English
Prayed with two verses such as na mkhyen ye shes etc. Perform the continuous confession arising from Gur. Pray to all the Buddhas and Bodhisattvas residing in the ten directions, and the teacher to consider me. Please grant me all the subsequent permissions of the Bhagavan Yeshe Kyungkhra. Thus, three times. The nature of the subsequent permission is: Body generation and absorption, speech recitation and transmission, mind hand seal absorption, activity Torma's command and so on. At the time of absorbing the wisdom being, invite and absorb immeasurable five types of Garuda from the realm of the Khachod. During the recitation transmission, from the heart of each of the six deities generated in front, their respective mantras arise and are absorbed into the disciple's heart. After that, perform the actions of inviting and absorbing mantras from the hearts of all the Buddhas. No need for the transmission of vows. The remaining subsequent actions are the same as the common ones. Although this relies on the Tantra of the Wheel of Time, it is mainly the oral instruction of Naropa, transmitted from Phamthingpa, and it is famous for being profound because it is one of the golden dharmas within the Sakya school's Chakri. The activity practices also have many sharp oral instructions such as curing Naga diseases, treating coughs, extracting the essence of poison, and treating birds, dogs, and the sky. The wisdom of all families (Tibetan: rigs kun, Sanskrit Devanagari: sarva-kula, Sanskrit Romanization: sarva-kula, literal meaning: all families) gathered, the essence of extreme (Tibetan: dga', Sanskrit Devanagari: ati-prīti, Sanskrit Romanization: ati-prīti, literal meaning: very happy) joy, from the ocean of letters before and after, the heart (Tibetan: snying po, Sanskrit Devanagari: hṛdaya, Sanskrit Romanization: hṛdaya, literal meaning: heart) collected is Emoho. This is a section of the practice method known as the Garuda oral instruction tradition. May it flourish and increase. A concise method of practice for Vajra Khading. Om Svasti! Having prostrated to Vajra Khading, blessed by the Lord of Secrets, I will briefly write down his practice method. Having first performed the refuge, bodhicitta, and self-generation of Vajrapani, purify it into emptiness with Svabhava. From within emptiness, the Hum syllable, which is the manifestation of one's own mind, together with the sound of "Vajra Vati Garuda", breaks apart in front and completely transforms, becoming a burning jewel, marked with the Hum syllable. From the gathering of its light rays, it transforms into the King of Khading. Rija Prija Hum. Bird Garuda, with golden wings and a vajra beak. The body is the nature of vajra, burning with fire. The left hand holds a jewel.
English
Jewel, on the right holding three dragon heads, adorned with a headdress of jewels, pearls, and gold, decorated with nine snake heads, with eight nagas pressed underfoot, surrounded by all the assemblies of dakinis. With the mudra of the dakini, stabilize it by reciting "Om Supratiṣṭha Vajra Dunti Mili Mili Svāhā" three times. Radiate light from your heart. Vajrasamājaḥ (Vajra Samaja) to the dakinis and their retinue, Jaḥ Hūṃ Baṃ Hoḥ. While reciting, recite "Om Vajra Vati Garuḍa Vegeta Hūṃ Hūṃ Ja Jaḥ Ri Ja Pri Ja Hūṃ Phaṭ" from one thousand to ten thousand times each day. At the end of the session, offer from Arghaṃ to Shabda. From the state of impartial great compassion, in order to skillfully subdue the wicked, transform into the messenger of Vajrapani's activity. I prostrate to the assembly of Sugata Dakinis. Praise in this way. Burn gugul incense. Vajra Muḥ, request them to depart. Then, during the breaks between sessions, in front of the Buddha statue, do the seven-branch offering and take refuge and generate bodhicitta as much as possible. One should abide in pure conduct. Alternatively, this can also be done as self-generation, transferring the desire to what was said above. There is no need for subsequent permission, etc., it is enough to obtain the transmission from speech or scriptures. This is the deity of the activity assembly of the Vajrapani Dharani. The oral instructions of Atisha, as it is commonly known in the Kadampa, were written with joy after hearing them. If practiced well, the essence will arise. Known as Vajra Dakini Garuda Ser, it is a chapter of the Kadampa tradition's sadhana method. May it flourish and increase! The sadhana of Manjushri, the Lord of Speech, Peaceful and Wrathful Eyed Medicine.", "english_translation_2": "Oṃ Svasti. Mañjuśrī, the Lord of Speech, is the one who holds the color of the peaceful and wrathful eye medicine. Having relied on that, I will write the method of practicing that, clearly and concisely. With refuge and bodhicitta preceding, purify with Svabhava. Paṃ becomes a lotus, A becomes a moon. From the emanation and gathering of the dark blue light of one's own mind Dhīḥ, one's self becomes Black Mañjuśrī, with one face and two arms, the right hand brandishing a sword, the left hand holding an utpala flower at the heart, and on top of the open lotus directly in front of the ear, there is the Prajñāpāramitā scripture. With feet in vajra posture.
Chinese
此刻忿怒且以丝绸、骨饰和珍宝庄严，安住于火焰燃烧的中央。嗡 扎 索， 丘 索， 杜达 索， 心头 啦 确， 卡啦 匝， 康 香 创 惹 巴 啪 梭哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）百字等随力念诵。若分别念重，则观想为忿怒身相，头发束起，左手拿经函于胸前，作右屈左伸之姿，念诵一千零二十一遍。十一口诀之义：黎明时面向东方，脊椎竖直，从右鼻孔吸气，从左鼻孔呼气，上师于头顶观想。咒语末尾加：萨瓦 匝 啦 罗 嘎 杜 达 威 格 南 乌 巴 扎 贝， 香 听 咕 噜 耶 梭哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）念诵。用左手无名指取出自己脚上两个性穴的垢物，涂于九窍和六道关口。这些要在开始外修之前做。念诵完毕后，大声发出喉音三次。左脚趾甲压住右脚大拇指。观想压制了梵天世界以下的一切作害者。如果分别念特别重，则将衣服前后颠倒，拍手，用力吹气，念诵观修不要间断。据说此法能克服一切疾病、邪魔、鬼祟等，加持力也很大。此法仅以观修传承即可。如果按照某些人的实践进行灌顶，则是依靠寂静身像来结合百字修法。此乃胜于一切之甚深赞颂，欣然宣说此新法。于旧派教法中显现，我心生极大稀有之感。黑文殊修法之章节终。 增长兴旺！ 圣救度母单勇士修法所生之梦兆预言教言。
English
At this moment, wrathful and adorned with silk, bone ornaments, and jewels, residing in the center of blazing flames. Om Prasod, Chu Sod, Durta Sod, Nyinggo La Chod, Khala Dza, Kam Sham Tram Rab Peh Svaha. Recite the hundred syllables etc. as much as possible. If conceptual thoughts are heavy, then visualize as having a wrathful body appearance, hair tied up, left hand holding a scripture at the chest, in a posture of right bent and left extended, and recite one thousand and twenty-one times. The meaning of the eleven instructions: At dawn, face east, straighten the spine, inhale from the right nostril, exhale from the left nostril, visualize the lama on the crown of the head. Add to the end of the mantra: Sarva Jwara Roga Dushta Vighnan Upatrave, Shantim Kuru Ye Svaha. Recite. Take the dirt from the two sexual orifices on your feet with the left ring finger, and apply it to the nine orifices and the six intersections. These should be done before starting external practice. After completing the recitation, make a loud throat sound three times. Press the left toenail on the right thumb. Visualize suppressing all harm-doers below the Brahma world. If conceptual thoughts are particularly heavy, then reverse the clothes front and back, clap hands, blow air forcefully, and do not interrupt the recitation and meditation. It is said that this method can overcome all diseases, demons, ghosts, etc., and the blessings are also very great. This method is sufficient with just the meditation transmission. If empowerment is given according to the practice of some people, it is to combine the hundred-syllable practice based on the peaceful form. This is a profound praise that is superior to all, and I gladly proclaim this new method. Appearing in the Nyingma teachings, my heart gives rise to great wonder. The chapter of the Black Manjushri practice ends. May it increase and flourish! Dream omen instruction arising from the Noble Tara Single Hero practice.
Chinese
息灭三毒持卡杖，怖畏身具颅鬘者，双足立于日月莲中央，安住火聚之中我顶礼赞叹。三毒清净法界生，解脱三门皆圆满，深蓝三角火焰燃，从埃（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃）生猛力我顶礼赞叹。通过修持、念诵、供养和赞颂，愿息灭地道上的障碍，增长寿命和受用，迅速获得遍知佛果。从供养布施朵玛开始，到一切成就为止，与共同仪轨相同。瓦吉拉 穆（藏文，梵文天城体：वज्र मुः，梵文罗马拟音：vajra muḥ，汉语字面意思：金刚 穆）说后返回，祈愿和吉祥如意皆可成办。如果想要做随许，法界生三角深蓝色，有白色线条。中央日垫上放置白色食子。周围用岩石和火焰环绕。外围半月形用红色颜料填充。中央曼扎上放置红色三角朵玛，用装饰品装饰。周围环绕供养朵玛。如果条件允许，在宽敞的地方也设置宝瓶。曼扎上的朵玛和宝瓶的设置是仪轨，古籍中没有记载。朵玛灌顶也与此相同。准备好金刚铃、手鼓、内供等所有物品后，供养加持与共同仪轨相同。如前一样生起本尊，念诵结束后，前方生起本尊，进行清扫净化。从“空性之中”到念诵之间，只需将自生本尊的念诵部分移过来即可。然后进行供养赞颂。如果有宝瓶，宝瓶充满咒语的文字。念诵各种咒语的最后，说“文字融化变成灌顶之水”。然后朵玛仪轨如前一样，不需要迎请宾客。弟子们沐浴后就座。上师为弟子们宣讲发心。根据情况详细或简略地进行前行法，并讲述此法的历史。劝请献曼扎。弟子献曼扎。念诵“遍知耶喜彭措坚”等祈请三次。或者，也可以念诵“大乐您是我的导师”等。将所有分别念完全收摄，以极其善良的心态谛听。勿忘失，心中观想金刚萨埵等，安乐而住。
English
Having subdued the three poisons, holding the khatvanga, Bearing a garland of skulls on a fearsome body, With two feet in the center of the sun and moon lotus, Dwelling within a mass of flames, I prostrate and praise. The Dharmadhatu arising from the purity of the three poisons, Completely perfecting the three doors of liberation, A dark blue triangle blazing with flames, From E (Tibetan: ཨེ་, Sanskrit Devanagari: ए, Sanskrit Romanization: e, Literal Chinese meaning: E) arises the fierce one, I prostrate and praise. Through practice, recitation, offering, and praise, May obstacles on the ground and path be pacified, May life and prosperity increase, And may the all-knowing Buddhahood be swiftly attained. From the offering of torma onwards, until all is accomplished, it is in accordance with the common practice. Saying "Vajra Muh (Tibetan: བཛྲ་མུཿ, Sanskrit Devanagari: वज्र मुः, Sanskrit Romanization: vajra muḥ, Literal Chinese meaning: Vajra Muh)" and returning, may prayers and auspiciousness be accomplished. If you wish to perform the subsequent permission, the Dharmadhatu arises as a dark blue triangle with white lines. In the center, place a white tsok bum on a sun cushion. Surround it with a circular fence of rocks and flames. Fill the surrounding crescent-shaped space with red pigment. In the center of the mandala, place a red triangular torma on a stand, adorned with ornaments. Surround it with offering tormas. If you have the opportunity, also set up a vase in a spacious place. The setting up of the torma on the stand and the vase is a practice, but it is not recorded in ancient texts. The torma empowerment is also similar to this. Having gathered all the necessary items such as the vajra bell, hand drum, inner offering, etc., perform the offering and blessings in accordance with the common practice. As before, generate the visualization and, after the recitation is completed, purify the space in front. From "From the state of emptiness" up to the recitation, it is sufficient to move the recitation part of the self-generation. Then perform the offering and praise. If there is a vase, the vase is filled with the letters of the mantra. At the end of reciting various mantras, say, "The letters melt and become the water of empowerment." Then the torma ritual is as before, without the need to invite guests. The disciples bathe and take their seats. The teacher clearly explains the generation of bodhicitta to the disciples. Perform the preliminary practices in detail or briefly as appropriate, and tell the history of this practice. Urge them to offer a mandala. The disciples offer a mandala. Recite "Omniscient Yeshe Phungpo Chen," etc., three times to make the request. Alternatively, you can also recite "Great Bliss, you are my teacher," etc. Having completely gathered all thoughts, listen with a very good intention. Do not forget, visualize Vajrasattva, etc., in your mind, and abide in bliss.