Chinese
如果知道，就是五位天神；如果不知道，就是四个魔。从那个根本生出的就是根本的五气。支分五种识气是：行气、极行气、甚行气、普行气、定行气。这五者的处所是：眼、鼻、耳、舌、身五根。作用是：见色、闻声、嗅香、尝味、知触。根本是地气、水气、火气、风气、空界气这五种。这些的比喻是：像扎玛花，像卷起来的葛，像达拉雷布冈，像铜的母针，像鸟触柔的皮革。自性是五种识。本体是五根。集合是诸识集合为命根。意义是五智的功用显现。功德是五种神通。运行方式是春夏秋冬四季运行，一日一夜运行二万一千六百次。那也是和四种颜色一起运行，白色、黄色、红色、绿色、蓝色普遍存在而不变。和四种事业一起运行是：息灾、增益、怀爱、诛伏。和四位本尊一起运行是：毗卢遮那佛、宝生佛、无量光佛、不空成就佛。毗卢遮那佛普遍存在。那五者是智慧萨埵、平等性、语自在、利器等四者。文殊金刚普遍存在。那五者是雅曼达嘎、雅玛拉札、埃嘎札智、贝达里、玛莫血眼母。雅曼达嘎普遍存在。那些是真实法性的气。就所化有情而言，男气在右，女气在左，不男不女在中脉。因此说从口鼻三处产生，是对所化说的。修法有三种：要知道气的真如，修习方法和果。什么是气的真如呢？气的真如是五智。如果未证悟，就是四种聚合。那也是经部里说的：气的真如未
English
If known, they are the five deities; if unknown, they are the four maras. What arises from that root are the five root winds. The five branch consciousness winds are: the moving wind, the extremely moving wind, the very moving wind, the all-moving wind, and the definitely moving wind. The locations of these five are: the five faculties of eye, nose, ear, tongue, and body. Their functions are: seeing forms, hearing sounds, smelling scents, tasting flavors, and knowing touch. The roots are the five: earth wind, water wind, fire wind, wind wind, and space wind. The examples of these are: like a zarma flower, like a rolled-up kudzu, like a darale brgan, like a copper female needle, and like the soft skin of a bird's touch. The nature is the five consciousnesses. The essence is the five faculties. The gathering is that the consciousnesses gather into the life faculty. The meaning is the manifestation of the abilities of the five wisdoms. The qualities are the five clairvoyances. The way of flowing is flowing in the four seasons of spring, winter, autumn, and summer, and flowing twenty-one thousand six hundred times in one day and night. That also flows together with the four colors, white, yellow, red, green, and blue, universally existing and unchanging. Flowing together with the four actions is: pacifying, increasing, magnetizing, and subjugating. Flowing together with the four deities is: Vairochana, Ratnasambhava, Amitabha, and Amoghasiddhi. Vairochana universally exists. Those five are wisdom sattva, equality, speech mastery, sharpness, and the four. Manjushri Vajra universally exists. Those five are Yamantaka, Yamaraja, Ekajati, Vetali, and Mamo Blood-Eyed Mother. Yamantaka universally exists. Those are the winds of the true nature of reality. In terms of the sentient beings to be tamed, the male wind is on the right, the female wind is on the left, and the hermaphrodite is in the center. Therefore, it is said that it arises from the three places of the mouth and nose, which is said to those to be tamed. There are three ways of meditation: to know the suchness of the wind, the method of meditation, and the result. What is the suchness of the wind? The suchness of the wind is the five wisdoms. If not realized, they are the four gatherings. That is also said in the tantra: the suchness of the wind not
Chinese
因此，疾病的四种因素成熟。这是这么说的。修习方法是：首先，在生起次第上获得稳固之后，然后进行七种清净。之后，在寂静的地方，坐在舒适的垫子上，双腿结金刚跏趺坐，双手结禅定印，舌抵上颚，腹部贴紧脊背，脊柱伸直，眼睛直视前方，嘴巴鼻子保持自然。观想头顶上的魔是怖畏金刚父母双尊，喉咙里是埃嘎札智，心里是阎魔罗阇，肚脐里是卡拉米玛。然后，从鼻孔里向上放射和收摄光芒。在座间休息时，施放朵玛，进行供养。果报是中阴的意识抓住自己的位置，身体证悟为光明，觉性融入法性，证悟如虚空般清净，证悟如同恒河一般。༈ 用字母命勤击打金刚结的要点是：在修习生起次第时，在自己明观为怖畏金刚的身像上，头顶观想四瓣风轮上的四个字：RA JA YA NI。喉咙观想由火风产生的四瓣脉轮上的四个字：RA TSA SA TO。心里观想由水风产生的四瓣脉轮上的四个字：YA MA ME TA ṂE。肚脐观想由土风产生的四瓣脉轮上分离出的四个字：RU NA YO NI。观想父母双尊交合，头顶的字母旋转，降下菩提心，由此生起喜乐。将其降至喉咙，由此生起胜喜。将其降至心间，由此生起俱生喜。将其降至肚脐，与离喜之喜结合，由此四喜同时生起，或者依次生起。这里因为事先控制了气息，所以认为是俱生喜。然后观想字母旋转融化为光。抓住并保持金刚的虚空，将上气和下气合拢。双手握拳，拇指内扣，眼睛看着天空，双腿像射箭一样。用鼻子吸气，这样可以防止明点流失。向上拉菩提心，抓住明点。通过降伏魔军，使四魔自然解脱的方法是：观想自己是本尊怖畏金刚，清晰地观想身体上的四魔。自己的身体结跏趺坐，双手结禅定印，合拢上下之气，用三摩地封闭秘密的莲花。
English
Thus, the four factors of disease mature. So it is said. The method of practice is: First, having gained stability in the preliminary generation stage, then perform the seven purifications. After that, in a secluded place, sit on a comfortable cushion. Assume the vajra posture, place the hands in meditative equipoise, press the tongue against the palate, press the abdomen against the spine, straighten the spine, look straight ahead, and keep the mouth and nose natural. Visualize the demon on the crown of the head as Yamantaka in union, Ekajati at the throat, Yama Raja at the heart, and Kharamika at the navel. Then, radiate and gather light rays upwards from the nostrils. During session breaks, cast the torma and make offerings. The result is that the consciousness of the bardo seizes its own ground, the body is realized as clear light, awareness dissolves into the nature of reality, realization is as clear as the sky, and the intention is like the Ganges River. ༈ The essence of striking the vajra knot with the letter life force is: In practicing the generation stage, on the body that is clearly visualized as Yamantaka, visualize the four letters RA JA YA NI on the four petals of the wind wheel at the crown of the head. At the throat, visualize the four letters RA TSA SA TO on the four petals of the channel generated from the fire wind. At the heart, visualize the four letters YA MA ME TA ṂE on the four petals of the channel generated from the water wind. At the navel, visualize the four letters RU NA YO NI separated from the four petals of the channel generated from the earth wind. Having visualized the union of the father and mother, the letters at the crown of the head rotate, descending the bodhicitta, from which bliss arises. Descend it to the throat, from which supreme bliss arises. Descend it to the heart, from which coemergent bliss arises. Descend it to the navel, combining it with the bliss of separation, from which the four blisses arise simultaneously, or sequentially. Here, because the breath is controlled beforehand, it is considered coemergent bliss. Then, contemplate the letters rotating and dissolving into light. Grasping and holding onto the vajra space, combine the upper and lower winds. Clench the hands into fists, tucking the thumbs inside, look at the sky, and position the legs as if shooting an arrow. Inhale through the nose, which prevents the loss of bindu. Pull up the bodhicitta and hold the bindu. The method of liberating the four maras through the subjugation of the maras is: Visualize oneself as the yidam Yamantaka, clearly visualizing the four maras on the body. Sit in vajra posture, place the hands in meditative equipoise, combine the upper and lower winds, and seal the secret lotus with samadhi.
Chinese
以慈悲度化他人有四种方式：第一种是使人头晕，第二种是使人精神错乱，第三种是使人吐血，第四种是使玛拉雅鬼不吃东西。第一种是使人头晕，有三种方法：三摩地、药物和咒语。三摩地是，阎曼德迦（梵文：Yamāntaka）驱使死神阎摩（梵文：Yama Jva），死神阎摩驱使死神法王和听命者Phyasang，在敌人的头上旋转轮，扰乱风，天子魔切断头顶梵穴的系带，将风吸入口中并搅动，从而使人头晕。药物是从东方焚烧的香和毒药。咒语是念诵第一天的咒语一万遍。第二天是使人精神错乱，有三种方法：三摩地、药物和咒语。三摩地是，我阎曼德迦驱使使魔致醉燃烧，使魔驱使死神雅瓦提和听命者泰尔巴，在敌人的喉咙上旋转轮，扰乱火的风，喉咙的咒语旋转扰乱，烦恼魔切断喉咙的小舌头，收集火的根源到嘴里
English
Meditate on the seed syllable yaṁ. In the center of the navel, there is something called the root channel, which is located four fingers below the navel. Meditate on the red seed syllable raṁ there. Then, wind arises from the seed syllable yaṁ, and fire blazes from the seed syllable raṁ. Burn the four maras with fire, melting them into nectar. The nectar fills the whole body, becoming like white fire. The fire blazes fiercely, burning upwards in the abdomen, emitting a red light. Visualize the smoke rising upwards from the crown chakra. The fire burns all the karmic imprints. Visualize the ashes flowing downwards through the anus. If you do not release the smoke from the crown of the head, you will not be able to control the wind. If you release the fire outwards, you will be struck by the wind. If you do not release the ashes downwards, the wind will wander, so this is very important. If you cannot hold your breath, make a "hak" sound when exhaling, and then forcefully exhale the air and ashes together. In this way, the maras are burned and melted by the fire, liberated from permanence, annihilation, existence, and non-existence, and the four extremes are pacified in their own place. What does this mean? Grasping at the four extremes is the four maras, so the four maras melt into nectar. If you understand this, you will be self-liberated through realization. These are all reliable sources, as stated in the fifty-second chapter of the Wrathful Manjushri Tantra. There are four ways to liberate others with compassion: the first is to make them dizzy, the second is to make them mentally confused, the third is to make them vomit blood, and the fourth is to prevent the Mara demons from eating. The first is to make them dizzy, and there are three methods: samadhi, substances, and mantras. The samadhi is that Yamāntaka drives the death god Yama Jva, who drives the death god Dharma King and the obedient Phyasang, spinning the wheel on the enemy's head, disturbing the wind. The son of the gods Mara cuts the tie of the crown chakra, sucks the wind into his mouth and stirs it, thereby making people dizzy. The substance is incense and poison burned from the east. The mantra is to recite the mantra of the first day ten thousand times. The second day is to make people mentally confused, and there are three methods: samadhi, substances, and mantras. The samadhi is that I, Yamāntaka, drive the demon who intoxicates and burns, who drives the death god Yavati and the obedient Telpa, spinning the wheel on the enemy's throat, disturbing the wind of fire. The mantra of the throat spins and disturbs, the affliction demon cuts the uvula of the throat, and collects the roots of the fire into the mouth.
Chinese
祈请后，观想敌人心神错乱。供品从南方来，击打令人迷醉的血食。咒语是念诵两日咒语十万遍。第三天也有三种：三摩地是，我阎曼德迦差遣罗刹阿雅玛茹，他差遣阎罗阿瓦牛头和听命阎罗米瓦，在敌人脐轮旋转，地风扰动咒语，蕴魔切断脐脉，收摄地脉供奉口中，观想敌人九窍吐血。供品从西方来，击打折磨箭食。咒语是念诵三日咒语十万遍。第四天也有三种：三摩地是，阎曼德迦差遣夜叉九束发髻，他差遣九束发髻和听命赤眼，在敌人心轮旋转，扰动咒语，搅动水风，死主之魔愤怒，魔切断命脉供奉阎罗口中，字汇聚心间，风汇聚命脉融入字中，智慧如灯般安住，我阎曼德迦身形显现的智慧，右手阿字化为月亮，左手玛字化为太阳中央的雅字，取走如灯般的自性，抛向色究竟天，观想化为圣者文殊之子。这被称为以内脉气诛杀，外以猛咒诛杀二者结合。这些内容也会在上文五十二品中讲述。 第四个果报是四身之日：空性法身，具相报身，显现各种形象的化身，三身无别自性身。其中，法身是远离戏论，自性光明，超越言语，处于法界中，与觉性分离而存在。觉性以智慧装饰，虽然可以用象征来表示，但超越冷热，不可思议，无法用语言表达。报身是，在色究竟天，导师以自性自显现，例如彩虹般的身体，具足相好。化身是为了世间一切有情众生，释迦牟尼佛