English
Hūṃ vaṃ hoḥ, dissolve into non-duality. Again, rays of light emanate from one's heart, inviting the five types of Yama executioners. I beseech you all to bestow empowerment upon this. Having prayed thus, they hold the vase and recite: Oṃ vajra abhiṣiñca hūṃ (藏文：ༀ་བཛྲ་ཨ་བྷི་ཥིཉྩ་ཧཱུཾ།，梵文天城体：，梵文罗马拟音：oṃ vajra abhiṣiñca hūṃ，汉语字面意思：Om, Vajra, Abhisheka, Hum), bestowing empowerment from the crown of the head, purifying defilements. From the remaining water, a five-pointed black vajra adorns the head. Oṃ kālarūpa saparivāra samaya stvaṃ (藏文：ༀ་ཀཱ་ལ་རཱུ་པ་ས་པ་རི་ཝཱ་ར་ས་མ་ཡ་སྟྭཾ་，梵文天城体：，梵文罗马拟音：oṃ kālarūpa saparivāra samaya stvaṃ，汉语字面意思：Om, Kalarupa, with retinue, Samaya, You) establishes the vow. Oṃ kālarūpa ye gṛhṇa ḍaṃ (藏文：ༀ་ཀཱ་ལ་རཱུ་པ་ཡེ་གྲྀཧྣ་ཌཾ་，梵文天城体：，梵文罗马拟音：oṃ kālarūpa ye gṛhṇa ḍaṃ，汉语字面意思：Om, Kalarupa, Accept, Dam) is recited, and offerings are made with the five offerings. Thinking of offering the torma, recite: Oṃ kālarūpa sarva vighnān śatrūṃ māraya idaṃ baliṃta kha kha khā khā hi hūṃ phaṭ (藏文：ༀ་ཀཱ་ལ་རཱུ་པ་སརྦ་བིགྷ་ནཱན་ཤ་ཏྲུཾ་མཱ་ར་ཡ་ཨི་དཾ་བ་ལིཾ་ཏ་ཁ་ཁ་ཁཱ་ཁཱ་ཧི་ཧཱུཾ་ཕཊ།，梵文天城体：，梵文罗马拟音：oṃ kālarūpa sarva vighnān śatrūṃ māraya idaṃ baliṃta kha kha khā khā hi hūṃ phaṭ，汉语字面意思：Om, Kalarupa, all, obstacles, enemies, destroy, this, offering, eat eat, eat eat, hi, hum, phat), offer it three or seven times, and entrust the activity: Hūṃ, black lord of death, of the southern direction, from beneath the seven levels of the earth, Yama, who is greedy for life, upon a black buffalo seat, the staff arising from ya, born marked with skulls, the face of a buffalo enraged from the depths, devouring, mouth open, fangs bared, eyes red with rage, hair yellow, beard and mustache upturned, the left hand binds enemies and obstructors with a noose, the right hand pulverizes them with a staff. Assembly of Dharma Kings, lords of death, the time has come with servants and all. Accept as offerings the ocean of great tormas of flesh, blood, and fat. By the oath commanded by the Victorious Ones, swiftly liberate enemies and obstructors with compassion. Enemies who hate and obstructors who harm, demons and those who create obstacles, devour, bind, completely restrain. Seize, draw near, gather under your power. Strike, expel, make rigid. Shatter, press down, make unconscious. Subdue, chop, completely destroy. Make it so that not even a particle remains. Oṃ kā larūpa hūṃ phaṭ (藏文：ༀ་ཀཱ་ལ་རཱུ་པ་ཧཱུཾ་ཕཊ།，梵文天城体：，梵文罗马拟音：oṃ kālarūpa hūṃ phaṭ，汉语字面意思：Om, Kalarupa, Hum, Phat). By reciting this, think that they have promised to accomplish the task, and arrange it according to the instructions of the lamas. Then, ask forgiveness from the torma guests. Oṃ yamāntaka samaya, manupālaya, yamāntaka tvenopatiṣṭha, dṛḍho me bhava, sutoṣyo me bhava, supoṣyo me bhava, anurakto me bhava, sarva siddhime prayaccha, sarva karmasu ca me cittaṃ śrīyaṃ kuru hūṃ, haha haha ha hoḥ bhagavān, sarva tathāgata mā me muñca, vajrī bhava mahā samaya sattva aḥ (藏文：ༀ་ཡ་མཱནྟ་ཀ་ས་མ་ཡ། མ་ནུ་པཱ་ལ་ཡ། ཡ་མཱནྟ་ཀ་ཏྭེ་ནོ་པ་ཏིཥྛ། དྲི་ཌྷོ་མེ་བྷ་ཝ། སུ་ཏོ་ཥྱོ་མེ་བྷ་ཝ། སུ་པོ་ཥྱོ་མེ་བྷ་ཝ། ཨ་ནུ་རཀྟོ་མེ་བྷ་ཝ། སརྦ་སིདྡྷི་མྨེ་པྲ་ཡཙྪ། སརྦ་ཀརྨ་སུ་ཅ་མེ་ཙིཏྟཾ་ཤྲཱི་ཡཾཿ ཀུ་རུ་ཧཱུཾ། ཧ་ཧ་ཧ་ཧ་ཧོཿ བྷ་ག་ཝཱན། སརྦ་ཏ་ཐཱ་ག་ཏ་མཱ་མེ་མུཉྩ། བཛྲི་བྷ་བ་མཧཱ་ས་མ་ཡ་སཏྭ་ཨཿ，梵文天城体：，梵文罗马拟音：oṃ yamāntaka samaya, manupālaya, yamāntaka tvenopatiṣṭha, dṛḍho me bhava, sutoṣyo me bhava, supoṣyo me bhava, anurakto me bhava, sarva siddhime prayaccha, sarva karmasu ca me cittaṃ śrīyaṃ kuru hūṃ, haha haha ha hoḥ bhagavān, sarva tathāgata mā me muñca, vajrī bhava mahā samaya sattva aḥ，汉语字面意思：Om, Yamantaka, Samaya, Protect, Yamantaka, abide by you, be firm with me, make me happy, make me prosperous, be affectionate to me, grant me all siddhis, and in all actions, make my mind auspicious, do, Hum, haha haha ha hoḥ Bhagavan, all Tathagatas, do not abandon me, become Vajri, great Samaya Sattva Ah) is recited. Oṃ jaya jaya, sujaya, baི་ཤྭ་རཱུ་པ་དྷ་རི་གཙྪ་གཙྪ་སྭ་སྠཱ་ནཾ། Kritaṃ tena tathā gaccha. Sarva buddhāśca. Visarjaya mama kāryaṃ kuru svāhā. By saying this, the wisdom being of the guest who has transcended the world departs. The samaya being is gathered into oneself. Think that the other guests have departed to their own places and make aspirations. If you wish to gather, do so with Oṃ Āḥ Hūṃ Muḥ, which is the rite of the torma. At the end of the session, whether to gather the mandala of self-generation or not is not clear in the texts of the Vajrabhairava, but if you apply the method explained by Līlāvajra to the Black Enemy, at the end of gathering the former into the latter from the charnel ground to the palace, gather the palace into itself. One's own samaya being into the wisdom being, that into the samādhi being, that also the hook U Ha La Ha into the head, that into the crescent moon, that into the bindu, that into the nada, and that also think of it as empty without any object of focus. By these, how to act in the beginning, middle, and end of the session, the yogas of the nature of the session have been explained. The yoga of the interval between sessions: Then, rising with the pride of Vajrabhairava, without separating from that, looking at all appearances in the land as Vajrabhairava, and placing all actions of the three doors into action, thinking of them as the nature of mudra and mantra, is the yoga of conduct. Blessing food and drink like a torma, and considering the mouth, cooking hole, and two hands as filling and pouring, and food and drink as burnt offerings, eating and drinking in the manner of offering to the samādhi being in the heart, which is the nature of all the assembled deities, is the yoga of food. At the time of sleeping, gathering in order as before, and sleeping with skillful means and wisdom, is the yoga of sleeping. Here, according to the wishes of the lamas, it is also acceptable to gather the environment and beings dissolving into light. At the time of rising, thinking of being urged to rise from the clear light by the melodies of the goddesses such as Ca Tsī Ka, rising is the yoga of rising. At the time of bathing, acting as in the empowerment, is the yoga of bathing. By such a method, practicing without interruption three or four sessions each day is learning the generation stage. The completion stage is the assembly circle of Vajrabhairava of Śāntipa and Mañjuśrīyeśas and Amoghavajra.
Tibetan
འི་སྒྲུབ་ཐབས་ལས་ཤེས་པར་བྱའོ། །དེ་ལྟར་དཔའ་བོ་གཅིག་པ་ཞལ་ཕྱག་ཡོངས་སུ་རྫོགས་པ་ལ་བརྟེན་ནས་སྔོན་དུ་སྒོམ་བཟླས་བྱེད་པའི་བསྙེན་པ་ནི། རྟོག་བདུན་གྱི་ལྷ་བསྒོམ་པའི་རྟོག་པ་དང་ཁ་སྦྱོར་གྱི་རྟོག་པ་བདུན་པ་ལས་གསུངས་ཤིང༌། དེ་གཉིས་ཀྱི་འགྲེལ་པ་རྣམས་སུ་ཡང་དཔའ་བོ་གཅིག་པ་ཉིད་ཀྱི་དབང་དུ་བྱས་ནས་བཤད་པ་བཞིན་སློབ་དཔོན་དཔལ་འཛིན་ལ་སོགས་པ་མང་པོས་ཀྱང་གསུངས་ལ། ལས་ཚོགས་མང་པོ་འགྲུབ་པའང་ཇི་སྐད་བཤད་པའི་བསྙེན་པ་འགྲུབ་པར་བཞེད་པས་ཞལ་ཕྱག་མ་རྫོགས་པའི་དཔའ་བོ་གཅིག་པའི་བསྒོམ་བཟླས་བློ་དམན་པའི་ངོར་ཡིན་ཞེས་སློབ་དཔོན་འཇམ་དཔལ་དབྱངས་ཀྱིས་བཤད་པ་དང་མི་འདྲའོ། །དེས་ན་རྒྱུད་ཀྱི་རྟོག་པ་བཞི་པ་ལ་གཞི་བྱས་ཏེ་ཁ་བསྐང་དགོས་པ་རྣམས་ལ་ལི་ཏའི་གཞུང་རྣམས་ལ་གཙོ་བོར་བྱས་ཤིང་མན་ངག་སྙེ་མ་དང་སློབ་དཔོན་ཞི་བའི་ཡེ་ཤེས་དང་ཤྲཱི་བྷ་དྲ་དང་ཛྙཱ་ན་ཀ་ར་ལ་སོགས་པའི་སྒྲུབ་ཐབས་རྣམས་ནས་ཀྱང་བསྐང་ནས་བཤད་དོ། །དཔའ་བོ་གཅིག་པ་ལ་གཞལ་ཡས་ཁང་བསྐྱེད་པ་སློབ་དཔོན་ཕྱི་མ་གཉིས་ཀྱིས་བཤད་ཅིང་སྦྱང་གཞི་སྦྱོང་བ་ལ་ཡང་ཁྱད་ཆེའོ། །དངོས་གྲུབ་མཆོག་གི་ཉེ་རྒྱུ་རྫོགས་རིམ་སྟེ། །འོན་ཀྱང་རིམ་པ་དང་པོས་མ་སྨིན་པར། །རྫོགས་རིམ་རྟོགས་པ་མཆོག་རྣམས་མི་སྐྱེ་བས། །བསྐྱེད་རིམ་དག་པར་སྒོམ་པ་གནད་དུ་ཆེ། །དེ་ཕྱིར་རྒྱུད་དང་འགྲེལ་པ་སྒྲུབ་ཐབས་ཀྱི། །དྲི་མེད་གཞུང་མང་དག་ལ་འདྲིས་བྱས་ནས། །འཇམ་པའི་དབྱངས་ཀྱི་བྱིན་རླབས་མྱུར་འཇུག་པའི། །སྒྲུབ་ཐབས་བདུད་ལས་རྒྱལ་བ་འདི་བརྩམས་སོ། །འདི་ཡི་དགེ་བས་བསྟན་པ་རྒྱས་པའི་གེགས། །བདུད་རིགས་རྣམས་དང་དེ་ཡིས་ཡིད་བསྐྱོད་པའི། །ལོག་པར་སྒྲུབ་པ་མཐའ་དག་ཚར་བཅད་ ནས། །བསྟན་པའི་རྒྱལ་མཚན་ཕྱོགས་བཅུར་བསྒྲེང་བར་ཤོག །ཅེས་དཔལ་རྡོ་རྗེ་འཇིགས་བྱེད་ཆེན་པོའི་སྒྲུབ་ཐབས་བདུད་ཐམས་ཅད་ལས་རྣམ་པར་རྒྱལ་བ་ཞེས་བྱ་བ་འདི་ནི་གཤིན་རྗེ་གཤེད་ཀྱི་རྣལ་འབྱོར་པ་ཤར་ཙོང་ཁ་པ་བློ་བཟང་གྲགས་པའི་དཔལ་གྱིས་ལམ་འདི་ལ་སྒྲུབ་པ་སྙིང་པོར་བྱེད་པ་མང་པོ་ལ་ཕན་པར་མཐོང་ནས་འོ་དེ་གུང་རྒྱལ་གྱི་ལྷ་ཞོལ་བྱམས་པ་གླིང་དུ་སྦྱར་བའི་ཡི་གེ་པ་ནི་དགེ་སློང་བཟོད་པ་དཔལ་ལོ། །འདིས་ཀྱང་བསྟན་པ་རིན་པོ་ཆེ་ཕྱོགས་དུས་ཀུན་ཏུ་རྒྱས་པར་བྱེད་ནུས་པར་གྱུར་ཅིག །སྭ་སྟི། རྒྱལ་པད་ཚལ་ཕན་བདེའི་དྲི་བསུང་ཅན། །བཤད་སྒྲུབ་འདར་རྒྱས་རྣམ་གྲོལ་སྦྲང་རྩའི་བཅུད། །འགྲོ་ཀུན་སྤྱོད་ཕྱིར་སྡེ་དགེ་ལྷུན་གྲུབ་སྟེང་
Chinese
应当从修法中了解。如是依靠圆满具足面容和手的一勇尊，先前所作的念诵修行是： 七种思择的本尊观想的思择和合修的第七思择中所说。在那二者的注释中，也如以一勇尊为主而说的那样，导师吉祥持等众多也曾说过。众多事业的成办，也认为如所说的那样念诵成就，因此面容和手不圆满的一勇尊的观修是为下劣根器之人所作，这与导师妙音所说不同。因此，应以续部的第四思择为基础，对于需要补充的，主要依据利泰的论典，也从口诀穗和导师寂静智、室利跋陀罗、智作等修法中补充而说。一勇尊的坛城生起，是后来的两位导师所说，而对于净治所治，也有很大差别。殊胜成就的近取因是圆满次第。 然而在第一次第尚未成熟时，圆满次第的殊胜证悟不会生起，因此清净生起次第的修持至关重要。因此，通达续部和注释、修法的 无垢众多论典之后，为了迅速融入妙音的加持，撰写了这部战胜魔军的修法。以此善根，愿使教法兴盛的障碍，魔类以及被其心所动的，一切邪修都被摧毁，愿将教法的胜幢树立于十方。如是，这部名为《吉祥金刚怖畏大修法战胜一切魔军》的著作，是阎魔敌瑜伽士东宗喀巴·洛桑扎巴为了利益众多以这条道路为修行核心的人们，在哦德贡杰的拉秀强巴林（拉萨哲蚌寺附近）写成的，书写者是比丘索南巴。愿此也能使珍贵的教法在一切时处兴盛。吉祥！ 胜妙莲苑具足利乐之香，讲修增长解脱甘露之精华。 为利一切有情，德格伦珠顶
English
It should be understood from the practice method. Thus, relying on the One Hero who is complete with face and hands, the recitation and practice done previously is: It is said in the contemplation of the deity of the seven thoughts and the seventh thought of the union practice. In the commentaries of those two, it is also said that the One Hero is the main one, and many teachers such as Glorious Holder have also said it. The accomplishment of many actions is also considered to be the accomplishment of the recitation as mentioned, so the practice of the One Hero who does not have complete face and hands is for the sake of inferior beings, which is different from what the teacher Manjushri said. Therefore, based on the fourth thought of the tantra, for those that need to be supplemented, the texts of Lita are mainly relied upon, and it is also supplemented and explained from the oral instruction spike and the practice methods of teachers Shantipa, Shri Bhadra, Jnana Kara, etc. The generation of the mandala of the One Hero is explained by the latter two teachers, and there is also a great difference in purifying the object to be purified. The proximate cause of supreme accomplishment is the completion stage. However, unless the first stage is mature, the supreme realizations of the completion stage will not arise, so it is very important to meditate purely on the generation stage. Therefore, after becoming familiar with the tantras, commentaries, and practice methods, This practice method that overcomes the demons was composed to quickly integrate the blessings of Manjushri. By this virtue, may the obstacles to the flourishing of the teachings, the demons and those whose minds are moved by them, all evil practices be destroyed, and may the victory banner of the teachings be erected in the ten directions. Thus, this work called "The Great Practice Method of Glorious Vajrabhairava, Completely Victorious over All Demons" was written by the Yamari yogi Dong Tsongkhapa Losang Drakpa in O De Gungyal's Lha Shol Jampa Ling (near Drepung Monastery in Lhasa) for the benefit of many who take this path as the core of their practice, and the scribe was the monk Sonam Pal. May this also enable the precious teachings to flourish in all times and places. Svasti! The victorious lotus grove has the fragrance of benefit and happiness, the essence of nectar of explanation and practice, increasing liberation. For the benefit of all beings, Dege Lhundrub Teng.