཕཊ, Sanskrit Devanagari: फट्, Sanskrit Romanization: phaṭ, literal Chinese meaning: destroy) resounds in the sky. Eating the flesh, legs, and fat of enemies and obstacles. It is a face that can transform. From the cheeks with furrowed brows, the burning eyebrows are bent. The three red and round eyes glare and roll. The yellow hair blazes upwards, with eyebrows and beards like sparks. Threatening all the gods of the world and beyond with the threatening mudra. A repulsive face with four fangs. Rolling the tongue. A great terror, like the wind of time and the roar of a thousand dragons, the roar of its laughter shatters the hearts of the demon hordes. In the prime of life, the body is large and stout, with limbs and branches. Thick, short, hard, and firm. The illusory vajra has a large belly. The greatly expanded lingam stands erect. The first two of the thirty-four hands hold a vajra chopper and a skull cup filled with blood at the heart, in a slightly tapping manner. The remaining right hands hold, in order, a bidhipala, a birch stick, a water knife, a kanaya, an axe, a long spear, an arrow, an iron hook, a staff, a khatvanga, a wheel, a five-pronged vajra, a hammer, a sword, and small cymbals. All the left hands hold a Brahma head, a shield, a leg, a lasso, a bow, intestines, a bell, a hand, a shroud, a man impaled on a stake, a stove, a skull bowl filled with nectar, a threatening mudra, a trident, and cloths moved by the wind. The last two hands hold a bloody, wet elephant skin as an upper garment. Sixteen feet, with the right drawn in and the left extended, with the power of a giant.
Chinese
如是灌顶。 净除一切垢染。 获得金刚忿怒的一切力量和事业的支配权。 以水之精华在顶轮回旋，不动佛为顶严。 以扎（ཛཿ，Jaḥ，无生）、吽（ཧཱུྃ，Hūṃ，降伏）等融入。 或者，将上述的“扎（ཛཿ，Jaḥ，无生）吽（ཧཱུྃ，Hūṃ，降伏）”到“如前供养”之间舍弃，也是口诀的另一种方式。 以五股金刚杵手印触碰三处，念诵赫利（ཧྲཱིཿ，Hrīḥ，种子字）、什地（ཥྚཱིཿ，Ṣṭīḥ，忿怒尊种子字）三次。 在自己的心间，观想智慧萨埵文殊师利的意间，安住萨埵吽（ཧཱུྃ，Hūṃ，降伏）字如火焰般燃烧，恒常显现，这是大成就之法。 此三重萨埵，主要在生起之初进行，也是另一种方式。 如前供养阿伽等。 嗡（ཨོཾ，Oṃ，身）、萨尔瓦 达塔嘎达 布扎 瓦日拉 梭巴瓦 阿玛郭杭（ཨོཾ་སརྦྦ་ཏ་ཐཱ་ག་ཏ་པཱུ་ཛ་བཛྲ་སྭ་བྷཱ་བཱཏྨ་ཀོ྅ཧཾ，Oṃ sarva tathāgata pūja vajra svabhāvātma ko'haṃ，一切如来供养，自性金刚我）。 如内供朵玛般加持，念诵嗡（ཨོཾ，Oṃ，身）、阿（ཨཱཿ，Āḥ，语）、吽（ཧཱུྃ，Hūṃ，意）享用。 嗡（ཨོཾ，Oṃ，身）、萨尔瓦 达塔嘎达 阿弥利塔 瓦日拉 梭巴瓦 阿玛郭杭（ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་མྲྀ་ཏ་བཛྲ་སྭ་བྷཱ་བཱཏྨ་ཀོ྅ཧཾ，Oṃ sarva tathāgata amṛta vajra svabhāvātma ko'haṃ，一切如来甘露金刚自性我）。 从心间放出意之明妃玛玛吉。 入于等持。 嗡（ཨོཾ，Oṃ，身）、萨尔瓦 达塔嘎达 阿努拉嘎 嘎纳 瓦日拉 梭巴瓦 阿玛郭杭（ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་ནུ་རཱ་གཱ་ན་བཛྲ་སྭ་བྷཱ་བ་ཨཏྨ་ཀོ྅ཧཾ，Oṃ sarva tathāgata anurāgāṇa vajra svabhāva ātma ko'haṃ，一切如来爱乐歌金刚自性我）。 以尸林庄严善妙严饰。 等等赞颂。 嗡（ཨོཾ，Oṃ，身）、萨尔瓦 达塔嘎达 斯度底 惹 瓦日拉 梭巴瓦 阿玛郭杭（ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་སྟུ་ཏི་ར་བཛྲ་སྭ་བྷཱ་བཱཏྨ་ཀོ྅ཧཾ，Oṃ sarva tathāgata stutira vajra svabhāvātma ko'haṃ，一切如来赞叹金刚自性我）。 然后如口诀般。 在心间安布金刚轮、莲花、咒鬘、等持萨埵等，念诵：嗡（ཨོཾ，Oṃ，身） 亚玛热匝 萨多美亚 亚亚美多 汝纳哟达亚 亚亚达哟 尼热亚 杰亚 亚亚杰亚 雅恰 尼热玛亚 吽（ཧཱུྃ，Hūṃ，降伏） 吽（ཧཱུྃ，Hūṃ，降伏） 啪特（ཕཊ，Phaṭ，断除） 啪特（ཕཊ，Phaṭ，断除）。 嗡（ཨོཾ，Oṃ，身） 赫利（ཧྲཱིཿ，Hrīḥ，种子字） 什地（ཥྚཱིཿ，Ṣṭīḥ，忿怒尊种子字） 维格利塔阿纳纳 吽（ཧཱུྃ，Hūṃ，降伏） 啪特（ཕཊ，Phaṭ，断除）。 嗡（ཨོཾ，Oṃ，身） 亚曼达 吽（ཧཱུྃ，Hūṃ，降伏） 啪特（ཕཊ，Phaṭ，断除）。 尽己所能，无散乱地念诵。 对此，根据情况，念诵嗡（ཨོཾ，Oṃ，身） 阿ra匝纳 德（དྷཱིཿ，Dhīḥ，智慧）也可见到。 间隙之中，一心专注于本尊之身。 也就是忆念断证的功德，从每一个功德忆念，想到具足一切功德。 诸佛之智慧，忿怒文殊师利，死主阎魔敌，断除一切过失，具足一切功德，真实不虚，我即是也，生起如是慢心。 对于明现的行持方式也是。 首先，对于总体的粗略之相，反复专注。 清澈明亮，毫无混浊的水牛之面。 九面，三十四臂，十六足。 一切容器皆为光之宫殿。 如是念诵，反复思维。 在粗略的形象上稍微稳固之后。 从细微处开始，清晰地观想。 水牛的脸是深蓝色，三眼圆睁，红色光芒
English
Thus empower. Purify all defilements. Gain control over all the power and activities of the Vajra Wrathful One. With the essence of water swirling on the crown of the head, Akshobhya adorns the head. Dissolve with Jaḥ (ཛཿ, Jaḥ, unborn), Hūṃ (ཧཱུྃ, Hūṃ, subjugation), etc. Alternatively, omitting from the above "Jaḥ (ཛཿ, Jaḥ, unborn) Hūṃ (ཧཱུྃ, Hūṃ, subjugation)" to "offer as before" is another method of the oral tradition. Touch the three places with the five-pronged vajra mudra, and recite Hrīḥ (ཧྲཱིཿ, Hrīḥ, seed syllable), Ṣṭīḥ (ཥྚཱིཿ, Ṣṭīḥ, wrathful deity seed syllable) three times. In one's own heart, visualize the wisdom being Manjushri, and in his heart, the samadhi being Hūṃ (ཧཱུྃ, Hūṃ, subjugation) syllable blazing like a flame, constantly appearing. This is the great accomplishment. This triple being, mainly done at the beginning of generation, is also another method. Offer Argham etc. as before. Oṃ (ཨོཾ, Oṃ, body) Sarva Tathāgata Pūja Vajra Svabhāvātma Ko'haṃ (ཨོཾ་སརྦྦ་ཏ་ཐཱ་ག་ཏ་པཱུ་ཛ་བཛྲ་སྭ་བྷཱ་བཱཏྨ་ཀོ྅ཧཾ, Oṃ sarva tathāgata pūja vajra svabhāvātma ko'haṃ, all tathagata puja, vajra nature self I). Bless the inner offering like a torma, and partake by reciting Oṃ (ཨོཾ, Oṃ, body), Āḥ (ཨཱཿ, Āḥ, speech), Hūṃ (ཧཱུྃ, Hūṃ, mind). Oṃ (ཨོཾ, Oṃ, body) Sarva Tathāgata Amṛta Vajra Svabhāvātma Ko'haṃ (ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་མྲྀ་ཏ་བཛྲ་སྭ་བྷཱ་བཱཏྨ་ཀོ྅ཧཾ, Oṃ sarva tathāgata amṛta vajra svabhāvātma ko'haṃ, all tathagata amrita vajra nature self I). From the heart, emanate the mind consort Mamaki. Enter into samadhi. Oṃ (ཨོཾ, Oṃ, body) Sarva Tathāgata Anurāgāṇa Vajra Svabhāva Ātma Ko'haṃ (ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་ནུ་རཱ་གཱ་ན་བཛྲ་སྭ་བྷཱ་བ་ཨཏྨ་ཀོ྅ཧཾ, Oṃ sarva tathāgata anurāgāṇa vajra svabhāva ātma ko'haṃ, all tathagata love song vajra nature self I). Well adorned with charnel ground ornaments. Praise with etc. Oṃ (ཨོཾ, Oṃ, body) Sarva Tathāgata Stutira Vajra Svabhāvātma Ko'haṃ (ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་སྟུ་ཏི་ར་བཛྲ་སྭ་བྷཱ་བཱཏྨ་ཀོ྅ཧཾ, Oṃ sarva tathāgata stutira vajra svabhāvātma ko'haṃ, all tathagata praise vajra nature self I). Then, according to the oral instruction. Arrange the vajra wheel, lotus, mantra garland, samadhi beings, etc. in the heart, and recite: Oṃ (ཨོཾ, Oṃ, body) Yamarāja Sado Meya Yaya Meyo Runa Yodaya Yaya Dayo Niraya Kṣeya Yaya Kṣeya Yaccha Nirāmaya Hūṃ (ཧཱུྃ, Hūṃ, subjugation) Hūṃ (ཧཱུྃ, Hūṃ, subjugation) Phaṭ (ཕཊ, Phaṭ, cut) Phaṭ (ཕཊ, Phaṭ, cut). Oṃ (ཨོཾ, Oṃ, body) Hrīḥ (ཧྲཱིཿ, Hrīḥ, seed syllable) Ṣṭīḥ (ཥྚཱིཿ, Ṣṭīḥ, wrathful deity seed syllable) Vikṛtānana Hūṃ (ཧཱུྃ, Hūṃ, subjugation) Phaṭ (ཕཊ, Phaṭ, cut). Oṃ (ཨོཾ, Oṃ, body) Yamānta Hūṃ (ཧཱུྃ, Hūṃ, subjugation) Phaṭ (ཕཊ, Phaṭ, cut). Recite as much as possible without distraction. In this, it is also seen to recite Oṃ (ཨོཾ, Oṃ, body) Ara Cana Dhīḥ (དྷཱིཿ, Dhīḥ, wisdom) as appropriate. In between, it is said to focus the mind single-pointedly on the deity's body. That is, remembering each quality of abandonment and realization, thinking of possessing all qualities. The wisdom of all Buddhas, wrathful Manjushri, the destroyer of death, abandoning all faults, possessing all qualities, is truly me, generate such pride. The way to practice with clarity is also. First, repeatedly focus on the general, coarse aspect. The clear and pure, unclouded face of the buffalo. Nine faces, thirty-four arms, sixteen legs. All containers are palaces of light. Recite this and think repeatedly. When the coarse appearance is somewhat stable. Visualize clearly from the subtle aspects. The buffalo's face is dark blue, with three round, red eyes.