English
Gah. The appearance of reflections in a mirror is the wisdom mandala that transcends the phenomena of minute particles. The dharmadhatu is emptiness. The syllable Hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) represents great bliss and is a symbol of the fourth empowerment. Introducing these to the disciple is a special point. From all the unparalleled ocean-like treatises, only the essence of joy has been gathered. With devotion, I have slightly expanded the explanation of one's own personal deity. Although this sadhana is also present in the ocean of sadhanas, this sadhana with its unique practice is a special whispered instruction that shares the same six yogas and lineage as the great accomplished Anupamarakshita. This is the chapter on the sadhana of the five-deity Khasarpana Lokeshvara. The sadhana of the five-deity Cintamani Lokeshvara. Noble Avalokiteshvara, the Cintamani five deities, gathered with reverence and prostrations, written according to the treatise of Atisha. Preceded by refuge and bodhicitta. If desired, invite the field of merit as it appears in the treatise, and perform the seven-branch purification. Purify into emptiness with shunyata. Yam Ram Vam Lam. From Sum arise the four elements, on the summit including Mount Meru, from Pam arises an eight-petaled lotus, in the center of the lotus from Ah arises a moon, on which is the syllable Hrīḥ emitting light. Noble Avalokiteshvara, body color red. The first two hands hold the stem of a red lotus and open it, the second two hold a mala and a kundika. Seated in vajra posture. Adorned with a deer skin and all ornaments. Amitabha crowns the head. In the heart, on the moon, on a lotus centered with a vajra, is marked with Hrīḥ. From that emanate four goddesses, seated on the petals in the four directions. In the east, from Ha is Vajra Lashyema, holding a vajra lasso and a jewel. In the south, from Tram is Vajra Mala, holding a jewel and a bell. In the west, from Hrīḥ is Ekajati, holding a lotus and a mala. In the north, from Tah is Krodhini, holding various vajras and a kundika. The body color and attire are the same as the main deity. Inviting and dismissing the wisdom beings are the same as usual. The empowerment is also the same as usual, but empower the four consorts. No need to seal with the family lord. After remembering the blessings of the three places, recite the mantra. Arrange the near-heart mantra in the center and on the spokes of the six-spoked wheel in the heart.
Chinese
注释。祈请金刚持等，如常忏悔。于弟子生起卡萨帕尼观音时，从上师的三处，依次放射白、红、蓝三色光芒，融入弟子的三处。这是身、语、意的随许。之后，布施念诵仪轨，与共同仪轨相同，随后念诵一百遍。之后等同于共同仪轨。此乃胜乐金刚所有修法中最甚深者，此心性休息生喜之法，乃从内心对无所事事感到欢喜之，天人瑜伽，显现为甚深。心性休息修法之撷取。 兴盛发展。 弥扎佐吉之法，名为世间自在密修之修法。 嗡 斯瓦斯谛！ 顶礼圣观自在，此乃秘密之修法。 依弥扎佐吉之口诀，略摄少许而书之。 先行皈依发心，以自性空净化。 从空性中，于护轮之内，于诸法生起之中央，于四大须弥山之顶端，为宫殿。 中央莲花月轮座上，从啥 (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉字字面意思：大悲心)生莲花，以啥 (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉字字面意思：大悲心)为标志，完全转变，从中自身为世间怙主，身色白而略带红色光泽，一面二臂，略带忿怒相，具三眼。 右手持摩尼宝珠念珠，左手持莲花茎，拥抱明妃。 以骨饰庄严。 以左伸展之姿安住。 与之拥抱之明妃，为秘密智慧之空行母，红色，持嘎巴拉鼓和颅血，与金刚亥母相同。 为四部空行母之眷属所围绕。 外围，有能仁、文殊、无量光佛。 金刚手、般若波罗蜜多。 度母以及持明母。 忿怒母等无量安住。 三处加持。 迎请智慧尊。 灌顶、印封等与共同仪轨相同。 父母二者皆以无量光佛为顶饰。 于自身之脐轮，以及明妃之空行母内，于欢喜轮之中央，主尊为父母。 四手为空行母四尊。 专注其左旋之轮转，而作遮止之念诵。 之后，清晰观想舒聚之目标。 嗡 嘛呢 贝美 吽 (藏文：ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ，梵文天城体：，梵文罗马拟音：oṃ maṇi padme hūṃ，汉字字面意思：嗡 嘛呢 贝美 吽)。
English
Commentary. Pray to Vajradhara and others, and perform continuous confession like a tent. When generating the student as Khasarpani, from the three places of the master, emanate white, red, and blue lights in sequence, and absorb them into the three places of the student. This is the subsequent permission of body, speech, and mind. Then, give the mantra transmission in accordance with the general practice, and then recite it a hundred times. The rest is similar to the general practice. This is the most profound of all sadhanas, this Mind at Rest, which generates joy, is a yoga of the deities that appears profound to those who rejoice in being idle from the heart. A selection from the Mind at Rest Sadhana. May it flourish and increase. A sadhana called the Secret Sadhana of Lokeshvara according to the Mitra Yogi tradition. Om Svasti! Having prostrated to the noble Avalokiteshvara, this is the secret sadhana. According to the instructions of Mitra Yogi, I will write down a brief summary. With refuge and bodhicitta as preliminaries, purify with emptiness through Svabhava. From within emptiness, in the center of the protective circle of dharmadhatu, on top of the four mountains of Mount Meru, is a celestial palace. In the center, on a lotus and moon seat, from Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉字字面意思：Great compassion) arises a lotus marked with Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉字字面意思：Great compassion), completely transformed, from which oneself becomes the Lord of the World, with a body color that is white with a reddish tinge, one face, two arms, slightly wrathful, with three eyes. The right hand holds a rosary of pearls, and the left holds a lotus stem, embracing the consort. Adorned with bone ornaments. Seated in a posture with the left leg extended. The consort embracing him is the secret wisdom dakini, red, holding a damaru and a skull cup filled with blood, similar to Vajravarahi. Surrounded by a retinue of dakinis from the four families. On the outer circle are the Thubpa, Manjushri, Amitabha. Vajrapani, Prajnaparamita. Tara and the Vidyadhari. Wrathful ones and others reside immeasurably. Blessing of the three places. Inviting the wisdom beings. Empowerment, sealing, etc., are similar to the general practice. Both the father and mother are crowned with Amitabha. In one's own navel chakra and within the dakini's space, in the center of the joy wheel, the main deities are the father and mother. The four hands are the four dakinis. Focus on their counterclockwise rotation and recite the mantra to prevent it. Then, clearly visualize the expanding and contracting target. Om Mani Padme Hum (藏文：ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ，梵文天城体：，梵文罗马拟音：oṃ maṇi padme hūṃ，汉字字面意思：嗡 嘛呢 贝美 吽).
English
Dakini Harini Sa Hum. Recite fourteen million times. Offer from Argham to Shabda. The body color is white and flawless, etc. Homage to the secret wisdom that is inseparable from bliss and emptiness. Performing the four kinds of activities, I prostrate to the assembly of Dakinis. Finally, gather all the contents of the vessel into the mandala. Then, dissolve it into clear light. During the session break, arise as the deity's form and dedicate the merit. The Torma ritual is similar to the supreme common one. At the end of the mantra, offer by adding idam balingta kha kha kha kahi kha hi. There is also a tradition of incorporating an extensive empowerment ritual for this. Gyaton also performed an extensive blessing ritual, but those seem to be mixed with other schools such as Nyingma. The self-blessing of this tradition is the seven-letter Avalokiteshvara mantra, the Mitra tradition, which is done because of desire. Universally profound and highly praised, the one who generates the beginning of great joy, this clear arrangement of the essential method of practice of the Lord of the World is wonderful. The practice section called "Secret Practice of Lokeshvara in the Tradition of Jetsun Mitra Jogi." May it flourish and increase. The practice method of Avalokiteshvara, the King of the Sky. Om Svasti. (Tibetan) 'khor los bsgyur rgyal stong rtsa dang / sangs rgyas stong gi sprul pa'i gzhi / nam mkha'i rgyal por rab grags pa / spyan ras gzigs la phyag 'tshal lo / A thousand Chakravartin kings, the basis of a thousand Buddhas' emanations, the one who is famous as the King of the Sky, I prostrate to Avalokiteshvara. Perform the seven-branch offering from the Bhadracarya Pranidhana three times. Refuge and Bodhicitta are the same as the common ritual. Contemplate emptiness, recite Svabhava (Tibetan, Sanskrit Devanagari, स्वभाव, svabhāva, nature), and cultivate loving-kindness. On a lotus moon, from Hrih (Tibetan, Sanskrit Devanagari, ह्रीः, hrīḥ, great compassion), oneself becomes the noble Avalokiteshvara, the King of the Sky, whose body color is white with a reddish tinge. The root three faces are white and peaceful, the three above are yellow and smiling, the two above are dark blue and wrathful, the two above are reddish-brown and gnashing their teeth. All of those have three eyes, and above all is the face of Amitabha. Among the ten fundamental hands of the Dharmakaya, the first two are joined in prayer, the remaining right hands hold a pearl rosary, a Dharma wheel, the bestowing mudra, and a Buddha image. The left hands hold a lotus vase, a jewel, and a bow and arrow together. Among the thirty-eight branch hands, the right ones hold a jewel, a lasso, and a vase.
Chinese
舉起的劍、金剛交杵、水晶、火晶、黃色的弓。 嫩枝、拂塵、盾牌和寶瓶、敵斧、念珠、藍蓮花、檀香的白色太陽。 左手是白雲、髮髻、黃蓮花、劍、海螺和顱器、手杖、念珠、鈴、金剛杵。 鐵鉤、涼扇、化身、樓閣、經卷、法輪、蛇形、冬麥、紅蓮花、如意寶。 手足的千零二臂行最勝施，所有手的掌心都有眼睛，雙足並立，披著鹿皮，斜掛在肩上，用絲綢、珍寶和蛇裝飾，具足一切相好。 三處（身、語、意）是嗡（藏文：ཨོཾ，梵文天城體：ओम्，梵文羅馬擬音：oṃ，漢語字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城體：आः，梵文羅馬擬音：āḥ，漢語字面意思：啊）、吽（藏文：ཧཱུཾ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）。如來以寶瓶之水灌頂，思維在所有報身和化身的淨土中利益眾生。清晰地進行念誦和觀想，盡可能地念誦青頸觀音的陀羅尼。如果難以掌握，也可以大致用藏語來念誦。如果連藏語也不熟悉，那麼僅念六字真言也可以，因為這是此法的咒語之主，所以盡可能地念誦嘛呢。最後，將心安住在無有根本的狀態中，在所有的座間休息時，做到不離身語意的瑜伽。如果想要進行供養，首先要進行沐浴和清潔，在繪畫或塑像前廣設供品和朵瑪，用虛空藏的咒印和供雲咒加持三次，迎請「所有眾生」等，供養「薄伽梵大悲者」等，進行沐浴、獻座等，以「供養大致」等進行供養，以「無垢」等和「三時安樂」等進行讚頌，此外，盡可能地念誦百名經等。用虛空藏的咒印加持朵瑪，念誦「嗡（藏文：ཨོཾ，梵文天城體：ओम्，梵文羅馬擬音：oṃ，漢語字面意思：嗡）嘛呢唄美吽（藏文：མ་ཎི་པདྨེ་ཧཱུཾ，梵文天城體：मणि पद्मे हुं，梵文羅馬擬音：oṃ maṇi padme hūṃ，漢語字面意思：嗡 嘛呢 唄美 吽）嗡（藏文：ཨོཾ，梵文天城體：ओम्，梵文羅馬擬音：oṃ，漢語字面意思：嗡）啊（藏文：ཨཱཿ，梵文天城體：आः，梵文羅馬擬音：āḥ，漢語字面意思：啊）吽（藏文：ཧཱུཾ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）」，將主要的部分供養，剩下的用阿噶若的咒語佈施給所有的眾生，祈禱所願之事，用耶達瑪對塑像進行開光，用亞嘿請諸賓客返回。此法的攝受弟子，首先進行前面所說的自生和他生，然後讓弟子們沐浴，如《普賢行願品》般行七支供。