English
Please invoke the wheel of wrathful deities to descend upon the letter 'a'. Please invoke the wheel of perfection to descend upon the letter 'om' on the crown of the head. Please invoke the wheel of the guardians of the directions to descend upon the letter 'i' on the forehead. Please invoke the wheel of the planets to descend upon the letter 'ri' on the throat. Please invoke the wheel of the nagas to descend upon the letter 'u' on the heart. Please invoke the wheel of the bhutas to descend upon the letter 'li' on the navel. In conclusion, may all aspirations and auspiciousness be accomplished. I, the author, explain this profound and subtle method for the benefit of all beings with joy, not bearing the burden of the eight worldly concerns in my heart, speaking honestly and also pleasing myself. This concludes the chapter on the method of Vajravega, the Lord of Wrathful Deities. May it be virtuous! The Sadhana of Sahaja Red Yamari.
Chinese
摆设一个坛城，供品丰简皆可。观修自前无别。供奉各自的护法和空行总供。准备一个宝瓶。念诵很多（藏文：ཧྲཱིཿཥྟཱི་）。没有要修的。前置观想在自己。不需要供朵玛。给弟子们讲法。献曼扎。祈请一切智智等，受持常忏五种姓的律仪。从上师的心间放光。进入弟子们的口中。在明妃的空性中，将弟子观想为阎魔敌父母。迎请诸佛灌顶。从空性中向外显现，做身之随许后，融入智慧尊，进行嬉戏。祈请世尊如来一切等。诸佛等用宝瓶灌顶。不动佛为之戴上顶严，是为瓶灌顶。做一次简略的内供加持。在阎罗敌父母之上观想。化为菩提心，与甘露混合。念诵（藏文：ཧྲཱིཿཥྟཱི་），加上三个字，布施给弟子，是为密灌顶。再次，将弟子观想为明亮的神像，稍微安住于体验甘露之味，不可言说之中。智慧智慧。如无戏论般，让心安住于无执。指示无生。是为第四灌顶。念诵传承，誓言传承。世尊请赐予我等。等做加持的传承。诸佛之大宝剑。等宝剑的随许。诶玛吙，此福德真好。等给予弯刀和颅碗。是为事业的随许。将弟子观想为红阎魔敌，手中给予杖和锤。此阎罗敌之手印。内外皆真实存在。金刚杖，颅碗。勇士真实受持。如是给予。观想前置融入弟子。苏布拉底提斯塔等，做盛大乐器。尽力做供养和吉祥。献曼扎。后续仪轨与共同仪轨相同。阎魔敌仪轨中最为甚深之精华。最为喜悦的俱生修法。依止经文和口诀。自己所著之精要。此为红阎魔敌俱生修法所示之章节。 。 。金刚怖畏简略本
English
Set up a mandala, and arrange offerings that are either elaborate or simple. Meditate on the realization that self and front are inseparable. Offer a single general torma to the individual protectors and the collective dakinis. Include a vase. Recite HRIḤ ṬHĪḥ (藏文：ཧྲཱིཿཥྟཱི་) many times. There is nothing to meditate on. The front generation is oneself. It is not necessary to offer torma. Teach the Dharma to the disciples. Offer a mandala. Pray to Omniscient Wisdom and so forth, and take the vows of the five lineages of constant confession. Light radiates from the heart of the master. It enters the mouths of the disciples. In the space of the consort, generate the disciples as Yamāntaka parents. Invite the Buddhas and bestow empowerment. From within space, as it expands outwards, perform the jñāna-sattva absorption and play, following the body's permission. Pray to all the Bhagavan Tathāgatas and so forth. The Buddhas and so forth bestow empowerment with the vase. Akṣobhya adorns the head, and this is the vase empowerment. Perform a condensed blessing of the inner offering. Visualize Yama and Yamī above that. It melts into bodhicitta and mixes with amrita. Recite HRIḤ ṬHĪḥ (藏文：ཧྲཱིཿཥྟཱི་) along with the three syllables and give it to the disciples. This is the secret empowerment. Again, visualize the disciple as a clear deity, and let them rest slightly in the inexpressible experience of tasting amrita. Wisdom, jñāna. As if without elaboration, let the mind rest without grasping. Introduce unbornness. This is the fourth empowerment. Recitation transmission, samaya transmission. Bhagavan, please grant it to me. And so forth, do the transmission of blessings. The great sword of all Buddhas. And so forth, the subsequent permission of the sword. Emaho, this merit is excellent. And so forth, give the curved knife and skull cup. This is the subsequent permission of activity. Visualize the disciple as Red Yamāntaka, and give them a staff and hammer in their hands. This mudra of Yama's enemy. Exists perfectly both externally and internally. Vajra staff, kapāla. The hero should hold it perfectly. Thus give it. Visualize the front generation dissolving into the disciple. Perform great music such as Supratiṣṭha. Make offerings and auspiciousness as much as possible. Offer a mandala. The subsequent rituals are similar to the common rituals. The most profound essence from all Yamāntaka cycles. The most pleasing co-emergent sadhana. Relying on scripture and oral instructions. The essence composed by oneself. This is the chapter showing the co-emergent sadhana of Red Yamāntaka. . . Abridged Vajrabhairava.
Chinese
之修法。 顶礼 गुरु(藏文，梵文天城体，guru，上师)。 如果进入这简略的修法，所有猛烈的行为，据说在一瞬间就能成就。 在另一个时候，上师如是说。 想要修持从桑布扎（Sambuṭi）所说的怖畏金刚简法，首先发出皈依心和四无量心，然后以Śūnyatā（藏文，梵文天城体，Śūnyatā，空性）净化。从空性中，一瞬间在包含尸陀林的护轮中央，从莲花和太阳上的吽（藏文，梵文天城体，hūṃ，种子字）生出，以金刚吽（藏文，梵文天城体，hūṃ，种子字）为标志，完全转变，自身成为怖畏金刚，如末劫的乌云般漆黑，四面八臂四足。根本面是水牛脸，深蓝色，右边白色，左边红色，上方是文殊菩萨的黄色脸。右手中的是带有金刚杵的木棒，剑，轮和手鼓，左手中的是喀章嘎，颅碗，弓箭和绳索。四足左屈右伸，以舞姿压着四魔。以干颅骨的头饰，人头鬘，和六种骨饰等所有饰物庄严， लिंग(藏文，梵文天城体，liṅga，男根)向上竖立，放出无数的化身使者，安住在燃烧的火焰中。在眼中观想किष(藏文，梵文天城体，kṣiṃ，种子字)，在耳中观想ཛྲིཾ(藏文，梵文天城体，jriṃ，种子字)，在鼻中观想ཁཾ(藏文，梵文天城体，khaṃ，种子字)，在舌中观想གཾ(藏文，梵文天城体，gaṃ，种子字)，在前额观想སྐཾ(藏文，梵文天城体，skaṃ，种子字)，在脐中观想སཾ(藏文，梵文天城体，saṃ，种子字)，在前额观想嗡（藏文，梵文天城体，oṃ，种子字），在喉咙观想啊（藏文，梵文天城体，āḥ，种子字），在心中观想吽（藏文，梵文天城体，hūṃ，种子字）。迎请怖畏金刚到前方的虚空中。念诵 嗡 班匝 班瓦 阿贝 喀匝 吽（藏文，梵文天城体，oṃ vajrī bhava abhiṣiñca hūṃ，祈请金刚灌顶）给自己灌顶。 扎 吽 班 霍（藏文，梵文天城体，jaḥ hūṃ baṃ hoḥ，迎请融入）融入自身无二无别。在自己面前，从让（藏文，梵文天城体，raṃ，种子字）中生出金刚食肉鬼，手持剑和颅碗，长着狗的脸。在他的右边，从亚（藏文，梵文天城体，ya，种子字）中生出黑色阎魔，手持木棒。左边，从玛（藏文，梵文天城体，ma，种子字）中生出黑色时母，手持三叉戟，观想他们作为听命者，从अरघं（藏文，梵文天城体，arghaṃ，供水）到शप्त（藏文，梵文天城体，śapta， ശബ്ദ，声音）进行供养。加持内供，在心咒的末尾加上三个字并饮用。吽（藏文，梵文天城体，hūṃ，种子字）。以尸陀林装饰等赞颂。在心间观想传承的文殊菩萨和三摩地勇识。清晰地确定念诵的目标，然后念诵以十字明咒为主的三种咒语。特别是念诵 嗡 班匝 Raksha萨 巴克萨 萨 益迪 帕特（藏文，梵文天城体，oṃ vajra rakṣasa bhakṣasa iti phaṭ，摧破金刚罗刹）和 嗡 嘎拉 茹巴 吽 帕特 贝 喀拉 Ra智 贝（藏文，梵文天城体，oṃ kālarūpa hūṃ phaṭ bhyoḥ khāla rātri bhyoḥ，黑夜之神）等。
English
Method of Accomplishment. Namo Guru. If you enter this condensed method of accomplishment, all fierce actions, it is said, will be accomplished in an instant. At another time, the Lama said. Wanting to meditate on the condensed Yamāntaka explained in the Sambuṭi, first send forth refuge, bodhicitta, and the four immeasurables, then purify into emptiness with Śūnyatā. From the state of emptiness, in an instant, in the center of the protective circle together with the charnel ground, from Hūṃ (藏文，梵文天城体，hūṃ，seed syllable) on the lotus and sun, a vajra marked with Hūṃ (藏文，梵文天城体，hūṃ，seed syllable) arises, completely transformed, oneself becomes Vajrabhairava, black like the clouds of the end of time, with four faces, eight arms, and four legs. The root face is the face of a buffalo, dark blue, the right one white, the left one red, and the upper face is the yellow face of gentle Yang. The right hands hold a club marked with a vajra, a sword, a wheel, and a hand drum, the left hands hold a khaṭvāṅga, a skull cup, a bow and arrow, and a lasso. The four legs are extended to the left and in a dancing posture, pressing down the four māras. Adorned with a crown of dry skulls, a garland of heads, and the six bone ornaments, etc., all the ornaments are complete, the liṅga (藏文，梵文天城体，liṅga，penis) is erected upwards, emanates countless messenger emanations, and resides in the midst of blazing flames. Visualize Kṣiṃ (藏文，梵文天城体，kṣiṃ，seed syllable) in the eyes, Jriṃ (藏文，梵文天城体，jriṃ，seed syllable) in the ears, Khaṃ (藏文，梵文天城体，khaṃ，seed syllable) in the nose, Gaṃ (藏文，梵文天城体，gaṃ，seed syllable) in the tongue, Skaṃ (藏文，梵文天城体，skaṃ，seed syllable) in the forehead, Saṃ (藏文，梵文天城体，saṃ，seed syllable) in the navel, Oṃ (藏文，梵文天城体，oṃ，seed syllable) in the forehead, Āḥ (藏文，梵文天城体，āḥ，seed syllable) in the throat, and Hūṃ (藏文，梵文天城体，hūṃ，seed syllable) in the heart. Invite Vajrabhairava into the sky in front. Bestow empowerment upon oneself by reciting Oṃ Vajrī Bhava Abhiṣiñca Hūṃ (藏文，梵文天城体，oṃ vajrī bhava abhiṣiñca hūṃ，Om Vajri Bhava, Bestow the Empowerment, Hum). Jaḥ Hūṃ Baṃ Hoḥ (藏文，梵文天城体，jaḥ hūṃ baṃ hoḥ，invite and merge) merge into oneself, inseparable. In front of oneself, from Raṃ (藏文，梵文天城体，raṃ，seed syllable) arises a vajra rākṣasa, holding a sword and skull cup, with the face of a dog. To his right, from Ya (藏文，梵文天城体，ya，seed syllable) arises black Yama, holding a club. To the left, from Ma (藏文，梵文天城体，ma，seed syllable) arises black Kālarātri, holding a trident, visualize them as obedient attendants, and make offerings from Arghaṃ (藏文，梵文天城体，arghaṃ，water offering) to Śapta (藏文，梵文天城体，śapta， ശബ്ദ，sound). Bless the inner offering, add three syllables to the end of the heart mantra and drink. Hūṃ (藏文，梵文天城体，hūṃ，seed syllable). Praise with charnel ground ornaments, etc. Visualize the lineage Mañjuśrī and the samādhi-sattva in the heart. Clearly establish the object of recitation, and then recite all three mantras, with the ten-syllable mantra as the main one. In particular, recite Oṃ Vajra Rakṣasa Bhakṣasa Iti Phaṭ (藏文，梵文天城体，oṃ vajra rakṣasa bhakṣasa iti phaṭ，Om Vajra Rakshasa Bhakshasa, Thus, Phat) and Oṃ Kāla Rūpa Hūṃ Phaṭ Bhyoḥ Khāla Rātri Bhyoḥ (藏文，梵文天城体，oṃ kālarūpa hūṃ phaṭ bhyoḥ khāla rātri bhyoḥ，Om Kalarupa Hum Phat, Homage to the Night of Destruction), etc., as much as possible.
Chinese
成就念诵。主尊的咒语，ཧྲཱིཿཥྟཱི（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的十四个字也要念诵，经中这样说过。观想眷属母鬼和食肉鬼，经中没有明说，是上师的口诀。按照经部的明示，眷属只有金刚食肉鬼。结尾时，将善根回向菩提。朵玛的仪轨如同血红怙主俱生法的修法一样，用自己的咒语供养眷属。这个加持的仪轨是：在宽阔的坛城上，用黑色颜料画出蓝色法源，周围环绕火焰。外面的圆形也用石头和火焰环绕，用红色做成方格。中央的日垫上放五个黑色食子。上面放五个食子座，中央放装有誓言物的颅碗，中间竖立幻轮和宝剑。四个方向各放一个红朵玛。前面放两个供养朵玛，外供和内供。特别陈设血的阿伽、大肉的熏香、肉骨的食物。前行朵玛和处所物品的加持先进行。如上进行自生四尊，尽力念诵。前方生起，净化。观想食子和誓言物无二无别。如上生起主尊之后，从自己的前方，生起手持三叉戟，背后从吽字化现出黑色大食肉鬼形象，右手持弯刀，左手持颅血。眼中念诵ཀྵིཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等，到ཛཿཧཱུཾ་བཾ་ཧོཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之间与前相同。迎请眷属，所有主尊眷属都用不动佛作头饰是其特点。进行外供、内供和赞颂，稍微念诵。供养本尊的朵玛，将剩余的朵玛用自己的咒语加上ཨ་ཀཱ་རོ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）供养金刚食肉鬼等三眷属。第二个朵玛，念诵ཨོཾ་མཧཱ་ཀཱ་ལ་རཱུ་པ་ཤ་ཧཱུཾ་ཕཊ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），加上ཤཱ་ས་ན་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），供养黑怙主，剩余的供养十方护法。共同对所有一切，进行供养、赞颂和祈愿。用血和酒混合的香水装满一个陶罐，涂成黑色，不需要装饰。用酒装满颅碗并封口。在颅碗中央，瞬间观想清楚五部神，然后念诵