English
From the reddish-yellow hair, sparks of the fire of the eon emanate. From the right fang, a great river of blood, as large as a chariot wheel, flows. From the left fang, rays of wisdom light, like iron hooks, emanate, drawing in the life force of enemies and obstructors. From the midst of the dense, black, swirling hair, many small wrathful emanations radiate. The top of the matted hair is adorned with a bhanda willow. The upper body is draped with a field skin, and wears the raw hide of a great elephant. The lower body is clad in a tiger skin skirt. The head is adorned with five dry skulls, and a necklace of fifty-four fresh skulls. The five types of snakes serve as earrings, head ornaments, throat ornaments, necklaces, armlets, and belts. The two feet are in a posture of stretching and contracting. From the mouth, the sound of Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Seed syllable) Phaṭ (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Literal Chinese Meaning: Cut) resounds. Meditate clearly on oneself as being like that. Clarify with the five words "Wrathful Mañjuśrī." Second, generating the consort: From the heart, a single letter "Tra" falls to the left, radiates, gathers, and dissolves into light. Recite: "Tra Rakṣa Mama Eka Jāti Jaḥ Jaḥ (Tibetan: ཏྲག་རཀྴ་མ་མ་ཨེ་ཀ་ཛཱ་ཏི་ཛཿཛཿ , Sanskrit Devanagari: त्रग्रक्ष मम एकजाति जः जः, Sanskrit Romanization: tra rakṣa mama eka jāti jaḥ jaḥ, Literal Chinese Meaning: Tra Protect Me One Born Jaḥ Jaḥ)." Generate the great consort Ekajati, whose body color is reddish-purple, like the color of madder. One face, two arms, the right holding a trident embracing the father, the left offering blood in a skull cup. Adorned with the eight charnel ground ornaments. Extremely wrathful and terrifying, with a slightly smiling expression, gazing at the father, thinking of offering the union puja. Clarify with the four words "Inseparable from that." Third, generating the retinue, there are three: generating the military commander, generating the female messengers, and generating other retinue. First: It is said that during the time of approach and accomplishment, they are generated from the secret place of the ḍākinīs. It is also said that during both the approach and accomplishment and the activity phases, they are generated from the four places. Generating from the secret place of the ḍākinīs is the same as the others. Generating from the four places is as follows: From the eyes of the main deity, a red "Jaḥ (Tibetan: ཛཿ, Sanskrit Devanagari: जः, Sanskrit Romanization: jaḥ, Literal Chinese Meaning: Seed syllable)" radiates towards the east, above the red resin. Radiates, gathers, and dissolves into light. Recite: "Pra Ma Rā Ja Ni Jaḥ (Tibetan: པྲ་མ་རཱ་ཛ་ནི་ཛཿ, Sanskrit Devanagari: प्रमर जनि जः, Sanskrit Romanization: pra ma rā ja ni jaḥ, Literal Chinese Meaning: Supreme King Generate Jaḥ)." In the east, generate the flesh-eating Māra army. It is said that during the time of approach and accomplishment, one should meditate only on the wrathful deity without clothing or a mount. The body color also varies according to the views of Guru Padmasambhava, while Dhanada's view is that it is only red. The ornaments are: similar to the main deity, adorned with charnel ground ornaments.
Chinese
装饰。法器是：罗刹右手持剃刀，左手持颅碗。明妃也与此相同。主尊的鼻孔中出一个红色种子字（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：扎），到达南方轮的轮辐上。光芒聚集融入光中，念诵：亚玛茹扎尼 扎（藏文：ཡ་མ་རཱ་ཛ་ནི་ཛཿ），因此，阎魔茹热匝右手持杵，左手期克印。明妃也是右手拥抱明王，左手持颅碗。说明完毕。又从主尊的舌头中出一个红色种子字（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：扎），到达西方轮的轮辐上。光芒聚集融入光中，念诵：达夏格日瓦 扎（藏文：དྷ་ཤ་གྷྲི་བ་ཛཿ），因此，西方出现魔女茹热匝，左右手分别持剑和绳索。明妃也相同。又从心间出一个红色种子字（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：扎），到达北方轮的轮辐上。光芒聚集融入光中，念诵：库贝茹扎 扎（藏文：ཀུ་བེ་རཱ་ཛ་ཛཿ），因此，北方出现夜叉茹热匝，右手持宝瓶，左手持颅碗。明妃与上述相同。在下部事业的修法时，应按照各自的仪轨进行观修。以“无二交合”这六个字进行明观。第二，生起本母：从主尊的四个肢体中，四母从轮辐之间出现。光芒聚集融入光中，念诵：苏支巴拉，亚瓦热则达，约给西瓦热亚玛则达。念诵这些，在赞颂、近修、修持时，以忿怒母的装束，以尸陀林的装饰来装饰。身色也与上述的意愿相同。法器是右手结四部自性的手印。在下部事业的修法时，按照各自的仪轨进行生起。以“妙吉祥支分”这四个字进行明观。第三，生起其他眷属：在外院生起九男九女共十八个敬。在近修、修持时，生起智慧的敬，具有忿怒尊和忿怒母的装束，仅仅是自性存在的显现。在四个门处生起四个本尊的男子。在近修、修持时，生起忿怒尊的装束。身色与上述相同。法器是：铁钩、绳索、铁链和铃。在下部事业的修法时，本尊的替身，以及秃鹫等作为坐骑，也与仪轨相符地生起。敬也与此相同。在近修、修持时，也有只修根本本尊就足够了的说法。第二，生起支分本尊，分为两种：以五智灌顶
English
Adornment. The implements are: the Rakshasa holds a razor in his right hand and a skull bowl in his left. The consort is also the same. From the nose of the main deity, a red seed syllable (藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：扎) emerges, reaching the spoke of the southern wheel. The rays gather and dissolve into light, reciting: Yama Raja Ni Ja (藏文：ཡ་མ་རཱ་ཛ་ནི་ཛཿ). Therefore, Yama Marutse holds a vajra-tipped staff in his right hand and a threatening mudra in his left. The consort also embraces the father with her right hand and holds a skull bowl in her left. Explanation complete. Again, from the tongue of the main deity, a red seed syllable (藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：扎) emerges, reaching the spoke of the western wheel. The rays gather and dissolve into light, reciting: Dasha Ghriva Ja (藏文：དྷ་ཤ་གྷྲི་བ་ཛཿ). Therefore, in the west, the demoness Marutse holds a sword and a rope in her right and left hands respectively. The consort is also the same. Again, from the heart, a red seed syllable (藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：扎) emerges, reaching the spoke of the northern wheel. The rays gather and dissolve into light, reciting: Kubera Raja Ja (藏文：ཀུ་བེ་རཱ་ཛ་ཛཿ). Therefore, in the north, the Yaksha Marutse holds a treasure vase in his right hand and a skull bowl in his left. The consort is the same as above. During the practice of lower activities, one should meditate in accordance with their respective rituals. Clarify with the six words "inseparable union." Second, generating the Bsemo: From the four limbs of the main deity, the four mothers emerge from the spokes. The rays gather and dissolve into light, reciting: Su Kripala, Yawara Tsitta, Yogi Shwari Yama Tsitta. By reciting these, during praise, approach, and accomplishment, adorn with the attire of a wrathful mother, with the ornaments of a charnel ground. The body color is also the same as the above intention. The implements are the right hand holding the mudra of the self-identification of the four families. During the practice of lower activities, generate in accordance with their respective rituals. Clarify with the four words "Manjushri limb." Third, generating other retinues: In the courtyard, generate eighteen Ging male and female, nine each. During approach and accomplishment, generate the Ging of wisdom, with the attire of wrathful deities, merely as the manifestation of their own nature. At the four doors, generate four Bse male figures. During approach and accomplishment, generate in the attire of wrathful deities. The body color is the same as above. The implements are: an iron hook, a rope, an iron chain, and a bell. During the practice of lower activities, the substitute of the Bse deity, and vultures etc. as mounts, are also generated in accordance with the ritual. The Ging are also the same. During approach and accomplishment, it is also said that it is sufficient to practice only the root deity. Second, generating the limb deities, there are two types: Empowering with the five wisdoms.
Chinese
以及，加持身语意。第一，从心间放出光芒，催促所有如来的誓言，所有佛陀汇集为五种姓的自性，献上供养，灌顶，祈请，化为光融入头顶的五个位置，清净五毒，五蕴于五部成佛，作为灌顶的标志，观想头顶的五个颅器室内，父亲是五部怒尊，母亲是五部怒母，眷属们以各自种姓的头饰为标志。以“吽 班杂 咕拉”字句进行明观。第二，观想头顶梵穴内的阿字化为月亮，其上有白色法轮，以嗡（藏文：ཨཱོྂ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）字为标志；喉间，榜字化为红色莲花，以啊（藏文：ཨཱྃཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）字为标志；心间，白色玛字化为日轮，其上有金刚，以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志。从这三处放出光芒，汇集所有如来的身语意自性，化为光融入三处，成为身语意的本尊。也就是，毗卢遮那佛的梵穴法轮以嗡（藏文：ཨཱོྂ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）字为标志，无量光佛的喉间莲花以啊（藏文：ཨཱྃཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）字为标志，不动佛的心间金刚以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志而生起。这在修持时，对寂静尊进行修持，以下则宣说为忿怒尊。以“嗡 阿 卓德 嘎”字句进行明观。总义第二，迎请智慧轮，共有四点：请予垂听，迎请，融入无二，祈请稳固安住。第一，从心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放出光芒，从密严法界宫殿自性任运成就处，观想智慧坛城安住于意境法性之中，化为报身，荣光显现，为了利益众生而来临。以“信仰以及”等十二个字句进行明观。第二，迎请，从心间发出匝 吽 榜 霍（藏文：ཛཿཧཱུྃ་བྃ་ཧོཿ）四个字，匝字化为铁钩母，吽字化为绢索母，榜字化为铁链母，霍字化为铃铛母，智慧坛城诸尊，铁钩母催动誓言之流，绢索母从其处迎请，铁链母从其处移动，铃铛母生起欢喜，于前方虚空中，如火焰交织般涌现
English
And, blessing body, speech, and mind. First, light radiates from the heart center, urging the vows of all Tathagatas, all Buddhas gather as the essence of the five families, offering, empowerment, prayer, dissolving into light and merging into the five places on the crown of the head, purifying the five poisons, the five aggregates become enlightened as the five families, as a sign of empowerment, visualize in the five skull cup chambers on the crown of the head, the father is the five wrathful lords, the mother is the five wrathful mothers, and the retinue are marked with the head ornaments of their respective families. Clarify with the phrase "Hum Vajra Kula". Second, visualize in the crown chakra, inside the conch-like space, the A transforming into a moon, with a white wheel marked by Om (藏文：ཨཱོྂ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om); in the throat, Pam transforming into a red lotus, marked by Ah (藏文：ཨཱྃཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah); in the heart, the white Ma transforming into a sun disc, with a vajra marked by Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum). Light radiates from these three, gathering the essence of the body, speech, and mind of all Tathagatas, dissolving into light and merging into the three places, becoming the deities of body, speech, and mind. That is, the conch-like space of Vairochana, the wheel marked by Om (藏文：ཨཱོྂ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om), in Amitabha's throat, the lotus marked by Ah (藏文：ཨཱྃཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah), in Akshobhya's heart, the vajra marked by Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) are generated. This is practiced for peaceful deities during the recitation period, and below that, it is explained as wrathful deities. Clarify with the phrase "Om Akroteka". General meaning second, inviting the wheel of wisdom, there are four points: requesting to listen, inviting, merging into non-duality, and requesting to remain steadfast. First, light radiates from the Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) in the heart center, from the Akanishta Dharmadhatu palace, naturally and spontaneously accomplished, visualize the wisdom mandala abiding in the state of intention and dharmata, transforming into the Sambhogakaya, appearing gloriously, coming for the benefit of beings. Clarify with the twelve phrases "Faith and". Second, inviting, from the heart center, the four syllables Jah Hum Bam Hoh (藏文：ཛཿཧཱུྃ་བྃ་ཧོཿ) emanate, Jah transforms into the hook goddess, Hum transforms into the lasso goddess, Bam transforms into the chain goddess, Hoh transforms into the bell goddess, the deities of the wisdom mandala, the hook goddess urges the stream of vows, the lasso goddess invites from their place, the chain goddess moves them from their place, the bell goddess generates joy, and in the space in front, they emerge like intertwined flames.