English
Ā nā nā hūṃ hūṃ phaṭ phaṭ svāhā. I myself am Vajrabhairava, my body color is extremely dark like the clouds at the end of time. With four faces, eight arms, and four legs. The body is stout and short, with a large belly, naked, with the lingam erect. Devouring the flesh, bones, and fat of all who are hateful and malicious, shouting the sounds of haha, hūṃ hūṃ, and pheṃ into the sky. Making a threatening gesture to all the gods of the world and beyond. The root face is dark blue-black, the face of an enraged buffalo. The vajra horns are raised, suppressing all directions. The right face is white, laughing broadly. The left face is red, extremely terrifying. The upper teeth bite down on the lower lip. On the crown of the head is the golden face of Mañjuśrī, slightly wrathful. Possessing five locks of hair. All the wrathful faces are red and have three round eyes. The beard, eyebrows, and hair are yellowish-brown, blazing like fire. The right hands hold a mallet marked with a vajra, a sword, a wheel, and a hand drum. The left hands hold a khaṭvāṅga marked with a vajra, a skull cup, a bow and arrow, and a lasso. The sword and skull cup are held above and below at the heart. The first two hands also stretch out and hold an elephant hide. Of the feet, the front two are bent to the left and stretched to the right, while the back two trample in a dancing posture. The body is adorned with six bone ornaments and entwined with eight great nāgas. The head is adorned with five dry skulls, and a necklace of fifty bleeding heads. From the body, emanations of a host of vajra messengers fill the expanse of the sky. Residing in the center of the fire of the terrifying end of time. Transformed into a nature that even the three realms cannot bear to look upon. In the eyes is Kṣaṃ (藏文：ཀྵཾ，梵文天城体：क्षं，梵文罗马拟音：kṣaṃ，字面意思： ક્ષཾ). In the ears is Jraṃ (藏文：ཛྲཾ，梵文天城体：ज्रं，梵文罗马拟音：jraṃ，字面意思：ཛྲཾ). In the nose is Khaṃ (藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，字面意思：ཁཾ). On the tongue is Gaṃ (藏文：གཾ，梵文天城体：गं，梵文罗马拟音：gaṃ，字面意思：གཾ). On the forehead is Skaṃ (藏文：སྐཾ，梵文天城体：स् कं，梵文罗马拟音：skaṃ，字面意思：སྐཾ). In the navel is Saṃ (藏文：སཾ，梵文天城体：सं，梵文罗马拟音：saṃ，字面意思：སཾ). On the crown of the head is white Aṃ (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，字面意思：ཨཾ). In the throat is red Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，字面意思：ཨཱཿ). In the heart is blue Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，字面意思：吽), inviting all the Buddhas in the form of body, speech, and mind vajra, which dissolve into the three seed syllables at the three places. In my own heart, the wisdom being is peaceful Mañjuśrī. In his heart, the samādhi being is the vajra center, with Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，字面意思：吽) on the sun. From that, rays of light emanate. Inviting the wisdom being, glorious Vajrabhairava, together with the retinue deities. Vajrasamājaḥ (藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाजाः，梵文罗马拟音：vajrasamājaḥ，字面意思：金刚萨玛札). Offer with water for washing and the five objects of desire.
English
Saying, "Om Abhiṣiñcatu Māṃ Sarva Tāthagata." Therefore, reciting "Om Vajra Udaka Abhiṣiñca Hūṃ," "Surata Stoṃ Āḥ Hūṃ," and bestowing empowerment, adorned with Akṣobhya on the crown. Reciting "Jaḥ Hūṃ Baṃ Hoḥ," all of these dissolve into oneself non-dually. Applying the Yamāntaka's samaya seals to the three places, recite the root mantra, heart mantra, and near-heart mantra. Then, offer and praise with the eight enchantments and the six objects of sight and sound, etc., and with the adornments of the charnel ground, etc. The method of practicing the terrifying one, drinking nectar, is similar to the common Ra Lotsawa tradition. The visualization during recitation is also similar, the thirty-two-syllable root mantra, the ten-syllable heart mantra, and the seven-syllable near-heart mantra are all similar to the common practice, and especially recite the fourteen-syllable "Hrīḥ Ṭiḥ." Finally, the essence of the light rays in the heart transforms into a mandala wheel, dissolving into the palace. The palace dissolves into oneself. Oneself dissolves into the wisdom being. The wisdom being dissolves into the samadhi being. That too is purified into emptiness. From the state of emptiness, oneself arises with the pride of having two hands. For the purpose of protection, bless the birthplaces and the three places. Dedicate the merit. The instruction is that the protection wheel is not drawn in this practice. The method of offering the torma is that all the blessings, etc., are similar to the extensive Ra Lotsawa tradition of Vajrabhairava. The offering mantra is: At the end of the ten-syllable mantra, add "Mahā Vajra Bhairava Mahā Adhipati Idaṃ Baliṃkha Kha Kha Khāhi Khāhi Hūṃ Hūṃ Phaṭ Phaṭ Svāhā." The special feature is offering seven times. Reciting the heart mantra one hundred thousand times in this way is the approach. Furthermore, others are also similar to before. After the empowerment and sealing, the instantaneous arising of the four wheels from the appearance of one's own wisdom is as follows: In front, from Raṃ arises Vajra Rakshasa, dark bluish-black, holding a sword and skull cup, with the face of a dog; to the right, from Yaṃ arises Karma Yama, bluish-grey, holding a club; to the left, from Maṃ arises Kālī, red, holding a trident; behind, from Hūṃ arises Black Mahākāla, holding a curved knife and skull of blood. All of them have hair that is as thick as darkness, wear tiger skins around their waists, and wear human skins as upper garments, adorned with snakes and garlands of human heads, standing with their left legs extended.
Chinese
于尸座上安住，圆满忿怒尊之装束。如是生起后，供养赞颂等如前行持。主尊念诵完毕后，对四眷属各念诵主尊的四分之一。嗡 班匝 Raksha 萨 Bhaksha 萨 夏 札 仲 诶 谛 帕 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。金刚罗刹。嗡 嘎拉 茹巴 吽 帕 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。业之阎罗。Bhyo 卡拉 德里 Bhyo (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。时夜母。嗡 玛哈 卡拉 茹巴 夏 吽 帕 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。大黑天。于供朵玛时，亦迎请四眷属，于各自心咒之后，加上“阿”字供养。对大黑天，亦比肉食更加供养。眷属之简略赞颂为：大自在天之坛城胜地中，与无自在初尊聚合者，智慧化身之诸神众，恭敬顶礼而赞颂。仅此即可，为近修。与观修意义相符，绘制坛城，准备誓言物、供品朵玛，以自前无二之方式，于六个月等时间内，将主眷之咒语连缀念诵观修，是为修法。若摄眷属之咒，Ra Yam Bhyo Hum (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。仅此即可。与彼相同，然除座间休息时，皆观修念诵自前无别，从半月至六月间行持，是为大修。此后，则可将之应用于事业，将如所愿成就。于此，幻化网与，合修事业轮中，虽仅言金刚罗刹，然其余皆出自上师口诀，且此之略摄证悟中，亦未说意义。又，于前方，金刚罗刹、阎罗、时夜，亦有三三相连中断之方式，因是沼泽地，故当如所宜而行。此修法之灌顶仪轨，或加持之仪轨为：于宽广之台上，设蓝色三角法源，以火焰围绕。外圆圈亦以石角与火焰围绕。三角缺口处作红色。中央日垫上，布置五个黑色食子。其上置宝座，于颅器盛满血之中央，竖立幻轮与宝剑，亦以五甘露浸润。四方之台上，亦各置一红色朵玛。前方置供施朵玛二。
English
Seated on a corpse seat, complete with the attire of a wrathful deity. Having generated thus, perform offerings and praises as before. After the main deity's mantra recitation is completed, recite one-fourth of the main deity's mantra for each of the four attendants. Om Vajra Raksha Sa Bhaksha Sa Shatrum Iti Phat (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Vajra Rakshasa. Om Kala Rupa Hum Phat (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Yama of Karma. Bhyo Kala Tri Bhyo (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Night of Time. Om Maha Kala Rupa Sha Hum Phat (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Great Black One. During the offering of the torma, also invite the four attendants, and offer by adding "Ah" at the end of each of their heart mantras. Offer even more meat to the Great Black One. The condensed praise of the attendants is: In the supreme abode of the mandala of the Great Lord, With those assembled by the first powerless one, To the assembly of deities of wisdom emanation, I prostrate and praise with reverence. This alone is sufficient, it is the close retreat. In accordance with the meaning of the meditation, draw the mandala, prepare the samaya substances, offerings, and tormas. In the manner of self and front being inseparable, for six months and so on, connect and recite the mantras of the main deity and attendants, this is the practice. If condensing the mantras of the attendants, Ram Yam Bhyo Hum (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). This alone is sufficient. Similar to that, but except for the breaks between sessions, meditate and recite as self and front being inseparable. Practicing from half a month to six months is the great practice. Then, by applying it to activities, it will be accomplished as desired. In this, although only Vajra Rakshasa is mentioned in the Illusion Net and the Combined Practice Activity Wheel, the others come from the oral instructions of the guru, and even in the condensed realization of this, the meaning is not explained. Also, in front, there is also a method of connecting and interrupting Vajra Rakshasa, Yama, and Night of Time in groups of three. Since it is a swamp, it should be done as is comfortable. The empowerment ritual of this sadhana, or the ritual of blessings, is: On a wide platform, set up a blue triangular dharma source, surrounded by flames. The outer circle is also surrounded by stone horns and flames. Make the triangular opening red. In the center, on a sun cushion, arrange five black torma mounds. On top of that, place a throne, and in the center of a skull cup filled with blood, erect a phurba and a sword, also soaking it with the five amritas. On the platforms in the four directions, also place one red torma each. In front, place two offering tormas.
Chinese
以及对于一切鬼神，也布施了许多食子。祈请他们守护障碍，成办顺缘。这些，对于任何其他的坛城，如果修习念诵已经达到一定的数量，自己一个人做也可以。如果没有达到，那么这三个净化的内容，必须由已经完成念诵且具有誓言的其他人来做。几天里，念诵皈依、发心和百字明咒。按照阿莫gha金刚所造的十七尊佛母的修法，以及被称为拉里塔小论的八寒林回遮仪轨的印度论典的规矩，忿怒十尊的守护轮也需要修习几天，这与其他念诵相同，所以很好。但是现在不实行，也不需要了。念诵的前行法，对于这个坛城的首次念诵也必定非常重要。对于重复的念诵，不一定全部都需要，所以应该按照智慧来做。因为这是殊胜成就法，所以朝向哪个方向并不重要。但是，上师们的传承中，都是自己的脸朝向南方。看着唐卡和供品，怎么方便都可以，但是修行者自己朝向哪个方向最重要。念诵的食子有三种：本尊的食子、十方护法的食子和阎罗法王的食子。三种都做成圆形红色的食子，供养的陈设等与通常的相同。之后，严守念诵的界限。必须分时段修习，第一个时段要做前行食子和加持处所。后面的时段，除了提示原有的之外，也有不需要新造的说法。但是，对于没有获得明亮稳定的人，以及在时段之间说话等，这样不好。所以，每个时段都要生起显现，每个时段都要收摄。也可以放下皈依、发心、百字明和五部总持，因为没有明确说这些要合一，而且上师说，这些都包含在七支供和四无量心中。各自的念诵和观想不要间断，持续不断地进行，在念诵之前，要清晰地观想本尊的形象，以及坛城的稳固。