English
I am meditating. During the practice of wrathful deities, some unclear points were learned from oral instructions, and in the practice of Mother Tantra and the Wheel of Yama, there are many things that need to be supplemented. Although this union practice of Mahakala Wrathful One is not explicitly stated in the scriptures, it is an oral instruction and a key point. At this time, the sutra says there are two situations: being possessed by spirits and going mad, which are not written here. Thus, the union practice of wrathful deities is the sixth. To avert for the sake of meditation is the perfection of manifest realization, from the Bam syllable in the heart, emanate the Bhrum syllable. The wheel located on the sun disc has two layers, the inner four petals have four essential Yoginis, the outer ten petals have eight gatekeeper mothers, as well as Dakinis and earth-goers. These all arise as from other places, from the generation stage of the four complete limbs, rotate the wheel and recite the mantra: Om Vajra Vairochani Ye Sarva Dushtan Stambhaya Pratyam Gira Hum Hum Phat Svaha. Recite, the rest is the same as usual. The aversion of writing is, like the visualization, on the wheel with stone piles and fire mountains, write the mantra in the order of the previous deities. The mantra that brings harm to so-and-so, and all those who create evil illusion wheels, Pratyam Gira Hum, or Maraya, Stambhaya Bandhaya Hum Phat. After writing like this, the practice is the same as usual, only the mantra and the deity are different. That is, write on a fine cloth with saffron and red sandalwood. On the outside of the stone piles and fire mountains, add Hum So-and-so Raksha Hum to all the mantras on each side. Finally, either practice or hang it up. Averting external forces is the seventh. The Tsog offering is to first make offerings to virgins, which is also like arising from other places, in short, it has been written in the hunter's key point notes. When offering, drinks, smearing on the head, fragrant ointments, eye medicine, vermillion dots, red clothes, garlands of red flowers, toothpaste, etc. are actually given, this is the actual practice. In the context of the Tsog wheel, it is said that there are six heroes and six Yoginis, except for the Guru, which is the Tsog mandala. If there are many, then giving two or more to each deity is also acceptable, in any case, at night, first offer the Torma and invoke blessings.
Chinese
供养，自生和他供朵玛等，会供品加持，供养本尊，会供领受，玛哈拜拉瓦僵尸怖畏供养，享用，手印和歌舞，随喜，剩余朵玛九母，布施给鬼神等，仪轨与共同相同。会供之事完成时，上师加持后修持乐空四灌顶，当曙光出现之时，手印成就便会实现。一位在道上达到高位的具德之人，在近取因修法之后讲述了会供轮。即会供和享用，是第八。念诵和次第是七，修法七支的口诀之处全部已包括。此处的口诀教言，似乎还有一些，如果找到将会展示。如果写成念诵或黑体字，篇幅会很大，所以这里只写一点，从实修中了解。说道：傲慢者只看文字，没有口诀，他们会迷茫。对于所有的自创，口诀是最好的。现在大多数愚昧者都在谈论这个。即使是续部的意义，也是口诀教言，即使别人没有，也不与他人相违背。智者们为什么不依赖这个？随心所欲的偏执者们。也这样说了。为了众生永远的利益，将口诀清晰地写下来，愿此善行使众生获得至高成就。如有错误，请圣母们宽恕。也提到了尊贵的达隆塘巴大师的名号，为了意义。至尊贡噶扎西口头传授，我以头顶戴。达热那塔按照古汝洛觉巴的说法写下，时年二十三岁。校对完毕。吉祥增盛！善妙广大！ 金刚瑜伽母生起次第的口诀，附带意义的简略文字，名为《大乐嬉戏》。嗡 索斯帝 索斯帝 巴瓦图。那摩 瓦吉ra 瑜伽尼 南。十万旭日之光芒，缠绕摇曳之身姿。沉醉于极乐之妙欲，仪态万千。不二真言之真如，恒常显现者。金刚
English
Offerings, self-generation, and outer offerings such as tormas, blessing the feast substances, offering to the deities, receiving the feast blessings, offering to the Mahabhairava corpse-raising terrifying one, enjoying, mudras and songs and dances, rejoicing, leftover tormas to the nine mothers, giving to the bhutas, etc., the ritual is the same as the common one. When the activities of the feast are completed, the master blesses and practices the four empowerments of bliss and emptiness, and when the dawn breaks, the accomplishment of the mudra will be achieved. A person with the distinction of having gone high on the path spoke about the feast wheel in the context of the practice of the near cause. That is, the feast offering and enjoyment, is the eighth. The recitation and the order are seven, and all the places of the seven-branched instruction of the sadhana have been covered. It seems that there are still some oral instructions for this, and if found, they will be shown. If it is written as a recitation or in bold, it will be a large collection, so here is just a little, and it will be known from seeing the practice. It is said: The proud ones only look at the letters, without the instructions, they will wander around. For all self-creations, the instructions are the best. Nowadays, most of the ignorant people are talking about this. Even if it is the meaning of the tantra, it is the oral instruction, even if others do not have it, it does not contradict others. Why don't the wise rely on this? The biased ones do whatever they want. It was also said. For the eternal benefit of beings, the instructions are clearly written down, may this virtue enable all beings to attain the supreme accomplishment. If there are any mistakes, may the noble mothers forgive them. The name of the venerable Taklung Tangpa Chenpo was also mentioned, for the sake of meaning. Jetsun Kunga Tashi verbally transmitted it, and I accepted it with the crown of my head. Taranatha wrote it according to the words of Guru Lho Phukpa, at the age of twenty-three. Proofread. May auspiciousness increase! May goodness spread! The oral instructions for the generation stage of Vajrayogini, with a brief text of meaning, called "The Play of Great Bliss." Om Svasti Svasti Bhavantu. Namo Vajra Yogini Nam. The light of a hundred thousand rising suns, a body that coils and sways. Intoxicated by the bliss of great desire, with a graceful demeanor. The reality of the non-dual mantra, the one who constantly appears. Vajra
Chinese
贞女请您怜悯我！ 足趾甲如莲茎爱侣的光彩， 胜过安布三界乐土之顶， 功德红花粉尘遍洒， 四方莲花林成为幸运。 谁之恩德普天同庆， 慈爱嬉戏中大乐爱侣， 种种戏耍获得心喜真稀奇！ 因此这是上师圣者的教言， 凡是心怀偏颇者， 于良善之法无有思辨， 如马头金刚之光明， 于布施者乃是黑暗。 多语文字逊于诀窍， 获得之铁钩稀有奇妙， 否则人王一语定， 城池国土皆为领地。 因此是上师圣者大金刚持的教言，也就是所有续部的究竟，从吉祥胜乐金刚心要的甚深秘密开始，仅用一生即可成就金刚萨埵之身，唯独依靠至尊金刚瑜伽母修持生圆二次第，首先宣说生起次第，圆满次第暂时于他处了知。又是大成就者那若巴从吉祥金刚持赫鲁嘎父母的无量坛城中亲证获得。其中有前行和正行修持两种，首先，皈依、发心、金刚萨埵的修法念诵等与共同法相同。其中首先对每一个都反复修习直至生起验相，如果喜欢在这些上面稍微扩展，就做大礼拜、绕塔、树立擦擦等积累净障的广大行持，如果喜欢简略，就仅仅依靠上师的虔诚恭敬所引发的各个对境精勤修持就能圆满意义。之后在座间首先修习任何一种都能成就。这些也各自单独、二合、三合、四合等随各自心意相应的方式修习，是引导的前行。之后正行修持有十一种瑜伽，归纳为座间前行、正行瑜伽、后座间三个部分，首先，如果喜欢广修，为了平息障碍。
English
O virtuous lady, please have mercy on me! The light of the toenails, like the beloved of the lotus stem, Surpasses the placement on the summit of the earth, which brings happiness to the three realms, As the merit of the saffron dust is completely scattered, The lotus groves in all directions become fortunate. In whose kindness, all rejoice in celebration, In loving play, the great bliss consort, It is wonderful that all kinds of playfulness bring joy to the mind! Therefore, this is the teaching of the holy guru, Those whose minds are biased, Have no discernment for the good way, Like the clear light of Hayagriva, It is darkness to the almsgivers. Many words and letters are inferior to the key points, The iron hook of attainment is rare and wonderful, Otherwise, the king's one word determines, The city and territory are all his domain. Therefore, it is the oral instruction of the holy guru, the great Vajradhara, which is the ultimate of all tantras, starting from the supreme secret of the essence of the glorious Chakrasamvara, to become Vajrasattva in one lifetime alone, relying solely on the venerable Vajrayogini to practice the two stages of generation and completion. First, the generation stage will be explained here, and the completion stage will be known elsewhere for the time being. Moreover, it was directly realized by the great accomplished Naropa from the infinite mandala of the glorious Vajradhara Heruka father and mother. Here, there are two practices: preliminary and main. First, refuge, bodhicitta, Vajrasattva meditation and recitation are the same as the common practices. Among them, at first, practice each one repeatedly until signs appear. If you like to elaborate on these a little, then do prostrations, circumambulations, erecting stupas, etc., to accumulate and purify obscurations extensively. If you like brevity, then just diligently practicing each object of focus inspired by the guru's devotion and respect will fulfill the meaning. Later, it will be accomplished by meditating appropriately at the beginning of the session. These can also be practiced individually, in pairs, in threes, in fours, etc., in a way that suits your own mind, and is the preliminary of the guidance. Then, the actual practice has eleven yogas, which can be summarized into three parts: preliminary session, main yoga, and post-session. First, if you like elaboration, in order to pacify obstacles.
Chinese
前行朵玛，依凭加持，观想自身为本尊以守护自身，披甲以守护瑜伽，以忿怒尊之威慑守护处所，为了净地和令田神欢喜，处所和用具的加持等，也如仪轨一般，所有一座或者如最初一般做。若不乐意，则念诵等修瑜伽时不需要那些，但修供等则必须要做。此处必须加入的是，以起立瑜伽而起立，暇满难得，死亡无常，轮回的痛苦业果不虚，务必令不必要的想法转变为有意义。之后如共同一般修皈依。之后加持誓言物，以尝甘露而于心间的嗡字供养，观想自己的身体如光一般清澈并充满安乐。念诵三字。这是密咒的不共，世俗菩提心昆都大乐之发心。之后是无量瑜伽，四无量也融入菩提心中，因此是显密共同的发心之阐明，作为其支分，如共同一般修四无量也可。若乐意，则如通常一般在此处做百字明瑜伽也可，但并非必须的仪轨。之后上师瑜伽时，金刚法是语金刚，上师的恩德也主要从语的方面获得之故，观想上师为金刚法是诀窍，身色红色以大悲心对众生随之生起爱恋之相。达玛如的声音是显空乐空性，远离一切戏论。颅器是不变的巨大安乐。卡章嘎在此代表佛母，其意义是乐空无二，方便智慧本体一之双运的象征。心是乐空的显现，以金刚法的形象显现，是身和智慧双运，是其所象征。其身是僧伽，语是法，意是佛，这也是究竟的皈依三宝本体一之要点。如是说，能仁是法身。
Chinese
因为，集聚也是为了那个的最终。如是说。因此，祈祷直至融入自身为止是上师瑜伽。这样一来，皈依、无量、金刚萨埵的瑜伽等是共同和不共同的，而享用甘露和上师瑜伽是不共同的，是特殊的加行。正行有生起次第和念诵两种，其中第一种有三：显现证悟正行如何修习的次第，认为仅此就圆满了生起次第的支分和一切道，以及修习专注的重点——佛的显现执着。第一种有四：何者成佛的自性，在何处成佛的刹土，如何成佛之理，以及观想成佛的事业。第一是，将死亡转化为法身道用，也就是从上师的加持的因缘中，确定苏醒，稍微修习一下无分别。那就是，将前面无量的慈悲、上师瑜伽的虔诚加持、享用甘露的安乐等，此时与无分别的空性融为一体而安住的意义。自性乐空双运，从慈悲和加持的方便中显现的最终是，被称为佛的智慧，这净化死亡，培育显现果法身的种子，当修习上道圆满次第时，这是在相续中产生意义光明的基础。不仅如此，在生起次第的专注的重点中，都需要具足清净、圆满、成熟三者，向下与轮回相似，从而净化世间并使其清净，向上与佛的住持方式相似，从而圆成果，中间成为圆满次第的成熟者，这些都需要具足。第二是，在心间清晰地安立法生的时候，净化作为基础时，众生在何处出生的器世界成就的习气。作为果时，在何处成佛的刹土完全清净的方法，下面的法生一般是器世界，上面的法生是胎生者的胎和卵生者的
English
Because, gathering is also for that ultimate. Thus it is said. Therefore, praying until absorbed into oneself is the Guru Yoga. In this way, taking refuge, immeasurables, Vajrasattva's yoga, etc., are common and uncommon, while enjoying nectar and Guru Yoga are uncommon, being special preliminaries. The main practice has two: the generation stage and recitation. The first has three: the order of how to cultivate the actual manifestation of realization, considering that only this completes the limbs of the generation stage and all paths, and training in the main focus of attention—the appearance of the deity's clinging. The first has four: the nature of who attains Buddhahood, the field where one attains Buddhahood, how one attains Buddhahood, and contemplating the deeds of the Buddha. The first is, taking death as the path of Dharmakaya, that is, from the cause of the Guru's blessing, definitely awakening, cultivating a little non-discrimination. That is, the great compassion of the immeasurables above, the devotion and blessing of the Guru Yoga, and the bliss of enjoying nectar, at this time, are mixed with the non-discriminating emptiness and abiding in equanimity. The ultimate nature of bliss and emptiness in union, manifested from the means of compassion and blessing, is called the wisdom of the Buddha, which purifies death, cultivates the seed of manifesting the fruit Dharmakaya, and when cultivating the upper path of the completion stage, this is the basis for generating the meaning of clear light in the continuum. Not only this, but in all the main points of focus of the generation stage, it is necessary to have the three complete: purification, completion, and maturation. Downward, it is similar to samsara, thus purifying the world and making it pure. Upward, it is similar to the way the Buddha abides, thus completing the fruit. In between, it becomes the maturation of the completion stage, all of which must be complete. The second is, the time when the Dharma origin is clearly established in the heart, purifying the habits of the vessel world's accomplishment, where sentient beings are born at the time of the base. As a result, the method of completely purifying the field where one attains Buddhahood, the lower Dharma origin is generally the vessel world, and the upper one is the womb of the womb-born and the