English
In the four directions and four intermediate directions, on the seats of the eight great rampant ones, from the eight completely transformed black BHEṂ (भें, bheṃ, fear) syllables on the solar disc, arise the eight great terrifying corpses, black in color, extremely wrathful with three eyes, holding curved knives and skulls, or swords and skulls, naked, without ornaments, gnashing their teeth, with yellow hair standing on end, uttering "Kaha Kaha Hala Hala," stretching out their tongues and laughing fiercely, dwelling in the midst of blazing flames. Alternatively, the corpses can be adorned with tiger skins, snake ornaments, skull garlands, etc., like general wrathful deities. According to the thirteen-deity practice, generate the palace. In the inner compartments, above the hand implements, from KṢA (क्ष, kṣa, destruction) arise the deluded Yama lords, etc. At the four gates, from YA (य, ya, to reach) arise mallets, Yama lords, etc., as well as the skulls of the inner retinue and the four outer corpses, generated according to the arrangement of the hand implements. This is a supplementary explanation. Then, from one's own heart, radiate light, inviting the wisdom beings, the mandala of the glorious Vajrabhairava, primordially accomplished, surrounded by countless Buddhas, Bodhisattvas, heroes, and yoginis. Expel obstacles with "VAJRA SAMĀJAḤ HRĪḤ (वज्रसमाजः ह्रीः, vajra samājaḥ hrīḥ, Vajra Assembly Hrīḥ)." Dissolve into non-duality with "JAḤ HŪṂ VAṂ HOḤ (जः हुं वं होः, jaḥ hūṃ vaṃ hoḥ, Jaḥ Hūṃ Vaṃ Hoḥ)." Again, from the heart radiate light, purify the wheel of the mandala abiding in space, reciting "VAJRA SAMĀJAḤ HRĪḤ ṢṬĪḤ (वज्रसमाजः ह्रीः ष्तीः, vajra samājaḥ hrīḥ ṣṭīḥ, Vajra Assembly Hrīḥ Ṣṭīḥ)." Offer from ARGHAM (अर्घं, arghaṃ, offering) to ŚABDA (शब्द, śabda, sound). Perform the summoning from "OṂ VAJRĀṂKUŚA JAḤ (ॐ वज्राङ्कुश जः, oṃ vajrāṅkuśa jaḥ, Om Vajra Hook Jaḥ)" to "GHAṆṬE HOḤ (घण्टे होः, ghaṇṭe hoḥ, Bell Hoḥ)." Purify the offerings, and from emptiness, recite from "AḤ LASYEŚIKYAKAPĀLA (अःलस्येशिक्यकपाल, aḥ lasyeśikyakapāla, Ah From the skull cup of wisdom)" to "DHARMADHĀTU PŪJITE (धर्मधातु पूजिते, dharmadhātu pūjite, Dharmadhatu Offered)," as explained in the main practice, bless the offerings and present the outer offerings. Add the three seed syllables to the end of the three mantras, reciting three or seven times, and present the inner offerings. "The six, such as form and sound, and the great darkness, I prostrate to you." And praise with "Manjushri arises from space, with a golden body," etc. Although the vase practice is not necessary as a component of this ritual, it is said that the vase practice is performed as a preparation for fire offerings and secret practices, and this is the traditional practice. If you want to know more, you can learn it in the mandala ritual.
Chinese
念诵这些咒语各一百零八遍，观想与一切佛平等，以一百零八遍的ཧྲཱིཿཥྚཱིཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）加持。用供水等供养。用“一切佛的自性至上”等赞颂，或者用五个“彼”赞颂也可以。然后是缠绕线的咒语：嗡 阿诺尼雅，阿努嘎达，萨瓦达玛 帕拉 斯帕拉，阿努嘎达 萨瓦达玛 阿雅恩达 阿努 帕拉布日什达 萨瓦达玛 吽。以此缠绕，念诵“匝匝匝匝”，然后固定线头。念诵“嗡 阿 班杂 萨玛雅 斯德拉 玛德 格拉玛 吽”，从八根大线开始，按照方法在所有业线之上绘制。反复念诵“虚空中充满的薄伽梵，是您利益众生的时候了！”。据说，这可以由修行者独自完成，或者与朋友一起完成，但不是为了弟子的利益，所以不需要计算方向错误，也不需要绕线等。如果用一根本初线和业线来完成，首先按照本初线的仪轨绘制八根大线等，然后将该线念诵比格南达格日达和亚曼达，将本初线转变为业线来绘制。按照曼荼罗仪轨的通用方法，大多数情况下业线不需要单独加持，但这里需要依靠上师的口诀来确定。然后观想五种颜色的水彩或粉末颜料，从净化和空性的状态中，黑色颜料从བཾ་（藏文，梵文天城体，梵文罗马拟音，种子字）中显现金刚界自在母的体性，白色颜料从ལཾ་（藏文，梵文天城体，梵文罗马拟音，种子字）中显现佛眼母的体性，黄色颜料从མཾ་（藏文，梵文天城体，梵文罗马拟音，种子字）中显现嘛嘛格佛母的体性，红色颜料从པཾ་（藏文，梵文天城体，梵文罗马拟音，种子字）中显现白衣佛母的体性，绿色颜料从ཏཱཾ་（藏文，梵文天城体，梵文罗马拟音，种子字）中显现度母的体性。念诵“嗡 阿 བཾ་（藏文，梵文天城体，vam，种子字） 吽 啪 梭哈，嗡 阿 ལཾ་（藏文，梵文天城体，lam，种子字） 吽 啪 梭哈，嗡 阿 མཾ་（藏文，梵文天城体，mam，种子字） 吽 啪 梭哈，嗡 阿 པཾ་（藏文，梵文天城体，pam，种子字） 吽 啪 梭哈，嗡 阿 ཏཱཾ་（藏文，梵文天城体，tam，种子字） 吽 啪 梭哈”各一百零八遍，用供水到音声供养。五大是清净的天女，是五种无量的自性，是五如来母的真实显现，向她们顶礼赞叹。再次念诵根本咒一百零八遍加持，念诵“嗡 班杂 泽扎 萨玛雅 吽”多次，念诵“嗡 班杂 贝嘎 阿扎玛 吽”，在线内。
English
Recite each of these mantras one hundred and eight times, visualizing equality with all Buddhas, and bless with one hundred and eight recitations of Hrīḥ Ṣṭīḥ. Offer with Arghaṃ and so on. Praise with "The supreme nature of all Buddhas," etc., or it is also acceptable to praise with the five "That." Then, the mantra for winding the thread: "Om Anonya, Anugata, Sarva Dharma Para Spara, Anugata Sarva Dharma Aryanta Anu Prabriṣṭa Sarva Dharma Hūṃ." Wind with this, and say "Dza Dza Dza Dza," and fix the end of the thread. Recite "Om Āḥ Vajra Samaya Sutra Mati Grama Hūṃ," and starting from the eight large lines, draw in the manner of applying it on top of all the karma lines. Repeatedly say, "Bhagavan, who fills the sky, it is time for you to benefit beings!" It is said that this can be done by the practitioner alone, or with friends, but not for the sake of disciples, so there is no need to calculate directional errors, nor is there a need for winding the thread, etc. If one uses a single primordial line and karma line, first draw the eight great lines, etc., as appropriate, according to the ritual of the primordial line. Then, on that line, recite Bighnāntakṛt and Yamānta, and transform the primordial line into a karma line to draw. According to the general method of the mandala ritual, it is mostly the case that the karma line does not need separate blessings, but here it is necessary to determine by the guru's oral instructions. Then, focusing on the five types of watercolor or powder colors, from the state of purification and emptiness, the black pigment transforms from Vaṃ (藏文，梵文天城体，vam，seed syllable) into the nature of the Vajradhātu Īśvarī, the white pigment transforms from Laṃ (藏文，梵文天城体，lam，seed syllable) into the nature of Buddhalocanā, the yellow pigment transforms from Maṃ (藏文，梵文天城体，mam，seed syllable) into the nature of Māmakī, the red pigment transforms from Paṃ (藏文，梵文天城体，pam，seed syllable) into the nature of Pāṇḍaravāsinī, and the green pigment transforms from Tāṃ (藏文，梵文天城体，tam，seed syllable) into the nature of Tārā. Recite "Om Āḥ Vaṃ (藏文，梵文天城体，vam，seed syllable) Hūṃ Phaṭ Svāhā, Om Āḥ Laṃ (藏文，梵文天城体，lam，seed syllable) Hūṃ Phaṭ Svāhā, Om Āḥ Maṃ (藏文，梵文天城体，mam，seed syllable) Hūṃ Phaṭ Svāhā, Om Āḥ Paṃ (藏文，梵文天城体，pam，seed syllable) Hūṃ Phaṭ Svāhā, Om Āḥ Tāṃ (藏文，梵文天城体，tam，seed syllable) Hūṃ Phaṭ Svāhā" each one hundred and eight times, and offer from Arghaṃ to Śapta. The five elements are pure goddesses, the very nature of the five immeasurables, the actual manifestation of the five Tathāgata mothers. I prostrate and praise them. Again, bless by reciting the root mantra one hundred and eight times, and say "Om Vajra Citra Samaya Hūṃ" many times, and say "Om Vajra Vaiga Akrama Hūṃ," inside the line.
English
Having entered, with the sound of "Hi Hi" as the root of the door. The pure realm of Dharmadhatu wisdom, which greatly liberates all sentient beings. The victorious Manjushri Vajra himself, is where all the Tathagatas abide. Thus speaking, establish the name of the deity. As the Tantra says: In the center, draw a human corpse. And, at the four doors and four corners, draw eight great risen corpses. These, according to the wheel of eight risen corpses, are established as seats by the Guru's oral instructions. According to the Thirteen Deity Mandala, the heads of the eight eyes, etc., also become seats, and in the center is a human corpse, with the head and limbs separated. What the above-mentioned ones said is, for the time being, only the outer appearance of concealing the profound meaning. The three-headed risen corpse, etc., are not for supreme accomplishment. Striking enemies with plagues, etc., belongs to fierce actions, or it is considered to be within the scope of the accomplishment of risen corpses. Like the Thirteen Deity Mandala, it has a black supplement, and its blessing power is great, and it is auspicious for virtuous deeds. However, without the supplement of black, etc., from other Tantras, the meaning of measuring the teachings of the seven discriminations, the essence of the heart essence of the Tantra alone oral instructions, must rely on the wheel of eight risen corpses. Moreover, it is not like Acharya Akshobhya Vajra, and Lilavajra, and the Marpa tradition, etc., who supplement it arbitrarily, but the lineage of practicing according to the oral instructions of the master Vidyadhara Kīrtivajra, the order of practical practice, and the meaning of the seven small texts hidden in the heart, is that the human corpse in the center is like the seat of a non-god, and the corpse or risen corpse at the door is not the eight risen corpses of the mandala deity itself. It is determined by "It is a seat." Therefore, according to the words directly revealed in the Tantra, draw a human corpse image in the center or at the eight doors, or another way of understanding is that it also applies to understanding the meaning of drawing well. In the past, when drawing mandalas in the great charnel grounds of Oddiyana, Kashmir, Nepal, etc., real corpses were placed. In Tibet, it is not possible to do that now, but it is also acceptable to cook tsampa mixed with a lot of meat and blood, make it into a human shape, and paint it with red sandalwood, or make it with clay, etc. Moreover, after all the paintings have been completed inside the walls, on the lotus sun in the center, (Tibetan) Oṃ (Tibetan, Devanagari: ओ), Hūṃ (Tibetan, Devanagari: हुं), Hā (Tibetan, Devanagari: ह) (IAST: oṃ hūṃ hā, Literal meaning: Om Hum Ha) recite twenty-one times.
Chinese
念诵（བྱད་）能勾画出所有尸体的形象。七字真言是针对所有座位的。二十一字真言是为了十六种旁生和五大天神。四门四角即使没有莲花日轮的坐垫也可以。在每个红色的圆点上，念诵“嗡 扎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 嗡 普列塔 乌克拉亚 吽 啪（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”七遍，在东门勾画出一个尸体站立的形象作为坐垫。同样地，在南方念诵“嗡 普列塔 比曼塔卡 吽 啪（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”。在西方念诵“嗡 普列塔 匝拉 吽 啪（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”。在北方念诵“克西普拉 普列塔 乌特卡塔 吽 啪（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”。念诵二十一遍。在四个角落，只念诵“嗡 吽 朗 哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”七遍。念诵七遍时不要说话。所有尸体的形象都是脸朝下的。在中央的尸体上，放置一把剑，并念诵一百零八个近心咒，大约六十个“舍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 舍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”，以及二十一遍“亚马拉匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”，剑尖朝上。在八个门和角落中，在四个门上的尸体上，念诵二十一遍“舍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 舍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 吽 吽 啪 啪（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”。在四个角落，念诵二十一遍“嗡 阿 吽 啪 舍 哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”，并放置一件法器，可以是剑或弯刀。其他的法器，最好是立体雕塑，其次是彩绘唐卡，最次是用粉末或水彩绘制。据说如果能用立体雕塑最好，如果没有，后两者似乎没有优劣之分。无论如何，都要念诵七遍近心咒来放置。在那里，观想标志具有本尊的自性，然后供奉真实或意幻的供品。用尸陀林装饰等来赞颂。在近心咒的末尾加上“raksa raksa（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”来进行守护。持续供奉熏香和酥油灯。然后绘制剩余的坛城部分，为了消除遗漏或错误的过失，从坛城的东方拿起金刚杵并摇动铃铛，念诵大量的百字明咒。用虚空藏咒供奉八个供水瓶。如果没有真实的供水瓶，就用彩绘唐卡或意念供奉。陈设大地庄严和天空庄严等。准备好所有的供品。第四是修持坛城，首先进行前行朵玛，加持处所和物品，皈依发心金刚萨埵，加持内供，从前行的会供田开始，到坛城收摄为止，圆满修持自生本尊。