T21n1242_佛說妙吉祥瑜伽大教金剛陪啰嚩輪觀想成就儀軌經
大正藏第 21 冊 No. 1242 佛說妙吉祥瑜伽大教金剛陪啰嚩輪觀想成就儀軌經
No. 1242
佛說妙吉祥瑜伽大教金剛陪啰嚩輪觀想成就儀軌經
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
曼拏羅分第一
爾時金剛陪啰嚩。白佛言世尊。我今為欲利益諸眾生故。演說一切成就之法。愿佛大慈賜我無畏。佛言善哉陪啰嚩。為利益者恣汝宣說。時陪啰嚩受佛敕已。即於一切人天之會現大惡相。演說一切成就之法。若有持明之人。為欲修習我此法者。先於一切眾生。發於廣大利益之心。即于金剛阿阇梨求受灌頂得灌頂已。然于儀軌作種種法決定成就。
複次持明之人。若見惡業眾生悖逆王命。恣為禍亂不孝父母。于阿阇梨及於師長心存佷戾。破滅三寶譭謗大乘及秘密法。以輕慢心逾越三昧。于諸有情輒生危害。如是之人當用此法而調伏之。或得悛心即與解釋。又復持明之人。自心不得愚癡憎嫉。于諸有情具眾善人。輒作是法為惱害者。當來感果入于號叫大地獄中。受于眾苦經無量劫。持明之人當須遠離如是過惡。方可修習作曼拏羅求諸成就。欲作曼拏羅者。先須選擇勝地。勝地者所謂大自在天像前。或山頂或空舍。或諸天祠或母鬼廟。或尸陀
【現代漢語翻譯】 現代漢語譯本
《佛說妙吉祥瑜伽大教金剛陪啰嚩輪觀想成就儀軌經》
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
曼拏羅分第一
爾時，金剛陪啰嚩（Vajrapairava，金剛怖畏）。白佛言：『世尊，我今為欲利益諸眾生故，演說一切成就之法，愿佛大慈賜我無畏。』佛言：『善哉，陪啰嚩（Vajrapairava），為利益者恣汝宣說。』時，陪啰嚩（Vajrapairava）受佛敕已，即於一切人天之會現大惡相，演說一切成就之法。若有持明之人，為欲修習我此法者，先於一切眾生，發於廣大利益之心。即于金剛阿阇梨（Vajra Acarya，金剛上師）求受灌頂，得灌頂已，然于儀軌作種種法，決定成就。
複次，持明之人，若見惡業眾生悖逆王命，恣為禍亂，不孝父母，于阿阇梨（Acarya，上師）及於師長心存佷戾，破滅三寶，譭謗大乘及秘密法，以輕慢心逾越三昧，于諸有情輒生危害。如是之人，當用此法而調伏之，或得悛心即與解釋。又復持明之人，自心不得愚癡憎嫉，于諸有情具眾善人，輒作是法為惱害者，當來感果入于號叫大地獄中，受于眾苦經無量劫。持明之人當須遠離如是過惡，方可修習作曼拏羅（Mandala，壇城），求諸成就。欲作曼拏羅（Mandala，壇城）者，先須選擇勝地。勝地者，所謂大自在天像前，或山頂，或空舍，或諸天祠，或母鬼廟，或尸陀（Sitavana，尸林）。'
【English Translation】 English version
《The Sutra of the Visualization and Accomplishment Ritual of the Vajrapairava Wheel in the Great Yoga Teaching of Manjushri Spoken by the Buddha》
Translated by the Tripitaka Master Fa Xian, Great Master of Illuminating Doctrine, Minister of the Court of Imperial Sacrifices with Honorary Title of Chao San Da Fu, under Imperial Decree, from the Western Regions.
Chapter 1: Mandala Division
At that time, Vajrapairava (the Diamond Terrifier) said to the Buddha: 'World Honored One, for the sake of benefiting all sentient beings, I will now expound the Dharma of all accomplishments. May the Buddha grant me fearlessness with great compassion.' The Buddha said: 'Excellent, Pairava (Vajrapairava), for the sake of those to be benefited, freely proclaim.' Then, Pairava (Vajrapairava), having received the Buddha's command, immediately manifested a great terrifying form in the assembly of all humans and gods, and expounded the Dharma of all accomplishments. If there are mantra holders who wish to practice this Dharma of mine, they must first generate a vast and beneficial mind towards all sentient beings. Then, they should seek initiation from a Vajra Acarya (Vajra Master). Having received the initiation, they should then perform various rituals according to the prescribed procedures, and they will certainly achieve accomplishment.
Furthermore, if a mantra holder sees evil beings who defy royal decrees, recklessly cause chaos, are unfilial to their parents, harbor resentment towards their Acarya (Master) and teachers, destroy the Three Jewels, slander the Great Vehicle and the secret Dharma, transgress Samaya (vows) with contempt, and readily cause harm to all sentient beings, such individuals should be subdued using this Dharma, or if they repent, they should be released. Moreover, a mantra holder must not have a mind of ignorance and jealousy. If they inflict this Dharma upon sentient beings and virtuous people, causing them harm, they will reap the karmic result of entering the Great Hell of Wailing, enduring countless eons of suffering. Mantra holders must stay away from such transgressions before they can practice making Mandalas (sacred circles) and seek accomplishments. To make a Mandala (sacred circle), one must first choose an auspicious place, such as in front of the image of Mahesvara (Great Lord), on a mountaintop, in an empty house, in a temple of the gods, in a shrine of a mother ghost, or in a Sitavana (cremation ground).'
林或河岸。或大樹下或大戰地。或四衢道或聚落中。選得如是諸勝地已。乃於此地建曼拏羅求諸成就成就。法者所謂息災增益敬愛調伏。乃至發遣禁縛等法。又復求彼聖藥聖劍眼藥。入龍宮聖藥及出伏藏。又復降伏吠多拏必舍左。夜叉夜叉女。乃至降龍等法。如是諸法持明之人。若是專注依于儀軌定獲成就。
複次持明人建曼拏羅者。於前所得勝地。當依摩呬沙目佉法。于尸陀林取夜分時。裸身被髮用尸灰作四方曼拏羅作於四門上作重樓。以金剛寶及半月等。乃至鈴鐸幢幡花鬘等種種嚴飾。于曼拏羅中心畫八輻輪。于輪中心分擘九位作圓月相。唯開一門余門作閉相。于輪中心安一舍嚩。東位安室啰南位安賀娑多。西位安頞怛啰。北位安波捺。東北隅安羯播羅。東南隅安拶沙迦。西南隅安蘇摩舍曩羯哩缽吒。西北隅安輸羅苾曩布嚕沙。以如是幖幟安於輪中。次於輪外東方。安羯吒哩頻尼波羅沒娑羅措哩迦迦拏野盎俱舍等。南方安俱茶啰設啰誐捺朅椿誐作訖啰播舍等。西方安嚩日啰拏摩嚕迦契吒迦馱努健吒馬多羯哩缽吒。北方安多哩惹禰帝哩缽多迦誐惹拶哩摩嚩日啰沒捺誐啰軍多阿擬你軍拏等。於四門四隅。安摩賀吠多羅。當用摩賀設嚩油燃燈。曩啰佉啰烏茶悉哩誐羅摩呬沙誐惹阿說噳弭沙沒哩誐蘇迦啰等必尸多為
【現代漢語翻譯】 現代漢語譯本：在樹林或河岸，或大樹下，或大戰之地，或四通八達的道路，或聚落之中，選擇這樣殊勝的地點之後，就在這些地方建立曼荼羅（maṇḍala，壇城），以求各種成就，如息災、增益、敬愛、調伏，乃至發遣、禁縛等法。又或者求取聖藥、聖劍、眼藥，進入龍宮求取聖藥，以及取出伏藏。又或者降伏吠多拏（vetāla，一種鬼）、必舍左（piśāca，食人鬼），夜叉（yakṣa，夜叉）夜叉女（yakṣinī，夜叉女），乃至降龍等法。像這樣的各種法，持明之人如果專注地依照儀軌進行，必定能夠獲得成就。
其次，持明之人建立曼荼羅，要在之前所得到的殊勝之地，依照摩呬沙目佉（mahiṣa-mukha，水牛面）法，在尸陀林（śītavana，墳場）于夜間進行。裸身披髮，用尸灰製作四方形的曼荼羅，在四個門上製作重樓，用金剛寶、半月等，乃至鈴鐸、幢幡、花鬘等各種物品莊嚴裝飾。在曼荼羅的中心畫八輻輪，在輪的中心分隔成九個位置，製作圓月之相。只開啟一個門，其餘的門都做成關閉的樣子。在輪的中心安放一具屍體（śava，屍體）。東面的位置安放室啰（śira，頭），南面安放賀娑多（hasta，手），西面安放頞怛啰（antra，內臟），北面安放波捺（pāda，腳）。東北角安放羯播羅（kapāla，頭蓋骨），東南角安放拶沙迦（caṣaka，杯子），西南角安放蘇摩舍曩羯哩缽吒（śmaśāna-kaṭa，墓地），西北角安放輸羅苾曩布嚕沙（śūra-bhinna-puruṣa，被勇士劈開的人）。用這樣的標誌安放在輪中。然後在輪外，東方安放羯吒哩（kartari，彎刀）、頻尼波羅（pīnīpāla，一種容器）、沒娑羅（musala，杵）、措哩迦（churikā，小刀）、迦迦拏野（kākaṇāya，烏鴉）、盎俱舍（aṅkuśa，鉤子）等。南方安放俱茶啰（kuthāra，斧頭）、設啰（śara，箭）、誐捺朅（gadā，棒）、椿誐（tumbaka，葫蘆）、作訖啰（cakra，輪）、播舍（pāśa，繩索）等。西方安放嚩日啰（vajra，金剛杵）、拏摩嚕迦（ḍamaruka，手鼓）、契吒迦（kheṭaka，盾牌）、馱努（dhanu，弓）、健吒（ghaṇṭā，鈴）、馬多羯哩缽吒（matta-kari-paṭa，醉象）。北方安放多哩惹（tarjanī，恐嚇手印）、禰帝哩缽多迦（netrī-patākā，眼旗）、誐惹拶哩摩（gaja-carma，像皮）、嚩日啰沒捺誐啰軍多（vajra-mudrā-gaṇḍa，金剛手印）、阿擬你軍拏（agni-kuṇḍa，火壇）等。在四個門和四個角落，安放摩賀吠多羅（mahā-vetāla，大鬼）。應當用摩賀設嚩（mahā-śava，大尸）油點燃燈。用人、驢、駱駝、犀牛、水牛、大象、馬、熊、鹿、豬等的血肉作為祭品。
【English Translation】 English version: In a forest or on a riverbank, or under a large tree, or on a great battlefield, or at a crossroads, or in a settlement. Having chosen such auspicious places, one should construct a maṇḍala (sacred enclosure) in these places to seek various attainments, such as pacifying disasters, increasing benefits, gaining affection, subduing, and even dispatching and binding. Or one may seek sacred medicines, sacred swords, eye medicine, enter the dragon palace to seek sacred medicines, and retrieve hidden treasures. Or one may subdue vetāla (a type of ghost), piśāca (flesh-eating demon), yakṣa (a type of demigod), yakṣinī (female yakṣa), and even subdue dragons. For such practices, if a vidyādhara (knowledge-holder) focuses and relies on the ritual procedures, they will surely attain accomplishment.
Furthermore, when a vidyādhara constructs a maṇḍala, in the auspicious place previously obtained, according to the mahiṣa-mukha (buffalo-faced) method, in a charnel ground (śītavana) during the night, one should be naked with disheveled hair, using corpse ashes to create a square maṇḍala, constructing upper stories on the four gates, and adorning it with vajra jewels, crescent moons, and various ornaments such as bells, banners, flower garlands, etc. In the center of the maṇḍala, draw an eight-spoked wheel, dividing the center of the wheel into nine positions, creating the appearance of a full moon. Only open one gate, making the remaining gates appear closed. In the center of the wheel, place a corpse (śava). In the eastern position, place a śira (head), in the southern position, place a hasta (hand), in the western position, place an antra (entrails), and in the northern position, place a pāda (foot). In the northeast corner, place a kapāla (skull), in the southeast corner, place a caṣaka (cup), in the southwest corner, place a śmaśāna-kaṭa (cremation ground), and in the northwest corner, place a śūra-bhinna-puruṣa (a man split open by a hero). Place such emblems in the wheel. Then, outside the wheel, in the east, place kartari (curved knife), pīnīpāla (a type of container), musala (pestle), churikā (dagger), kākaṇāya (crow), aṅkuśa (hook), etc. In the south, place kuthāra (axe), śara (arrow), gadā (club), tumbaka (gourd), cakra (wheel), pāśa (rope), etc. In the west, place vajra (diamond scepter), ḍamaruka (hand drum), kheṭaka (shield), dhanu (bow), ghaṇṭā (bell), matta-kari-paṭa (drunken elephant). In the north, place tarjanī (threatening gesture), netrī-patākā (eye banner), gaja-carma (elephant skin), vajra-mudrā-gaṇḍa (vajra hand gesture), agni-kuṇḍa (fire altar), etc. At the four gates and four corners, place mahā-vetāla (great ghost). Lamps should be lit with mahā-śava (great corpse) oil. Use the blood and flesh of humans, donkeys, camels, rhinoceroses, buffaloes, elephants, horses, bears, deer, pigs, etc., as offerings.
食。獻曼拏羅。複用訖哩馱啰烏路迦迦羯細曩嚩迦窒致婆娑啰娑摩喻啰摩賀你怛哩摩賀設俱曩等必尸多為食。復獻曼拏啰。如是持明人。于獻食時虔心專注。乃至作護摩時出生皆亦如是。又復于曼拏羅外。周遍用嚕地啰灑凈。持明人如是依摩呬沙目佉法受其齋戒。與彼助伴並已四人。常須專注不得懈怠。唯持明人獨用吠嚕左曩涂身。裸形被髮。于夜半時手執拏摩嚕迦。擊作高聲。其持明人口稱賀賀。作勇猛專注入曼拏羅。以求成就。時持明人依法人曼拏羅已。即用前所辦食。奉獻本尊大金剛陪啰嚩。其持明人即觀想。陪啰嚩在曼拏羅中。受彼所獻飲食供養。如是觀想得現前已。持明人即于曼拏羅前立。身作左舞勢作無畏相。專心誦十字大明不得間斷。直至陪啰嚩出現本身。而於中間若有種種魔境現。可畏相欲作障難者。持明之人勿得怕怖。若有怖心魔即得便。當令所求法不成就。若無怖畏時。金剛陪啰嚩歡喜出現。告持明人言。汝求何愿我今與汝。持明人白言。我求聖劍及入龍宮。種種聖藥等愿施於我。時陪啰嚩告持明人言。汝所求者我悉施與。時持明人或無福德。于如是上品法不獲成就者。于中下品事亦獲成就。
一切成就法分第二
持明之人慾作調伏設咄嚕者。先想自身如金剛陪啰嚩大忿怒相。或遜
【現代漢語翻譯】 現代漢語譯本 食物。獻上曼拏羅（Mandala，壇城）。再次使用訖哩馱啰（Kridhara，鷲）、烏路迦迦（Uluka，貓頭鷹）、迦羯細曩嚩（Kakasimhavaktra，烏鴉獅子面）、迦窒致婆娑啰（Karttikeya，鳩摩羅天）、娑摩喻啰（Samayura，孔雀）、摩賀你怛哩（Mahanidra，大眠）、摩賀設俱曩（Mahasakuna，大鳥）等被吃剩下的東西作為食物。再次獻上曼拏羅。像這樣的持明人（Vidyadhara，咒師），在獻食的時候虔誠專注，乃至做護摩（Homa，火供）的時候，從出生開始也都是這樣。又在曼拏羅外面，用血（嚕地啰，rudhira）灑凈。持明人像這樣依照摩呬沙目佉（Mahisamukha，牛面）法接受齋戒。與他的助手共四人，常常需要專注，不得懈怠。只有持明人獨自用吠嚕左曩（Vairochana，毗盧遮那）涂身，裸形披髮，在半夜的時候手執拏摩嚕迦（Damaru，手鼓），敲擊發出高聲。持明人口稱賀賀，勇猛專注地進入曼拏羅，以求成就。這時持明人依照法人曼拏羅之後，就用之前準備好的食物，奉獻給本尊大金剛陪啰嚩（Mahavajrabhairava，大金剛怖畏金剛）。持明人就觀想陪啰嚩在曼拏羅中，接受他所獻的飲食供養。這樣觀想得到現前之後，持明人就在曼拏羅前站立，身體作出左舞的姿勢，作出無畏的形象，專心誦唸十字大明（十個字的大明咒），不得間斷，直到陪啰嚩出現本身。而在中間如果有種種魔境出現，可畏的形象想要製造障礙，持明之人不要害怕。如果有害怕的心，魔就得逞，會令所求的法不能成就。如果沒有怖畏的時候，金剛陪啰嚩歡喜出現，告訴持明人說：『你求什麼願望，我現在給你。』持明人稟告說：『我求聖劍以及進入龍宮，種種聖藥等，希望施與我。』這時陪啰嚩告訴持明人說：『你所求的，我都施與你。』這時持明人或者沒有福德，對於像這樣上品法沒有獲得成就的，對於中下品的事情也能獲得成就。 一切成就法分第二 持明之人想要調伏設咄嚕（Satru，怨敵）的，先觀想自身如金剛陪啰嚩大忿怒相，或者遜
【English Translation】 English version Food. Offer Mandala (Mandala, sacred diagram). Again, use the leftovers of Kridhara (Kridhara, vulture), Uluka (Uluka, owl), Kakasimhavaktra (Kakasimhavaktra, crow-lion face), Karttikeya (Karttikeya, the god Kumara), Samayura (Samayura, peacock), Mahanidra (Mahanidra, great sleep), Mahasakuna (Mahasakuna, great bird), etc., as food. Offer Mandala again. Like this, the Vidyadhara (Vidyadhara, mantra holder), when offering food, is devout and focused, even when performing Homa (Homa, fire ritual), from birth onwards. Also, outside the Mandala, purify the surroundings with blood (rudhira). The Vidyadhara, in this way, observes the fast according to the Mahisamukha (Mahisamukha, buffalo-faced) method. With his four assistants, he must always be focused and not negligent. Only the Vidyadhara alone uses Vairochana (Vairochana, the Illuminator) to smear his body, naked with disheveled hair, and at midnight, holding a Damaru (Damaru, hand drum), strikes it loudly. The Vidyadhara utters 'Haha', and enters the Mandala with courage and focus, seeking accomplishment. At this time, the Vidyadhara, having established the Dharma Mandala, uses the previously prepared food to offer to the principal deity, Mahavajrabhairava (Mahavajrabhairava, Great Vajra Terrifier). The Vidyadhara then visualizes Bhairava in the Mandala, receiving the food offerings he has made. After visualizing this manifestation, the Vidyadhara stands before the Mandala, making a left-dancing posture, showing a fearless appearance, and wholeheartedly recites the ten-syllable great mantra (the great mantra of ten syllables) without interruption, until Bhairava appears in person. If, in the meantime, various demonic realms appear, with terrifying forms intending to create obstacles, the Vidyadhara must not be afraid. If there is fear in the heart, the demon will succeed, causing the desired Dharma to not be accomplished. If there is no fear, Vajrabhairava will appear joyfully, and say to the Vidyadhara, 'What wish do you seek? I will grant it to you now.' The Vidyadhara reports, 'I seek the sacred sword and entry into the Dragon Palace, various sacred medicines, etc., I hope you will bestow them upon me.' At this time, Bhairava tells the Vidyadhara, 'What you seek, I will grant you all.' At this time, the Vidyadhara may not have the merit, and if he does not achieve such a supreme Dharma, he can also achieve things of middle and lower quality. The Second Section on All Accomplishment Methods If a Vidyadhara wants to subdue a Satru (Satru, enemy), he should first visualize himself as the great wrathful form of Vajrabhairava, or even more so.
婆曩。依摩呬沙目佉法。取屍衣用毒藥及血鹽芥子。苦揀木汁曼陀羅花汁合和為彩色。以烏翅為筆。於前屍衣上畫金剛陪啰嚩曼拏羅。于中分十六位中位。畫陪啰嚩像。面南裸形被髮。於此像前畫二火爐。於二爐中間書設咄嚕名。復書十字大明為界。名字在中。又書八吽字圍于彼名。又於四隅書癹吒字。如是書已安髑髏內。復以髑髏覆之。後作三角爐。以髑髏安上下。用燒尸柴燃火燒之。持明之人作前大忿怒相。以左足踏髑髏。誦十字大明。彼設咄嚕速輒除滅。
複次如前用種種藥物合和。于屍衣上書設咄嚕名。復加三十二字大明。圍名書之。又用迦羯殘食及吠嚕左曩。涂于衣上。后埋屍陀林中。其設咄嚕亦速除滅。若埋大樹下即為發遣。若大自在天像前即速愛別離苦。若沈於水底即速禁伏。若為息災理于舍中。若取彼衣洗凈一切如常。
複次持明人取屍衣。書焰摩大明已。于尸陀林中或四衢道。或大樹下或白蟻二土聚間。或大自在天像前或啰惹門前。于如是等處取土。複用吠嚕左曩嚩日嚕捺迦及燒尸炭。和合作設咄嚕形。長八指。將前大明安於心內。復于形五處。用人骨作橛釘之。複用棘針于身份胑節。遍刺已安在髑髏內。復以髑髏覆之。然後取日中時或半夜時。於七處取白蟻聚土。作焰摩形長一肘面
【現代漢語翻譯】 現代漢語譯本： 婆曩（Bhaona）。依照摩呬沙目佉法（Mahisamukha Vidhi），取死屍的衣服，用毒藥以及血、鹽、芥子、苦楝木汁、曼陀羅花汁混合調製成顏料。用烏鴉的翅膀作為筆，在之前的屍衣上畫金剛陪啰嚩曼拏羅（Vajra Bhairava Mandala）。在中間分隔的十六個方位中，于中心位置畫陪啰嚩（Bhairava）像，面朝南方，裸體披散頭髮。在此像前畫兩個火爐。在兩個爐子中間書寫設咄嚕（Satru，怨敵）的名字。再書寫十字大明咒作為界限，名字在中間。又書寫八個吽（Hum）字圍繞那個名字。又在四個角落書寫癹吒（Phat）字。這樣書寫完畢后，安放在髑髏（頭骨）內，再用髑髏覆蓋它。之後製作三角爐，將髑髏安放在上下，用焚燒屍體的柴火點燃。持明之人（Vidyadhara）作出之前的大忿怒相，用左腳踩髑髏，誦唸十字大明咒。那個設咄嚕（怨敵）迅速就會被除滅。
再次，像之前那樣用各種藥物混合調製。在屍衣上書寫設咄嚕（怨敵）的名字，再新增三十二字大明咒，圍繞名字書寫。又用迦羯（Kaka）的殘食以及吠嚕左曩（Vairochana）。塗在衣服上，之後埋在尸陀林（Siddhartha，墓地）中，那個設咄嚕（怨敵）也會迅速被除滅。如果埋在大樹下，就表示發遣。如果在大自在天（Maheshvara）像前，就會迅速經歷愛別離苦。如果沉在水底，就會迅速被禁伏。如果是爲了息災，就在家中進行。如果取那件衣服洗凈，一切就恢復如常。
再次，持明人（Vidyadhara）取屍衣，書寫焰摩（Yama，閻摩）大明咒后，在尸陀林（墓地）中，或者四通八達的道路上，或者大樹下，或者白蟻的兩個土堆之間，或者大自在天（Maheshvara）像前，或者啰惹（Raja，國王）門前。在像這樣的地方取土。再用吠嚕左曩（Vairochana）、嚩日嚕捺迦（Vajranakha）以及焚燒屍體的炭，混合製作成設咄嚕（怨敵）的形狀，長八指。將之前的大明咒安放在心中，又在形狀的五個部位，用人骨製作的木橛釘住它。又用棘刺在身體的各個關節處遍刺，之後安放在髑髏（頭骨）內，再用髑髏覆蓋它。然後在正午時分或者半夜時分，在七個地方取白蟻聚土，製作成焰摩（Yama，閻摩）的形狀，長一肘，面朝...
【English Translation】 English version: Bhaona. According to the Mahisamukha Vidhi (Mahisamukha Vidhi, the method of Mahisamukha), take the clothes of a corpse, and use poison, blood, salt, mustard seeds, neem juice, and Datura flower juice mixed together as coloring. Use a crow's wing as a brush, and draw the Vajra Bhairava Mandala (Vajra Bhairava Mandala, the mandala of Vajra Bhairava) on the previous corpse's clothing. In the sixteen positions divided in the middle, draw the image of Bhairava (Bhairava, a wrathful deity) in the central position, facing south, naked with disheveled hair. Draw two fire pits in front of this image. Write the name of Satru (Satru, enemy) between the two furnaces. Then write the ten-syllable great mantra as a boundary, with the name in the middle. Also write eight Hum (Hum, seed syllable) syllables surrounding that name. Also write Phat (Phat, seed syllable) syllables in the four corners. After writing in this way, place it inside a skull (skull), and then cover it with the skull. After that, make a triangular stove, place the skull on the top and bottom, and burn it with firewood used to burn corpses. The Vidyadhara (Vidyadhara, a knowledge holder) makes the previous great wrathful appearance, steps on the skull with his left foot, and recites the ten-syllable great mantra. That Satru (enemy) will be quickly destroyed.
Again, as before, mix various medicines together. Write the name of Satru (enemy) on the corpse's clothing, and then add the thirty-two-syllable great mantra, writing it around the name. Also use the leftover food of Kaka (Kaka, crow) and Vairochana (Vairochana, a celestial Buddha). Apply it on the clothes, and then bury it in the Siddhartha (Siddhartha, cemetery), that Satru (enemy) will also be quickly destroyed. If buried under a large tree, it means dispatching. If in front of the image of Maheshvara (Maheshvara, the great lord), one will quickly experience the suffering of separation from loved ones. If submerged in the water, it will be quickly subdued. If it is for pacifying disasters, perform it in the house. If you take that garment and wash it clean, everything will return to normal.
Again, the Vidyadhara (Vidyadhara, a knowledge holder) takes the corpse's clothing, and after writing the great mantra of Yama (Yama, the lord of death), in the cemetery, or at a crossroads, or under a large tree, or between two termite mounds, or in front of the image of Maheshvara (Maheshvara, the great lord), or in front of the gate of Raja (Raja, king). Take soil from such places. Then use Vairochana (Vairochana, a celestial Buddha), Vajranakha (Vajranakha, diamond nail) and charcoal from burning corpses, mix and make the shape of Satru (enemy), eight fingers long. Place the previous great mantra in your heart, and then nail it in the five places of the shape with pegs made of human bones. Also use thorns to pierce all the joints of the body, and then place it in the skull (skull), and then cover it with the skull. Then, at noon or midnight, take termite mound soil from seven places and make the shape of Yama (Yama, the lord of death), one cubit long, facing...
大惡相。有二臂右手執劍被髮。於此焰摩心中。安設咄嚕形。取夜半或日中時。于燒尸坑中。頭南覆面以深埋之。其持明人還歸本處。依摩呬沙法誦十字大明。及稱設咄嚕名。至滿三日決定除滅。若出彼形像用牛乳洗凈。即獲如常。
複次同前用藥物等和合。于粗忖努哩蟲皮上。書十字大明。後於設咄嚕足下取土。及於母怛啰處取泥。相和填于皮內。用人發系。後用佉啰母怛啰及吠嚕左曩。同入於一瓶內。于燒尸坑中深埋。持明人作忿怒相。依摩呬沙目佉法。誦十字大明滿一日。能令作遜婆。此法不可解。
複次於七處取白蟻聚土。作水牛及馬形像。作互相騎狀。用水牛及馬血相和同前書大明。安於牛馬心內。埋在𩕳摩樹下。然後持明人作觀想。想彼設咄嚕愛別離。於三日內定如所作。
複次同前於七處取白蟻聚土。作馲駝形。同前法書大明。安馲駝心內。持明人觀想邦字。成於風輪如半月相。在馲駝上。又想設咄嚕坐風輪上。又想焰摩在設咄嚕后。執杖打趁彼設咄嚕南去。於七日內。其設咄嚕自然遠去。
複次持明人取芥子油。于大陽直日以油涂于象身繫象于𩕳摩樹下。卻用蚌蛤刮取涂象身油。後於大自在天廟中取幡。燒之勿令作焰。收此煙與前油相和。涂設咄嚕足或衣等。須臾遠去。
【現代漢語翻譯】 現代漢語譯本： 大惡相：有兩個手臂，右手拿著劍，披散著頭髮。在這個焰摩（Yama，死神）心中，安放一個咄嚕（Dulu）的形象。在半夜或中午的時候，在焚屍坑中，將這個形象頭朝南，臉朝下深深埋起來。持明人回到原來的地方，依照摩呬沙（Mahisha）的法則，誦唸十字大明咒，並且稱念設咄嚕（Shatru，敵人）的名字。到滿三天的時候，一定可以除滅敵人。如果要把那個形象取出來，用牛乳洗乾淨，就可以恢復如常。 再次，和前面一樣，用藥物等調和在一起，在粗糙的忖努哩（Cunnuri）蟲皮上，書寫十字大明咒。然後在設咄嚕（Shatru，敵人）的腳下取土，以及在母怛啰（Mudra，手印）的地方取泥，相互混合填在蟲皮裡面，用人的頭髮繫住。然後用佉啰母怛啰（Khara Mudra）和吠嚕左曩（Vairochana），一同放入一個瓶子裡面，在焚屍坑中深深埋起來。持明人作出忿怒的形象，依照摩呬沙目佉（Mahisha Mukha）的法則，誦唸十字大明咒滿一天，能夠使敵人屈服。這個方法不可以輕易傳授。 再次，在七個地方取白蟻窩的土，做成水牛和馬的形象，做成互相騎乘的樣子。用水牛和馬的血相互混合，和前面一樣書寫大明咒，安放在牛和馬的心臟裡面，埋在閻摩樹下。然後持明人進行觀想，觀想那個設咄嚕（Shatru，敵人）愛別離。在三天之內一定可以如所作愿。 再次，和前面一樣，在七個地方取白蟻窩的土，做成駱駝的形象。和前面的方法一樣書寫大明咒，安放在駱駝的心臟裡面。持明人觀想邦（Bang）字，形成風輪，像半月一樣在駱駝上面。又觀想設咄嚕（Shatru，敵人）坐在風輪上面。又觀想焰摩（Yama，死神）在設咄嚕（Shatru，敵人）後面，拿著杖打著驅趕那個設咄嚕（Shatru，敵人）向南邊去。在七天之內，那個設咄嚕（Shatru，敵人）自然會遠遠離去。 再次，持明人取芥子油，在大陽直射的日子，用油塗在象的身上，把象拴在閻摩樹下。然後用蚌殼刮取塗在象身上的油。然後在在自在天（Maheshvara）的廟中取旗旛，燒掉它，不要讓它有火焰。收集這些煙和前面的油混合在一起，塗在設咄嚕（Shatru，敵人）的腳或者衣服等等上面，一會兒就會遠遠離去。
【English Translation】 English version: The Great Evil Appearance: It has two arms, the right hand holding a sword, and disheveled hair. Within this heart of Yama (the god of death), place a Dulu (a type of effigy) figure. At midnight or noon, in the cremation pit, bury this figure deeply with its head facing south and face down. The Vidyadhara (mantra holder) returns to his original place, and according to the Mahisha method, recites the ten-syllable Great Bright Mantra and chants the name of Shatru (enemy). By the end of three days, the enemy will surely be destroyed. If you want to take out that figure, wash it clean with milk, and it will return to normal. Furthermore, as before, mix medicines and other substances together, and write the ten-syllable Great Bright Mantra on the rough skin of a Cunnuri worm. Then, take soil from under the feet of Shatru (enemy), and take mud from the place of Mudra (hand gesture), mix them together and fill them inside the worm skin, and tie it with human hair. Then, put Khara Mudra and Vairochana together into a bottle, and bury it deeply in the cremation pit. The Vidyadhara makes an angry appearance, and according to the Mahisha Mukha method, recites the ten-syllable Great Bright Mantra for a full day, which can subdue the enemy. This method should not be easily transmitted. Furthermore, take soil from termite mounds in seven places, and make images of buffalo and horse, making them appear to be riding each other. Mix buffalo and horse blood together, and write the Great Bright Mantra as before, placing it inside the hearts of the buffalo and horse, and bury it under the Yama tree. Then the Vidyadhara performs visualization, visualizing that Shatru (enemy) is separated from their loved ones. Within three days, it will surely be as desired. Furthermore, as before, take soil from termite mounds in seven places, and make an image of a camel. Write the Great Bright Mantra in the same way as before, placing it inside the heart of the camel. The Vidyadhara visualizes the syllable Bang, forming a wind wheel, like a crescent moon on the camel. Also visualize Shatru (enemy) sitting on the wind wheel. Also visualize Yama (the god of death) behind Shatru (enemy), holding a staff and driving that Shatru (enemy) to the south. Within seven days, that Shatru (enemy) will naturally go far away. Furthermore, the Vidyadhara takes mustard oil, and on a day when the sun is directly overhead, applies the oil to the body of an elephant and ties the elephant under the Yama tree. Then use a clam shell to scrape off the oil applied to the elephant's body. Then take a banner from the temple of Maheshvara (Great Lord), burn it without letting it flame. Collect this smoke and mix it with the previous oil, and apply it to the feet or clothes of Shatru (enemy), etc., and they will soon go far away.
複次持明人取烏翅為筆。以烏血為墨。于樺皮上畫風輪。于風輪中心書設咄嚕名。繫於烏項。持明人依摩呬沙目佉法。作觀想向南放烏。彼設咄嚕猶如烏飛。須臾遠去。
複次持明人用大小便相和。作設咄嚕像。複用骨粖涂彼像身。持明人于夜半時。裸形入尸陀林中。將前像段段截之。依摩呬沙目佉法。于燒尸坑內或就焚屍火作護摩。彼設咄嚕即自除滅。
複次持明人用前諸藥為墨。于屍衣上書焰鬘得迦明王大明。複用摩賀缽啰你波。及吠嚕左曩相和。作設咄嚕像。將前所書大明安像心內。持明人依摩呬沙目佉法。身涂吠嚕左曩。往尸陀林中以利刀斷彼形像。于燒尸坑前。面南坐作護摩彼自除滅。
複次持明人取烏皮或獯狐皮。於此皮上用鐵筆。書十字大明及書彼名。其持明人于寂靜處。稱設咄嚕名誦十字大明。彼自離散。
複次持明人用前藥物調和。于屍衣上畫焰摩王曼拏羅。複用尸炭作女像面醜惡相。于像心內安前大明。持明人以足踏像。依摩呬沙目佉法稱彼女名。誦十字大明速令禁縛。
觀想分第三
複次持明人慾作觀想者。先誦凈三業大明。凈三業已。然後以無我心。於一切法作無我觀。觀一切法得無我已。稱真如理觀于賢聖。乃于自心想出邦字。邦字現已變成
【現代漢語翻譯】 現代漢語譯本 再次，持明人（vidyādhara，咒術成就者）取烏鴉的翅膀作為筆，用烏鴉的血作為墨，在樺樹皮上畫風輪（vāyu-cakra，風的輪盤）。在風輪的中心寫上設咄嚕（śatru，敵人）的名字，繫在烏鴉的脖子上。持明人依照摩呬沙目佉（Mahiṣamukha，牛面明王）的儀軌，進行觀想，然後朝南方放飛烏鴉。那個設咄嚕就像烏鴉一樣飛走，一會兒就消失得無影無蹤。 再次，持明人將大小便混合在一起，製作設咄嚕的形象。然後用骨灰塗抹那個形象的身體。持明人在半夜時分，赤身裸體地進入尸陀林（śivavana，墳場），將之前的形象一段段地截斷。依照摩呬沙目佉的儀軌，在焚燒屍體的坑內，或者對著焚燒屍體的火焰做護摩（homa，火供）。那個設咄嚕就會自行消滅。 再次，持明人使用之前的各種藥物作為墨，在屍衣上書寫焰鬘得迦明王（Yamāntaka，降閻魔尊）的大明咒。然後用摩賀缽啰你波（mahāpratipad，偉大的實踐）和吠嚕左曩（Vairocana，毗盧遮那佛）混合在一起，製作設咄嚕的形象。將之前所書寫的大明咒安放在形象的心臟部位。持明人依照摩呬沙目佉的儀軌，身體塗抹吠嚕左曩，前往尸陀林中，用鋒利的刀砍斷那個形象。在焚燒屍體的坑前，面向南方坐著做護摩，那個設咄嚕就會自行消滅。 再次，持明人取烏鴉皮或者獯狐皮，在這皮上用鐵筆書寫十字大明咒，並且書寫那個設咄嚕的名字。那個持明人在寂靜的地方，稱念設咄嚕的名字，誦唸十字大明咒，那個設咄嚕就會自行離散。 再次，持明人使用之前的藥物調和，在屍衣上畫焰摩王（Yama，閻魔王）的曼拏羅（maṇḍala，壇城）。然後用屍體燒成的炭製作女人的形象，面容醜惡。在形象的心臟部位安放之前的大明咒。持明人以腳踩踏那個形象，依照摩呬沙目佉的儀軌，稱念那個女人的名字，誦唸十字大明咒，迅速使她被禁縛。 觀想分第三 再次，持明人想要進行觀想的時候，首先誦唸清凈三業的大明咒。清凈三業之後，然後以無我的心，對一切法作無我觀。觀察一切法而證得無我之後，稱念真如理，觀想賢聖。然後在自己的心中觀想出一個邦字（baṃ，種子字）。邦字顯現之後，就變成...
【English Translation】 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...
風輪。復想風輪其色如煙。于彼輪上現第一字。想第一字變成印捺啰曼拏羅。于曼拏羅上想現提字。又想提字成妙吉祥童子相。又復于妙吉祥童子心中。想現阿字變成日輪。從日輪中出大光明。遍往十方無邊剎土照于彼土。佛及菩薩乃至持明王等。于彼剎土普照耀已。還復入于日輪之內。如是觀想妙吉祥童子。與諸如來無異無別。在日輪內放大光明。照耀百千由旬。又想吽字黑色現日輪上。有五色光周遍圍繞。復想光中吽字變成大金剛杵。黑色有大光明。復想金剛杵化生諸佛如來及諸明王。細如胡麻遍滿虛空。具諸相好光明圍繞。復想如是諸佛如來。各度眾生皆成正覺。度生畢已還復入于金剛杵內。又復觀想從金剛杵。化出大金剛陪啰嚩。而有九面。第一正面如摩呬沙目佉相。作大黑色。于右邊設哩誐上有三面。中面青色右面赤色左面黃色。皆忿怒相。左邊設哩誐上亦三面。中面白色右面煙色左面黑色。皆忿怒相。二設哩誐中間作第八面。大赤色忿怒相。次上作第九面。作忿怒童子相。黃色頭有五髻。作童子裝嚴。如是九面皆有三目。現大惡相或大笑相。吐舌外出眉相顰蹙。裸身大腹頭髮堅立。像皮為衣髑髏裝嚴。具三十四臂。右第一手執刀。第二手執頻泥波羅。第三手執搗杵。第四手執粗哩迦。第五手執迦拏野。第
【現代漢語翻譯】 現代漢語譯本：風輪。再觀想風輪，其顏色如煙。於此風輪之上顯現第一個字。觀想第一個字變成印捺啰曼拏羅（Indra Mandala，帝釋天壇城）。于曼拏羅之上觀想顯現提字。又觀想提字變成妙吉祥童子（Manjushri Kumara，文殊菩薩童子相）。又在妙吉祥童子心中，觀想顯現阿字變成日輪。從日輪中發出大光明，遍往十方無邊剎土，照耀那些國土。佛及菩薩乃至持明王等，在那剎土普遍照耀之後，又返回進入日輪之內。如此觀想妙吉祥童子，與諸如來沒有差異沒有分別，在日輪內放出大光明，照耀百千由旬。又觀想吽字，黑色，顯現在日輪之上，有五色光周遍圍繞。再觀想光中吽字變成大金剛杵，黑色，有大光明。再觀想金剛杵化生諸佛如來及諸明王，細小如胡麻，遍滿虛空，具足各種相好，光明圍繞。再觀想這些諸佛如來，各自度化眾生，都成就正覺。度化眾生完畢后，又返回進入金剛杵內。又觀想從金剛杵，化出大金剛陪啰嚩（Mahavajra Bhairava，大金剛怖畏金剛），而有九面。第一正面如摩呬沙目佉（Mahishamukha，水牛面）相，作大黑色。于右邊設哩誐（Sharira，身體）上有三面，中面青色，右面赤色，左面黃色，都是忿怒相。左邊設哩誐上也有三面，中面白，右面煙色，左面黑色，都是忿怒相。兩個設哩誐中間作第八面，大赤色，忿怒相。其次上面作第九面，作忿怒童子相，黃色，頭有五髻，作童子裝嚴。如此九面都有三目，現出大惡相或大笑相，吐舌外出，眉相顰蹙，裸身大腹，頭髮豎立，像皮為衣，髑髏裝嚴，具足三十四臂。右第一手執刀，第二手執頻泥波羅（Pinyapala），第三手執搗杵，第四手執粗哩迦（Churika），第五手執迦拏野（Kanaya），第
【English Translation】 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
六手執斧。第七手執椿。第八手執人頭。第九手執鉤。第十手執寶捧第十一手執朅椿誐。第十二手執輪。第十三手執金剛杵。第十四手執金剛骨朵。第十五手執劍。第十六手執拏摩嚕迦。左第一手執髑髏。第二手執人頭。第三手執契吒迦。第四手執人足。第五手執罥索。第六手執弓。第七手執頞怛啰。第八手執鈴。第九手執人手。第十手執屍衣。第十一手執簽人。第十二手執火爐。第十三手執拶沙迦。第十四手作期克印。第十五手執幡。第十六手執帆。左右二手執象皮。有一十六足。右第一足踏人。第二足踏水牛。第三足踏黃牛。第四足踏驢。第五足踏駝駝。第六足踏狗。第七足踏羊。第八足踏野狐。左第一足踏鷲鳥。第二足踏獯狐。第三足踏烏。第四足踏師子。第五足踏細曩。第六足踏你怛啰。第七足踏摩賀俱曩。第八足踏鶴。身有光焰猶如劫火。照耀熾盛有大威力。口稱癹吒字聲如雷震。人天聞見皆大怖畏。此金剛陪啰嚩。不唯食人血肉髓腦。乃至三界諸天亦怖食啖。持明之人作觀想時。于寂靜處。屏絕異境正念專注。種真如理觀想賢聖。得現前已。想賢聖身即是我身。已獲如是住于無畏。復觀心中現一日輪。于日輪上觀大明字。得字現已放光四照。持明之人如是觀想。得成就已乃可持誦。持誦之時常餐五種甘露
【現代漢語翻譯】 現代漢語譯本 右手第一手拿著斧頭。第二手拿著短棒。第三手拿著箭。第四手拿著三叉戟。第五手拿著鉞斧。第六手拿著斧頭。第七手拿著木樁。第八手拿著人頭。第九手拿著鉤子。第十手拿著寶棒。第十一手拿著卡椿嘎（khatvanga，一種法器）。第十二手拿著輪。第十三手拿著金剛杵（vajra，一種象徵堅不可摧的法器）。第十四手拿著金剛骨朵（vajra-club，一種武器）。第十五手拿著劍。第十六手拿著拏摩嚕迦（damaru，一種手鼓）。 左手第一手拿著髑髏（skull）。第二手拿著人頭。第三手拿著契吒嘎（khetaka，一種盾牌）。第四手拿著人足。第五手拿著罥索（pasa，一種繩索）。第六手拿著弓。第七手拿著頞怛啰（antra，腸子）。第八手拿著鈴。第九手拿著人手。第十手拿著屍衣。第十一手拿著簽人（指占卜用的簽）。第十二手拿著火爐。第十三手拿著拶沙嘎（jhasaka，一種魚）。第十四手作期克印（tarjani mudra，一種手印）。第十五手拿著幡。第十六手拿著帆。 左右二手拿著象皮。有一十六隻腳。右第一隻腳踩著人。第二隻腳踩著水牛。第三隻腳踩著黃牛。第四隻腳踩著驢。第五隻腳踩著駱駝。第六隻腳踩著狗。第七隻腳踩著羊。第八隻腳踩著野狐。 左第一隻腳踩著鷲鳥。第二隻腳踩著獯狐。第三隻腳踩著烏鴉。第四隻腳踩著獅子。第五隻腳踩著細曩。第六隻腳踩著你怛啰。第七隻腳踩著摩賀俱曩。第八隻腳踩著鶴。身體有光焰猶如劫火（kalagni，世界末日之火）。照耀熾盛有大威力。口稱癹吒（phat，一種咒語）字聲如雷震。人天聞見皆大怖畏。 此金剛陪啰嚩（Vajrabhairava，金剛怖畏金剛）。不唯食人血肉髓腦。乃至三界諸天亦怖食啖。持明之人作觀想時。于寂靜處。屏絕異境正念專注。種真如理觀想賢聖。得現前已。想賢聖身即是我身。已獲如是住于無畏。復觀心中現一日輪。于日輪上觀大明字。得字現已放光四照。持明之人如是觀想。得成就已乃可持誦。持誦之時常餐五種甘露。
【English Translation】 English version The first right hand holds an axe. The second hand holds a club. The third hand holds an arrow. The fourth hand holds a trident. The fifth hand holds a crescent-shaped knife. The sixth hand holds an axe. The seventh hand holds a stake. The eighth hand holds a human head. The ninth hand holds a hook. The tenth hand holds a jeweled staff. The eleventh hand holds a khatvanga (a type of ritual staff). The twelfth hand holds a wheel. The thirteenth hand holds a vajra (a diamond scepter symbolizing indestructibility). The fourteenth hand holds a vajra-club (a type of weapon). The fifteenth hand holds a sword. The sixteenth hand holds a damaru (a hand drum). The first left hand holds a skull. The second hand holds a human head. The third hand holds a khetaka (a shield). The fourth hand holds a human foot. The fifth hand holds a pasa (a noose). The sixth hand holds a bow. The seventh hand holds an antra (intestines). The eighth hand holds a bell. The ninth hand holds a human hand. The tenth hand holds a shroud. The eleventh hand holds a divination arrow. The twelfth hand holds a fire pit. The thirteenth hand holds a jhasaka (a fish). The fourteenth hand makes the tarjani mudra (a hand gesture). The fifteenth hand holds a banner. The sixteenth hand holds a sail. The two hands hold an elephant hide. There are sixteen feet. The first right foot steps on a human. The second foot steps on a water buffalo. The third foot steps on a yellow cow. The fourth foot steps on a donkey. The fifth foot steps on a camel. The sixth foot steps on a dog. The seventh foot steps on a sheep. The eighth foot steps on a wild fox. The first left foot steps on a vulture. The second foot steps on a jackal. The third foot steps on a crow. The fourth foot steps on a lion. The fifth foot steps on a sina. The sixth foot steps on a nitra. The seventh foot steps on a maha kuna. The eighth foot steps on a crane. The body has flames like the kalagni (the fire at the end of the world). It shines brightly with great power. The mouth utters the syllable phat (a mantra), and the sound is like thunder. Humans and gods who hear and see it are filled with great fear. This Vajrabhairava (Diamond Terrifier) not only eats human blood, flesh, marrow, and brains, but even the gods of the three realms fear being eaten. When a vidyadhara (a mantra holder) performs visualization, in a quiet place, free from distractions, with correct mindfulness and concentration, he contemplates the true nature of reality and visualizes the noble ones. When they appear before him, he thinks that the body of the noble ones is his own body. Having thus attained fearlessness, he further visualizes a sun disc in his heart. On the sun disc, he visualizes the great luminous syllable. When the syllable appears, it emits light in all directions. When a vidyadhara visualizes in this way and attains accomplishment, then he can recite the mantra. During recitation, he should constantly consume the five kinds of nectar.
之藥。及摩賀缽啰你波。持誦根本大明滿三洛叉。得數滿已。方於此後作成就法。若依儀軌無差謬者。於一切法決定成就。
畫像儀軌分第四
持明之人慾畫本尊大金剛陪啰嚩像者。當先訪求巧妙畫匠。而彼畫匠須是清凈。無有懈怠輕慢之過。兼具慈悲忍信之心。求得如是有德人已。持明之人隨彼畫人所索工直。隨索便與不得酬價。得畫匠已持明之人。方可求彼勇猛正直人衣。或來女人隱觸之衣。或求女人產生衣。若無如是等衣即用屍衣。求得衣已。即于寂靜無人到處。令彼畫人擇日起首作㡧畫像。除持明人及畫匠外。諸餘之人並不得見。若令人見作法不成。大金剛陪啰嚩相者。一身九面裸形黑色。三十四臂一十六足。第一面者黑色摩呬沙目佉相。右邊設哩誐上有三面。中青色右赤色左黃色皆忿怒相。左邊設哩誐上亦三面。中白色右煙色左黑色。二設哩誐中間畫第八面赤色。于第八面次上畫第九面。作妙吉祥童子相黃色。如是九面皆忿怒相。具三十四手。右第一手執刀第二手執頻泥波羅。第三手執搗杵第四手執粗哩迦。第五手執迦拏野第六手執大斧。第七手執槍第八手執箭。第九手執鉤第十手執寶棒。第十一手執朅椿誐第十二手執輪。第十三手執金剛杵第十四手執骨朵。第十五手執利劍第十六手執拏摩嚕
【現代漢語翻譯】 現代漢語譯本： 及摩賀缽啰你波（Mahapratyangira，一種咒語）。持誦根本大明咒滿三十萬遍。達到數量后，才能進行成就法的修習。如果依照儀軌沒有差錯，那麼對於一切法必定能夠成就。
畫像儀軌分第四
持咒之人想要繪製本尊大金剛陪啰嚩（Mahavajrabhairava，大金剛怖畏金剛）的畫像，應當首先尋找技藝精巧的畫匠。而且這位畫匠必須是清凈的，沒有懈怠輕慢的過失，兼具慈悲忍耐和信心。找到這樣有德之人後，持咒之人按照畫匠所要求的工錢，如數支付，不得討價還價。得到畫匠后，持咒之人可以尋找勇猛正直之人的衣服，或者來過月事的女人所用的內衣，或者尋找女人生產時所用的衣服。如果沒有這些衣服，就用屍衣。得到衣服后，就在寂靜無人之處，讓畫匠選擇吉日開始製作畫像。除了持咒人和畫匠之外，其他任何人都不得觀看。如果讓人看見，作法就不會成功。大金剛陪啰嚩的形象是：一身九面，裸形黑色，三十四臂，十六足。第一張臉是黑色的摩呬沙目佉（Mahishamukha，水牛頭）相。右邊設哩誐（Sharira，身體）上有三張臉，中間是青色，右邊是紅色，左邊是黃色，都是忿怒相。左邊設哩誐上也有三張臉，中間是白色，右邊是煙色，左邊是黑色。兩個設哩誐中間畫第八張臉，是紅色。在第八張臉的上方畫第九張臉，是妙吉祥童子（Manjushri Kumara，文殊童子）相，黃色。這樣九張臉都是忿怒相。共有三十四隻手。右邊第一隻手拿著刀，第二隻手拿著頻泥波羅（bindipala，一種武器），第三隻手拿著搗杵，第四隻手拿著粗哩迦（churika，小刀），第五隻手拿著迦拏野（kanaya，一種武器），第六隻手拿著大斧，第七隻手拿著槍，第八隻手拿著箭，第九隻手拿著鉤，第十隻手拿著寶棒，第十一隻手拿著朅椿誐（khatvanga，天杖），第十二隻手拿著輪，第十三隻手拿著金剛杵，第十四隻手拿著骨朵（gadha，棒），第十五隻手拿著利劍，第十六隻手拿著拏摩嚕（damaru，手鼓）。
【English Translation】 English version: and Mahapratyangira (a type of mantra). Recite the root great luminous mantra three hundred thousand times. After reaching the required number, then one can practice the accomplishment method. If one follows the ritual without error, then one will definitely achieve success in all dharmas.
Section Four: Iconography Ritual
If a mantra holder wishes to paint the image of the principal deity Mahavajrabhairava (the Great Vajra Terrifier), they should first seek out a skilled painter. Moreover, that painter must be pure, without negligence or disrespect, and possess compassion, patience, and faith. Having found such a virtuous person, the mantra holder should pay the painter whatever wages they ask, without bargaining. After obtaining the painter, the mantra holder can seek the clothing of a brave and upright person, or the undergarments used by a menstruating woman, or seek the clothing used by a woman during childbirth. If such clothing is not available, then use corpse clothing. After obtaining the clothing, in a quiet and deserted place, have the painter choose an auspicious day to begin making the painted image. No one other than the mantra holder and the painter should see it. If others see it, the practice will not be successful. The image of Mahavajrabhairava is: one body with nine faces, naked and black in color, thirty-four arms, and sixteen feet. The first face is the black Mahishamukha (buffalo-headed) aspect. On the right Sharira (body) are three faces, the middle one is blue, the right one is red, and the left one is yellow, all with wrathful expressions. On the left Sharira are also three faces, the middle one is white, the right one is smoke-colored, and the left one is black. In the middle of the two Shariras, paint the eighth face, which is red. Above the eighth face, paint the ninth face, which is the Manjushri Kumara (Youthful Manjushri) aspect, yellow in color. Thus, all nine faces are wrathful. There are thirty-four hands. The first right hand holds a knife, the second holds a bindipala (a type of weapon), the third holds a pestle, the fourth holds a churika (dagger), the fifth holds a kanaya (a type of weapon), the sixth holds a great axe, the seventh holds a spear, the eighth holds an arrow, the ninth holds a hook, the tenth holds a jeweled staff, the eleventh holds a khatvanga (skull staff), the twelfth holds a wheel, the thirteenth holds a vajra, the fourteenth holds a gadha (club), the fifteenth holds a sharp sword, and the sixteenth holds a damaru (hand drum).
迦。左第一手執髑髏。第二手執人頭。第三手執契吒第四手執人足。第五手執罥索第六手執弓。第七手執頞怛啰第八手執鈴。第九手執人手第十手執屍衣。第十一手執簽人第十二手執火爐。第十三手執拶沙迦第十四手作期克印。第十五手執幡第十六手執帆。左右二手執象皮。右第一足踏人第二足踏水牛。第三足踏黃牛第四足踏驢。第五足踏𩢵駝第六足踏狗。第七足踏羊第八足踏野狐。左第一足踏鷲第二足踏獯狐。第三足踏烏第四足踏師子。第五足踏細曩鳥第六足踏你怛啰。第七足踏摩賀設俱曩鳥第八足踏娑啰娑。于像前畫尸陀林。中有種種啰叉娑鬼神吠多拏等。又畫尼俱陀樹。樹上有懸掛人尸及有簽尸。復于林下畫眾人尸。有雜類飛鳥及狐狗等食眾尸相。于本尊前畫持明人。裸身被髮以髑髏為冠。以五種甘露藥涂身。手持拏摩嚕迦及髑髏朅椿誐等。作瞻顧本尊陪啰嚩。面復大笑行入尸陀林相。如是畫像畢已。將此㡧安於深密寂靜之處。常燒人肉為香供養。持明人用人骨為數珠。於此像前以虔心專注一日三時。持誦大明滿三洛叉。然後隨意作法決定成就。此畫㡧像不得寄於他人。亦不得輒於人前開展令人瞻見。持明之人以酒肉為食。又復一日三時以吠嚕左曩及人血相和為香。于㡧前焚燒以為供養。如是至誠不退者。決定
【現代漢語翻譯】 現代漢語譯本 迦（Kā）。左第一手執髑髏（dú lóu，頭蓋骨）。第二手執人頭。第三手執契吒（qiē zhà，一種武器）。第四手執人足。第五手執罥索（juàn suǒ，一種繩索）。第六手執弓。第七手執頞怛啰（è dá là，一種樂器）。第八手執鈴。第九手執人手。第十手執屍衣。第十一手執簽人。第十二手執火爐。第十三手執拶沙迦（zā shā jiā，一種容器）。第十四手作期克印（qī kè yìn，一種手印）。第十五手執幡（fān，旗幟）。第十六手執帆（fān，船帆）。左右二手執象皮。右第一足踏人。第二足踏水牛。第三足踏黃牛。第四足踏驢。第五足踏𩢵駝（luò tuó，駱駝）。第六足踏狗。第七足踏羊。第八足踏野狐。左第一足踏鷲（jiù，一種猛禽）。第二足踏獯狐（xūn hú，一種野獸）。第三足踏烏。第四足踏師子（shī zi，獅子）。第五足踏細曩鳥（xì nǎng niǎo，一種鳥）。第六足踏你怛啰（nǐ dá là，一種鳥）。第七足踏摩賀設俱曩鳥（mó hè shè jù nǎng niǎo，一種鳥）。第八足踏娑啰娑（suō luō suō，一種鳥）。 于像前畫尸陀林（shī tuó lín，墳場）。中有種種啰叉娑（luō chā suō，羅剎，惡鬼）鬼神、吠多拏（fèi duō ná，一種鬼）等。又畫尼俱陀樹（ní jù tuó shù，榕樹）。樹上有懸掛人尸及有簽尸。復于林下畫眾人尸。有雜類飛鳥及狐狗等食眾尸相。于本尊前畫持明人。裸身被髮以髑髏為冠。以五種甘露藥涂身。手持拏摩嚕迦（ná mó lū jiā，一種樂器）及髑髏朅椿誐（dú lóu qiè chūn é，一種法器）等。作瞻顧本尊陪啰嚩（péi luō pó，一種神）。面復大笑行入尸陀林相。如是畫像畢已。將此㡧（fān，旗幟）安於深密寂靜之處。常燒人肉為香供養。持明人用人骨為數珠。於此像前以虔心專注一日三時。持誦大明滿三洛叉（luò chā，數量單位）。然後隨意作法決定成就。此畫㡧像不得寄於他人。亦不得輒於人前開展令人瞻見。持明之人以酒肉為食。又復一日三時以吠嚕左曩（fèi lū zuǒ nǎng，一種香）及人血相和為香。于㡧前焚燒以為供養。如是至誠不退者。決定
【English Translation】 English version Kā (Kā). The first left hand holds a skull (髑髏, dú lóu, cranium). The second hand holds a human head. The third hand holds a kheṭaka (契吒, qiē zhà, a type of weapon). The fourth hand holds a human foot. The fifth hand holds a noose (罥索, juàn suǒ, a type of rope). The sixth hand holds a bow. The seventh hand holds an aḍḍatāla (頞怛啰, è dá là, a type of musical instrument). The eighth hand holds a bell. The ninth hand holds a human hand. The tenth hand holds a corpse cloth. The eleventh hand holds a skewer. The twelfth hand holds a brazier. The thirteenth hand holds a tsarasaka (拶沙迦, zā shā jiā, a type of container). The fourteenth hand makes the tarjanī mudrā (期克印, qī kè yìn, a type of hand gesture). The fifteenth hand holds a banner (幡, fān, flag). The sixteenth hand holds a sail (帆, fān, sail). The two hands on the left and right hold elephant skin. The first right foot steps on a person. The second foot steps on a water buffalo. The third foot steps on a yellow cow. The fourth foot steps on a donkey. The fifth foot steps on a camel (𩢵駝, luò tuó, camel). The sixth foot steps on a dog. The seventh foot steps on a sheep. The eighth foot steps on a wild fox. The first left foot steps on a vulture (鷲, jiù, a bird of prey). The second foot steps on a jackal (獯狐, xūn hú, a type of wild animal). The third foot steps on a crow. The fourth foot steps on a lion (師子, shī zi, lion). The fifth foot steps on a saina bird (細曩鳥, xì nǎng niǎo, a type of bird). The sixth foot steps on a nitra (你怛啰, nǐ dá là, a type of bird). The seventh foot steps on a mahasakuna bird (摩賀設俱曩鳥, mó hè shè jù nǎng niǎo, a type of bird). The eighth foot steps on a sarasa (娑啰娑, suō luō suō, a type of bird). In front of the image, draw a śmaśāna (尸陀林, shī tuó lín, cremation ground). In it are various rakshasas (啰叉娑, luō chā suō, demons), ghosts, vetalas (吠多拏, fèi duō ná, a type of ghost), and others. Also draw a nyagrodha tree (尼俱陀樹, ní jù tuó shù, banyan tree). On the tree are hanging human corpses and skewered corpses. Furthermore, below the forest, draw many corpses. There are various kinds of flying birds, foxes, dogs, and others eating the corpses. In front of the principal deity, draw a vidyādhara (持明人, chí míng rén, mantra holder). Naked, with disheveled hair, wearing a skull as a crown. Anoint the body with five kinds of amrita (甘露, gān lù, nectar) medicine. Holding a damaru (拏摩嚕迦, ná mó lū jiā, a type of musical instrument) and a skull khaṭvāṅga (髑髏朅椿誐, dú lóu qiè chūn é, a type of ritual staff), etc. Appearing to gaze at the principal deity, Bhairava (陪啰嚩, péi luō pó, a type of deity). With a laughing face, entering the cremation ground. Once the image is drawn, place this banner (㡧, fān, flag) in a deep, secret, and quiet place. Constantly burn human flesh as incense for offerings. The mantra holder uses human bones as prayer beads. In front of this image, with a devout and focused mind, three times a day, recite the great mantra three lakshas (洛叉, luò chā, a unit of measurement). Then, perform the rituals as desired, and success is assured. This painted banner image must not be lent to others, nor should it be readily displayed before people for them to see. The mantra holder consumes wine and meat. Furthermore, three times a day, mix vairocana (吠嚕左曩, fèi lū zuǒ nǎng, a type of incense) and human blood as incense. Burn it in front of the banner as an offering. Those who are sincere and do not retreat will certainly
獲得最上成就。
護摩法分第五
複次持明人。欲作護摩求成就者。先須預前持誦本尊根本大明先行滿足。然後如儀備辦所用柴及一切物等。具足已持明人。然後于夜分時將諸護摩物。獨往尸陀林中。依法求其成就。得悉地已此後隨意作一切法。
複次持明之人。于金剛陪啰嚩前。用人肉和酒誦大明。日日作護摩一百八遍。滿六個月。持明人當得摩賀三滿多。
複次持明人慾求大力啰惹及人民敬愛者。當依摩呬沙目佉法。端坐觀想己身為陪啰嚩。手執鉤及罥索。復想此身中化出妙吉祥。往彼所降人處。牽引彼人來入身中。又想十字大明赤色。現彼人心中如大智相。持明之人作是法時。至於極大力者亦可敬愛。乃至盡生一切隨意。
複次持明人慾作息災者。當於陪啰嚩像前作爐。面東坐于爐中。燒缽羅舍木柴。用酥蜜及訥哩嚩草相和。誦大明作護摩一百八遍。乃至國城皆得災息。
複次持明人作增益法者。當面東坐觀想本尊。得現前已。即于爐中燒烏曇摩木柴。用脂麻白粳米酥相和。日三時作護摩千遍。速得增益。
複次持明人慾作調伏者。用孔雀獯狐蛇烏馬水牛等必尸多。及頭髮穀糠等物為藥。于燒尸火內稱名。誦大明作護摩者速令調伏。或取燒尸殘柴。及於旃陀羅家取
【現代漢語翻譯】 現代漢語譯本： 獲得最上成就。
護摩法分第五
再次，持明人（Vidyadhara，咒術成就者）。想要通過護摩（Homa，火供）求得成就的人，首先必須預先持誦本尊根本大明咒（Mantra，真言），先行達到滿足。然後按照儀軌準備好所用的柴火以及一切物品等。準備齊全后，持明人在夜間時分，帶著各種護摩供品，獨自前往尸陀林（Śīta-vana，墳場），依法尋求成就。得到悉地（Siddhi，成就）后，此後可以隨意施行一切法。
再次，持明之人，在金剛陪啰嚩（Vajrabhairava，金剛怖畏）前，用人肉和酒混合，誦唸大明咒，每日進行護摩一百零八遍，持續六個月，持明人將獲得摩賀三滿多（Mahāsamanta，大富貴）。
再次，持明人想要獲得大力啰惹（Raja，國王）以及人民的敬愛，應當依照摩呬沙目佉（Mahiṣamukha，水牛面）法。端坐觀想自己化身為陪啰嚩，手持鉤和罥索（Pasa，繩索）。再觀想此身中化出妙吉祥（Manjushri，文殊菩薩），前往所要降伏的人處，牽引那人進入自身中。又觀想十字大明咒呈現赤色，顯現在那人的心中，如同大智慧的象徵。持明之人施行此法時，即使是極具力量的人也會敬愛，乃至一生一切如意。
再次，持明人想要施行息災法，應當在陪啰嚩像前設定火爐，面向東方坐在爐前，焚燒缽羅舍（Palasa，紫礦）木柴，用酥油、蜂蜜以及訥哩嚩（Durva，吉祥草）草混合，誦唸大明咒進行護摩一百零八遍，乃至國家和城市都能消除災難。
再次，持明人施行增益法時，應當面向東方端坐，觀想本尊，得到本尊顯現后，就在爐中焚燒烏曇摩（Udumbara，優曇婆羅）木柴，用脂麻、白粳米、酥油混合，每日三次進行護摩一千遍，迅速獲得增益。
再次，持明人想要施行調伏法，用孔雀、獯狐、蛇、烏鴉、馬、水牛等的糞便，以及頭髮、穀糠等物作為藥物，在焚屍的火焰中稱念對方的名字，誦唸大明咒進行護摩，就能迅速使其調伏。或者取焚屍后剩餘的柴火，以及從旃陀羅（Candala，賤民）家取來……
【English Translation】 English version: To Obtain Supreme Accomplishment.
Chapter Five: The Homa Method
Furthermore, O Vidyadhara (holder of knowledge, mantra practitioner). If one wishes to perform Homa (fire offering) to seek accomplishment, one must first recite the root great mantra (Mantra) of the principal deity beforehand until satisfied. Then, according to the ritual, prepare the firewood and all other necessary items. Once everything is ready, the Vidyadhara should go alone to the Śīta-vana (cremation ground) at night and seek accomplishment according to the Dharma. Having attained Siddhi (accomplishment), one can then freely perform all kinds of practices.
Furthermore, in front of Vajrabhairava (Diamond Terrifier), the practitioner should mix human flesh with wine and recite the great mantra, performing Homa one hundred and eight times daily for six months. The practitioner will then obtain Mahāsamanta (great wealth).
Furthermore, if a practitioner wishes to gain the respect and love of a powerful Raja (king) and the people, they should follow the Mahiṣamukha (buffalo-faced) method. Sit upright and visualize oneself as Bhairava, holding a hook and a Pasa (noose) in hand. Then, visualize Manjushri (Gentle Glory) emanating from this body, going to the person to be subdued, and drawing that person into oneself. Also, visualize the ten-syllable great mantra appearing in red color in that person's heart, like a symbol of great wisdom. When the practitioner performs this method, even the most powerful person will show respect and love, and everything will be according to one's wishes throughout their life.
Furthermore, if a practitioner wishes to perform a pacifying ritual, they should set up a fire pit in front of the Bhairava image, sit facing east, and burn Palasa (Butea monosperma) wood in the pit. Mix ghee, honey, and Durva (Cynodon dactylon) grass, and recite the great mantra, performing Homa one hundred and eight times. Even the country and city will be free from disasters.
Furthermore, when a practitioner performs an increasing ritual, they should sit upright facing east and visualize the principal deity. Once the deity appears, burn Udumbara (Ficus racemosa) wood in the pit, mixing sesame seeds, white rice, and ghee. Perform Homa a thousand times, three times a day, and one will quickly gain increase.
Furthermore, if a practitioner wishes to perform a subjugation ritual, use the excrement of peacocks, foxes, snakes, crows, horses, and water buffaloes, as well as hair, chaff, and other such items as medicine. In the fire used for burning corpses, call out the name of the person and recite the great mantra while performing Homa, and they will be quickly subdued. Alternatively, take the remaining firewood from the cremation, and take it from the home of a Candala (outcaste)...
火。于自舍內稱彼名。誦大明作護摩者。於七日內亦得調伏。作此法者金剛薩埵亦可調伏。
複次持明人為設咄嚕者。當用人骨吠嚕左曩誐啰捺婆羅拏濕嚩那羅拏。及棘針頭髮指甲等。用油相和。然後于燒尸坑前。面南坐。稱名誦大明一百八遍。彼設咄嚕三日內除滅。或於深密寂靜之處。作三角爐。一切同前用諸物等。作護摩一百八遍亦可除滅。
複次持明人慾發遣設咄嚕者。當用烏肉及𩢵駝糞。以酒相和。持明人裸形被髮。入尸陀林中於燒尸坑前面南坐。先想風輪復想風輪上有設咄嚕。得觀現前已。將前諸物于燒尸火中。作護摩一千遍速自遠去。
複次作發遣設咄嚕者。用烏肉及米糠相和。燒曼陀羅柴同作護摩七日自去。又用烏肉同前作護摩一千遍三日自去。
複次持明人取牛肉及血。稱名誦大明。作護摩一千遍。彼所稱名人速來降伏承事。或用狗肉和金剛水。于夜分時作護摩一百八遍。亦速來降伏及奉珍寶。或用馬肉及吠嚕左曩相和。于深密處夜分時。作護摩一百八遍。至七日得啰惹及一切人悉皆降伏。或用象肉及輸迦羅相和。于夜分時作護摩。七日內一切人降伏。
複次持明人用肉及魚和酒作護摩。一切悉怛哩皆來降伏。
複次持明人觀想男女二人身紅色。稱名誦大明面
【現代漢語翻譯】 現代漢語譯本 火。如果在自己家中唸誦他的名字，並誦持大明咒作護摩，七天之內也能調伏他。修此法者，金剛薩埵（Vajrasattva，金剛界五智如來中的東方阿閦佛，代表降伏）也可以調伏。
再次，持明者（Vidyadhara，咒術成就者）如果想對設咄嚕（Śatru，怨敵）施法，應當使用人骨、吠嚕左曩（Vairochana，毗盧遮那佛，代表光明遍照）、誐啰捺（Garaṇa，一種鳥名）、婆羅拏（Varaṇa，一種樹名）、濕嚩那羅拏（Śvanaraṇa，狗糞）、以及棘針、頭髮、指甲等，用油混合。然後在燒尸坑前，面向南方坐，稱念名字誦持大明咒一百零八遍，那個設咄嚕三天之內就會被除滅。或者在深密寂靜之處，做一個三角形的火爐，一切材料同前，用這些東西作護摩一百零八遍，也可以除滅。
再次，持明者如果想發遣設咄嚕，應當用烏鴉肉和駱駝糞，用酒混合。持明者裸形披髮，進入尸陀林中，在燒尸坑前面向南方坐。先觀想風輪，再觀想風輪上有設咄嚕。觀想得清楚后，將前面的各種物品在燒尸火中作護摩一千遍，設咄嚕會迅速遠離。
再次，作發遣設咄嚕之法，用烏鴉肉和米糠混合，燒曼陀羅柴作護摩，七天後設咄嚕會自行離去。又用烏鴉肉同前法作護摩一千遍，三天後設咄嚕會自行離去。
再次，持明者取牛肉和血，稱念名字誦持大明咒，作護摩一千遍，他所稱念名字的人會迅速前來降伏承事。或者用狗肉和金剛水混合，在夜晚時分作護摩一百零八遍，那人也會迅速前來降伏並奉獻珍寶。或者用馬肉和吠嚕左曩混合，在深密之處夜晚時分，作護摩一百零八遍，到第七天能得到國王及一切人的降伏。或者用象肉和輸迦羅（Śūkara，豬肉）混合，在夜晚時分作護摩，七天之內一切人都會降伏。
再次，持明者用肉和魚和酒作護摩，一切悉怛哩（婦女）都會前來降伏。
再次，持明者觀想男女二人身體紅色，稱念名字誦持大明咒。
【English Translation】 English version Fire. If one recites his name within one's own house and performs homa while reciting the Great Bright Mantra, one can also subdue him within seven days. By performing this ritual, even Vajrasattva (Vajrasattva, Akshobhya Buddha of the East in the Five Wisdom Buddhas of the Vajra Realm, representing subduing) can be subdued.
Furthermore, if a Vidyadhara (Vidyadhara, a mantra practitioner who has attained accomplishment) wishes to cast a spell on a Śatru (Śatru, enemy), he should use human bones, Vairochana (Vairochana, the Buddha of Universal Illumination, representing universal light), Garaṇa (Garaṇa, a type of bird), Varaṇa (Varaṇa, a type of tree), Śvanaraṇa (Śvanaraṇa, dog feces), as well as thorny needles, hair, and fingernails, etc., mixed with oil. Then, in front of the cremation pit, sit facing south, reciting the Great Bright Mantra one hundred and eight times while calling out the name. That Śatru will be eliminated within three days. Or, in a deep and quiet place, make a triangular stove, using all the same materials as before, and performing homa one hundred and eight times, one can also eliminate him.
Furthermore, if a Vidyadhara wishes to dispatch a Śatru, he should use crow meat and camel dung, mixed with wine. The Vidyadhara, naked and with disheveled hair, enters the charnel ground and sits facing south in front of the cremation pit. First, visualize the wind wheel, then visualize the Śatru on top of the wind wheel. Once the visualization is clear, offer the aforementioned items into the cremation fire one thousand times, and the Śatru will quickly depart.
Furthermore, to perform the dispatching of a Śatru, mix crow meat and rice bran, burn Mandala firewood and perform homa. After seven days, the Śatru will leave on his own. Also, using crow meat as before, perform homa one thousand times, and after three days, the Śatru will leave on his own.
Furthermore, the Vidyadhara takes beef and blood, recites the name and chants the Great Bright Mantra, and performs homa one thousand times. The person whose name is recited will quickly come to surrender and serve. Or, mix dog meat with Vajra water and perform homa one hundred and eight times during the night. That person will also quickly come to surrender and offer treasures. Or, mix horse meat and Vairochana and perform homa one hundred and eight times in a secret place during the night. By the seventh day, one will obtain the subjugation of the king and all people. Or, mix elephant meat and Śūkara (Śūkara, pork) and perform homa during the night. Within seven days, all people will be subjugated.
Furthermore, the Vidyadhara uses meat and fish mixed with wine to perform homa, and all women (Siddhri) will come to surrender.
Furthermore, the Vidyadhara visualizes a man and a woman, both with red bodies, reciting the name and chanting the Great Bright Mantra facing...
西坐。燒佉你啰木柴。用脂麻及白粳米。以金剛水和作護摩七日。自來降伏親近承事。
複次作勾召。用芥子作彼像。于佉你啰木火中。作護摩至七日。所召必至。或用五種甘露藥和酥。于佉你啰木火中。作護摩一百八遍所召速來。
觀想成就分第六
複次持明之人慾作此法者。先須習此觀想令其精熟。然後作法。
複次持明人慾除滅設咄嚕者。依摩呬沙目佉法。觀想啰字得分明現前已。即復變成火輪火焰熾盛。於火輪上想設咄嚕。裸形被髮羸弱相。持明人又於己身中。化出忿怒明王。手執利劍斷截設咄嚕身血肉而啖食之。其設咄嚕決定除滅如是作觀想法。誦大明至於七日。非唯凡夫乃至金剛薩埵亦可除滅。
複次持明人先觀自身。如摩呬沙目佉已。即同前想大火輪。於火輪上想設咄嚕。作怖畏顫掉相。又想有惡羅剎食彼設咄嚕。次想烏鷲狐狗之類競來食啖之相。彼設咄嚕常自除滅。
複次持明人作發遣法。先觀想缽字。得現前已即變成半月風輪。想設咄嚕在風輪上。裸身被髮羸弱之相。持明人想自身如摩呬沙目佉。亦在風輪上。次想風輪變成𩢵駝。想設咄嚕乘𩢵駝南去相。復想有焰摩王。被髮手執寶杖。隨後擊之。如是觀想若經七日。非獨凡夫乃至聖賢亦可發遣。
復
【現代漢語翻譯】 現代漢語譯本 面向西方坐下。燃燒佉你啰（Khani Luo，一種木材）木柴。用脂麻和白粳米，以金剛水混合製作護摩，持續七日。所求對像自會前來降伏、親近並承事。
再次，製作勾召法。用芥子製作所召對象的形象。在佉你啰（Khani Luo）木火中，作護摩至七日，所召對像必定到來。或者用五種甘露藥和酥油混合，在佉你啰（Khani Luo）木火中，作護摩一百零八遍，所召對像迅速到來。
觀想成就分第六
再次，持明之人如果想修作此法，必須先練習這種觀想，使其精熟，然後才能作法。
再次，持明之人如果想除滅設咄嚕（Shaturu，怨敵），依照摩呬沙目佉（Mahisamukha，牛面明王）法，觀想啰（Ra）字，使其分明現前，隨即變成火輪，火焰熾盛。在火輪上觀想設咄嚕（Shaturu），裸形披髮，羸弱之相。持明之人又從自身中，化出忿怒明王，手執利劍，斷截設咄嚕（Shaturu）的身體，啖食其血肉。這樣，設咄嚕（Shaturu）必定被除滅。如此作觀想法，誦持大明咒七日，不僅是凡夫，乃至金剛薩埵（Vajrasattva）也可以除滅。
再次，持明之人先觀想自身，如摩呬沙目佉（Mahisamukha）一般，然後如同前面一樣觀想大火輪。在火輪上觀想設咄嚕（Shaturu），呈現出怖畏顫抖之相。又觀想有惡羅剎（Rakshasa，羅剎）吞食那個設咄嚕（Shaturu）。接著觀想烏鷲、狐貍、狗之類競相前來食啖的景象。這樣，那個設咄嚕（Shaturu）自然會被除滅。
再次，持明之人作發遣法。先觀想缽（Pa）字，使其現前，隨即變成半月形風輪。觀想設咄嚕（Shaturu）在風輪上，裸身披髮，呈現羸弱之相。持明之人觀想自身如摩呬沙目佉（Mahisamukha），也在風輪上。接著觀想風輪變成駱駝。觀想設咄嚕（Shaturu）乘坐駱駝向南方離去。又觀想有焰摩王（Yama，閻摩），披髮手執寶杖，隨後擊打他。如此觀想如果經過七日，不僅是凡夫，乃至聖賢也可以被髮遣。
【English Translation】 English version Sit facing west. Burn Khani Luo (a type of wood) firewood. Use sesame and white glutinous rice, mixed with Vajra water to make Homa for seven days. The desired object will come to submit, be close, and serve.
Again, perform the summoning ritual. Use mustard seeds to create an image of the one to be summoned. In the Khani Luo wood fire, perform Homa for seven days, and the one summoned will surely arrive. Or mix five kinds of nectar medicine with ghee, and in the Khani Luo wood fire, perform Homa one hundred and eight times, and the one summoned will come quickly.
Section Six: Accomplishment through Visualization
Again, if a Vidyadhara (mantra holder) wishes to perform this practice, they must first practice this visualization until it is proficient, and then perform the ritual.
Again, if a Vidyadhara wishes to eliminate a Shaturu (enemy), according to the Mahisamukha (Buffalo-faced Wisdom King) method, visualize the syllable Ra clearly appearing, and then transforming into a fire wheel with blazing flames. On the fire wheel, visualize the Shaturu, naked, with disheveled hair, and in a weak state. The Vidyadhara then emanates an wrathful Wisdom King from their own body, holding a sharp sword, cutting off the Shaturu's body, and devouring its flesh and blood. In this way, the Shaturu will surely be eliminated. Perform this visualization practice, reciting the Great Mantra for seven days, and not only ordinary people, but even Vajrasattva can be eliminated.
Again, the Vidyadhara first visualizes themselves as Mahisamukha, and then visualizes the great fire wheel as before. On the fire wheel, visualize the Shaturu, appearing fearful and trembling. Also, visualize an evil Rakshasa (demon) devouring that Shaturu. Then visualize vultures, foxes, dogs, and the like competing to come and devour it. In this way, that Shaturu will naturally be eliminated.
Again, the Vidyadhara performs the expulsion ritual. First, visualize the syllable Pa, making it appear, and then transforming it into a crescent-shaped wind wheel. Visualize the Shaturu on the wind wheel, naked, with disheveled hair, and in a weak state. The Vidyadhara visualizes themselves as Mahisamukha, also on the wind wheel. Then visualize the wind wheel transforming into a camel. Visualize the Shaturu riding the camel and going south. Also, visualize Yama (the Lord of Death), with disheveled hair, holding a jeweled staff, and striking him from behind. If this visualization is performed for seven days, not only ordinary people, but even sages can be expelled.
次持明人依摩呬沙目佉法。端坐觀想。設咄嚕或乘鷲或乘烏。復想有焰摩王。右手執杖左手捉髮。擲于向南。作如是想經於七日。發遣一切無不去者。
複次持明人為與除解蛇蠚大毒者。即先觀想自心成八葉白蓮花。上想有第三音字。卻變成己身。白色。復想一字現於頂上。從一字中流出甘露。灌被蠚之人。又想八葉蓮花。於八葉中現八大龍王。于龍眼中復出甘露。灌蛇蠚人身。作此法時至於大毒滿於三界。亦可除退。持明之人若作此法。乃至自食大毒亦無所害。
爾時大金剛陪啰嚩。說是種種儀軌法已。復告眾言。我先所誡勿得違犯。若違犯者現獲殃咎。后受地獄無量之報。陪啰嚩說是語已。禮佛而退。
佛說妙吉祥瑜伽大教大金剛陪啰嚩輪觀想成就儀軌經
【現代漢語翻譯】 現代漢語譯本： 其次，修持明咒者依照摩呬沙目佉（Mahisamukha，擁有水牛臉的神）的法門，端正坐姿進行觀想。想像敵人（設咄嚕，Satru）或者騎著鷲，或者騎著烏鴉。再想像有焰摩王（Yama，死亡之神），右手拿著杖，左手抓著頭髮，將敵人投向南方。這樣觀想持續七天，就能遣除一切不祥之物，沒有不能去除的。
其次，修持明咒者爲了解除蛇咬造成的大毒，首先觀想自己的心變成八葉白蓮花。在蓮花上觀想有第三音字（可能指種子字），然後此字變化成自己的身體，呈現白色。再想像一個『一』字出現在頭頂上，從『一』字中流出甘露，灌注到被蛇咬的人身上。又想像八葉蓮花，在八個花瓣中顯現八大龍王。從龍王的眼中再次流出甘露，灌注到被蛇咬的人身上。做這個法事的時候，即使大毒充滿三界，也可以消除退散。修持明咒的人如果做這個法事，甚至自己吃了大毒也不會受到傷害。
當時，大金剛陪啰嚩（Mahavajrabhairava，偉大的金剛怖畏金剛）說完這些種種儀軌法之後，又告誡大眾說：『我先前所告誡的，千萬不要違犯。如果違犯，現世就會遭受災禍，死後還要承受地獄無量的報應。』陪啰嚩說完這些話后，向佛陀行禮後退下。
《佛說妙吉祥瑜伽大教大金剛陪啰嚩輪觀想成就儀軌經》
【English Translation】 English version: Next, the Vidyadhara (holder of knowledge, adept of mantras) relies on the Mahisamukha (the one with the buffalo face) method. Sit upright in meditation. Imagine the enemy (Satru) either riding a vulture or riding a crow. Further, imagine Yama (the Lord of Death), holding a staff in his right hand and grasping hair in his left, throwing the enemy southward. By contemplating in this way for seven days, everything inauspicious will be dispelled, and nothing will remain unremoved.
Next, for the Vidyadhara to remove and resolve the great poison caused by snakebite, first contemplate one's own mind becoming an eight-petaled white lotus. On the lotus, imagine the third syllable (possibly referring to a seed syllable), which then transforms into one's own body, appearing white. Then, imagine the syllable 'Eka' (one) appearing on the crown of the head. From the syllable 'Eka', nectar flows out, pouring over the person bitten by the snake. Furthermore, imagine the eight-petaled lotus, with the eight great Naga Kings appearing on the eight petals. From the eyes of the Naga Kings, nectar again flows out, pouring over the body of the person bitten by the snake. When performing this practice, even if the great poison fills the three realms, it can be eliminated and dispelled. If the Vidyadhara performs this practice, even if they themselves consume great poison, they will suffer no harm.
At that time, Mahavajrabhairava (the Great Vajra Terrifier) having spoken these various ritual methods, further admonished the assembly, saying: 'Do not violate what I have previously warned. If you violate it, you will receive immediate misfortune and, after death, endure immeasurable retribution in hell.' Having spoken these words, Bhairava bowed to the Buddha and withdrew.
'The Sutra of the Visualization and Accomplishment Ritual of the Wheel of Mahavajrabhairava, the Great Teaching of the Yoga of Manjushri Spoken by the Buddha'