Chinese
小鼓是达玛茹。头是魔鬼的，湿漉漉的，流着血。火炉是三角形的。颅碗是人的头颅碎片，带着血肉毛发，里面充满了甘露，看起来就像是咒师们所说的班达。恐吓指：有些人说是一只人手拿着一只带着恐吓指的手，但实际上是用手做出恐吓指。旗帜是三尖旗。风幡是绿色的，具有风的性质，飘动着。最后两个拿着湿漉漉的、流着血的牛皮，举在身体上半部分，不贴在身上，作为上衣穿着。其他的都容易理解。拉里达、阿摩伽、导师阿沃等说，第一只手拿着牛皮，看起来是从背后的手开始整理的，但第一个并不一定是根本的手。这里是从根本的手开始讲述的。腿在绘画等上面，有八个伸展弯曲，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，观想右边八个弯曲，左边八个特别伸展。其中，右边的每只脚从“人”到“哇”，是八个魔的本体，八个魔是八个方位守护神。左边的从秃鹫到“扎”，是八种疾病的本体，而“扎”在西藏没有。在那些的下面，将四魔、六面等脸朝下压着。身体赤裸，非常凶猛，八张脸，用五个头骨装饰。五十个黑发和人头，流着血，用湿肠子串起来做成项链。轮状耳环等六种骨饰，以及血滴和油膏图案，用大灰堆装饰。安住在能摧毁劫世的火焰中，观想自己是欲界、色界和无色界都无法忍受的誓言尊。像这样，身体完全清净，要视为胜乐金刚救度的怙主的事业，并思考。在那样的心中，在莲花月亮之上，有……
English
The small drum is a Damaru. The head is that of a demon, wet and bleeding. The hearth is triangular. The skull cup is a fragment of a human skull, with flesh, skin, and hair, filled with nectar, and it appears to be like what mantra practitioners call a Bandha. The threatening gesture: Some say that a human hand is holding a hand with a threatening gesture, but in reality, the threatening gesture is made with the hand itself. The banner is a three-pointed pennant. The wind cloth is green in color, with the nature of wind, and it flutters. The last two hold a wet, bleeding oxhide, raised towards the upper part of the body, not sticking to the body, but held as an upper garment. The others are easy to understand. Lalita, Amogha, Teacher Awo, and others say that the first hand holds the oxhide, which appears to be arranged starting from the hand behind, but the first is not necessarily the root hand. Here, the explanation starts from the root hand. On paintings and so on, the legs are eight stretched and bent, and there are also those made into eight dance poses, but those are done that way because the poses are uncomfortable. During meditation, one meditates on the right eight being bent and the left eight being particularly stretched. Also, each of the right feet, from "human" to "wa," is the essence of eight demons, and the eight demons are the eight directional guardians. The left ones, from vulture to "zha," are the essence of eight diseases, and "zha" does not occur in Tibet. Below those, the four Maras, six faces, and so on are overturned and pressed down. The body is naked, extremely fierce, with eight faces, adorned with five skulls each. Fifty black hairs and human heads, bleeding, are strung on wet intestines to make a necklace. Wheel-shaped earrings and other six bone ornaments, as well as blood droplets and ointment patterns, are adorned with large ash heaps. Residing in a flame that can destroy the eon, one should meditate on oneself as the Samaya-sattva that is unbearable even to the sight of the desire realm, the form realm, and the formless realm. In this way, the complete purity of the body should be regarded and contemplated as the activity of the Lord who liberates from the Chakrasamvara. In such a heart, on top of a lotus moon, there is...
Chinese
融入智慧勇识。根本如文殊菩萨身色等，观想为金刚持。如果开展，则于其心间九尖金刚杵的五尖之中，于日轮之上，观想定慧勇识黑色的吽（ཧཱུྃ，梵文：hūṃ，梵文罗马转写：hūṃ，汉语字面意思：吽），如果收摄，则只观想吽（ཧཱུྃ，梵文：hūṃ，梵文罗马转写：hūṃ，汉语字面意思：吽）。之后加持生处与身语意，虽然对一切灰烬都作加持，但自宗是只于根本面容左右眼之中，观想白色向外放射光芒的ཀྵིཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），是地藏真实的意念。同样，于双耳孔中观想蓝色ཛྲིཾཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），周遍应用到金刚手等一切。鼻孔尖端内部或量度之处观想黄色ཁཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），是虚空藏。舌根观想红色གཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），是世间自在。额头眉间发际观想绿色སྐཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），是除盖障。脐间观想白色སཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），是普贤。如果于世俗中应用，则观想额头与脐间此肉皮交界处，但本尊身像是不离形质，不必衡量大小。顶门中央观想白色ཨོཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），是一切佛的身金刚。喉咙中央观想红色ཨཱཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），是语金刚。心间中央观想黑色ཧཱུྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），是意金刚。此三者也是三字合一，是乐明无分别的自性。从彼吽（ཧཱུྃ，梵文：hūṃ，梵文罗马转写：hūṃ，汉语字面意思：吽）放射光芒遍布虚空，首先从成就者密严刹土迎请金刚怖畏 与无量佛菩萨众，念诵班杂萨玛扎（བཛྲ་ས་མཱ་ཛཿ，藏文，梵文天城体，梵文罗马拟音，汉语字面意思：金刚萨玛扎），以金刚摄集手印迎请于前方虚空，以五供及手印供养，并从心间开展无量供云。之后，念诵“世尊如来一切”，召请坛城的一切本尊。“世尊大自在者”，是召请主尊。祈请灌顶，五部灌顶天神灌顶，四位明妃沐浴，六或八位勇识祝吉祥并降下花雨，奏响音乐，色金刚母等如实供养，忿怒男女驱逐一切邪魔，诸佛宣说等语并作灌顶，其义是，诸佛
English
Absorb the wisdom being. The basis is like Manjushri's body color, etc., visualizing it as Vajradhara. If expanding, then in the heart of that, within the five points of the nine-pointed black vajra, on top of the sun disc, visualize the samadhi being, the black Hūṃ (ཧཱུྃ, Devanagari: हūṃ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ), and if contracting, then only visualize Hūṃ (ཧཱུྃ, Devanagari: हūṃ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ). Then, when the birthplaces and body, speech, and mind are blessed, although application is made to all ashes, the self-tradition is to visualize white Kṣīṃ (藏文, Devanagari, Romanized Sanskrit, Literal meaning) radiating light, facing outwards, only in the middle of the left and right eyes of the root face, as the actual concept of Earth Essence. Similarly, in the holes of both ears, visualize blue Jriṃ (藏文, Devanagari, Romanized Sanskrit, Literal meaning), applying it to all, such as Vajrapani. In the tip of the nostril, inside or at the measure point, visualize yellow Khaṃ (藏文, Devanagari, Romanized Sanskrit, Literal meaning), as Space Essence. At the root of the tongue, visualize red Gaṃ (藏文, Devanagari, Romanized Sanskrit, Literal meaning), as Lord of the World. At the hairline on the forehead, visualize green Skaṃ (藏文, Devanagari, Romanized Sanskrit, Literal meaning), as Remover of Obscurations. At the navel, visualize white Saṃ (藏文, Devanagari, Romanized Sanskrit, Literal meaning), as Samantabhadra. If applying in the conventional sense, then meditate on this junction of flesh and skin between the forehead and navel, but the deity's form is inseparable from substance, and there is no need to measure its size. In the center of the crown of the head, visualize white Oṃ (藏文, Devanagari, Romanized Sanskrit, Literal meaning), as the body vajra of all Buddhas. In the center of the throat, visualize red Āḥ (藏文, Devanagari, Romanized Sanskrit, Literal meaning), as the speech vajra. In the center of the heart, visualize black Hūṃ (藏文, Devanagari, Romanized Sanskrit, Literal meaning), as the mind vajra. These three are also the union of three syllables, the essence of bliss, clarity, and non-conceptuality. From that Hūṃ (ཧཱུྃ, Devanagari: हūṃ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ), light radiates, pervading the sky. Initially, from the Akanishta abode of accomplished ones, invite Vajrabhairava together with immeasurable Buddhas and Bodhisattvas, reciting Vajra Samājaḥ (བཛྲ་ས་མཱ་ཛཿ, Tibetan, Devanagari, Romanized Sanskrit, Literal meaning: Vajra Samājaḥ), inviting them into the space in front with the vajra gathering mudra, offering the five offerings with mudras, and emanating immeasurable offering clouds from the heart. Then, reciting "All the Blessed Ones, the Tathagatas," inviting all the deities of the mandala. "Blessed Great Lords," is to invite the main deity. Request empowerment, the five families of empowerment deities empower, the four consorts offer bathing, the six or eight heroes pronounce auspiciousness and rain down flowers, musical sounds are played, and the Form Vajra Mothers and others offer perfectly. The wrathful male and female deities dispel all obstacles, and the Buddhas speak words such as, and bestow empowerment. Its meaning is, the Buddhas