English
Place all sentient beings in the state of Buddhahood. Transform all impure vessels into pure lands, and invite the Tathagatas, etc., as well as the Vajra fine particles, etc., especially the immeasurable mandala of Manjushri Vajrabhairava. All of these become one, etc. In this case, (Tibetan: བཛྲ་ས་མཱ་ཛཿ, Sanskrit Devanagari: वज्रसमाजः, Sanskrit Romanization: vajrasamājaḥ, Chinese literal meaning: Vajra assembly) and the Vajra gathering mudra, etc., are not necessary; they are invited through the mind. That is, in the three field purifications, first, Manjushri is visualized as sitting on the seat, absorbed into the general practice, and then the visualization of "Hum" and Vajra becoming one, etc., or the visualization of "hot rays," etc., is the purification of the body. The purification of speech is the visualization of "Hum" and "becoming," etc. The purification of mind is the visualization of the five-pronged vajra standing upright, etc. There are two different methods, and although there is no contradiction, and one can choose, the latter seems more reasonable from the context. Remembering purity means purifying the city where one is born with the sun and lotus. The wind circle and the moon purify oneself with a substantial body and mind, as well as the subtle wind-mind between the intermediate state body not yet formed. Meditating on (Tibetan: དྷཱིཿ, Sanskrit Devanagari: धीः, Sanskrit Romanization: dhīḥ, Chinese literal meaning: Dhi) is the nature of speech, which is the purification of the intermediate state's language. The sword is the mind, which is the purification of the intermediate state's mind. The Manjushri Tantra is the purification of the intermediate state body, which possesses all the senses and is endowed with the magical powers of karma. This is to arrange the auspicious connections for obtaining the Sambhogakaya, and to quickly obtain the ripening of the completion stage—mind isolation, illusory body, and union body. Manjushri, together with the moon, dissolves into the sun, which means that Manjushri is the intermediate state body, the element of the moon, and the particles of the sun. These mind-bodies are located between the two, and they are purified in order to make them faint. That is, if one is born as a boy, one enters the womb with hatred for the father and attachment to the mother; if one is born as a girl, one enters with hatred for the mother and attachment to the father. That is, one enters through the father's mouth, combines with the essence, and transfers to the mother's womb. Visualize "Nur Nur Po," "Mer Mer Po," and "Tar Tar Po," etc., and purify them by practicing (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) and Vajra. From that Vajra, the "Mer Mer Po," etc., emanating from the Vajra fine particles, etc., are stabilized by earth and by water.
Chinese
不发生收集，不发生火成熟，不发生风腐烂等，使其增长，并且净化虚空的那些开解。之后在母亲的子宫里经历九个月零十天等，子宫就是出生的那个身体，被所有的人看到，以金刚怖畏的身来净化。那身体的颜色像末劫的云一样非常黑，像黑暗一样阴森。根本脸是黑色的水牛，非常愤怒。从蓝绿色的角里生出的金刚火，压倒一切方向。然后九个脸是悲伤的方式等，除了上面的两个脸以外，观想为轮脸，有些人观想为流轮脸。像右边的三个脸一样。根本脸的耳朵的后部和两个后脑勺也是。中间是蓝色，右边是红色。左边是黄色。同样地，也加在左边的脸上。像罗刹脸一样和文殊菩萨重叠观想等也有。这里角的方式有两种方式。一种方式是右边的脸都重叠在右角的一侧，左边的脸都重叠在左角的一侧来观想，这是在圆满次第的时候有的。生起次第的常瑜伽只观想重叠的脸。也就是在水牛脸的耳朵的后部，重叠着非常愤怒的蓝色红色黄色等脸从上到下。在左边重叠着比右边的脸稍微寂静的白色烟色黑色等脸。在两个角的中间，像罗刹一样的脸，非常红，张着嘴卷着舌头。牙齿咬得很紧。发出哈哈呸呸的猛烈笑声。脸的旁边流着血。红色而圆的三只眼睛。非常愤怒又稍微带有一点贪欲的神态。在那上面是文殊童子的脸，像纯金一样，带有愤怒和微笑，有五个发髻。用儿童的装饰品来装饰。寂静的三只眼睛。有些时候也有说观想文殊菩萨的脸带着喉咙的。因为以前的布画等只显现重叠的头，所以要那样做。也不是说前面的就变成了相违。八个忿怒脸发出哈哈嘿嘿等的金刚笑声，以及吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）啪（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）的声音，使之空虚
English
not occur gathering, not occur fire ripening, not occur wind rotting, etc., making them grow, and purifying those that open up the space. Then, after experiencing nine months and ten days, etc., in the mother's womb, the womb is that body that is born, seen by all people, purified by the body of Vajrabhairava. That body's color is very black like the clouds of the final kalpa, gloomy like darkness. The root face is a black buffalo, very wrathful. The vajra fire born from the blue-green horns overwhelms all directions. Then the nine faces are the way of sadness, etc., except for the two faces above, visualizing them as wheel faces, and some visualize them as flowing wheel faces. Like the three faces on the right. Also, the back of the ear and the two back of the head of the root face. Blue in the middle, red on the right. Yellow on the left. Similarly, also apply it to the left face. Like a rakshasa face and overlapping visualization of Manjushri, etc., also exist. Here, there are two ways of the horns. In one way, all the right faces are stacked on the side of the right horn, and all the left faces are stacked on the side of the left horn to visualize, which exists during the completion stage. The constant yoga of the generation stage only visualizes the stacked faces. That is, behind the ear of the buffalo face, the very wrathful blue, red, yellow, etc., faces are stacked from top to bottom. On the left, the white, smoky, black, etc., faces, which are slightly more peaceful than the right faces, are stacked. In the middle of the two horns, a rakshasa-like face, very red, with its mouth open and tongue rolled. The teeth are clenched very tightly. Emitting a fierce laugh of haha phem phem. Blood is dripping from the side of the face. Three red and round eyes. Very wrathful and also slightly possessing a sense of desire. On top of that is the face of Manjushri the Youthful, like pure gold, with wrath and a smile, with five tufts of hair. Decorated with children's ornaments. Three peaceful eyes. Sometimes there are also those who say to visualize Manjushri's face with the throat. Because the previous cloth paintings, etc., only show stacked heads, that is how it should be done. It is not that the former has become contradictory. The eight wrathful faces emit the vajra laughter of haha hihi, etc., and the sound of hum（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） phet（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）, making it empty.
Chinese
遍布烈焰世界的，吞食敌人和魔障的血肉、骨骼和脂肪等。面容变化，怒纹紧锁，眉毛扭曲。黄色头发向上燃烧。三只红色圆眼充满怒火，迅速转动。眉毛、胡须和体毛像燃烧的火焰一样，锐利、灼热且粗糙，光芒四射。对世间、出世间和非出世间的所有神祇发出严厉的威胁。八张面孔极其锋利，各有四颗獠牙。卷曲的舌头发出的恐怖声音，如同千龙齐鸣，又如劫末之风的声音，能使魔众的心脏爆裂。正值青春年华，从身体化现的使者，面容各异，手持各种法器，颜色各异，不可估量，时而舒展，时而收缩。身体极其巨大，四肢粗短，坚实而厚重。腹部宽大，阴茎勃起高耸。三十四只手中的前两只，按照仪轨观想，从牛皮开始。法器中，投掷矛是一种顶端带有矛头的武器，类似于矛尖，末端装饰有孔雀羽毛。木槌是一种粗短的木头，腰部非常细。单尖金刚杵被称为卡纳亚，大约一肘长的木头，两端各有一个轮子。从木头顶端和轮子上伸出矛尖状的武器，非常锋利，大约一拃长。木杖上装饰有金刚杵。卡杖嘎顶端有三重头颅，与颅骨相似。轮子是带有八根或六根辐条的武器轮，带有轮毂。小鼓是达玛茹。头颅是魔的头颅，新鲜且流血。火炉是三角形的。颅碗是人的头颅碎片，连着血肉毛发，内部充满了甘露。看起来就像是密咒师们所说的班达。恐吓印：有些人说是一只手里拿着一个做出恐吓手印的人手，但自宗认为是用手做出恐吓手印。幡是一种三叉幡。风...
English
Spreading throughout the blazing world, devouring the flesh, bones, and fat of enemies and obstacles. The face transforms, with wrathful wrinkles tightly drawn, and eyebrows twisted. Yellow hair blazes upwards. The three red, round eyes glare with hatred, turning swiftly. Eyebrows, beard, and body hair blaze like eternal fire, sharp, scorching, and coarse, emitting rays of light. Uttering fierce threats to all deities, worldly, transcendent, and non-transcendent. The eight faces are extremely sharp, each with four fangs. The rolled tongue emits a terrifying sound, like the simultaneous roar of a thousand dragons, or the sound of the wind at the end of an eon, causing the hearts of the demonic hordes to burst. Messengers manifested from the body, in the prime of youth, with diverse faces, holding various weapons, of various colors, immeasurable, sometimes expanding, sometimes contracting. The body is exceedingly large, the limbs thick and short, solid and heavy. The belly is wide, and the lingam is erect and towering. The first two of the thirty-four hands, visualized according to the sadhana, starting with the oxhide. Among the weapons, the throwing spear is a weapon with a spearhead-like tip, similar to a spear point, decorated with peacock feathers at the end. The mallet is a short, thick piece of wood with a very thin waist. The single-pointed vajra is called Kanaya, a piece of wood about a cubit long, with a wheel at each end. Projecting from the top of the wood and the wheels are spear-shaped weapons, very sharp, about a span long. The staff is adorned with a vajra. The khatvanga has three heads stacked on top, similar to a skull. The wheel is a weapon wheel with eight or six spokes, with a hub. The small drum is a damaru. The head is the head of a demon, fresh and bleeding. The hearth is triangular. The skull cup is a fragment of a human head, with flesh, skin, and hair, filled with nectar. It appears to be like what the mantra practitioners call a bandha. The threatening gesture: Some say it is a hand holding a human hand making a threatening gesture, but the self-tradition considers it to be making the threatening gesture with one's own hand. The banner is a three-pronged banner. The wind...
Chinese
地是绿色的，具有风的性质，是运动的。最后两只手举着带血的湿牛皮，使其不贴在身上，作为上衣。其他的都容易理解。拉里达、阿摩伽、阿阇梨阿沃等说，第一只手拿着牛皮，似乎是从背后的手开始整理的，但第一个一定是根本手的说法并不确定。这里是从根本手开始讲述的。脚在绘画等上面有八种伸展和弯曲，也有做成八种舞蹈姿势的，但那些是因为姿势不舒服才那样做的，禅修的时候，观想右脚弯曲，左脚特别伸展。其中，右脚的每一个脚趾从人到瓦，是八种魔的本体，八种魔是八方守护神。左脚的从秃鹫到笑，是八种疾病的本体，笑在西藏没有。在那些的下面，将四魔、六面等脸朝下压住。身体赤裸，非常凶猛，有八张脸，用五个头盖骨装饰。五十个黑化身和人头，用鲜血淋漓的肠子串起来做成项链。轮状耳环等六种骨饰，以及血滴和油脂图案，用大灰堆装饰。安住在能摧毁劫世的火焰之中，观想为欲界、色界和无色界都无法忍受的誓言勇识。像这样，身体完全清净，应视为胜乐金刚救度的功德并铭记于心。在那样的心中，在莲花月轮之上融入智慧勇识。基础是文殊菩萨，身色等如金刚持。如果展开，就在那的中心，在九尖金刚杵的五尖之中，在日轮之上观想定解勇识黑吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），如果收摄，就只观想吽。然后是生处和身语意加持，虽然对所有灰烬都进行了混合，但自宗是只在根本脸左右眼的中央
English
The earth is green, has the nature of wind, and is moving. The last two hands hold up a bloody, wet cowhide, keeping it from sticking to the body, as an upper garment. The others are easy to understand. Lalita, Amogha, Acharya Avo, and others say that the first hand holds the cowhide, and it seems to be arranged starting from the back hand, but it is not certain that the first must be the root hand. Here, it is explained starting from the root hand. The feet in paintings, etc., have eight stretches and bends, and some are made into eight dance postures, but those are done that way because the posture is uncomfortable. During meditation, one meditates on the right foot being bent and the left foot being particularly stretched. Among them, each toe of the right foot, from man to va, is the essence of eight demons, and the eight demons are the eight directional guardians. The left foot, from vulture to laughter, is the essence of eight diseases, and laughter does not occur in Tibet. Below those, the four maras, six faces, etc., are pressed down with their faces down. The body is naked, extremely fierce, with eight faces, adorned with five skulls each. Fifty black emanations and human heads, strung together with bloody intestines to make a necklace. Six bone ornaments such as wheel-shaped earrings, as well as blood drops and grease patterns, adorned with large ash heaps. Residing in the midst of flames capable of destroying the eon, one should meditate as the vow-being that even the desire realm, form realm, and formless realm cannot bear to look upon. Like this, the complete purification of the body should be regarded and remembered as the deeds of the Lord of Chakrasamvara's liberation. In such a heart, on top of a lotus moon disc, dissolve the wisdom being. The basis is Manjushri, with body color etc. like Vajradhara. If expanded, then in that center, within the five points of the nine-pointed black vajra, on top of the sun disc, meditate on the samadhi being black Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and if contracted, meditate only on Hum. Then, when blessing the sense bases and body, speech, and mind, although mixing has occurred for all ashes, the self-tradition is only in the center of the left and right eyes of the root face.