English
From the syllable ད (da) arises horse meat. From the syllable ཧ (ha) in the north arises elephant meat. From the syllable भ्रूṃ (bhrūṃ, Devanagari: भ्रूṃ, Romanization: bhrūṃ, Literal meaning: भ्रूṃ) in the southeast arises excrement. From the syllable अṃ (aṃ, Devanagari: अं, Romanization: aṃ, Literal meaning: अं) in the southwest arises blood. From the syllable ज्रिं (dzrim, Devanagari: ज्रिं, Romanization: jriṃ, Literal meaning: ज्रिं) in the northwest arises bodhicitta. From the syllable खं (kham, Devanagari: खं, Romanization: khaṃ, Literal meaning: खं) in the northeast arises brain. The wind stirs and the fire blazes, the five meats melt into nectar and boil. The red light of the syllable रं (ram, Devanagari: रं, Romanization: raṃ, Literal meaning: रं) burns and purifies all bad colors, smells, and tastes. The white light of the syllable अ (a, Devanagari: अ, Romanization: a, Literal meaning: अ) transforms into a great ocean of nectar. Above it in the sky are Oṃ (ཨོཾ, Devanagari: ओ, Romanization: oṃ, Literal meaning: ओ), Āḥ (ཨཱཿ, Devanagari: आः, Romanization: āḥ, Literal meaning: आः), and Hūṃ (ཧཱུཾ, Devanagari: हुं, Romanization: hūṃ, Literal meaning: हुं). From these, light radiates. The deities of body, speech, and mind, the Vajra assembly, emanate and gather, inviting the nectar of wisdom to dissolve, and a rain of immeasurable desirable qualities descends. Oṃ (ཨོཾ, Devanagari: ओ, Romanization: oṃ, Literal meaning: ओ), Āḥ (ཨཱཿ, Devanagari: आः, Romanization: āḥ, Literal meaning: आः), and Hūṃ (ཧཱུཾ, Devanagari: हुं, Romanization: hūṃ, Literal meaning: हुं). Then, if one prefers an extensive ritual, generate the mandala in front and generate the main deity and the three rituals. Others are generated only from seed syllables. Then, invite the wisdom deities and perform an extensive empowerment. With a slightly extensive offering and praise preceding, offer the torma. If one prefers a condensed ritual, light radiates from one's own heart, the mandala of glorious Vajrabhairava, surrounded by all the Buddhas, Bodhisattvas, heroes, and dakinis, Vajra samājaḥ (བཛྲ་ས་མཱ་ཛཿ). Offer with argham (ཨརྒྷཾ) to shapta (ཤཔྟ). Praise with any praise. The tongue transforms into a vajra tube arising from the syllable Hūṃ (ཧཱུཾ, Devanagari: हुं, Romanization: hūṃ, Literal meaning: हुं), drawing in the torma to be consumed. Oṃ (ཨོཾ, Devanagari: ओ, Romanization: oṃ, Literal meaning: ओ) Hrīḥ (ཧྲཱིཿ) Ṣṭīḥ (ཥྚཱིཿ) Vikrītānana (བི་ཀྲི་ཏཱ་ན་ན་) Hūṃ (ཧཱུཾ, Devanagari: हुं, Romanization: hūṃ, Literal meaning: हुं) Phaṭ (ཕཊ). Śrī Vajrabhairava, ati pati, imaṃ baliṃ. Kha kha, khāhi khāhi hūṃ (ཧཱུཾ, Devanagari: हुं, Romanization: hūṃ, Literal meaning: हुं) phaṭ (ཕཊ) svāhā. Offer to the main deity with seven repetitions, etc. At the end of the three mantras, add imaṃ baliṃ, etc., and offer to the retinue. Offer and prostrate with argham, etc., and praise. The small torma offering of Lalita is a part of the forty-nine methods, so it must be added here. Light radiates from one's own heart. For those dwelling under the earth, on the earth, and above the earth, and for the workers of body, speech, and mind, and for the mastery of the four activities, to the oath-bound ones wandering in the four directions, and the ten direction protectors, together with the assembly of beings of the three realms, Vajra samājaḥ (བཛྲ་ས་མཱ་ཛཿ). Offer with argham, etc. At the end of the ten-syllable mantra, seal with samaya stvaṃ (ས་མ་ཡ་སྟྭཾ). Oṃ (ཨོཾ, Devanagari: ओ, Romanization: oṃ, Literal meaning: ओ) bhūcarāṇāṃ, ya pātāla carāya, mān khecarāṇāṃ, ta pūrva digānāṃ, ka dakṣiṇa dīgāya, hūṃ (ཧཱུཾ, Devanagari: हुं, Romanization: hūṃ, Literal meaning: हुं) pañcima dī
English
Gā nāṃ phaṭa udattara di vā ya. Oṃ i hrīḥ ya ṣṭī ba. Bi kṣa kri ka tā ye na a na de hūṃ bhyaḥ phaṭ sarba bhū te bhyaḥ. I maṃ ba liṃ kha kha khā hi khā hi hūṃ phaṭ svāhā. Offer three or seven times. Offer with argha, etc. The four maras are completely destroyed. Etc. Praise the assembly of oath-bound protectors. Remove this recitation. Vajra Bhairava and retinue, please accept this offering of food. From, may all be accomplished. Furthermore, the request and prayer is: Those who slander the guru, those who harm the Three Jewels, those who destroy the Dharma, those who harm all sentient beings, those who slander the tantric scriptures, may you liberate these people, and have compassion on us. Thus, employ. Afterwards, obtain siddhis, the Hundred Syllable Mantra, confession, farewell, aspiration prayers, auspiciousness, etc., are the same as the common ones. Regarding the purification of what is to be purified and what purifies in this sadhana, the protective circle and the purification of the palace are the same as the general tantras. Starting from meditating on the forty-nine peaceful seed syllables, except for the difference in the number of deities, all purifications are analogous to the sadhana of a single hero. The purification of the deities is that the nine deities in the grid purify the five aggregates and the four elements, and are the nature of the five wisdoms and the four immeasurables. The charnel ground deities purify the outer and inner dharmas and transference, and are the nature of the thirty-two bliss-emptinesses and the thirty-two marks. The eight door frames purify the eight consciousnesses and are the nature of the eight powers. This actual sadhana method is not a method of a single oral transmission of the tantra. Although the sadhana mainly uses Indian treatises, if it is done according to the tradition of Tibet, which changes things, the terminology of the Zhang tradition of Bhairava will also be applied to this Dharma. The later followers of Kyo, thinking that it is good not to rely on other Tibetan lineages, although they follow the Amogha lineage, this Dharma was heard by Kyo from Zhang and not from Amogha, so there is no separate Kyo tradition and Zhang tradition. Therefore, in this empowerment ritual, it is not good to add the empowerment ritual of the nine deities of the Kyo tradition, because one should practice according to the practice of each lineage. It is best to remove the recitation for the enemy, the black Zhang tradition.
Chinese
现在开始讲述吉祥金刚怖畏大尊八忿怒母仪轨。此仪轨也被称为八药叉女、八阎魔女和九尊寂静本尊。实际上，这些都是同义词。俄尔巴派说，此仪轨名为十七尊本尊。在西藏出现的金刚怖畏传承中，最好和最究竟的是麦派，没有能与之匹敌的。其次是觉派，非常奇妙。觉派是金刚怖畏教法的主人。觉派的传承弟子，娘仁钦丹的注释也非常好。据说惹译师虽然神通广大，但不善于讲解续部的意义。他们自己非常赞赏的觉派是怎样的呢？他们这样说：觉派的人主要修持阿莫嘎跋折啰所著的《金刚萨埵合集仪轨》，即十七尊怖畏金刚仪轨，以及三种次第的事业法。据说他们还擅长修持四十九尊仪轨。这完全是不了解情况的胡说八道。那些俄尔巴派的人怎么可能了解觉派的教法和口诀的修持呢？他们根本不了解有多少法类，以及修行的精髓是什么，只是夸夸其谈，欺骗边地的愚人和有宗派偏见的宗教学者。原因是这样的：这部《萨埵合集仪轨》有长短不同的两种版本。有些版本说作者是顿约多杰翻译的，但有些旧版本说是蒋悲益西所著。也有说是顿约多杰翻译的，也有说是绒宗翻译的。这部仪轨虽然无可争议地被认为是印度教典，但它依赖于其他续部或上师的口诀，而不是主要依赖于七种次第。你们给它贴上十七尊的标签，这个标签本身与意义不符，因此不合理，因为坛城中只有九尊本尊。护轮中有八阎魔男。
English
Now I will explain the sadhana of the glorious Vajrabhairava, the great one, and the cycle of eight wrathful mothers. This is also known as the cycle of eight yaksha women, the cycle of eight yamani, and the nine peaceful deities of the Kyo system. In reality, these are synonymous names. The Ngorpas say that this is called the seventeen-deity mandala. Among the Vajrabhairava traditions that arose in Tibet, the best and most ultimate is the Mal tradition, which is unmatched. After that, the Kyo tradition alone is very wonderful. Kyo is the master of the Vajrabhairava teachings. The commentary of Kyo's disciple, Nyan Rinchen Tenpa, is also very good. It is said that Ra Lotsawa was powerful, but he did not know how to explain the meaning of the tantras. They proclaim that the Kyo tradition, which they themselves greatly praise, is like this: The Kyo tradition practitioners mainly practice the sadhana called "Vajrasattva Samgraha Sadhana," which is the seventeen-deity Bhairava sadhana composed by Amoghavajra, and only the activities of the three stages. They also say that they are skilled in practicing the forty-nine deity sadhana. This is just ignorant gossip. How could those Ngorpas know the practice of the Kyo tradition's teachings and instructions? They do not even know how many Dharma categories there are, and what the essence of practice is, but they exaggerate and deceive the ignorant people of the borderlands and the biased scholars. The reason for this is as follows: This "Sattva Samgraha Sadhana" has two versions, long and short, with different lengths of words. In some copies, it says that the author was translated by Donyo Dorje, but in some old copies, it says that it was composed by Jampal Yeshe. There are also those that say it was translated by Donyo Dorje, and also those that say it was translated by Rongzom. Although this sadhana is undeniably considered an Indian text, it relies on other tantras or just the guru's instructions, and not mainly on the seven stages. The term "seventeen deities" that you have attached to this is not in accordance with the meaning, and is therefore unreasonable, because there are only nine deities in the mandala. There are eight male Yamas in the protection circle.
Chinese
如果这样认为，那么按照你们的观点，在观修喜金刚的现观时，在守护轮的顶髻，也就是转轮王的宽大腹部内，观修坛城时，喜金刚是二十尊神，而在转轮王被融化和净化之后观修时，喜金刚会变成十九尊神。而且，《集密意》也不一定是阿谟伽所著，即使是他所著，也不知道是大阿谟伽还是小阿谟伽，既然不确定，还以此为理由，并对此做出决断，真是愚蠢的标志。最大的过失是，作为一位真正能守护第七分别智见解的殊胜者，而且你们也这样承认，那么作为持有第七分别智教法最著名的人，却不将修行的核心放在第七分别智的体系上，这是非常不应该的。夏若巴的修行核心怎么会是《集密意》呢？请对比夏若巴体系的旧修法和《集密意》。还有，如果认为《集密意》和第七分别智有什么不同，那么，第七分别智中说的是通过生起次第的文殊、太阳、种子和手印的顺序来生起，而在《集密意》中，就像胜乐金刚饮血五尊和弥勒十三尊一样，在生起宫殿之后，从依赖于阿 আলি（ā li，梵文元音）和迦 ka（kā li，梵文辅音）的日月种子混合的次第，也就是五种现证菩提的顺序，同时生起主尊和眷属，因此这两者非常不同。你们说饶派不承认三种分别智，那是因为你们没有经过考证，就断定这是饶译师的说法，甚至连饶派著作的目录都没有完整地看过，或者看过也没有理解。夏若巴派主要重视事业、集合和三种分别智，这也是没有理由的，因为这是为了发挥七种分别智的幻轮，而且这个幻轮也和七种分别智的饶派体系大致相同，而不是三种分别智的体系。那么，夏若巴·光生，就是从去往藏地的阿谟伽金刚小者那里听受的续部，也正是将口诀的体系作为修行和实践的核心，后来……