English
Offering Torma: If only one offering is made at the end of all sessions, it should be offered at midnight or at the end of the evening. If two offerings are made, they should be made at the beginning and end of the sessions. If it can be done in all sessions, that is excellent. The number of sessions can be arranged as desired, but three or four sessions are usually the main practice. It is important that the blessings of food, etc., are not interrupted, and that in all the intervals between sessions, one does not fall into ordinariness, but remains in one's own yoga. Blessing the Mala: Although it is explained in the ordinary Abhisamayalankara, the method of briefly blessing each day or each session is: Visualize the essence of Amitabha as (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: Seed Syllable Hrih), from which a red (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: Seed Syllable Hrih) syllable radiates horizontally, manifesting as a necklace of dripping human heads. Recite (Tibetan: ཧྲཱྀཿཥྚི་, Sanskrit Devanagari: ह्रीःष्टि, Sanskrit Romanization: hrīḥṣṭi, Chinese literal meaning: Hrih Siddhi) etc. about seven times. That is sufficient. The extensive method is: From (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: Seed Syllable Hrih) visualize Amitabha, or any one of the three-faced, six-armed forms of Desire Yama Lord of Death. Bless the birthplaces and the three places. Perform empowerment, veneration, offering, and praise. Visualize that upon melting, the head transforms into a mala. Recite the mantra that is mainly recited one hundred and eight times. Visualize drawing with nail-hooks from the heart of the deity. This is to be done once each time during the intervals of recitation of various mantras. These subtle points still need to be learned further from the guru's mouth. This was written immediately by Taranatha at the request of many Manipa and others who were interested, and especially at the command of Sakya protector Namkha Tshewang Phuntsok. Mangalam! The Method of Performing Recitation. Homage to the Guru! In general, since the guru is the root of blessings, pray to the guru. Since the yidam is the root of accomplishment, practice the deity and engage in mantra recitation. Since reality is free from elaboration, relax without grasping. Since samsara is suffering, abandon attachment to anything. Since the six realms of beings are parents, cultivate loving-kindness and compassion. It is said that during recitation, one should visualize a great mantra wheel in the heart. Although there is also an old text, it is not used now because it is difficult to visualize clearly. In addition, there are many different visualizations, which can be applied to the usual practice methods. If you can clearly visualize Manjushri in your heart, and clearly visualize a five-pronged vajra in his heart, then practice this. If not clear
English
Om Dhara Ja Nama. In Tibetan: Glorious King of the Wrathful Tantra of Vajrabhairava. I prostrate to the glorious Vajrabhairava, the great wrathful king! Thereafter, the true practice of Vajrabhairava will be well explained. By this, all the deities will be made extremely fierce and terrifying. Here, first, the mantra practitioner should reside in any pleasing place, and all needs should be accomplished. The guardians of the place are: a charnel ground, or a riverbank, or a solitary tree, or a single sign, or a crossroads, or a mountaintop, or an empty room, or a house of a Matrika, or a temple of a deity, or a battlefield, or a city, or a forest, or a village, etc., the mantra practitioner should reside. The yogi who has received empowerment in this great Bhairava Tantra should accomplish the rites of pacifying, increasing, magnetizing, subduing, expelling, separating, paralyzing, sword, eye medicine, underground, yam, corpse, essence extraction, wealth, beings, zombies, flesh-eaters, yakshas, yakshinis, nagas, etc., by this ritual. The ritual is as follows: First, the mantra practitioner should temporarily smear the body with the great ashes of a burnt human corpse, and at midnight, be naked with disheveled hair. With the conduct of a buffalo-faced yogi, draw a mandala in a charnel ground, etc. A square mandala with four doors, adorned with four horse stairways. Adorned with bells, silk banners, etc., adorned with garlands of flowers. All the monks and the drops of the door rings, adorned with vajras and jewels, and the crescent moon is also the same. In the center, drawing the wheel: A group of nine squares, one door should be separated, the rest should be completely blocked off. In the center, draw a human corpse, the head to the east, the hand to the south, the intestines to the west, the foot to the north. In the eastern corner, a skull; in the southern, a skull cup; in the western, a charnel ground cloth; in the northern, a person erected on a bright tree. These are the symbolic hand seals in the center of the wheel. Then, the hand seals outside the wheel: On the felt in the east, a curved knife, a single-pointed weapon, a stone anvil, and a water knife,
Chinese
要画独橛和铁钩等。在南方的布上，要画斧子和箭和喀章嘎和手杖和轮和金刚索等。在西方的布上，要画金刚杵和铃和小盾和弓和铃和风幡等。在北方的布上，要画期克印和三尖矛和象皮和金刚锤和矛和火炉等。在四个门和四个角上要画大起尸。如果想要殊胜的成就，要供奉大酥油灯。要供奉人肉和驴肉和骆驼肉和狗肉和狐狸肉和水牛肉和象肉和牦牛肉和羊肉和鹿肉和猪肉等的肉。另外还要供奉秃鹫和猫头鹰和乌鸦和老鹰和鹚鸪和戴胜和秃鹫和孔雀和石鸡和大鸟等的肉。以非常平等的心态，进行饮食和宴会和火供和朵玛的事业。在坛城的各个角落都要洒血。安住在吉祥金刚怖畏水牛面的交合中，要供奉所有的神馐。从外面咒师首先进行念诵，与自身非常相应的四位，或自身独自以毗卢遮那佛涂身，赤身裸体，散开头发。半夜敲击钲鼓，发出“哈哈”的声音，以非常平等的心态，想要在金刚怖畏大坛城中获得成就而进入。要饮用极度令人沉醉的酒等，要供奉饮食的味道。从外面在其中心观想所希望的成就，在其上面观想吉祥金刚怖畏大水牛面。在其面前右腿弯曲而住，怀着我慢，以心专注，非常平等地念诵十字咒。之后如果出现大恐怖，咒师不要害怕，如果害怕了，就会出现大魔障的障碍。出现障碍就不能成就。因此咒师不要害怕，要对那吉祥金刚
English
Draw a single vajra and hooks, etc. On the cloth of the south, draw an axe, an arrow, a khatvanga, a staff, a wheel, and a vajra lasso, etc. On the cloth of the west, draw a vajra, a small bell, a shield, a bow, a bell, and a wind cloth, etc. On the cloth of the north, draw a threatening finger gesture, a three-pointed trident, an elephant skin, a vajra hammer, a spear, and a stove, etc. Draw great corpses at the four doors and four corners. If you want the supreme siddhi, offer a great butter lamp of ghee. Offer the flesh of humans, donkeys, camels, dogs, foxes, buffaloes, elephants, yaks, sheep, deer, and pigs, etc. Also, offer the flesh of vultures, owls, crows, hawks, cormorants, hoopoes, vultures, peacocks, partridges, and large birds, etc. With a very equal mind, perform the activities of eating, feasting, fire offerings, and torma. Sprinkle blood in all the corners of the mandala. Abiding in the union of the glorious Vajrabhairava with the face of a buffalo, offer all the divine food. From the outside, the mantra practitioner first performs recitation, with four who are very compatible with oneself, or oneself alone, anointed with the body of Vairochana, naked, with hair disheveled. At midnight, strike the cymbal, making the sound "Haha," and with a very equal mind, enter the great mandala of Vajrabhairava desiring siddhi. Drink extremely intoxicating alcohol, etc., and offer the tastes of food. From the outside, in its center, focus on the desired siddhi, and on top of it, contemplate the glorious great Vajrabhairava with the face of a buffalo. In front of it, dwell with the right leg bent, with pride, and with mind focused, very equally recite the ten-syllable mantra. Then, if great fear arises, the mantra practitioner should not be afraid, for if one becomes afraid, great obstacles of demons will arise. If obstacles arise, siddhi will not be accomplished. Therefore, the mantra practitioner should not be afraid, but to that glorious Vajra
Chinese
至尊大威德金刚，祈请您欢喜！欢喜之后问道：我能赐予你何种殊胜成就？这时，持明者回答说：请您务必赐予我宝剑、地行术、眼药、尸陀林、服食精华，或者其他心中所想的悉地。听后，毫不犹豫地赐予了他。即使咒师没有获得殊胜成就，也能必定成就一切细微之事。这是从吉祥大威德金刚轮之结合续中所说的坛城，是第一品。此后，宣说能完全施予一切随顺诸事业的悉地之仪轨。其中，按照次第，诛杀、驱逐等事，应由愤怒的咒师安住于吉祥大威德金刚的结合中来做。首先，暂时由咒师来做诛杀之事。这是为什么呢？因为这与咒语和本尊的结合相关联，所以首先要做这件事，因为这是结合的主要部分。那么，此事的做法是，如果咒师想要诛杀，就用尸陀林的布，以毒药、血、盐、毒药名（སྐེ་ཚེ་）、楝树、曼陀罗的汁液，以及大威德金刚十六瓣轮，用大乌鸦的羽毛管或人骨笔，裸体散发，面朝南方，以水牛面者的结合来书写。将其放置在两堆火的中间，写上所诛杀者的名字。用十字明咒围绕，也写上八个吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。向下写八个啪特（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪特）。自己用热酥油涂抹身体，将轮安放在两个头盖骨之间，放在三个灶台上，用尸陀林的木柴点燃熊熊烈火，用左脚踩住，念诵十字明咒。这样，顷刻之间，毫无疑问地就会死去。此外，如果想要使其感染瘟疫，就将那个轮安置在两个人的鱼肠中间，放在火葬场的下面，就会被瘟疫所侵袭。还说了另一种十六瓣轮的极妙结合。然而，这其中的差别是，与三十二字的咒语相关联，修持十字明咒
English
Homage to the great and wrathful Vajrabhairava! Being pleased, he asked, 'What supreme accomplishment shall I bestow upon you?' Then, the vidyadhara replied, 'Please grant me without fail the sword, the power of subterranean travel, eye medicine, the charnel ground, the extraction of essence, or any other desired siddhi.' Upon hearing this, he bestowed it without hesitation. Even if the mantra practitioner does not attain supreme accomplishment, he will certainly accomplish all subtle tasks. This is the mandala taught in the tantra of the union of the glorious Vajrabhairava wheel, the first chapter. Thereafter, the ritual for bestowing all siddhis that follow all actions is explained. In this, actions such as killing and expelling should be performed by an angry mantra practitioner abiding in the union of the glorious Vajrabhairava. First, the mantra practitioner should temporarily perform the act of killing. Why is this so? Because it is associated with the union of mantra and deity, so this should be done first, as it is the main part of the union. Now, the method for this action is as follows: if the mantra practitioner wishes to kill, he should write on a charnel ground cloth with poison, blood, salt, *ske tshe* (a type of poison), neem, and the juice of *dha dha du ra'i*, along with the sixteen-petaled wheel of Vajrabhairava, using a quill made from the feather shaft of a great raven or a pen made from human bone, naked with disheveled hair, facing south, through the union of the buffalo-faced one. He should place it in the middle of two fires, writing the name of the one to be killed. Surround it with the ten-syllable mantra. Also write eight Hūṃs (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Write eight Phaṭs (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪特) downwards. Anoint oneself with hot ghee, place the wheel between two skull cups, place it on three hearthstones, ignite a blazing fire with charnel ground wood, press down with the left foot, and recite the ten-syllable mantra. By this, in an instant, without doubt, he will die. Furthermore, if one wishes to inflict a plague, place that wheel well in the middle of two human fish intestines, and if placed under a cremation pyre, he will be seized by plague. Another excellent union of the sixteen-petaled wheel is taught. However, the difference in this is that it is associated with the thirty-two syllable mantra, and the ten-syllable mantra is practiced.