English
It is said to be the method of increasing. The third is the incidental meaning: it comes from the texts of the six methods of reversal. Whatever arises, such as enemies, demons, diseases, fears, or mental agitation, recognize it as your own mind. Thinking that whatever transforms is acceptable, sometimes mix your own mind into it, and sometimes it dissolves into it. In any case, it eventually disappears into form, and rests in the blended space and awareness. Sometimes, focusing on the harmer and the harm itself, contemplate it as an illusion. Or, meditate on the obstructing dharma as the lama or yidam, and know it to be of the same taste as your own mind, like an illusion. Rest in the state where the harmer and the harmed have never existed from the beginning. Also, pray intensely to the lama. All things, such as myself and the harmer, do not exist separately. It is merely the magic of one's own mind. Since everything is unrecognizable, it is of the same taste as emptiness. It has never existed from the beginning. The appearance of the wisdom of self-nature, the dharma, is uninterrupted. The essence is co-emergent great bliss, appearing as the mandala of the five Buddha families, the four mothers, bodhisattvas, consorts, wrathful deities, fathers, and mothers. Knowing that it is spontaneously accomplished from the beginning, and liberated from abandoning and adopting, rest in that state. Also, cultivate intense compassion for sentient beings who have not realized this, and mix that compassion with space and rest in it, so that obstacles will turn into accomplishments. Thus, here is a clear explanation of the practice guidance of the four yogas in sequence, as well as many key points of meaning, classification, and oral instructions. The commentary written by Glochen Lotsawa Sherab Rinchen is very clear, and should be adorned with the oral instructions of the lama, listened to carefully, and put into practice. This can generally be applied to any generation stage, but it is mainly related to the views of the accomplished Palchen himself, the three red-black terrors, and especially applicable to the thirteen red Yamari. By the root of virtue of writing this, may I and all sentient beings touch the supreme accomplishment. Behold the form of the earth realm Tsartsi Ka, Loving Pig Woman sings melodious songs, May aspiration Yangchen satisfy the mind with fragrance, Uncreated Gaurī offers the supreme taste. All-pervading Vajra Corpse Woman, Placed on the seat of the ten-powered buffalo, With the play of non-dual great bliss, Please the Red Destroyer of Death.", "json_output": { "chinese_translation": "被稱為增長之法。第三個是附帶意義：出自遣除返回六法的論典。無論出現敵人、邪魔、疾病、恐懼或心神不寧等，都認識到是自心，心想無論轉變成什麼都行，有時將自心混入其中，有時融入其中。無論如何，最終都消失於形狀中，融入法界智慧中安住。有時觀想損害者和損害本身如幻象。或者將障礙之法觀想為上師或本尊，了知如幻象般與自心味道相同。於損害者和所損害本來未曾存在之境安住。又猛烈地向上師祈禱，我和損害者等一切並非各自獨立存在，僅是自心的幻化，一切皆無可指認，與空性味道相同，本來未曾存在。自性法性智慧的顯現不間斷，本質是俱生大樂，顯現為五部佛、四母、菩薩、佛母、忿怒尊父尊母尊的壇城，了知本來任運成就，從捨取中解脫，於此安住。又對未能如此領悟的眾生修持強烈的慈悲心，將慈悲心也融入法界中安住，障礙便會轉為成就。如此，此處清晰地闡述了四瑜伽次第的觀修引導實修，以及許多意義、分類和口訣的要點。格洛譯師喜饒仁欽所著的註釋中非常清晰，應以口傳上師的教言加以修飾，仔細聆聽並付諸實修。此法一般可應用於任何生起次第，但主要與成就者巴增自己的見解，紅黑怖畏金剛三尊非常相關，尤其適用於十三尊紅閻摩敵。以此書寫的善根，願我和一切眾生都觸及殊勝成就。觀看土地自在母的形象，慈愛豬女唱出美妙的歌聲，祈願音天女以香氣使人心滿意足，不作而成的覺性女獻上殊勝的美味。普遍金剛起屍母，安坐在十力水牛的座墊上，以無二大樂的嬉戲，令閻羅王紅閻摩敵歡喜。", "english_translation": "It is said to be the method of increasing. The third is the incidental meaning: it comes from the texts of the six methods of reversal. Whatever arises, such as enemies, demons, diseases, fears, or mental agitation, recognize it as your own mind. Thinking that whatever transforms is acceptable, sometimes mix your own mind into it, and sometimes it dissolves into it. In any case, it eventually disappears into form, and rests in the blended space and awareness. Sometimes, focusing on the harmer and the harm itself, contemplate it as an illusion. Or, meditate on the obstructing dharma as the lama or yidam, and know it to be of the same taste as your own mind, like an illusion. Rest in the state where the harmer and the harmed have never existed from the beginning. Also, pray intensely to the lama. All things, such as myself and the harmer, do not exist separately. It is merely the magic of one's own mind. Since everything is unrecognizable, it is of the same taste as emptiness. It has never existed from the beginning. The appearance of the wisdom of self-nature, the dharma, is uninterrupted. The essence is co-emergent great bliss, appearing as the mandala of the five Buddha families, the four mothers, bodhisattvas, consorts, wrathful deities, fathers, and mothers. Knowing that it is spontaneously accomplished from the beginning, and liberated from abandoning and adopting, rest in that state. Also, cultivate intense compassion for sentient beings who have not realized this, and mix that compassion with space and rest in it, so that obstacles will turn into accomplishments. Thus, here is a clear explanation of the practice guidance of the four yogas in sequence, as well as many key points of meaning, classification, and oral instructions. The commentary written by Glochen Lotsawa Sherab Rinchen is very clear, and should be adorned with the oral instructions of the lama, listened to carefully, and put into practice. This can generally be applied to any generation stage, but it is mainly related to the views of the accomplished Palchen himself, the three red-black terrors, and especially applicable to the thirteen red Yamari. By the root of virtue of writing this, may I and all sentient beings touch the supreme accomplishment. Behold the form of the earth realm Tsartsi Ka, Loving Pig Woman sings melodious songs, May aspiration Yangchen satisfy the mind with fragrance, Uncreated Gaurī offers the supreme taste. All-pervading Vajra Corpse Woman, Placed on the seat of the ten-powered buffalo, With the play of non-dual great bliss, Please the Red Destroyer of Death.
Chinese
安置于莲足处，祈请阎魔法王等，摧毁四种邪见与四魔，以四种受用之财富，赐予无碍之成就。法生甘露颅器中，化为色等欲妙天女，增长无漏大乐之受用，祈赐轮回寂灭之吉祥善妙。此乃嘉绒巴·多罗那他于二十八岁时在多迥所作。务必参考洛扎瓦的供施仪轨。吉祥！
English
Place it at the lotus feet. I pray to Yama Dharmaraja and others, to destroy the four wrong views and the four maras. With the wealth of the four collected objects, grant unobstructed accomplishments. In the Dharma-born nectar skull cup, transform into desire goddesses such as forms, increase the enjoyment of uncontaminated great bliss. Grant auspicious goodness of samsara and nirvana. This was composed by Gyal Khampa Taranatha at the age of twenty-eight in Döljung. Be sure to refer to the offering ritual of Lodrak Lotsawa. Mangalam!
Chinese
在八只狮子抬起的宽广珍宝法座中央，上师薄伽梵阎魔敌，以及其周围的诸佛菩萨、空行母、护法守卫众安住。观想化现众多身体顶礼膜拜，尽己所能赞颂“以谁之恩”等。观想献上内外秘密真实之供。供养一遍七支曼扎后，祈请尊贵的上师垂念我之所想，以慈悲摄受我，加持我的相续，加持我相续生起无戏论之殊胜智慧。如是猛烈祈请。最后，观想一切都化为光，从自己头顶融入。观想身心安乐。如果喜欢广的修法，则在前方陈设供养处的五堆曼扎，中央是上师，前方是本尊，右边是佛，后方是正法，左边是僧众，中间是护法守卫。对每一供品供养三次，对上师和本尊祈请八次，对其他众祈请七次等等。如无戏论的施食仪轨和简略仪轨中所说，随力修持。第二是自己瞬间变成白色金刚萨埵。右手持金刚杵置于心间，左手持铃置于腰际，以菩萨跏趺坐姿，身着一切珍宝严饰。心间莲花月轮座上，白色吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）周围绕以百字明咒。从中流出无量白色甘露，充满身体内部。观想所有罪障都以烟垢或脓血的形式从九窍排出，自身如彩虹般化为光蕴。尽力念诵金刚萨埵百字明。最后，观想吽字和所有字都融化为光，充满身体。观想身心充满大乐。观想前方安住着上师、本尊、诸佛菩萨等一切圣众。顶礼膜拜，顶礼敬礼。顶礼敬礼，顶礼敬礼。恭敬地向您顶礼敬礼。祈请金刚萨埵成就我。
English
In the center of a vast and precious throne supported by eight lions, reside the Guru Bhagavan Yamantaka, along with the assembly of Buddhas, Bodhisattvas, Dakinis, Dharma Protectors, and Guardians surrounding him. Visualize manifesting numerous bodies and prostrating. Recite praises such as "By whose kindness" to the best of your ability. Visualize offering outer, inner, and secret suchness offerings. After offering the seven-part Mandala once, pray that the glorious and precious Guru may know my thoughts, hold me with compassion, bless my being, and bless the arising of extraordinary non-elaborate wisdom in my being. Pray intensely in this way. Finally, visualize everything dissolving into light and merging from the crown of your head downwards. Imagine body and mind becoming comfortable and relaxed. If you prefer an elaborate practice, arrange the five-pile Mandala of the offering place in front, with the Guru in the center, the Yidam in front, the Buddha on the right, the Dharma behind, the Sangha on the left, and the Dharma Protectors and Guardians in between. Offer each offering three times, pray to the Guru and Yidam eight times each, and pray to the others seven times each, and so on. Practice as appropriate according to the non-elaborate Tsok offering ritual and the concise ritual. Secondly, instantly transform yourself into white Vajrasattva. The right hand holds a vajra pointed towards the heart, and the left hand holds a bell resting on the hip, in the posture of a Bodhisattva seated in vajra posture, adorned with all ornaments. On a lotus and moon seat at the heart, a white Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is surrounded by the hundred-syllable mantra. From it, an immeasurable stream of white nectar arises, filling the inside of the body. Visualize all sins and obscurations being expelled from the nine orifices in the form of soot or pus and blood, and your own body transforming into a rainbow-like nature of light. Recite the hundred-syllable mantra of Vajrasattva as much as possible. Finally, visualize the Hūṃ and all the syllables dissolving into light, filling the body. Imagine body and mind being pervaded by great bliss. Visualize the Guru, Yidam, Buddhas, Bodhisattvas, and all the holy beings residing in front. I prostrate and bow, I prostrate and revere. I prostrate and revere, I prostrate and revere. I prostrate and revere to you with reverence. May Vajrasattva grant me accomplishment.
Chinese
我乃无知愚昧者，如是等忏悔后，彼等亦令汝种姓之子罪障清净。如是出气，彼一切融入自身。以罪障为代表的一切法，知如幻术般无实，稍作安住。如是修习四座等，努力令罪障清净之相生起。曼扎供养祈请和百字明念修，先后皆可。第二正行，首先自身加持之次第，于上师之瑜伽获得上师之加持，修持恒常之瑜伽，前行上师瑜伽，正行显现无散之智慧，后行于分别念光明之所依。第一，断除戏论和获得成就二者。第一者，先行皈依发心，念诵吽（ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，摧毁），于防护轮宫殿中央，狮子宝座，杂色莲花，日轮，水牛，阎罗等重叠之座上，上师薄伽梵阎罗敌，身色红色，如亿万太阳般光辉炽燃，一面二臂，右手持白色权杖，顶端具金刚杵，以黄色湿人头为饰，调伏三界。左手持充满魔血之颅器，以与明妃相拥之姿势执持。左足以伸展之姿，于傲慢忿怒之红色水牛上，压伏手持颅杖之黑色阎罗，使其面朝下。具虎皮、蛇饰、人头鬘。三目圆睁，龇牙咧嘴，须眉毛发赤黄色向上竖立。自身所显之明妃或金刚尸女，红色，持钺刀颅器，以干颅鬘和舍弃血肉之五蛇印为饰。与右伸展之姿势者一同交合。二者皆安住于炽燃之火焰中。彼之心中放出光芒，迎请传承上师、本尊坛城、诸佛菩萨、圣者声闻缘觉、护法护持等众，安住于周围。又从心中放出光芒，遣除三界一切有情之