English
Accomplishment Recitation. The mantra of the main deity, the fourteen letters of hrīḥ ṣṭī (藏文, Devanagari, Roman transliteration, literal meaning), should also be recited, as stated in the tantra. The contemplation of the retinue of mother ghosts and flesh-eating ghosts is not explicitly mentioned in the tantra, but it is the oral instruction of the guru. According to the explicit teachings of the tantra, the retinue is only the Vajra Rakshasa. At the end, dedicate the root of virtue to enlightenment. The ritual of the torma is like the sadhana of the Sahaja Red Yama, offering the retinue with one's own mantra. The ritual of empowerment is as follows: On a wide platform, draw a blue Dharma source with black pigment, surrounded by flames. The outer circle is also surrounded by stones and flames, with red squares. Place five black tsompu on the sun cushion in the center. Place five manjushri seats on top of the tsompu, and in the center, place a skull cup filled with samaya substances, with a mandala and sword erected in the middle. Place a red torma in each of the four directions. Place two offering tormas in front, outer offerings and inner offerings. Especially arrange blood argham, incense of great meat, and food of meat and bones. The preliminary torma and the empowerment of the place and objects should precede. Perform the self-generation of the four deities as before, and recite as much as possible. Generate the front, purify. Visualize the tsompu and samaya substances as non-dual. After generating the main deity as before, generate from your front, holding a trident, with a large black Rakshasa form from the hum syllable in the back, holding a curved knife in the right hand and a skull cup of blood in the left hand. Recite kṣiṁ (藏文, Devanagari, Roman transliteration, literal meaning) in the eyes, etc., up to jaḥ hūṁ vaṁ hoḥ (藏文, Devanagari, Roman transliteration, literal meaning), which is the same as before. Inviting the retinue, the distinction is that all the main deities and retinue are adorned with Akshobhya as head ornaments. Perform outer offerings, inner offerings, and praises, and recite a little. Offer the torma of the yidam, and offer the remaining torma to the three retinues, such as Vajra Rakshasa, with akāro (藏文, Devanagari, Roman transliteration, literal meaning) added to the end of one's own mantra. The second torma, recite oṁ mahākāla rūpa śa hūṁ phaṭ (藏文, Devanagari, Roman transliteration, literal meaning), add śāsana (藏文, Devanagari, Roman transliteration, literal meaning), offer to the Black Mahakala, and offer the remaining to the ten directional protectors. In common to all, make offerings, praises, and prayers for desired purposes. Fill an earthenware vase with incense water mixed with blood and alcohol, paint it black, and do not need decorations. Fill a skull cup with alcohol and seal it. In the center of the skull cup, instantly visualize the five deities clearly, and then recite.
Chinese
念诵嘎字一百遍。在嘎巴拉的各种迷醉物各自的咒语末尾，加上三个字奉献。对于一个金刚鬘，念诵主尊的咒语一百遍，观想从吽字生起，是胜者不动佛的自性。嗡 阿 班匝 德热嘎 吽 梭哈，也要念诵一百遍。之后，对于弟子们，先行进行驱除障碍、净化罪恶和沐浴等，然后明确发心，宣讲佛法。弟子献上曼扎。以“大乐您是主”等祈祷。以“这是您的地狱之水”等立誓。如从坛城仪轨中所出，进行降伏智慧。指示本尊。诶玛吙 佛陀上师大，诶玛吙 佛法僧伽胜，誓言彼者赐予我，菩提心亦赐予我。念诵三遍。之后，生起弟子为主尊。在心间观想主尊，在脐间观想世间尊四位。各自给予念诵传承。各自以念诵咒语的宝瓶之水灌顶五次。主尊的誓言物和眷属的朵玛灌顶也依次进行。在金刚鬘上系上各种鲜花，在弟子的头上灌顶，念诵“乌昙婆罗 曼陀罗”等。将颅骨中央的宝剑交给（弟子），念诵“诸佛之宝剑大”等，交给金刚铃，念诵“智慧方便之自性我”等。给予加持成为五甘露自性的内供，念诵“饮用珍宝”等。将阎魔的轮交给（弟子），念诵“诶玛吙 杀戮此乃善”等。弟子的后续行为与通常相同，以会供轮的仪轨进行会供。坛城的后续行为也由其他人解说。虽然没有完全普遍流传，但对于懂得续部意义的人们来说是喜悦的，如同执着于智者的心，此乃清晰的记载。这是关于金刚怖畏金刚简略修法所讲的章节。出自修法宝生部，是关于坛城主尊们修法所说的第四品。吉祥！那若空行母的修法。 嗡 梭悉！ 具德金刚月上极喜，断除一切分别，身穿方向之衣者。
English
Recite 'ga' a hundred times. At the end of the mantras of the various intoxicants of the kapala, offer by adding the three syllables. For a vajra mala, recite the main deity's mantra a hundred times, and visualize arising from the syllable HUM, as the nature of the victorious Akshobhya. Also recite 'Om Ah Vajra Dhrik Hum Svaha' a hundred times. Then, for the disciples, first perform purification of obstacles, purification of sins, and ablutions, then clarify the generation of bodhicitta and teach the Dharma. The disciple offers a mandala. Pray with 'Great Joy, You are the Lord' etc. Vow with 'This is your water of hell' etc. Perform the descent of wisdom as it appears in the mandala ritual. Indicate the deity. 'Emaho Great Buddha Teacher, Emaho Supreme Dharma and Sangha, Grant me that very samaya, Grant me also bodhicitta.' Recite three times. Then, generate the disciple as the main deity. Visualize the main deity in the heart center, and the four worldly deities in the navel center. Give the recitation transmission individually. Consecrate five times each with the water of the vase recited with mantras. The main deity's samaya substances and the retinue's torma empowerment are also performed in order. Tie various flowers to the vajra mala, empower the disciple's head, and recite 'Udumbara Mandara' etc. Hand over the sword in the center of the skull, and recite 'Great Sword of all Buddhas' etc., hand over the vajra bell, and recite 'The nature of wisdom and means, I' etc. Give the inner offering blessed as the nature of the five amritas, and recite 'Drinking precious' etc. Hand over the wheel of Yama, and recite 'Emaho Killing this is good' etc. The disciple's subsequent actions are the same as usual, and the tsok is offered with the ritual of the tsok wheel. The subsequent actions of the mandala are also explained by others. Although not completely widespread, it is joyful for those who understand the meaning of the tantras, like clinging to the heart of the wise, this is a clear record. This is the chapter on the concise sadhana of Vajrabhairava. From the Sadhana Ratnakara, it is the fourth chapter on the explanation of the sadhana of the main deities of the mandala. Mangalam! The Sadhana of Narokhachod. Om Svasti! Glorious Vajra, greatly delighted on the moon, completely abandoning all concepts, the lady with the garments of the directions.
English
By supremely uniting the two truths, she is enchanting with the flavor of a hundred graces, displaying wrath and desire. Skilled in transforming the blissful intoxicating dance into a drama that pleases Heruka. I pay homage to Vajrayogini, the mother of all Sugatas, and explain the method of accomplishment for that glorious goddess. Even just the recitation of this, is superior to understanding from other instructions. For the sake of guiding disciples, I will briefly write down the essential practice. On an auspicious day and time, draw a double-layered mandala of colored powders. There, fill a skull cup with a mixture of alcohol and nectar. Spread red arsenic on a mirror. Use a golden needle to draw the Dharma wheel, etc., according to the mantra wheel in your own heart. Cover it with red silk from above. Arrange the two inner tormas and the offerings of the mandala in a counter-clockwise direction. Have ready the implements for the tsok, the preliminary torma, musical instruments, vajra bell, damaru, inner offering, double cloths, etc., the implements for accomplishment and offering, as well as the vase, conch shell, life thread, two waters, five sensual offerings, which are necessary for vase accomplishment. Also have ready the blindfold, flowers, kusha grass, mandala, barley, etc., which are necessary for the disciple. Cast the preliminary torma according to the ritual of the general dakini torma, like Chakrasamvara, and set the boundaries. Then, for protection: Instantly visualize yourself as Vajrayogini, and on the moon discs at all the places. oṃ vaṃ. haṃ yoṃ. hrīṃ moṃ. hrīṃ hrīṃ. hūṃ hūṃ. phaṭ phaṭ. Thus protect yourself and the yogi. oṃ sumbha ni sumbha hūṃ hūṃ phaṭ. oṃ grihna grihna hūṃ hūṃ phaṭ. oṃ grihna pāya grihna pāya hūṃ hūṃ phaṭ. oṃ ānaya ho bhagavan vajra rāja hūṃ hūṃ phaṭ. Recite twice. Clap the cymbals in the ten directions as in the practice of the wrathful ones. Meditate that it has become a protective circle, this is protecting the place. Purify the inner offering with sumbhani. Cleanse with svabhava. From emptiness, from yaṃ arises wind, and from raṃ arises a circle of fire. On top of that, from a arises a white skull cup, divided into three parts, with the forehead facing oneself, wide and vast. Inside, from a arises a moon disc, and on top of that, the five meats, five nectars, and five wisdoms melt, transforming into a great ocean of wisdom nectar. oṃ āḥ hūṃ ha ho hrīḥ. Here, the blessing of the hands comes first.
Chinese
如果喜欢，做一些外面的供养也是可以的，但不需要仪轨的次第。之后如果喜欢，就做祈请和供养，皈依和发心，金刚萨埵的观修和念诵等，也像胜乐金刚的仪轨一样做。如果想简略，不做也可以，因为皈依包含在上师瑜伽中，发心包含在四无量心中，百字明并非是必不可少的支分。之后品尝甘露，念诵：嗡啊吽。四无量心是：愿一切众生从轮回痛苦的海洋中解脱，安置于无上菩提。为此，我将修持金刚瑜伽母。念诵三遍。之后是上师瑜伽：在自己面前的虚空中，珍宝之座上，根本上师呈现金刚法之相，身色红色，一面二臂三眼，手持手鼓、卡杖嘎和颅碗，以六种骨饰庄严，跏趺坐。上师是佛，上师是法，同样，上师是僧，上师是具德金刚持，上师是所有作为的作者。向三世一切诸佛的本体，与上师和金刚瑜伽母无二无别的尊者顶礼并皈依。祈请加持。上师化为光融入自身。之后是自生本尊：在自己的心间，从遍满的埃字中，在二重三角形的法生中央，于月轮之上，有红色邦（བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，种子字）字。其周围以逆时针方向环绕着：嗡嗡嗡，萨瓦布达达吉尼耶，班扎瓦日阿尼耶，班扎贝若匝尼耶，吽吽吽，啪啪啪梭哈。从其放光，充满自己的整个身体，从而焚烧和净化了从无始轮回以来所积累的所有罪障。身体化为光团的瞬间，自己成为金刚瑜伽母，站在杂色莲花和日轮之上，右腿伸展压着红色时母，左腿弯曲压着黑色怖畏金刚。身色红色，一面二臂三眼。右手持着以金刚为标志的弯刀，或者金刚上悬挂着手鼓向下威慑，左手托着盛满血的颅碗朝上。
English
If you like, you can make some external offerings, but the order of rituals is not necessary. Then, if you like, make requests and offerings, taking refuge and generating bodhicitta, Vajrasattva's meditation and recitation, etc., just like the Chakrasamvara ritual. If you want to simplify, you can choose not to do them, because taking refuge is included in the Guru Yoga, generating bodhicitta is included in the Four Immeasurables, and the Hundred Syllable Mantra is not an absolutely necessary part. Then taste the nectar and recite: Om Ah Hum. The Four Immeasurables are: May all sentient beings be liberated from the ocean of suffering of samsara and be placed in unsurpassed enlightenment. For this purpose, I will practice Vajrayogini. Recite three times. Then is the Guru Yoga: In the sky in front of you, on a precious throne, the root guru appears in the form of Vajradharma, with a red body, one face, two arms, and three eyes, holding a hand drum, khatvanga, and skull cup, adorned with six bone ornaments, sitting in vajra posture. The guru is the Buddha, the guru is the Dharma, likewise, the guru is the Sangha, the guru is the glorious Vajradhara, the guru is the creator of all actions. I prostrate and take refuge in the essence of all Buddhas of the three times, inseparable from the guru and Vajrayogini. Please bless me. The guru dissolves into light and merges into oneself. Then is the self-generation of the deity: In one's own heart, from the completely filled E syllable, in the center of the double triangle of the Dharmadhatu, on top of the lunar disc, is the red Bam（བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，seed syllable） syllable. Around it, in a counterclockwise direction, are: Om Om Om Sarva Buddha Dakiniye, Vajra Varnaniye, Vajra Vairochaniye, Hum Hum Hum, Phat Phat Phat Svaha. From it, light radiates, filling one's entire body, thereby burning and purifying all the sins and obscurations accumulated from beginningless samsara. In the moment when the body transforms into a ball of light, one becomes Vajrayogini, standing on a multicolored lotus and solar disc, with the right leg extended, pressing down on the red Kalratri, and the left leg bent, pressing down on the black Bhairava. The body is red, with one face, two arms, and three eyes. The right hand holds a curved knife marked with a vajra, or a hand drum hanging from a vajra, threatening downwards, and the left hand holds a skull cup filled with blood upwards.