English
If not, then firmly establish the pride of thinking that you yourself are the actual Vajrabhairava deity, the hands being the thirty-seven factors of enlightenment, the feet being the sixteen emptinesses, etc., remembering the purity of the body. Moreover, with such an appearance of the deity's form, purify the appearance of your own body with one head and two arms, and with firm pride, purify the attachment to self. The third of the root, the latter is: From the seed syllable in your own heart, radiate light, transform all the containers of the three realms into palaces, and all beings into the nature of deities. Everything dissolves into the protective circle that I am meditating on. The protective circle, charnel ground, and ocean of blood also dissolve into the palace. Your remaining faces and hands also dissolve into the root faces and hands. Then, thinking of dissolving into clear light, rest slightly in equipoise. This purifies death and arranges the auspicious connection for attaining the Dharmakaya, and thereby the clear light of meaning will be realized. Then comes the protection: From that state of emptiness, again transform yourself into Vajrabhairava, one face and two arms, from ཀྲོང་གྀས་སོང་བའི་མིག་ཏུ་ཀྵིཾ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), from སཾ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) onwards, meditate as before, reciting various aspiration prayers and auspicious verses. Thus, this brief record of the essential pith instructions for the practice of Vajrabhairava was written by the monk Rinchen Gyatso, who takes the dust of the feet of the great Vajradhara Taranatha as the crown of his head. Sarva Mangalam! May it be virtuous! May this white virtue built here benefit all those connected to it, may they obtain temporary and ultimate goodness, and may they soon have control over lasting happiness. Auspicious! Auspicious! This is the uncommon oral transmission of Ra Lotsawa's Manjushri Vajrabhairava instructions. There is an extremely secret seal. Om Swasti! Treasure of wisdom seeing all dharmas without obstruction, Skilled in bestowing eloquent teachings and accomplishments, Revealing the essence of the ocean of holy Dharma, May the all-pervading Lama always be auspicious. Vajra Yamantaka from the heart of Manjushri, Intolerable, great wrathful one, terrifying form, With the blazing light of the fire of wisdom, May Bhairava, who destroys the hordes of demons, protect. The essential meaning of the sevenfold conceptual expression, The marvelous heart essence of Ra Lotsawa, From ear to ear
Chinese
传承的，如上师口诀般书写。此处，大威德金刚的殊胜口诀有三种，即与念修相关的口诀，与修持相关的口诀，与事业相关的口诀。第一，有共同生起次第的口诀和殊胜的念修口诀两种。第一，如会供田的仪轨中所说，于上师不动佛为顶严的大威德金刚坛城中，不是观想上师在上方的部分，也不是观想为部主，而是观想与根本上师无二无别的十三尊、九尊或八尊眷属围绕，以及诸佛菩萨众围绕，念诵“班杂萨玛扎 (བཛྲ་ས་མ་ཛཿ，Vajra samajaḥ，金刚萨玛扎)”迎请。念诵甘露咒，或者，阎曼德迦等，驱逐外来的邪魔， очищающий и очищающий все нечистоты и несчастья，这是殊胜口诀的第一部分。第二，在日常忏悔七支供养时，“于三宝前我皈依”以及“诸佛正法贤圣三宝尊，乃至菩提我皈依”之际，皈依殊胜三宝，即面前的薄伽梵大威德金刚是佛宝，根本咒、心咒、近心咒等咒语是法宝，殊胜的眷属是僧宝，将这些在心中显现，皈依他们，这是殊胜口诀的第二部分。最后，有请会供田返回，观空，融入自身等多种方式，但此处主要是融入自身。虽然这不是殊胜口诀，但作为附带意义而说。第三，共同的情况是在保护轮内观想法生，但在此殊胜的情况下，是在保护轮外观想法生。而且，对于胜乐修法来说，法生三角形外部白色内部红色。
English
The lineage's, written as the master's oral instructions. Here, the uncommon oral instructions of glorious Vajrabhairava have three aspects: oral instructions related to recitation, oral instructions related to practice, and oral instructions related to activities. First, there are two: the oral instructions of the common generation stage and the oral instructions of the supreme uncommon recitation. First, as it appears in the usual course during the field of merit section, in the Vajrabhairava mandala adorned with the guru Akshobhya, not meditating on the guru as the upper part, nor meditating as the lord of the family, but meditating on the root guru as inseparable in essence, surrounded by thirteen, nine, or eight retinue deities, and also surrounded by the assembly of Buddhas and Bodhisattvas, inviting them by reciting "Vajra samajaḥ (བཛྲ་ས་མ་ཛཿ，Vajra samajaḥ，金刚萨玛扎)". Reciting the Amrita mantra, or Yamantaka, etc., dispelling the obstructing demons that come from outside, thinking of cleansing and purifying all impurities and inauspiciousness, this is the first uncommon oral instruction. Second, during the daily confession of the seven-limb offering, at the time of "I take refuge in the Three Jewels" and "I take refuge in the Buddha, Dharma, and Supreme Assembly until enlightenment," taking refuge in the uncommon Three Jewels, that is, the Bhagavan Vajrabhairava in front is the Buddha Jewel, the root mantra, heart mantra, near-heart mantra, etc., are the Dharma Jewel, and the uncommon retinue are the Sangha Jewel. Having these appear in the mind, taking refuge in them is the second uncommon oral instruction. Finally, there are various methods such as requesting the field of merit to depart, purifying into emptiness, and absorbing into oneself, but here, absorbing into oneself is the main point. Although this is not an uncommon oral instruction, it is spoken as a supplementary meaning. Third, in the common case, one meditates on the Dharma origin within the protection circle, but in this uncommon case, one meditates on the Dharma origin outside the protection circle. Moreover, for the supreme practice, the Dharma origin is a triangular shape, white on the outside and red on the inside.
Chinese
对于猛烈的行为，观想黑色的三角形法源。观想火焰熊熊燃烧，这是不共的口诀之三。观想法源、防护轮和颅器的方法是：在法源之外观想防护轮，再次在法源之内观想金刚地基。其上，外观想尸陀林，比尸陀林稍低处观想血海，其中心观想黑色的珍宝山，比尸陀林稍高处观想颅器。在法源之内观想防护轮的种类所缘是：在法源之内观想防护轮的金刚地基，外围四面八方观想金刚墙环绕，其内的环境中观想八大尸陀林，比其稍低处观想血海环绕，其中心在珍宝山上观想颅器。第四是：在颅器之内，从ཡཾ་（藏文，梵文天城体yam，梵文罗马拟音yam，字面意思：扬）字观想风轮，形状圆形，冒着浓烟，颜色黑色，观想为黑色风暴的形态，并且从中向四面八方散发出无量的黑色风暴形态，摧毁所有憎恨的敌人和作祟的魔障，将它们全部摧毁，甚至不留一丝残余，这是不共的口诀之四。第五是：如往常一样，按照仪轨中出现的，观想根本文殊，从他的心间发出光芒，迎请五部如来，呈现愤怒尊的形象，同样，迎请佛母们也带着忿怒的姿态，迎请菩萨们也呈现愤怒尊的形象，观想文殊连同他的坐骑融入太阳。又从太阳的轮中，散发出无量燃烧的热光，遍布四面八方，观想所有普遍的敌人和魔障，以及特别指定的敌人和魔障，全部被焚烧殆尽，甚至不留一丝灰烬，这是不共的口诀之五。第六是：又以那光芒，迎请无量的母音子音和咒语链，各自发出如雷鸣般的声音，将它们融入太阳，直到黑色的ཧཱུྃ（藏文，梵文天城体hūṃ，梵文罗马拟音hūṃ，字面意思：吽）字发出光芒
English
For fierce actions, visualize a black triangular Dharmodaya. Meditating on fiercely blazing fire is the third uncommon oral instruction. The method of meditating on the Dharmodaya with a protective circle and skull cup is: To meditate on the protective circle outside the Dharmodaya, again within the Dharmodaya is a vajra ground. On top of that, outside is a charnel ground, and slightly lower than that is an ocean of blood, and in the center of that is a black jewel mountain with the blood ocean, and slightly higher than the charnel ground, meditate on the skull cup. Focusing on the type of protective circle meditation within the Dharmodaya is: Within the Dharmodaya is the vajra ground of the protective circle. Outside, in all directions, is a circular vajra fence, and within that environment are eight great charnel grounds, and slightly lower than that, a circle of the ocean of blood. In the center of that, meditate on the skull cup on top of the jewel mountain. The fourth is: Within the skull cup, from ཡཾ་ (Tibetan, Devanagari yam, Romanized Sanskrit yam, literal meaning: Yam) visualize a wind mandala, circular in shape, emitting smoke, black in color, visualize it as a black storm, and from that, emanate immeasurable black storm forms in all directions, destroying all hating enemies and harmful obstacles, destroying them all completely, leaving not even a trace, this is the fourth uncommon oral instruction. The fifth is: As usual, according to what appears in the sadhana, meditate on the causal Manjushri, from his heart rays of light emanate, inviting the five Tathagatas, appearing as wrathful deities, and likewise, inviting the Buddhamatris also with wrathful appearances, and inviting the Bodhisattvas also appearing as wrathful deities, meditate on Manjushri together with his seat dissolving into the sun. Also from the sun's disc, immeasurable burning hot rays of light emanate in all directions, visualizing all general enemies and obstacles, and specifically designated enemies and obstacles, all being burned completely, leaving not even a trace of ash, this is the fifth uncommon oral instruction. The sixth is: Again, with that light, invite immeasurable vowels and consonants and mantra garlands, each emitting a sound like thunder, dissolving them into the sun, until the black ཧཱུྃ (Tibetan, Devanagari hūṃ, Romanized Sanskrit hūṃ, literal meaning: Hum) emits light
Chinese
右手持钩刀，左手持颅血。八阎魔右手持剑，左手持索。其母八女，右手持三尖，左手持颅血。所有这些都观想为黑色身。第二是，不确定的眷属是男女仆，所有这些也都是不确定的身色，各种头饰的形象，从身和宫殿以及尸林等不确定的处所向外散布，以及向内聚集到不确定的处所，这是不共的第九口诀。然后，在生起誓言尊的时刻，以及将智慧尊融入自身等时刻，以猛烈的姿态，观想山峰崩塌，大海剧烈动荡，星辰坠落大地等，具有无法估量的光辉和力量。在眼中，观想（藏文：ཀྵིཾཿ，梵文天城体：क्ष्，梵文罗马拟音：kṣiṃ，汉语字面意思：克希木）等种子字，是地藏等各个本尊的自性。观想头顶的嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）字，与毗卢遮那佛和宝生佛合一，是身金刚；喉间的阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）字，与无量光佛和不空成就佛合一，是语金刚；心间的吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，是不动佛，是意金刚的自性。第十是，从自己的心间放出光芒，将住在须弥山顶或其中的金刚怖畏化身，在瞬间迎请到面前。如前会供轮的仪轨一样进行清净，然后以嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡） 舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍） 什地（藏文：ཥྟིཿ，梵文天城体：ष्टिः，梵文罗马拟音：ṣṭiḥ，汉语字面意思：什地） 诃（藏文：ཧཿ，梵文天城体：हः，梵文罗马拟音：haḥ，汉语字面意思：诃）等，或者嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡） 班杂 啦 萨 亚 吽（藏文：བཛྲ་ལཱ་སྱ་ཧཱུཾ，梵文天城体：वज्र लास्य हुं，梵文罗马拟音：vajra lāsya hūṃ，汉语字面意思：金刚嬉戏吽）等，或者以阿伽等任何一种供养。在实践中，后者更为重要。然后以嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡） 班杂 昂 固 夏 扎（藏文：བཛྲ་ཨཾ་གུ་ཤ་ཛཿ，梵文天城体：वज्र अङ्कुश जः，梵文罗马拟音：vajra aṃ-gu-śa jaḥ，汉语字面意思：金刚钩 扎）等，或者简略地以扎（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：扎） 吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 旺（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺） 霍（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：霍）融入自身，观想生起无法估量的光彩和光辉。为了稳固，念诵三遍雅曼达嘎等，这是第十口诀。第十一是，再次从心间放出光芒，将十方诸佛菩萨化为金刚怖畏的身相，以雅曼达嘎的咒语修成怖畏金刚，如前一样进行迎请、清净、供养、融入，观想自己是诸佛菩萨的总集，为了稳固，
Chinese
再次如前念诵阎曼德迦，是口诀第十一。第十二是，如前放射光芒，以本来成就的金刚怖畏身遍布虚空，彼者显现于自己面前之相，以班杂萨玛扎（藏文：བཛྲ་ས་མ་ཛཿ，梵文天城体：वज्रसमज，梵文罗马拟音：vajrasamaja，汉语字面意思：金刚集合），迎请，清净，供养，融入等如前做。自己观想为本来成就的报身金刚怖畏本尊。如前稳固阎曼德迦，是口诀第十二。又是，这三个迎请智慧尊的口诀，在头尾两次迎请，清净，供养，融入，稳固，是五个要点。中间以光芒将怖畏身转化为如前之天，迎请，清净，供养，融入，稳固，是七个要点。自己变成怖畏时，在眼中安布啥（藏文：ཀྵིཾ་）等的时候，以异生之相，是为了守护自己而安布。融入化身金刚怖畏的时候，自己观想为怖畏，眼、手、头等，是化身金刚怖畏的那个和那个，生起我慢。将化为怖畏形象的佛菩萨融入自己的时候，眼等身体的部分，是所有佛菩萨的那个和那个，生起我慢。融入本来成就的，安住法性之报身金刚怖畏的时候，自己观想为金刚怖畏的身语意，是法性本初的金刚怖畏的身语意真实不虚，生起我慢。第十三是，从自己的心间放射光芒，迎请五部灌顶主尊，四母，八大菩萨，六天女等，所有也都是忿怒相，五部和菩萨等右手扬起各自的法器，左手执持各自的法器，拥抱各自具有忿怒姿态的明妃，右腿蜷曲左腿伸展之姿安住于前方，进行清净