Chinese
复次持明人取乌翅为笔。以乌血为墨。于桦皮上画风轮。于风轮中心书设咄噜名。系于乌项。持明人依摩呬沙目佉法。作观想向南放乌。彼设咄噜犹如乌飞。须臾远去。 复次持明人用大小便相和。作设咄噜像。复用骨粖涂彼像身。持明人于夜半时。裸形入尸陀林中。将前像段段截之。依摩呬沙目佉法。于烧尸坑内或就焚尸火作护摩。彼设咄噜即自除灭。 复次持明人用前诸药为墨。于尸衣上书焰鬘得迦明王大明。复用摩贺钵啰你波。及吠噜左曩相和。作设咄噜像。将前所书大明安像心内。持明人依摩呬沙目佉法。身涂吠噜左曩。往尸陀林中以利刀断彼形像。于烧尸坑前。面南坐作护摩彼自除灭。 复次持明人取乌皮或獯狐皮。于此皮上用铁笔。书十字大明及书彼名。其持明人于寂静处。称设咄噜名诵十字大明。彼自离散。 复次持明人用前药物调和。于尸衣上画焰摩王曼拏罗。复用尸炭作女像面丑恶相。于像心内安前大明。持明人以足踏像。依摩呬沙目佉法称彼女名。诵十字大明速令禁缚。 观想分第三 复次持明人欲作观想者。先诵净三业大明。净三业已。然后以无我心。于一切法作无我观。观一切法得无我已。称真如理观于贤圣。乃于自心想出邦字。邦字现已变成 现代汉语译本 再次，持明人（vidyādhara，咒术成就者）取乌鸦的翅膀作为笔，用乌鸦的血作为墨，在桦树皮上画风轮（vāyu-cakra，风的轮盘）。在风轮的中心写上设咄噜（śatru，敌人）的名字，系在乌鸦的脖子上。持明人依照摩呬沙目佉（Mahiṣamukha，牛面明王）的仪轨，进行观想，然后朝南方放飞乌鸦。那个设咄噜就像乌鸦一样飞走，一会儿就消失得无影无踪。 再次，持明人将大小便混合在一起，制作设咄噜的形象。然后用骨灰涂抹那个形象的身体。持明人在半夜时分，赤身裸体地进入尸陀林（śivavana，坟场），将之前的形象一段段地截断。依照摩呬沙目佉的仪轨，在焚烧尸体的坑内，或者对着焚烧尸体的火焰做护摩（homa，火供）。那个设咄噜就会自行消灭。 再次，持明人使用之前的各种药物作为墨，在尸衣上书写焰鬘得迦明王（Yamāntaka，降阎魔尊）的大明咒。然后用摩贺钵啰你波（mahāpratipad，伟大的实践）和吠噜左曩（Vairocana，毗卢遮那佛）混合在一起，制作设咄噜的形象。将之前所书写的大明咒安放在形象的心脏部位。持明人依照摩呬沙目佉的仪轨，身体涂抹吠噜左曩，前往尸陀林中，用锋利的刀砍断那个形象。在焚烧尸体的坑前，面向南方坐着做护摩，那个设咄噜就会自行消灭。 再次，持明人取乌鸦皮或者獯狐皮，在这皮上用铁笔书写十字大明咒，并且书写那个设咄噜的名字。那个持明人在寂静的地方，称念设咄噜的名字，诵念十字大明咒，那个设咄噜就会自行离散。 再次，持明人使用之前的药物调和，在尸衣上画焰摩王（Yama，阎魔王）的曼拏罗（maṇḍala，坛城）。然后用尸体烧成的炭制作女人的形象，面容丑恶。在形象的心脏部位安放之前的大明咒。持明人以脚踩踏那个形象，依照摩呬沙目佉的仪轨，称念那个女人的名字，诵念十字大明咒，迅速使她被禁缚。 观想分第三 再次，持明人想要进行观想的时候，首先诵念清净三业的大明咒。清净三业之后，然后以无我的心，对一切法作无我观。观察一切法而证得无我之后，称念真如理，观想贤圣。然后在自己的心中观想出一个邦字（baṃ，种子字）。邦字显现之后，就变成...
English
English version Furthermore, the vidyādhara (one who holds knowledge, a mantra practitioner) takes a crow's wing as a pen and crow's blood as ink. He draws a vāyu-cakra (wind wheel) on birch bark. In the center of the wind wheel, he writes the name of the śatru (enemy) and ties it to the crow's neck. The vidyādhara, following the Mahiṣamukha (Buffalo-faced deity) method, visualizes and releases the crow towards the south. That śatru, like the crow flying away, vanishes in an instant. Furthermore, the vidyādhara mixes feces and urine to create an image of the śatru. Then, he smears the image's body with bone ash. At midnight, the vidyādhara enters the śivavana (cremation ground) naked. He cuts the image into pieces. Following the Mahiṣamukha method, he performs homa (fire offering) in the cremation pit or over the burning pyre. That śatru will then destroy itself. Furthermore, the vidyādhara uses the aforementioned medicines as ink and writes the great mantra of Yamāntaka (the Destroyer of Yama) on a corpse cloth. Then, he mixes mahāpratipad (great practice) and Vairocana (the Illuminator) to create an image of the śatru. He places the written great mantra inside the image's heart. The vidyādhara, following the Mahiṣamukha method, smears his body with Vairocana and goes to the śivavana. He cuts the image with a sharp knife. In front of the cremation pit, facing south, he sits and performs homa, and that śatru will destroy itself. Furthermore, the vidyādhara takes crow skin or fox skin. On this skin, he writes the ten-syllable great mantra and the name of the śatru with an iron pen. The vidyādhara, in a quiet place, recites the name of the śatru and the ten-syllable great mantra. That śatru will then be scattered. Furthermore, the vidyādhara mixes the aforementioned medicines and draws a maṇḍala (sacred diagram) of Yama (the Lord of Death) on a corpse cloth. Then, he creates a female image with charcoal from a corpse, with an ugly face. He places the aforementioned great mantra inside the image's heart. The vidyādhara steps on the image and, following the Mahiṣamukha method, recites the name of the woman and the ten-syllable great mantra, quickly binding her. The Third Chapter on Visualization Furthermore, when the vidyādhara wishes to perform visualization, he first recites the great mantra for purifying the three karmas. Having purified the three karmas, he then contemplates all dharmas (phenomena) as without self, with a mind free from self. Having observed all dharmas and attained the understanding of no-self, he recites the true nature of reality and visualizes the noble ones. Then, in his own mind, he visualizes the syllable baṃ (seed syllable). Once the syllable baṃ appears, it transforms into... --------------------------------------------------------------------------------
Chinese
风轮。复想风轮其色如烟。于彼轮上现第一字。想第一字变成印捺啰曼拏罗。于曼拏罗上想现提字。又想提字成妙吉祥童子相。又复于妙吉祥童子心中。想现阿字变成日轮。从日轮中出大光明。遍往十方无边刹土照于彼土。佛及菩萨乃至持明王等。于彼刹土普照耀已。还复入于日轮之内。如是观想妙吉祥童子。与诸如来无异无别。在日轮内放大光明。照耀百千由旬。又想吽字黑色现日轮上。有五色光周遍围绕。复想光中吽字变成大金刚杵。黑色有大光明。复想金刚杵化生诸佛如来及诸明王。细如胡麻遍满虚空。具诸相好光明围绕。复想如是诸佛如来。各度众生皆成正觉。度生毕已还复入于金刚杵内。又复观想从金刚杵。化出大金刚陪啰嚩。而有九面。第一正面如摩呬沙目佉相。作大黑色。于右边设哩誐上有三面。中面青色右面赤色左面黄色。皆忿怒相。左边设哩誐上亦三面。中面白色右面烟色左面黑色。皆忿怒相。二设哩誐中间作第八面。大赤色忿怒相。次上作第九面。作忿怒童子相。黄色头有五髻。作童子装严。如是九面皆有三目。现大恶相或大笑相。吐舌外出眉相颦蹙。裸身大腹头发坚立。象皮为衣髑髅装严。具三十四臂。右第一手执刀。第二手执频泥波罗。第三手执捣杵。第四手执粗哩迦。第五手执迦拏野。第 现代汉语译本：风轮。再观想风轮，其颜色如烟。于此风轮之上显现第一个字。观想第一个字变成印捺啰曼拏罗（Indra Mandala，帝释天坛城）。于曼拏罗之上观想显现提字。又观想提字变成妙吉祥童子（Manjushri Kumara，文殊菩萨童子相）。又在妙吉祥童子心中，观想显现阿字变成日轮。从日轮中发出大光明，遍往十方无边刹土，照耀那些国土。佛及菩萨乃至持明王等，在那刹土普遍照耀之后，又返回进入日轮之内。如此观想妙吉祥童子，与诸如来没有差异没有分别，在日轮内放出大光明，照耀百千由旬。又观想吽字，黑色，显现在日轮之上，有五色光周遍围绕。再观想光中吽字变成大金刚杵，黑色，有大光明。再观想金刚杵化生诸佛如来及诸明王，细小如胡麻，遍满虚空，具足各种相好，光明围绕。再观想这些诸佛如来，各自度化众生，都成就正觉。度化众生完毕后，又返回进入金刚杵内。又观想从金刚杵，化出大金刚陪啰嚩（Mahavajra Bhairava，大金刚怖畏金刚），而有九面。第一正面如摩呬沙目佉（Mahishamukha，水牛面）相，作大黑色。于右边设哩誐（Sharira，身体）上有三面，中面青色，右面赤色，左面黄色，都是忿怒相。左边设哩誐上也有三面，中面白，右面烟色，左面黑色，都是忿怒相。两个设哩誐中间作第八面，大赤色，忿怒相。其次上面作第九面，作忿怒童子相，黄色，头有五髻，作童子装严。如此九面都有三目，现出大恶相或大笑相，吐舌外出，眉相颦蹙，裸身大腹，头发竖立，象皮为衣，髑髅装严，具足三十四臂。右第一手执刀，第二手执频泥波罗（Pinyapala），第三手执捣杵，第四手执粗哩迦（Churika），第五手执迦拏野（Kanaya），第
English
English version: The Wind Wheel. Again, contemplate the Wind Wheel, its color like smoke. Upon that wheel, visualize the first syllable appearing. Contemplate the first syllable transforming into the Indra Mandala (the mandala of Indra, king of the gods). Upon the Mandala, visualize the syllable 'Ti' appearing. Further, visualize the syllable 'Ti' transforming into the form of Manjushri Kumara (the youthful form of Manjushri Bodhisattva). Furthermore, within the heart of Manjushri Kumara, visualize the syllable 'Ah' appearing, transforming into a sun disc. From the sun disc, emanates great light, pervading the ten directions and boundless Buddha-fields, illuminating those lands. Buddhas, Bodhisattvas, and even Vidyadharas (knowledge holders), having illuminated those lands, return and enter within the sun disc. Thus, contemplate Manjushri Kumara, being no different or separate from all the Tathagatas (Buddhas), emitting great light within the sun disc, illuminating hundreds of thousands of yojanas (a unit of distance). Furthermore, visualize the syllable 'Hum', black in color, appearing upon the sun disc, surrounded by five-colored light. Again, visualize the syllable 'Hum' within the light transforming into a great Vajra (diamond scepter), black in color, possessing great light. Furthermore, visualize the Vajra transforming into Buddhas, Tathagatas, and Vidyarajas (wisdom kings), as small as sesame seeds, filling all of space, possessing all auspicious marks and surrounded by light. Furthermore, visualize these Buddhas and Tathagatas, each liberating sentient beings, all attaining perfect enlightenment. Having completed the liberation of beings, they return and enter within the Vajra. Again, visualize from the Vajra, transforming into Mahavajra Bhairava (the Great Vajra Terrifier), having nine faces. The first, central face is like the face of Mahishamukha (buffalo-faced), being greatly black in color. On the Sharira (body) on the right side are three faces: the central face is blue, the right face is red, and the left face is yellow, all being wrathful in appearance. On the Sharira on the left side are also three faces: the central face is white, the right face is smoke-colored, and the left face is black, all being wrathful in appearance. Between the two Shariras is the eighth face, greatly red in color, wrathful in appearance. Above that is the ninth face, appearing as a wrathful child, yellow in color, with five tufts of hair on the head, adorned as a child. Thus, all nine faces have three eyes, displaying great terrifying or laughing expressions, tongues protruding outwards, eyebrows furrowed, naked body with a large belly, hair standing on end, elephant skin as clothing, adorned with skulls, possessing thirty-four arms. The first right hand holds a knife, the second hand holds a Pinyapala, the third hand holds a pestle, the fourth hand holds a Churika, the fifth hand holds a Kanaya, the --------------------------------------------------------------------------------
Chinese
六手执斧。第七手执椿。第八手执人头。第九手执钩。第十手执宝捧第十一手执朅椿誐。第十二手执轮。第十三手执金刚杵。第十四手执金刚骨朵。第十五手执剑。第十六手执拏摩噜迦。左第一手执髑髅。第二手执人头。第三手执契吒迦。第四手执人足。第五手执罥索。第六手执弓。第七手执頞怛啰。第八手执铃。第九手执人手。第十手执尸衣。第十一手执签人。第十二手执火炉。第十三手执拶沙迦。第十四手作期克印。第十五手执幡。第十六手执帆。左右二手执象皮。有一十六足。右第一足踏人。第二足踏水牛。第三足踏黄牛。第四足踏驴。第五足踏驼驼。第六足踏狗。第七足踏羊。第八足踏野狐。左第一足踏鹫鸟。第二足踏獯狐。第三足踏乌。第四足踏师子。第五足踏细曩。第六足踏你怛啰。第七足踏摩贺俱曩。第八足踏鹤。身有光焰犹如劫火。照耀炽盛有大威力。口称癹吒字声如雷震。人天闻见皆大怖畏。此金刚陪啰嚩。不唯食人血肉髓脑。乃至三界诸天亦怖食啖。持明之人作观想时。于寂静处。屏绝异境正念专注。种真如理观想贤圣。得现前已。想贤圣身即是我身。已获如是住于无畏。复观心中现一日轮。于日轮上观大明字。得字现已放光四照。持明之人如是观想。得成就已乃可持诵。持诵之时常餐五种甘露 现代汉语译本 右手第一手拿着斧头。第二手拿着短棒。第三手拿着箭。第四手拿着三叉戟。第五手拿着钺斧。第六手拿着斧头。第七手拿着木桩。第八手拿着人头。第九手拿着钩子。第十手拿着宝棒。第十一手拿着卡椿嘎（khatvanga，一种法器）。第十二手拿着轮。第十三手拿着金刚杵（vajra，一种象征坚不可摧的法器）。第十四手拿着金刚骨朵（vajra-club，一种武器）。第十五手拿着剑。第十六手拿着拏摩噜迦（damaru，一种手鼓）。 左手第一手拿着髑髅（skull）。第二手拿着人头。第三手拿着契吒嘎（khetaka，一种盾牌）。第四手拿着人足。第五手拿着罥索（pasa，一种绳索）。第六手拿着弓。第七手拿着頞怛啰（antra，肠子）。第八手拿着铃。第九手拿着人手。第十手拿着尸衣。第十一手拿着签人（指占卜用的签）。第十二手拿着火炉。第十三手拿着拶沙嘎（jhasaka，一种鱼）。第十四手作期克印（tarjani mudra，一种手印）。第十五手拿着幡。第十六手拿着帆。 左右二手拿着象皮。有一十六只脚。右第一只脚踩着人。第二只脚踩着水牛。第三只脚踩着黄牛。第四只脚踩着驴。第五只脚踩着骆驼。第六只脚踩着狗。第七只脚踩着羊。第八只脚踩着野狐。 左第一只脚踩着鹫鸟。第二只脚踩着獯狐。第三只脚踩着乌鸦。第四只脚踩着狮子。第五只脚踩着细曩。第六只脚踩着你怛啰。第七只脚踩着摩贺俱曩。第八只脚踩着鹤。身体有光焰犹如劫火（kalagni，世界末日之火）。照耀炽盛有大威力。口称癹吒（phat，一种咒语）字声如雷震。人天闻见皆大怖畏。 此金刚陪啰嚩（Vajrabhairava，金刚怖畏金刚）。不唯食人血肉髓脑。乃至三界诸天亦怖食啖。持明之人作观想时。于寂静处。屏绝异境正念专注。种真如理观想贤圣。得现前已。想贤圣身即是我身。已获如是住于无畏。复观心中现一日轮。于日轮上观大明字。得字现已放光四照。持明之人如是观想。得成就已乃可持诵。持诵之时常餐五种甘露。