Chinese
嗡 班匝 萨玛匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Oṃ vajra samājaḥ， 嗡，金刚，集合） 嗡 拿摩 班匝 咕拉 达塔嘎达 萨巴热瓦ra 布雅（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Oṃ namaḥ pañca kula tathāgata saparivāra bhyaḥ，嗡，敬礼，五，族，如来，眷属，众） 这样顶礼。嗡 班匝 阿尔冈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Oṃ vajra argham，嗡，金刚，供水）等，到奈威带之间供养。 祈请世尊如来一切等。 诸佛皆悉等，以及嗡 萨瓦 达塔嘎达 阿比色嘎达 萨玛雅 希利 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Oṃ sarva tathāgata abhiṣekaṭa samaya śrī hūṃ，嗡，一切，如来，灌顶，誓言，吉祥，吽）。 此处有些俄尔巴派的人做金刚饮水的咒语，这是没有见到难解的注释的臆测。 从上面的延续来说，说“这样”等，如来们灌顶，明妃们唱金刚歌，菩萨们说吉祥语，金刚母们献供，忿怒尊们驱逐邪魔，灌顶的水流充满整个身体，净化所有罪障，水的剩余停留在头顶，不动佛作为头饰。 此时如果做供赞，则念诵之后不需要，如果念诵之后做供赞，则此时不需要，这样说，所以一般来说任何一个都可以，但是此时做最重要。 因此如上加持供品。 首先咒语供养是，以念诵根本咒、心咒、近心咒等三种咒语为主，喜欢广说的话，用八遍大威德金刚来供养八个僵尸。 如果简略，则仅仅以主尊即可。 如同会供轮的场合一样，在外供之后，从咒语的开头相似的地方开始。 噜巴 嘎玛 咕那 布吉达 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Rūpa kāma guṇa pujita hūṃ，色，欲，功德，供养，吽）。 同样地，加到巴尔谢之间。 在三种咒语的最后加上三个字，献上内供。 以尸林庄严等，如果广说，也可以用侏儒美女等来赞颂。 实际念诵是，与怖畏金刚的通常修法相同。 主要念诵十字明。 在一座的结尾，将吽和十字明观想为不可见，观想以雅或玛结尾，被根本咒围绕，念诵一百遍根本咒等。 也就是在不可见的空性中，观想雅或玛被近心咒围绕，近心咒也念诵一百遍等，如适合的念诵。 最后，祈请世尊吉祥金刚怖畏金刚的坛城诸尊，加持我和所有众生，迅速成为文殊
English
Oṃ vajra samājaḥ. Oṃ namaḥ pañca kula tathāgata saparivāra bhyaḥ. Thus, prostrate. Oṃ vajra argham, etc., offer up to naivedya. Pray with "All the victorious ones, the Tathāgatas," etc. "The Buddhas are all," etc., and Oṃ sarva tathāgata abhiṣekaṭa samaya śrī hūṃ. Here, some Ngorpas recite the mantra of Vajra water, which is a rough guess without seeing the commentary of the difficult explanation. From the continuation above, it is said, "Thus," etc., and the Tathāgatas empower, the vidyādharīs sing the Vajra song, the Bodhisattvas speak auspicious words, the Vajra mothers offer, the wrathful ones dispel obstacles, the stream of empowerment fills the entire body, purifies all sins and obscurations, and the remainder of the water remains on the crown of the head, with Akṣobhya as the head ornament. If praise is offered at this time, it is not necessary after the recitation. If praise is offered after the recitation, it is not necessary at this time. It is said that either one is sufficient in general, but doing it at this time is more important. Therefore, bless the offerings as before. First, the mantra offering is mainly done by reciting the root mantra, heart mantra, and near-heart mantra. If you like elaboration, offer to the eight corpses with eight recitations of Yamāntaka. If you condense, only the main deity is sufficient. As in the case of the assembly field, after offering the outer offerings, from the similar beginning of the mantra: Rūpa kāma guṇa pujita hūṃ. Similarly, add up to sparśa. At the end of the three mantras, add three syllables and offer the inner offering. With cemetery ornaments, etc., and if you elaborate, also praise with dwarf beauties, etc. The actual recitation is similar to the general sādhana of Bhairava. Mainly recite the ten-syllable mantra. At the end of the session, visualize Hūṃ and the ten-syllable mantra as invisible, and contemplate Ya or Ma ending, surrounded by the root mantra, and recite one hundred root mantras, etc. Also, in the space of invisibility, visualize Ya or Ma surrounded by the near-heart mantra, and recite the near-heart mantra one hundred times, etc., as appropriate. Finally, pray that the deities of the mandala of the Victorious One, the glorious Vajrabhairava, bless me and all sentient beings, and quickly become Mañjuśrī.
Chinese
祈请加持获得大瑜伽士的果位。念诵三遍百字明咒。未获得等等。之后收摄坛城，从座间起身，与上述相同。此修法中，所净和能净的分别，于饶派勇士法之余可以领悟。生起包含宫殿及眷属，象征着获得转生时与业相应的处所、眷属及受用。之后座间供养食子，或者在之前念诵之后进行供赞，若不进行则在念诵完成之后。供养食子也非常好。以根本咒或心咒清扫食子，以 स्वाभाव (svabhāva) 净化。从空性中，从यं (yam，风) 中生起风，रं (ram，火) 中生起火坛城之上。从अ (a) 中生起白色广阔的颅器之中。中央从ना (nā) 中生起人肉等等。这些之上，中央从मु (mu) 中生起小便等等。这些之上，中央从हूं (hūṃ，种子字) 中生起法界智。东方从嗡 (oṃ，种子字) 中生起镜智。南方从ཏྲཱཾ་ (trāṃ，种子字) 中生起平等智。西方从ཛྲིཾ་ (jriṃ，种子字) 中生起妙观察智。北方从ཁཾ་ (khaṃ，种子字) 中生起成所作智。这两个字上出现ཧྲཱིཿ (hrīḥ，种子字) 和ཨཿ (āḥ，种子字)，但并不念诵。这些之上的虚空中，嗡 (oṃ，种子字) 白色头朝下。其上从 हूं (hūṃ，种子字) 中生起杂色金刚杵的中心，在月轮之上以 हूं (hūṃ，种子字) 标帜。从中光芒向下照射，风吹动，火燃烧，物质融化沸腾的蒸汽向上升腾。触及嗡 (oṃ，种子字) 和杂色金刚杵中心的 हूं (hūṃ，种子字)。从中降下甘露之流。从 हूं (hūṃ，种子字) 中光芒向十方照射，从所有佛的心间迎请来充满颅器的智慧甘露，融入面前的颅器，甘露融入甘露，与智慧甘露无二无别，成为颜色、气味、味道、力量圆满具足的甘露大海。嗡 (oṃ，种子字) 啊 (āḥ，种子字) 吽 (hūṃ，种子字)。多次念诵。念诵十字明咒，并清晰地树立自身为本尊的慢心。以 स्वाभाव (svabhāva) 净化为空性。从空性中，于自身面前刹那间从吉祥金刚怖畏，成为自身。如果之前是已经收摄坛城的座间，则（观想）身体的边缘
English
Please bless me to attain the state of a great yogi. Recite the hundred-syllable mantra three times. Not attained, etc. After that, gather the mandala and rise during the session, just like the previous ones. In this practice method, the distinction between what is to be purified and what purifies can be understood in addition to the Ra tradition's single hero practice. Generating the palace and retinue symbolizes the attainment of the place, retinue, and resources that are in accordance with karma when taking birth. Then, offer the torma during the session, or after the previous recitation, make offerings and praises. If not, then immediately after the recitation is completed. It is also very good to offer the torma. Cleanse the torma with the root mantra or the heart mantra. Purify with स्वाभाव (svabhāva). From the state of emptiness, from यं (yam, wind), wind arises; from रं (ram, fire), above the fire mandala. From अ (a), within a white, vast skull. In the center, from ना (nā), human flesh, etc. Above these, in the center, from मु (mu), urine, etc. Above these, in the center, from हूं (hūṃ, seed syllable), the wisdom of the Dharmadhatu. In the east, from ओं (oṃ, seed syllable), mirror-like wisdom. In the south, from त्रாம் (trāṃ, seed syllable), equality wisdom. In the west, from ज्रिं (jriṃ, seed syllable), discriminating wisdom. In the north, from खं (khaṃ, seed syllable), accomplishing activity wisdom. On these two syllables, ह्रीः (hrīḥ, seed syllable) and अः (āḥ, seed syllable) appear, but are not recited. Above these, in the sky, ओं (oṃ, seed syllable), white, head facing down. Above that, from हूं (hūṃ, seed syllable), the center of a multicolored vajra, marked with हूं (hūṃ, seed syllable) on a lunar disc. From that, light radiates downwards, the wind stirs, the fire burns, the substances melt, and the boiling steam rises upwards. It touches the ओं (oṃ, seed syllable) and the हूं (hūṃ, seed syllable) at the center of the multicolored vajra. From these, a stream of nectar descends. From हूं (hūṃ, seed syllable), light radiates in ten directions, inviting from the hearts of all Buddhas countless skulls filled with wisdom nectar, which merge into the skull in front, nectar merges into nectar, becoming inseparable from the wisdom nectar, transforming into a great ocean of nectar with perfect color, smell, taste, and power. ओं (oṃ, seed syllable) आः (āḥ, seed syllable) हूं (hūṃ, seed syllable). Recite many times. Recite the ten-syllable mantra and clearly establish the pride of oneself as the deity. Purify into emptiness with स्वाभाव (svabhāva). From the state of emptiness, in an instant, from glorious Vajrabhairava in front of oneself, one becomes oneself. If it is a session where the mandala has already been gathered, then (visualize) the edge of the body
Chinese
周围是八大尸林，以及僵尸大王等所有听命护法的眷属围绕。主尊的左侧是疯癫怖畏金刚，身红色，右手挥舞宝剑，左手持颅血或羂索，眷属是空行母众围绕，以听命于薄伽梵之姿安住。以及田主等尸林之主也清楚地显现。从自己的心间放射光芒。从自性处，大吉祥金刚怖畏金刚由无数使者围绕。“班杂萨玛扎 匝 吽 班 霍” （藏文，梵文天城体：वज्रसमाजः，梵文罗马拟音：vajra samājaḥ，汉语字面意思：金刚集合）。“匝 吽 班 霍”（藏文，梵文天城体：जः हुं वं होः，梵文罗马拟音：jaḥ hūṃ vaṃ hoḥ，汉语字面意思：招 融入 生 喜）。“嗡 亚曼达嘎 班杂 贝ra瓦 贝玛 嘎拉玛 亚 斯瓦 嗡”（藏文，梵文天城体：ओँ यमान्तक वज्र भैरव। पद्म कलम य स्त्वं，梵文罗马拟音：oṃ yamāntaka vajra bhairava। padma kalama ya stvaṃ，汉语字面意思：嗡，阎魔敌，金刚怖畏，莲花，笔，汝）。“嗡玛达 贝ra瓦 阿格ra 迪斯塔 迪斯塔”（藏文，梵文天城体：उन्मान्त भैरव अग्र तिष्ठ तिष्ठ，梵文罗马拟音：unmānta bhairava agra tiṣṭha tiṣṭha，汉语字面意思：疯癫怖畏，于前 安住 安住）。“班杂 贝ra瓦 阿格ra 迪斯塔 迪斯塔”（藏文，梵文天城体：वज्र भैरव अग्र तिष्ठ तिष्ठ，梵文罗马拟音：vajra bhairava agra tiṣṭha tiṣṭha，汉语字面意思：金刚怖畏，于前 安住 安住）。“西玛夏那 阿迪 帕迪 阿格ra 迪斯塔 迪斯塔”（藏文，梵文天城体：श्मशान अधिपति अग्र तिष्ठ तिष्ठ，梵文罗马拟音：śmaśāna adhipati agra tiṣṭha tiṣṭha，汉语字面意思：尸林主，于前 安住 安住）。然后稍微念诵三个真言，以薄伽梵金刚怖畏金刚及其眷属的舌头，通过金刚管的光芒，迎请朵玛并享用。根本咒之后：“嗡 贝ra瓦 格日那 依当 巴林 玛玛 嘎日央 萨达亚 梭哈”（藏文，梵文天城体：ओँ भैरव गृह्ण इदं बलिं मम कर्यं साधय स्वाहा，梵文罗马拟音：oṃ bhairava gṛhṇa idaṃ baliṃ mama karyaṃ sādhaya svāhā，汉语字面意思：嗡，怖畏金刚，受用此供品，成办我之事业，梭哈）。念诵三遍等，供献给薄伽梵。“嗡 嗡玛达 贝ra瓦 ra 巴林 格日那 格日那 玛玛 嘎日亚 萨达亚 梭哈”（藏文，梵文天城体：ओँ उन्मान्त भैरव रव बलिं गृह्ण गृह्ण मम कर्या साधय स्वाहा，梵文罗马拟音：oṃ unmānta bhairava rava baliṃ gṛhṇa gṛhṇa mama karyā sādhaya svāhā，汉语字面意思：嗡，疯癫怖畏，声音，受用，受用，我的事业，成办，梭哈）。念诵三遍，供献给疯癫怖畏金刚。“阿斯塔 西玛夏那 迪斯塔 布达 夏萨那 ra洽度 萨日瓦 格日那 格日那 依当 巴林 玛玛 萨日瓦 嘎日央 萨达尼 梭哈”（藏文，梵文天城体：अष्ट श्मशान तिष्ठ बुद्ध शासन रक्षन्तु सर्व गृह्ण गृह्ण इदं बलिं मम सर्व कर्यं साधनि स्वाहा，梵文罗马拟音：aṣṭa śmaśāna tiṣṭha buddha śāsana rakṣantu sarva gṛhṇa gṛhṇa idaṃ baliṃ mama sarva karyaṃ sādhani svāhā，汉语字面意思：八大尸林，安住，佛陀教法，守护，一切，受用，受用，此供品，我的，一切，事业，成办，梭哈）。念诵三遍，供献给尸林之主们。然后如前一样，进行外供、内供和赞颂等。“享用此供施朵玛”等，如前一样祈请所愿。进行百字明和忏悔。 “嗡，您以有情”等进行送神。如果是座间，在三处安置三个种子字甘露滴。仅仅念诵祈愿文和吉祥文。如果没有收摄自生本尊，在送走智慧尊之后，立即将前生本尊的誓言尊和坛城一同融入自身。座间的本尊升起之后，念诵祈愿文和吉祥文。此仪轨的灌顶法，除了中间依赖吉祥持明的仪轨之外，似乎没有找到自己的仪轨，但现在找到了两种仪轨，因此从这两种仪轨中选择。