Chinese
口诀极略摄。吉祥大乐所出，于不识世间愚昧者，心为慈悲所牵故，大乐金刚我所说。如是乃明金刚之善道，大导师名曰大乐金刚，吉祥黑汝嘎得受显明灌顶，苦行行仪寂静隐秘者所造。极广大之论藏中，迪那嘎惹等所摄，以胜妙智慧而供养，为利有情生起而作。印度之堪布佛陀笈多之尊前，及涅槃吉祥之足下，愚者多罗那他请问，以大恭敬精勤而翻译。五次第及喜金刚之教典数量等，乃如旧译之样而书写。大导师寂静藏以内之遍布名为偈颂二百颂，及根本经为二百五十，风之经为二百五十，界之经一百，于示五道（《ཛཾ》+不含引用文句之新词）二百，于示因一百，于示处二百，大手印道圆满及，拙火之论一百二十，以此道圆满及，俱生明了名为一百七十，以手印道圆满及，智慧决定示现为三百，幻身与光明分别安立及，口诀零星为五百，密集金刚与喜金刚及胜乐轮等，于摄略义之偈颂，及金刚歌与小成就法亦多所造，然随喜广大者之意乐，及中等喜乐者，从彼等摄略，金刚大道约有千偈，瑜伽母迪那嘎惹等，众多殊胜弟子于前摄略。于喜略摄者，道中品三百偈颂导师苏玛底所摄。极略摄之喜乐义故，（《ཛཾ》+道）此小论于印度语中有百零五偈，此即是，于藏语中亦粗略计算有如是偈颂，即大瑜伽母，迪惹尼嘎惹请问而摄略者，此乃极兴盛也。如是亦多罗那他略录
English
A highly condensed collection of oral instructions. Emanating from glorious Great Bliss, For those ignorant and deluded in the world, Because my mind is governed by compassion, I, Great Bliss Vajra, will explain. This is to clarify the excellent path of the Vajra. Composed by the great master known as Great Bliss Vajra, Who received manifest empowerment in glorious Heruka, Whose conduct of asceticism is peaceful and concealed. From the supremely vast treatises, Condensed by Dīnakara and others, Offered with supreme wisdom, Done for the sake of benefiting beings. Requested by the ignorant Tāranātha from the presence of the Indian Abbot Buddhagupta, and at the feet of Nirvāṇaśrī, and translated with great reverence and diligence. The Five Stages and the number of teachings of the Hevajra, etc., are written as they are in the old translations. The great teacher Śāntigarbha's "Internal Pervasion," which is two hundred verses, and the root sūtra with two hundred and fifty, the wind sūtra with two hundred and fifty, the element sūtra with one hundred, the teaching of the five paths with (《ཛཾ》+ new words not including quotations) two hundred, the teaching of the cause with one hundred, the teaching of the place with two hundred, the completion of the Mahāmudrā path, and the treatise on Tummo with one hundred and twenty, with that the path is completed, and "Clarity of Coemergence" with one hundred and seventy, with the Mudrā the path is completed, and the definite teaching of wisdom with three hundred, the distinct establishment of the illusory body and clear light, and miscellaneous oral instructions with five hundred, the condensed meaning verses for Guhyasamāja, Hevajra, and Chakrasamvara, and many Vajra songs and small sādhanas were also composed, but according to the inclination of those who delight in elaboration, and those who delight in the intermediate, condensing from those, the great Vajra path with about a thousand verses, the yoginī Dīnakara and others, many excellent disciples compiled in their presence. For those who delight in condensation, the intermediate path of three hundred verses was compiled by the teacher Sumati. For the sake of those who delight in extreme condensation, (《ཛཾ》+ path) this small treatise has one hundred and five verses in the Indian language, this is it, and in Tibetan also, roughly calculated, there are that many verses, that is, the great yoginī, this compilation requested by Dṛṇikara is very widespread. Thus, Tāranātha also made a summary.
Chinese
吉祥上师圣者多罗那他所著诸本尊修持法总摄略义： 总的来说，无论修持任何本尊，最初进入闭关房的人数可多可少，皆可。但最初未进入闭关房者，之后不得进入。此闭关可终身进行，解脱宜于清晨进行。修法期间，应禁语，禁语期间所诵咒语计入数量。修法间歇不必完全禁语。念诵任何咒语皆计数，修法间歇所诵咒语不计入数量。修持念珠不应为他人所见。尤其修持本尊时，若筑闭关房，则不应先行布施朵玛。此时，可于此方修持自生本尊坛城等，委托词语转变之事业。通常虽说四座修法，然以咒语念诵量大的早课和晚课为主。修法间歇安排在午间。朵玛供养宜于晚课结束后的黄昏时分进行。修持圆满之时，应以酬谢之方式供养丰盛朵玛。若能成就，则应于闭关房内圆满修持。出关。修持间歇，不应多说闲言碎语，也不应说那些会扰乱修持的过于清晰的话语。念诵之时，忆起许多过去未曾忆起之事，以及阅读书籍、遗失物品等非修持之事，皆应视为障碍而着重舍弃。会供积资和守护轮观想，凡是清晰者，皆不会显现为障碍。尤其修持时，不应心怀吝啬，也不应心怀犹豫，而应以轻松心态进行。不必每日计算念诵数量。行为举止应稍加放松。不必过于紧张。不应剪发剪指甲，不应移动坐垫。向喇嘛祈请，朵玛供养时念诵祈请文至关重要。此乃应一些弟子之请求，多罗那他于曲隆江孜所著。 甚深秘密咒语若能持诵，则于此生获得成熟解脱，毫无疑问。
English
Go. Good! Mangalam! Homage! A concise method for generally practicing the recitation of various deities. Om Svasti! This is a concise method for generally practicing the recitation of various deities, composed by the glorious and venerable Lama, the Vajra Holder Taranatha. In general, for any recitation practice, it is permissible to have any number of people enter the retreat enclosure at the beginning. However, those who have not entered the enclosure at the beginning should not enter later. This retreat should be done for a lifetime, and the release should be done early in the morning. During the sessions, speech should be restrained, and the mantras recited during the silence should be counted. It is not necessary to maintain complete silence during the breaks between sessions. Count the mantras that are accomplished. Mantras recited during the breaks between sessions are not counted. The rosary used for recitation should not be seen by others. Especially when meditating on a chosen deity, if a retreat enclosure is built, preliminary tormas should not be offered there. At that time, the mandala of the self-generation deity should be practiced in this direction, and the work of transforming words should be entrusted. Although four sessions are usually described, the morning and evening sessions, which involve a large amount of mantra recitation, should be emphasized. The breaks between sessions should be arranged during the day. The torma offering should be dedicated at the end of the evening session, during dusk. When the recitation practice is completed, a grand torma should be offered as a gesture of gratitude. If possible, the completion of the recitation practice should be done inside the retreat enclosure. Release from the retreat. During the breaks between recitation sessions, one should not engage in excessive idle talk, nor should one speak too clearly about matters that could disturb the practice. During the recitation, remembering many things that were not remembered before, reading books, losing things, and other activities that are not part of the recitation practice itself should be regarded as obstacles and should be primarily abandoned. Accumulating merit through tsok offerings and visualizing the protective circle, whatever is clear, will not appear as an obstacle. In particular, during the recitation practice, one should not be stingy or hesitant, but should proceed with a relaxed attitude. One should not worry about whether a certain number of recitations have been completed in a day. One should maintain a moderate level of conduct. One should not be too tense. One should not cut hair or nails, and one should not move the cushion. Praying to the lama and reciting prayers during the torma offering is very important. This was written by Taranatha at Cholung Jangtser at the request of some students. Sarva Mangalam! Homage! The method of practice composed by the glorious and venerable Lama. If the profound secret mantra is recited, there is no doubt that maturation and liberation will be attained in this life.
Chinese
愿吉祥！愿一切时处兴盛广大！吉祥！吉祥！ 顶礼！主尊汇集传承祈请文，成就如雨降。金刚持内古琼波帽觉巴，杰岗年敦桑敦香敦巴，楚衮热钦香嘎曲隆巴，南嘉嘉贡仁波切祈请您。脱秋拉札衮嘉卓瓦之衮，衮钦绛衮伦洛蒋白央，扎巴洛多吉美南巴嘉，秋培嘉措之德拉祈请您。身语意功德事业汇集之吉祥，德杰吉桑玛哈玛亚等，五主尊之坛城诸神众，极恭敬祈请赐予共同殊胜之成就。拙火之乐暖幻化之自现，梦境自解脱无勤光明现，无迁转善证中阴之初时，愿自心显现为报身祈加持。此之首尾二颂乃杰脱秋之金刚语所赐，中间补充之二颂乃达玛瓦达所赐。善妙增上！皈依： 佛陀、正法、僧伽众，上师、本尊、空行母，以及忿怒护法等，我以恭敬之心而皈依。念诵三遍。发心： 奇哉！众生痛苦之境，对分别念极执着，为摧毁彼之分别念，我当修持具德黑汝嘎。念诵三遍。五智慧： 蓝色不动佛，绿色不空成就佛，白色毗卢遮那佛，黄色宝生佛，红色无量光佛。
English
May it be auspicious! May it flourish and expand in all directions and at all times! Auspicious! Auspicious! Homage! A prayer to the lineage of the main assembly, a rain of accomplishments. Vajradhara Niguma Khyungo Mogchokpa, Kyergang Nyenton Sangton Shangtonpa, Tsultrim Gonpo Rechen Shangkar Kyudlungpa, Namgyal Gyagom Rinpoche, I pray to you. Drolchok Lhar Drak Kungyal Drolwai Gon, Kunchon Jampel Yang, Drakpa Lodro Jikme Nampar Gyal, Chopel Gyatso's community, I pray to you. The glory of the union of body, speech, mind, qualities, and activities. Dekye Jik Sang Mahamaya, etc. To the mandala deities of the five supreme lords, I pray with great reverence, grant supreme and common accomplishments. The bliss and warmth of tummo, the self-experience of illusion, and the effortless clear light of dreams arise. May my own mind appear as the Sambhogakaya in the first bardo of unwavering good realization. The first and last two verses of this were actually given by the vajra speech of Je Drolchok, and the two verses in between were given by Dharma Varta. May virtue and goodness increase! Refuge: The Buddha, the Dharma, and the Sangha, the Guru, Yidam, Dakini, and the wrathful Dharma protectors, I respectfully take refuge in them. Recite three times. Generating Bodhicitta: Alas! Sentient beings are in a state of suffering, clinging to conceptual thoughts. In order to destroy those conceptual thoughts, I shall meditate on the glorious Heruka. Recite three times. The Five Wisdoms: Blue Akshobhya, Green Amoghasiddhi, White Vairochana, Yellow Ratnasambhava, Red Amitabha.
Chinese
的修行，无论如何做都可以，并且是虔诚的。这里将依靠喜金刚俱生来讲述。为此，在合意之处，备办各种内供、供品和祭品用具。与共同的皈依、发心相一致。如内供朵玛般加持，嗡 ཤཱུ་ནྱ་ཏ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等。在莲花和日轮之上，蓝色吽字，是五种智慧的本体，从吽字生出金刚，以吽字为标志的光芒，将所有器情世间无余地重新聚集，融化为光，化为明点，从中自身化为胜乐金刚之身，心间为吽字。嗡 བཛྲ་རཀྵ་རཀྵ་ཧཱུཾ་ཧཱུཾ་ཧཱུཾ་ཕཊ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。念诵三遍。心间的吽字发出让（རཾ，ram）字向下断开，化为日轮。吽字展开，以各种金刚的自性，化为大地，并从中生出帐篷。从吽字生出无数吽字，向十方放射。化为从一尖到九尖的金刚杵，毫无间隙地充满，被太阳燃烧的火焰彻底融化，在帐篷外融合成一体，内外都被火焰充满。心间的吽字以光芒迎请所有上师、本尊、佛、菩萨到前方虚空中，以班杂萨玛扎（བཛྲ་ས་མ་ཛཿ，vajra samajaḥ）以及从阿甘（ཨརྒྷཾ，argham）到夏达（ཤབྟ，shabta）进行供养。三宝我皈依。等念诵三遍。自己的身语意三门的一切垢染都得以清净，如镜子和影像般，自身与福田无二无别。修持与共同的四无量心相一致。嗡 སྭ་བྷཱ་བ་ཤུདྡྷ་སརྦ་དྷརྨ་སྭ་བྷཱ་བ་ཤུདྡྷོ྅ཧཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。所取是无自性的本体。嗡 ཤཱུ་ནྱ་ཏ་ཛྙཱ་ན་བཛྲ་སྭ་བྷཱ་བ་ཨཱཏྨ་ཀོ྅ཧཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。能取也无自性可寻，一切法皆是空性。如此入定。从空性中，刹那间在防护轮的中央，在各种莲花八瓣的中心，是日轮。在怖畏金刚和时轮金刚的座垫之上，自己的心识吽字，以金刚吽字为标志，从中放射光芒。令所有如来及其眷属欢喜。清净所有众生的罪障，安置于嘿汝嘎父母的果位。他们嘿汝嘎父
English
practice, whatever you do is fine, and it is faithful. Here, it will be explained based on the Sahaja Hevajra. For this, in a suitable place, prepare various inner offerings, offering cakes, and implements. Act in accordance with the common refuge and generation of bodhicitta. Bless the inner offering and torma like this: Om Shunyata, etc. On the lotus and sun disc, a blue Hum, the essence of the five wisdoms, from the Hum comes a vajra marked with Hum, its rays gather back all the contents of the universe, dissolve into light, turn into a bindu, from which oneself transforms into the body of Chakrasamvara, with Hum at the heart. Om Vajra Raksha Raksha Hum Hum Hum Phat. Repeat three times. From the Hum at the heart, Ram is cut downwards, transforming into a sun disc. From the expansion of Hum, the earth is formed with the nature of various vajras, and from it arises a tent. From Hum, countless Hums radiate in ten directions. Transforming into vajras from one point to nine points, filling without any gaps, melting intensely with the fire blazing from the sun, merging into one piece outside the tent, and the flames fill both inside and outside. The Hum at the heart, with its rays, invites all the gurus, yidams, buddhas, and bodhisattvas to the space in front, offering with Vajra Samaja and from Argham to Shabda. I take refuge in the Three Jewels. Repeat three times. All the impurities of one's body, speech, and mind are purified, like a mirror and its reflection, oneself and the field of merit become inseparable. Meditate in accordance with the common four immeasurables. Om Svabhava Shuddha Sarva Dharma Svabhava Shuddho 'Ham. The grasped is the nature of no self. Om Shunyata Jnana Vajra Svabhava Atmako 'Ham. The grasper is also unobservable in nature, all dharmas are emptiness. Thus, remain in equipoise. From the state of emptiness, in an instant, in the center of the protective circle, at the center of the various eight-petaled lotuses, is the sun disc. On the seat of Yamantaka and Kalachakra, one's own mind, the Hum, marked with the vajra Hum, from which rays radiate. Pleasing all the Tathagatas and their retinues. Purifying the sins and obscurations of all sentient beings, placing them in the state of Heruka father and mother. Those Heruka father