English
Like a louse, each time a new lingam is cut off and placed in the mouth. After that, the root lingam is also cut off. In that very hole, firewood is piled up and offered with the ritual of a fire puja. Its ashes are divided into three parts. One part is scattered into the wind at the time when the wind rises, while reciting wrathful mantras. One part is poured into a water mill or a fierce lake. One part is mixed with earth to make a lingam, and a wheel is placed in the heart. It is fiercely hooked and sent back, and pressed under a stupa. This contains all the actions of the four elements, and is one method. Alternatively, if instead of doing a fire puja, suppression is done, then the previous lingam is placed in the union of an evil skull. Care should be taken that water does not leak out, and it is suppressed and entrusted to a place of earth deities or fierce spirits. After that, encouragement is also done by throwing a zor, just as it was entrusted before. Until the actual action is completed, the zor should be thrown repeatedly with encouragement. Alternatively, the previous lingam is made into two types, with and without a wheel. The one with a wheel is suppressed, and the one without is burned. By doing things like throwing a zor, all three, suppression, burning, and throwing, are included. The best is three months, the intermediate is six months, and even the worst is said to be no mistake for nine months. These are the roots of the practice and activity of Black Mahakala. Furthermore, the method of throwing the offering cake is to write the mantra and a general outline of the form of Mahakala with a mixture of three large things, various salts, unpleasant-smelling flowers, and blood. Make a general outline of the form with cemetery charcoal, knife blood, tsampa mixed with a little large meat and large fat, or raw ground black barley. Place two scrolls of paper with the written image and the mantra for suppressing the head of the yidam into the hole. Place it in the hole, and fumigate with guggul incense. Place a vajra on the container into which the inner offering is placed, and torment it by reversing the beginning and end of the practice mantra. Even if there is no sign of death, torment it by reversing the beginning and end of the killing mantra. If a sign of death appears, put incense in the container. Seal the mouth of the ritual, bathe, offer torma, and a vast confession is very important. This is just a general explanation, do not put it into practice. The activity of making a dorje is to draw the wheel mentioned earlier on the skull. A lingam form is not needed in the center. For the abbreviated wheel, write the name and lineage in the center, killing on the spokes, and the mantra of the deity with "Shambu" on the outer circle. Put three hot things, various poisons, various salts, and tsog into it.
Chinese
四种原因中的第一个是：过去，大慈大悲的圣观世音菩萨从最初发菩提心开始，在无数劫中积累资粮，证得殊胜的十地，获得大光明灌顶，进入诸佛子之列时，曾发下这样的菩提心誓愿：在十方无量无边的世界中，为了轮回之地的众生利益，我将度脱一切众生脱离轮回。如果轮回之地还有一个众生没有安置于佛地，我就不成佛。当所有众生都被安置于佛地之后，我才证得佛果。否则，我宁愿留在轮回中利益众生。如果我违背了这个誓愿，愿我的身体裂成千片。他这样发愿。从那以后，他住在普陀山，以无量化身，每一瞬间都同时成熟解脱无量众生，更不用说其他情况了。像这样经过了多少年，谁能衡量呢？经历了无数劫之后，有一次，他心想现在已经解脱了很多众生，轮回之地应该空虚了，于是用神通观察。结果发现众生的数量并没有减少，反而因为五浊恶世的缘故，难以调伏的众生越来越多。他心想，现在我连一个众生的利益都无法成办了，于是舍弃了之前的菩提心誓愿，结果身体裂成了千片。圣救度怙主从最初发菩提心开始，一直追随的善知识是薄伽梵无量光佛。当时，无量光佛显现，说道：善男子，你舍弃这样的发心是不好的。现在为了恢复你舍弃的誓愿，你应该发起比之前的发心更广大的菩提心。这样说着，将他裂成千片的身体加持成十一面和千手。
English
Of the four causes, the first is: In the past, the great compassionate Arya Avalokiteshvara, from the time he first generated the mind of enlightenment, accumulated merit for countless eons, attained the special tenth bhumi, received the empowerment of great light, and entered the ranks of the foremost sons of the buddhas, made such a vow of the mind of enlightenment: In the ten directions, in the infinite and boundless realms of the world, I will work for the benefit of sentient beings in these realms of samsara. I will liberate all sentient beings from samsara. Until not even one sentient being remains in this realm of samsara, until all are established on the ground of buddhahood, I will not attain buddhahood. Only after every single sentient being has been placed in buddhahood, then I myself will attain buddhahood. Otherwise, I will remain in samsara to benefit sentient beings. If I were to break this vow, may my body be shattered into a thousand pieces. Thus he made the initial vow. From then on, dwelling on Mount Potala, with infinite emanations, he simultaneously matured and liberated countless sentient beings in each moment, what need is there to mention other things? How could one measure the number of years of such a manner? After countless eons had passed, once he thought that many sentient beings had been liberated, and that the realm of samsara must be largely empty, so he looked with clairvoyance. As a result, he saw that the realm of sentient beings had neither increased nor decreased, and not only were they not fewer, but the sentient beings dwelling in nearby places were difficult to subdue because the five degenerations were rampant. He thought, "Now I cannot even accomplish the benefit of one sentient being," and so he abandoned his previous vow of the mind of enlightenment, and as a result, his body is said to have shattered into a thousand pieces. The noble protector of the world, from the time he first generated the mind of enlightenment, the virtuous friend who always followed him was the Bhagavan Amitabha. At that time, Buddha Amitabha appeared manifestly and said: "Son of good family, it is not good that you have abandoned such a mind of enlightenment. Now, in order to restore the vow that you have abandoned, you should generate a mind of enlightenment that is even greater than the previous mind of enlightenment." Thus he spoke, and blessed the body that had been shattered into a thousand pieces into eleven faces and a thousand hands.
Chinese
加持了他。在那里，他想到再也没有比以前更广大的发心了。连它的一部分也无法成就，这样七天里不知所措。那时，他看到现在五浊兴盛，藏地的凶恶众生需要用猛力调伏，修行者也无法从中阴的怖畏中解脱，因此要从中阴中救护他们。末法时代的众生只有贫穷，痛苦巨大。为了对治它，仅仅是思念就能生出一切所需所愿。通过三种事业的方式，他想到要比之前的发心更加殊胜。从圣观世音菩萨的心间出现一个黑蓝色的吽（ཧཱུྃ，hūṃ，hūṃ，种子字）。它立即化为速作智慧怙主，那时所有净土都发生了六种震动。那时，包括薄伽梵无量光佛在内的十方一切如来都异口同声地说：『善哉！善哉！种姓之子，你发起如此的发心真是太好了！让这位智慧空行母拥有对速作怙主的权柄。让这位忿怒阎罗死主拥有力量。愿夜叉、罗刹、阎罗、魔和妖女的眷属成办他的事业。』」这样说着，将三世一切诸佛的身语意功德事业所化现的大忿怒尊灌顶并委任。从那时起，他在一切佛土中守护教法并安住。第二部分是：过去，在圆满正等觉佛陀前往王舍城时，一位舞者生起信心，供养了广大的歌舞供品并立下誓愿。之后，在佛陀涅槃后近六百年时，他获得了人身，成为了获得成就的隐士山居怙主夏瓦里巴。有一次，他在寒林尸陀林中安住在无散乱的禅定中，黎明时分，空中响起了手鼓的声音，他抬头一看，原来是智慧怙主显现了。怙主亲自赐予了他命咒和一切修法。
English
He blessed him. There, he thought that there was never a greater aspiration than before. Even a part of it could not be accomplished, so for seven days he was at a loss. At that time, he saw that now the five degenerations are rampant, and the evil beings of Tibet need to be subdued with force, and that practitioners cannot escape from the fear of the bardo, so he must protect them from the bardo. In the degenerate age, beings are only poor and suffer greatly. To counteract this, merely thinking of it will bring about all that is needed and desired. Through the means of three kinds of activities, he thought that it would be more excellent than the previous aspiration. From the heart of the noble Avalokiteśvara appeared a black-blue Hūṃ (ཧཱུྃ，hūṃ，hūṃ，seed syllable). It immediately transformed into the Swift-Acting Wisdom Lord, and then all the pure lands shook in six ways. At that time, all the Tathāgatas of the ten directions, including the Bhagavan Amitābha, said in one voice, 'Well done! Well done! Son of the lineage, it is excellent that you have generated such an aspiration! May this wisdom ḍākiṇī have authority over the Swift-Acting Lord. May this wrathful Yama, the Lord of Death, have power. May the retinues of yakṣas, rākṣasas, Yamas, demons, and māmas accomplish his activities.' Thus, he was empowered and appointed as the great wrathful one, who is the emanation of the body, speech, mind, qualities, and activities of all the Buddhas of the three times. From that time on, he has been protecting the Dharma and abiding in all the Buddha-fields. The second part is: In the past, when the perfectly complete Buddha went to the city of Rājagṛha, a dancer developed faith and offered extensive offerings of song and dance and made a vow. Later, nearly six hundred years after the Buddha's parinirvāṇa, he obtained a human body and became the accomplished hermit, the Mountain Dwelling Lord Śavaripa. Once, while he was abiding in undistracted samādhi in the Cool Grove charnel ground, at dawn, the sound of a hand drum resounded in the sky, and when he looked up, it was the Wisdom Lord who had manifested. The Lord himself bestowed upon him his life mantra and all the methods of accomplishment.
Chinese
授予了夏瓦日巴。 尊贵的夏瓦日巴以瑜伽士的苦行生活，其寿命如日月般长久，居住在南方吉祥山。 此外，圣观世音、金刚瑜伽母、圣度母、以及尊贵怙主本身，这四位加持之神是不可分离的。夏瓦日巴也从这些神祇各自那里听闻了各自的修法。 从那时起过了大约一千年之后，名为自在弥勒巴者，其真名为弥勒古贝，藏语为慈护，密名为无二金刚，当他在比克拉玛希拉时，获得了生起次第的稳固。 虽然获得了非凡的能力，但由于没有领悟实相的意义，所以向本尊祈祷。 于是得到了授记：“去南方吉祥山吧，山居怙主将会摄受你。” 之后他去了吉祥山，从成就者夏瓦汝巴那里听闻了甚深意义的大手印一切诀窍。 证悟实相与虚空无别。 获得了弘扬甚深诀窍的许可。 创作了加持之神四尊的修法。 修持了二十一天，护法神变成了他的仆人。 从百由旬之外取来坚固和移动的巨大物品作为供品等等，成办一切所愿。 另一种说法是： 过去，名为居士寂铠甲，又名铁授者，曾三次前往普陀山（Potola）。 亲见了圣观世音。 朝拜并绕行了所有内外宫殿和无量宫。 对所有圣物都进行了礼拜和供养。 在一处，有一座非常巨大的宫殿，却从未开启过。 他请求勇士空行母们打开这座门。 空行母们说：“如果打开这座门，三界一切众生都会惊恐、死亡或濒临死亡。” 于是他又向圣观世音祈请祷告，观世音派遣了一位化身使者，以圣者的加持力，在不损害任何众生的前提下，打开了门。 在那里见到了智慧怙主，祈祷后，相续得到了加持。
English
It was given to Shavaripa. The venerable Shavaripa lived a life of asceticism as a yogi, his life as long as the sun and moon, residing on the Glorious Mountain in the south. Furthermore, the noble Avalokiteshvara, Vajrayogini, the noble Tara, and the glorious Protector himself, these four deities of blessing are inseparable. Shavaripa also heard from each of these other deities their respective sadhanas. About a thousand years later from that time, there was one called Maitripa, whose real name was Maitrigube, which in Tibetan is 'Loving Protector,' and whose secret name was 'Non-Dual Vajra.' When he was residing in Vikramashila, he gained stability in the generation stage. Although he had attained extraordinary abilities, he had not realized the meaning of reality, so he prayed to the meditational deity. Then he received a prophecy: "Go to the Glorious Mountain in the south, and the Hermitage Protector will take care of you." After that, he went to the Glorious Mountain and heard all the instructions of the profound meaning of the Great Seal from the accomplished Shavarupa. His vision of reality became like the sky. He received permission to spread the profound instructions. He composed the sadhana of the four deities of blessing. After practicing for twenty-one days, the Dharma protector became his servant. He would bring great objects, both fixed and moving, from a hundred leagues away as offerings, and accomplish all his wishes. Another version of the story is: In the past, a layperson named Zhiwai Gocha, also known as Iron Giver, went to Mount Potala three times. He directly met the noble Avalokiteshvara. He visited and circumambulated all the inner and outer palaces and the immeasurable mansion. He made prostrations and offerings to all the sacred objects. In one place, there was a very large mansion that was never opened. He asked the heroes and dakinis to open this door. The dakinis said, "If this door is opened, all beings in the three realms will be terrified, die, or be on the verge of death." Then he prayed and supplicated to the noble Avalokiteshvara himself, and Avalokiteshvara sent an emanation messenger, who, by the power of the noble one's command, opened the door without harming any sentient beings. There he met this Lord of Wisdom. After praying, his lineage was blessed.