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ནས་大过失。 其他续部中也说到：对上师加以毁谤，诋毁大乘，对于善于结合明咒续部者加以嘲讽之人，应当努力杀掉他，或者从住处赶走。瑜伽士若无有慈悲心，对他人随意而为，那么他也会遭受同样的果报。为何要发起众生增上之意乐？瑜伽士即是为此。这是吉祥大威德金刚瑜伽续中成就一切事业之分别，即第二品。此后宣说如何以仪轨摄集明咒：在极为清净之处，于持咒者的处所摄集明咒。如何摄集呢？第六个的第一个，第五个的第五个，第六个的第二个，与第二个元音字母相合。第二个的第三个，也与第二个元音字母相合。第六个的第一个，也给予第六个的第一个，与十三个元音字母相合。第五个的第五个，与十一个元音字母相合。第六个的第一个，也给予第六个的第一个。第五个的第五个，以十一个压制相合。第四个的第三个，以第十三个平等压制。第六个的第二个，与第五个元音字母相合。第三个的第五个，从那里给予风之种子字（藏文：རླུང，梵文天城体：वायु，梵文罗马拟音：vāyu，汉语字面意思：风）。与十三个元音字母完全相合。第四个的第三个，那里给予风之种子字（藏文：རླུང，梵文天城体：वायु，梵文罗马拟音：vāyu，汉语字面意思：风）。第六个的第一个，第四个的第三个，从那里是风之种子字（藏文：རླུང，梵文天城体：वायु，梵文罗马拟音：vāyu，汉语字面意思：风）。与十三个元音字母相合。第四个的第五个，与第三个元音字母相合。从那里给予火之种子字（藏文：མེ，梵文天城体：अग्नि，梵文罗马拟音：agni，汉语字面意思：火）。风之种子字（藏文：རླུང，梵文天城体：वायु，梵文罗马拟音：vāyu，汉语字面意思：风）也是如此。从那里给予最后一个字母。与十一个元音字母相合。风之种子字（藏文：རླུང，梵文天城体：वायु，梵文罗马拟音：vāyu，汉语字面意思：风）也是殊胜的。第六个的第一个，从那里给予最后一个字母。与十一个元音字母相合。也与风之种子字（藏文：རླུང，梵文天城体：वायु，梵文罗马拟音：vāyu，汉语字面意思：风）和第二个的第一个，与第二个的第二个相合。第四个的第五个，与第三个元音字母相合。从那里是火之种子字（藏文：མེ，梵文天城体：अग्नि，梵文罗马拟音：agni，汉语字面意思：火），与第二个元音字母相合，第五个的第五个与
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will become a great fault. It is also said in other tantras: "Whoever slanders the teacher, denigrates the Mahayana, or mocks those who skillfully combine mantra tantras and wisdom, should be diligently killed or removed from their dwelling. If a yogi, lacking compassion, acts arbitrarily towards others, they will experience the same consequences. Why initiate the intention to elevate sentient beings? The yogi is for this purpose." This is the second chapter, the contemplation on accomplishing all actions, from the Yoga Tantra of Glorious Vajrabhairava. Then, how to gather mantras with the proper rituals is extensively explained: In an extremely pure place, gather mantras at the place of the mantra practitioner. How to gather? The first of the sixth, the fifth of the fifth, the second of the sixth, combined with the second vowel. The third of the second, also combined with the second vowel. The first of the sixth, also give the first of the sixth, combined with thirteen vowels. The fifth of the fifth, combined with eleven vowels. The first of the sixth, also give the first of the sixth. The fifth of the fifth, combined with being suppressed by eleven. The third of the fourth, equally suppressed by the thirteenth. The second of the sixth, combined with the fifth vowel. The fifth of the third, from there give the seed syllable of wind (Tibetan: རླུང, Sanskrit Devanagari: वायु, Sanskrit Romanization: vāyu, Chinese literal meaning: wind). Perfectly combined with thirteen vowels. The third of the fourth, there give the seed syllable of wind (Tibetan: རླུང, Sanskrit Devanagari: वायु, Sanskrit Romanization: vāyu, Chinese literal meaning: wind). The first of the sixth, the third of the fourth, from there is the seed syllable of wind (Tibetan: རླུང, Sanskrit Devanagari: वायु, Sanskrit Romanization: vāyu, Chinese literal meaning: wind). Combined with thirteen vowels. The fifth of the fourth, combined with the third vowel. From there give the seed syllable of fire (Tibetan: མེ, Sanskrit Devanagari: अग्नि, Sanskrit Romanization: agni, Chinese literal meaning: fire). The seed syllable of wind (Tibetan: རླུང, Sanskrit Devanagari: वायु, Sanskrit Romanization: vāyu, Chinese literal meaning: wind) is the same. From there give the last letter. Combined with eleven vowels. The seed syllable of wind (Tibetan: རླུང, Sanskrit Devanagari: वायु, Sanskrit Romanization: vāyu, Chinese literal meaning: wind) is also supreme. The first of the sixth, from there give the last letter. Combined with eleven vowels. Also with the seed syllable of wind (Tibetan: རླུང, Sanskrit Devanagari: वायु, Sanskrit Romanization: vāyu, Chinese literal meaning: wind) and the first of the second, combined with the second of the second. The fifth of the fourth, combined with the third vowel. From there is the seed syllable of fire (Tibetan: མེ, Sanskrit Devanagari: अग्नि, Sanskrit Romanization: agni, Chinese literal meaning: fire), combined with the second vowel, the fifth of the fifth with
Chinese
然后风布施种子。 首先毗卢遮那布施。 与殊胜的自在相合。 上面用空性种子庄严。 第五个的第二个和， 第三个的第一个， 智者应说为二。 此乃吉祥文殊之殊胜， 大威德金刚续之轮。 水牛面本尊根本咒， 念诵十万遍能成办一切事业。 此乃咒语之王， 未曾有，将来也不会有。 第七个的第四个上， 具有第四个元音。 下面布施火的种子。 然后十六自在的结尾。 第七个的第二个上， 具有第四个元音。 第三个的第一个上， 火的种子置于下面。 十六自在的最后一个， 第六个的第四个上， 具有第三个元音。 第一个的第一个上， 具有第三个元音， 下面布施火的种子。 第四个的第一个上， 具有第二个元音。 第四个的第五个， 智者应说两次。 首先毗卢遮那布施。 七个部类的种子上， 具有第六个元音， 顶轮用明点庄严。 第五个的第二个和， 第三个的第一个。 此乃咒语之王， 水牛面本尊的结合， 能成办一切事业。 被称为事业的咒语， 念诵三十万遍能成办一切事业。 第六个的第一个和， 第五个的第五个上， 与第二个元音相结合， 依靠第四个的第五个。 第四个的第一个置于下面。 第一个的第一个和， 首先毗卢遮那布施。 七个部类的最后一个上， 具有第六个元音， 忆念同样施于结尾。 空性本尊的等印。 第五个的第二个和， 第三个的第一个。 此乃水牛面本尊的， 心咒极为著名。 每个字母念诵十万遍， 三界的事业无论什么， 任何事情都能成办。 收集咒语的仪轨之时，应供养。 此乃吉祥文殊殊胜金刚大威德金刚续中，收集咒语之分别，即第三品。 然后金刚大威德
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Then the wind bestows the seed. First, Vairochana bestows. Combined with the supreme Lord of Power, Above, adorned with the seed of emptiness. The second of the fifth, and The first of the third, The wise should pronounce as two. This is the glorious, excellent Manjushri, The wheel of the great Vajrabhairava tantra. The root mantra of the Buffalo-faced one, By reciting a hundred thousand times, all actions are accomplished. This is the king of mantras, Has not occurred, and will not occur in the future. On the fourth of the seventh, Possessing the fourth vowel. Below, bestow the seed of fire. Then the end of the sixteen lords. On the second of the seventh, Possessing the fourth vowel. On the first of the third, The seed of fire is placed below. The last of the sixteen lords, On the fourth of the sixth, Possessing the third vowel. On the first of the first, Possessing the third vowel, Below, bestow the seed of fire. On the first of the fourth, Possessing the second vowel. The fifth of the fourth, The wise should pronounce twice. First, Vairochana bestows. On the seed of the seven categories, Possessing the sixth vowel, The crown is adorned with bindu. The second of the fifth, and The first of the third. This is the king of mantras, By the union of the Buffalo-faced one, All actions are accomplished. Known as the action mantra, By reciting three hundred thousand times, all actions are accomplished. The first of the sixth, and The fifth of the fifth, Combined with the second vowel, Should rely on the fifth of the fourth. The first of the fourth is placed below. The first of the first, and First, Vairochana bestows. On the last of the seven categories, Possessing the sixth vowel, Remembering, likewise bestow at the end. The equal mudra of the empty deity. The second of the fifth, and The first of the third. This is the Buffalo-faced one's, Heart mantra, extremely famous. By reciting each letter a hundred thousand times, Whatever action of the three realms, Anything at all can be accomplished. During the ritual of collecting mantras, offer. This is the third chapter, the section on collecting mantras, from the glorious, excellent Manjushri Vajrabhairava tantra. Then Vajrabhairava
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因此，在一切法无我的基础上，要正确阐述本尊的观想。首先，要念诵自性清净的真言。将一切法观为空性，然后在虚空中观想由（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）字形成的，颜色如烟的圆形风轮。在其上方观想由原始元音字母形成的月轮。在其上方观想由（藏文：དྷིཿ，梵文天城体：धीः，梵文罗马拟音：dhīḥ，汉语字面意思：德合）字变化而成的文殊童子形象。在其心间观想由（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字形成的日轮。观想从日轮中发出光芒，强烈地迎请安住在十方无边无际之处的诸佛、菩萨、明妃、忿怒尊等，再次返回并融入日轮。这样，文殊菩萨和诸佛等都融为一体，观想在日轮之中。观想以光芒四射的形式遍布千万由旬。在其上方观想黑色的（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，与五种光芒完全融合。观想从（藏文：ཧཱུཾ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字发出光芒，如前所述再次融入其中。从该字观想出一个完全竖立的金刚杵，颜色为黑色，具有五种光芒。要清楚地观想。从该金刚杵中，观想微细形象的佛、菩萨、忿怒尊和明妃，如同芝麻荚一样充满虚空，安住在太阳之中。然后，观想诸佛等调伏一切有情，使之成熟，并安置于菩提道上。然后，将他们也一同收摄，融入金刚杵的形象之中。观想金刚杵的形象，具有九个头，水牛的形象，像恐怖劫末之火一样燃烧，大威德金刚能够吞噬三界，面目狰狞，发出“哈哈”的声音，卷动舌头，怒目圆睁，眉毛和眼睛像大恐怖时期一样闪耀，发出巨响，吞噬人血、脂肪、油和骨髓，对世间和出世间的诸神等怀有敌意。
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Therefore, based on the emptiness of all phenomena, the visualization of the deity should be correctly explained. First, the mantra of self-nature purity should be recited. Having made all phenomena into emptiness, then in the middle of the sky, visualize a wind mandala formed from the shape of (Tibetan: ཡཾ, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal Chinese meaning: Yang), with a color like smoke. Above that, focus on a moon mandala transformed from the original vowel letter. Above that, visualize the form of Manjushri Youth transformed from the shape of (Tibetan: དྷིཿ, Devanagari: धीः, Romanized Sanskrit: dhīḥ, Literal Chinese meaning: Dehe). In its heart, meditate on a sun mandala formed from the shape of (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A). Visualize that rays of light emanate from that sun mandala, strongly urging the Thus Come Ones, Bodhisattvas, Vidyadharas, Wrathful Deities, etc., who reside in the ten directions, boundless and limitless, to return again and enter the sun mandala. In this way, Manjushri and the Thus Come Ones, etc., all become one, and are visualized in the sun mandala. Visualize that it pervades thousands of yojanas in the form of blazing light. Above that, visualize a black (Tibetan: ཧཱུཾ, Devanagari: हूं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) syllable, perfectly endowed with five rays of light. Visualize that rays of light emanate from that (Tibetan: ཧཱུཾ, Devanagari: हूं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) syllable, and re-enter as previously stated. From that letter, visualize a great vajra fully erected, black in color, endowed with five rays of light. From that vajra, visualize subtle forms of Buddhas, Bodhisattvas, Wrathful Deities, and Vidyadharas, filling the center of the sky like a sesame pod, residing in the sun. Then, visualize that the Buddhas, etc., tame all sentient beings, bring them to maturity, and establish them on the path to enlightenment. Then, gather them together with it and visualize them entering the image of the vajra. Visualize that the image of the vajra itself has nine faces, the form of a buffalo, burning like the fire of a terrifying age, the great Vajrabhairava capable of devouring the three realms, with a fierce face, making the sound "Haha" and rolling its tongue, with terrifying wrathful wrinkles, eyebrows and eyes flashing like a time of great terror beside the wrathful wrinkles, making a loud noise, devouring human blood, fat, oil, and marrow, and being hostile to worldly and transworldly gods, etc.