Tibetan
བཅོམ་ལྡན་འདས་འཇམ་དཔལ་གཤིན་རྗེའི་གཤེད་དམར་པོའི་ཕྲིན་ལས་ཀྱི་སྒོམ་ཁོག བཅོམ་ལྡན་འདས་འཇམ་དཔལ་གཤིན་རྗེའི་གཤེད་དམར་པོའི་ཕྲིན་ལས་ཀྱི་སྒོམ་ཁོག
Chinese
《薄伽梵·妙吉祥·阎魔敌·红尊事业法之禅观次第》 《薄伽梵·妙吉祥·阎魔敌·红尊事业法之禅观次第》 《薄伽梵·妙吉祥·阎魔敌·红尊事业法之禅观次第》敬礼！ 敬礼薄伽梵·妙吉祥红尊！ 欲成就妙吉祥阎魔敌之殊胜共同悉地者，当阐释现观之禅观次第与供养之顺序。 总共有三个要点：前行、事业之正文、以及结尾之次第。 第一部分有三点：使地基具备五种圆满，积累福德资粮之次第，以及真实之前行仪轨。 第一部分之五种圆满中，第一是处所圆满： 一般来说，应选择过去成就者以足迹加持过、具有寂静、令人愉悦、所需齐全、稳固、无有喧嚣与散乱、吉祥、以及符合经文所说特征之地。 经文中说： 虚空如轮辐聚集， 大地如莲花瓣盛开， 山脚白幡迎风飘， 山顶翠玉坛城现。 东山倾斜，南山低矮， 西山高耸，北山环抱。 早晨聚集阳光， 傍晚聚集夕阳。 树木森林鲜花盛开， 河流缓慢且无害。 远离世俗喧嚣处， 具足功德之殊胜地。 应行遣除障碍之仪轨。 尤其应选择有新旧尸体的大尸陀林，或如红色峭壁般优良之地，生长有毒树木，有老鹰和猫头鹰筑巢，恶鬼凶魔居住的地方。 经文中说： 处所乃是大尸陀林， 新旧尸体遍布其间， 极其恐怖令人毛骨悚然， 空行母聚集之地。 或是红色峭壁有齿痕， 树木森林茂密繁盛， 筑有食肉老鹰之巢， 凶猛夜叉聚集之地。 于此应善作坛城。 或者，也可选择自由自在、风景宜人的田园，或大城堡的三楼。 第二是修行者圆满：
English
The Meditation Outline of the Activity of Bhagavan Manjushri Yamantaka Red The Meditation Outline of the Activity of Bhagavan Manjushri Yamantaka Red The Meditation Outline of the Activity of Bhagavan Manjushri Yamantaka Red is present. Homage to Bhagavan Manjushri Red! For those who wish to attain the supreme and common siddhis of Manjushri Yamantaka, the order of contemplating the Abhisamaya and the method of offering are explained. There are three main points: the preliminaries, the main practice of the activity, and the concluding sequence. The first part has three aspects: ensuring the ground is endowed with five perfections, the sequence of accumulating merit, and the actual preliminary ritual. Among the five perfections of the first part, the first is the perfection of the place: Generally, it should be a place blessed by the footprints of past accomplished beings, solitary, delightful, complete with necessities, stable, without distractions or disturbances, auspicious, and possessing the characteristics described in the scriptures. As the scripture says: The sky is like a wheel with spokes, The ground is like a blooming lotus, White banners flutter at the foot of the mountain, A turquoise mandala exists at the top of the mountain. The east mountain slopes, the south mountain is low, The west mountain is high, the north mountain protects. Gathering the sun's rays in the morning, Gathering the sun's rays in the evening. Trees, forests, and flowers flourish, The river is slow and harmless. A supreme place with qualities, Abandoned by the vulgar. Perform the ritual of dispelling obstacles. In particular, it should be a great charnel ground with fresh and old corpses, or like a good red cliff, where poisonous trees grow, where there are nests of hawks and owls, and where fierce demons and spirits dwell. As the scripture says: The place is a great charnel ground, Where fresh and old corpses are present, Extremely frightening and eerie, A place where mothers and dakinis gather. Or a red cliff with tooth marks, Where trees and forests are dense, With nests of predatory hawks, A place where fierce yakshas gather. There, the mandala should be well made. Alternatively, it is also said that it can be done in a free and delightful field, or on the third floor of a large castle. The second is the perfection of the practitioner:
Chinese
瑜伽士具备作为人的清净品性，具有强大的信仰和精进，具有广大的智慧和慈悲，具有极大的禅定忍耐力和坚韧的毅力，具有清净的誓言和苦行，拥有好的上师并被其慈悲摄受，圆满灌顶并具有口诀。正如经文所说：瑜伽士具有信仰和精进，具有智慧和慈悲，具有极大的禅定忍耐力且不变动，像守护堡垒一样守护誓言。首先依止上师，从而具有灌顶和口诀。如是说。第三是眷属圆满，即令人喜悦的眷属是具有相好的明妃，能够成办事业的勇士眷属是头脑冷静且言听计从者，能够扫除尘垢的男子眷属是听从吩咐且能成就事业者，此外，还要依止各种能成为善行的助伴者，并舍弃那些成为损害和违缘者。正如经文所说：手印具有相好，朋友勇敢且心力强大，与心意相合且听从吩咐。如是说。第四是时间圆满，修行本尊和修持的时间，应当只选择上弦月的吉祥日期和星宿。猛烈事业的时间，应当只选择下弦月的凶恶日期和星宿。正如经文所说：修行本尊和修持在上弦月，应选择吉祥的日期和星宿。如是说。第五是物品圆满，生活的食物用具，修行的所依用具，遣除违缘的药物用具，供养的物品用具，以及遣除障碍的用具等，都应当成倍地积聚。第二个共同要点是积聚福德资粮，尽力去做擦擦、泥像和水供等各种善行。第三个前行仪轨的实际内容有两个，第一是陈设物品和用具，按照仪轨中所说的那样，进行地基仪轨，建造坛城，安插橛，画线，绘制坛城等等。如果不能那样做，就打扫坛城，摆放花束，陈列绘画佛像等身语意的所依，以及内在的供品，如甘露和血。
English
The yogi should possess pure qualities as a human being, have great faith and diligence, possess great wisdom and compassion, have great meditative patience and steadfast perseverance, maintain pure vows and asceticism, have a good lama and be embraced by his compassion, and have complete empowerment and instructions. As the scriptures say: The yogi has faith and diligence, has wisdom and compassion, has great meditative patience and is unwavering, protects vows like guarding a fortress. First, rely on a lama, thereby possessing empowerment and instructions. Thus it is said. The third is the perfection of retinue, which means that the retinue that brings joy is a consort with good qualities, the warrior retinue that accomplishes activities is composed of calm and obedient individuals, and the male retinue that sweeps away defilements is composed of those who listen to instructions and accomplish tasks. Furthermore, one should rely on various companions who can assist in virtuous deeds and abandon those who cause harm and obstacles. As the scriptures say: The mudra has good qualities, the friend is brave and has strong mind, agrees with the mind and listens to instructions. Thus it is said. The fourth is the perfection of time, the time for approaching and accomplishing the deity should only be chosen on auspicious dates and stars of the waxing moon. The time for fierce activities should only be chosen on inauspicious dates and stars of the waning moon. As the scriptures say: Approaching and accomplishing the deity is on the waxing moon, one should choose auspicious dates and stars. Thus it is said. The fifth is the perfection of substances, the necessities of life and food, the implements for practice, the medicines for averting obstacles, the materials for offerings, and the implements for removing hindrances should all be accumulated in abundance. The second common point is to accumulate merit, and one should do as much as possible of virtuous deeds such as making tsa-tsas, clay images, and water offerings. The actual content of the third preliminary ritual is twofold: first, arranging the materials and implements, as it appears in the manual, one should perform the ground ritual, construct the mandala, insert pegs, draw lines, draw the mandala, and so on. If that is not possible, one should clean the mandala, arrange flower bouquets, display supports for body, speech, and mind such as painted images, and inner offerings such as medicine and rakta.
Chinese
第三，打开象征之门：念诵“བྷྲཱུྃ་（藏文，भ्रूं，bhrūṃ，种子字）”。从“བྷྲཱུྃ་（藏文，भ्रूं，bhrūṃ，种子字）”中光芒四射，收摄。观想外器内情净化，从无所缘中，显现世间成为天宫。外器世界观为宫殿，内情众生观为天神自性。从四种智慧之门进入，于如是坛城中清晰观想。吽。以“威猛炽燃之宫殿”四句明观。第四，象征之顶礼：彼天神与宫殿亦非外在之境，乃自之觉性，一切外器内情皆明现为天神与坛城。实则境与觉性无二而见。此乃甚深秘密之意。以欢喜赞叹之心，作象征之顶礼。吽。以“威猛炽燃之宫殿”五句明观。第五，降临加持：一般分为誓言与降临加持二者。莲师之意为无需誓言，故未见于正文。然阿阇黎达那达拉（དྷ་ན་ད་ལ་）则依此仪轨立誓：“吽。于无数劫之前，我与胜乐金刚及死主立下誓愿。今生得见本尊之面。祈请胜乐金刚，您以慈悲加持于我。我等绝不舍弃专注之禅定。您以慈悲勿舍弃我等。”如是念诵，并结单股金刚手印。与念诵之词句相应，于本尊前立誓。其后，真实之降临加持：念诵“吽吽吽”，同时猛烈敲击乐器之声。第一个“吽”用于明观，此为生起。中间的“吽”迎请智慧坛城，并策励誓言。此为加持摄集。最后的“吽”将生起的智慧坛城融入其中，观想获得加持。此为降临加持。吽。以“三角红黑嬉戏”五句明观。第六，加持供品：分二。首先，加持共同供品。首先，加持金刚铃：观想金刚铃从无所缘中，从“吽”字化现为五股金刚杵。
English
Third, opening the symbolic door: Recite "BHRŪṂ (藏文, भ्रूं, bhrūṃ, seed syllable).". From "BHRŪṂ (藏文, भ्रूं, bhrūṃ, seed syllable)" emanate and gather rays of light. Contemplate the purification of outer and inner contents, and from non-objectification, the phenomenal world transforms into a divine palace. The outer world is visualized as a palace, and the inner sentient beings are visualized as the nature of deities. Entering through the four gates of wisdom, clearly contemplate within such a mandala. HŪṂ. Clarify with the four phrases "Palace of fierce and blazing power." Fourth, the symbolic prostration: That deity and palace are not separate places, but one's own awareness, where all outer and inner contents clearly arise as deities and mandala. In reality, seeing that realm and awareness are non-dual. This is the special secret meaning. With joy and wonder, perform the symbolic prostration. HŪṂ. Clarify with the five phrases "Palace of fierce and blazing power." Fifth, bestowing blessings: Generally, there are two approaches: taking vows and bestowing blessings. According to Guru Padmasambhava, vows are not necessary, so it is not found in the main text. However, Acharya Dhanada adheres to this practice of taking vows: "HŪṂ. From countless eons ago, I have made vows with Heruka and the Lord of Death. In this life, I see the face of the Yidam deity. I beseech you, supreme deity, bless me with your compassion. We will never abandon single-pointed meditation. May you not abandon us with your compassion." Recite these words, and with the single-pointed vajra hand gesture, vow to the Yidam deity in accordance with the words spoken. Then, the actual bestowing of blessings: Recite "HŪṂ HŪṂ HŪṂ," while striking the musical instruments loudly. Clarify with the first HŪṂ, which is the generation. The middle HŪṂ invites the wisdom mandala and urges the commitment. This is the gathering of blessings. The final HŪṂ dissolves the generated wisdom mandala into itself, contemplating being endowed with blessings. This is the bestowing of blessings. HŪṂ. Clarify with the five phrases "Triangle red-black playing." Sixth, blessing the offerings: There are two parts. First, blessing the common offerings. First, blessing the vajra bell: Visualize the vajra bell from non-objectification, from the syllable HŪṂ transforming into a five-pronged vajra.
Chinese
嗡 阿 吽 萨瓦 班杂 阿弥利达 吽 舍 塔，以此加持。 班杂 阿弥利达 吽 舍 塔，以拇指和食指搅动甘露，将一切显现存在加持为智慧甘露。 嗡 班杂 比修达 阿弥利达 吽 啪，念诵此咒，进行供养、熏香，并进行近触、散布和饮用。 嗡 雅克叉 卓达 阿弥利达 吽 啪，观想自身化为忿怒小尊，驱逐邪魔。 然后是加持食子，共有三种。首先是加持修法食子，念诵“嗡 班杂 巴林达 比修瓦 杂克拉 嗡”，食子器皿从嗡化为月形权力的宫殿。 念诵“吽 哈 嘿 啪 彪 讓”，从吽化为饮血五部尊父尊母尊。 从哈化为八卡日。 从嘿化为八扎门。 从啪化为四门母。 从彪化为二十八自在母。 此时，如果有人问，生起饮血尊坛城是否矛盾？ 答：不矛盾，因为这是以寂静、忿怒、内外秘密的方式来展示的。 这是供养和力量的处所。 第二种是供养食子，念诵“嗡 卡帕拉 巴林达”，食子器皿从嗡化为宽广浩大的班杂器皿，其中观想食子的材料为五肉五甘露。 念诵“玛 苏雅 曼达拉 吽”，在其上方观想玛字化为日轮，上有吽字。 念诵“榜 贝玛 曼达拉 阿”，从榜字化为莲花，上有阿字。 念诵“阿 赞扎 曼达拉 嗡”，从阿字化为月亮，上有嗡字。 以“斯帕拉纳 啪”供养圣众，激发誓言。 以“桑 哈拉纳 吽”汇集众生的精华和智慧甘露，融入吽字化为光，净化物质的不净。 阿字融入光中，化为甘露，如白色珍珠。 嗡字融入光中，观想化为五欲妙欲天女。 事业食子，观想为三毒、血肉骨骼的堆积。 念诵“嗡 巴林达 德热 瓦巴林达 瓦拉瓦德 固雅 德热 瓦萨玛雅 斯瓦”，并加持。 然后是加持血供，念诵“班杂 卡帕拉 嗡”，血供的器皿化为班杂。 念诵“贝玛 曼达拉”，观想班杂中有一朵八瓣红莲，中心有红色ra字。