English
Furthermore, requesting Vajrasattva with three faces and six arms as the arising deity for this Dharma. Here, the central wrathful deity is named 'Nodmé,' and below it is named 'Vajra Ground.' Nodmé holds jewels, iron hooks, lotuses, and lassos in his hands. Apart from that, it is the same as the Guhyasamaja Jnanapada tradition. There are no aspects of summoning, stabilizing, increasing, or reciting mantras. This Dharma also seems to have aspects of repelling for the sake of oral instructions. In the sadhana called 'Condensed Vajrasattva,' because Amogha is small, there is a six-faced Yamari, and a protection and repulsion method surrounded by eight Yamaris. Here, if one meditates like the sixth repulsion method of the great accomplished Palden, then meditate on emptiness, etc. When generating the deity, from paṃ (藏文，梵文天城体：paṃ，梵文罗马拟音：pam，汉语字面意思：班), raṃ (藏文，梵文天城体：raṃ，梵文罗马拟音：ram，汉语字面意思：让), hūṃ (藏文，梵文天城体：hūṃ，梵文罗马拟音：hum，汉语字面意思：吽) arise lotuses, sun discs, and various vajra rays, from which arise various vajra grounds, etc. At the center of the various vajras, from bhrūṃ (藏文，梵文天城体：bhrūṃ，梵文罗马拟音：bhrum，汉语字面意思：部隆) arises a ten-spoked golden wheel. At the center of the wheel is a sun disc, and on the sun disc is one's own mind, hūṃ (藏文，梵文天城体：hūṃ，梵文罗马拟音：hum，汉语字面意思：吽). From that, ten hūṃ (藏文，梵文天城体：hūṃ，梵文罗马拟音：hum，汉语字面意思：吽) emanate. On the ten spokes, on the lotus and sun discs, the central hūṃ (藏文，梵文天城体：hūṃ，梵文罗马拟音：hum，汉语字面意思：吽) is oneself, the wrathful Yamari, black, holding a vajra and skull staff, trampling on the four maras on a black buffalo. In the east, Yamari and others arise, like a vajra tent. As in the sadhana ritual, perform the blessing of the three places, summoning, stabilizing, increasing, etc. Emit immeasurable rays of light, strike and summon the harm-doers, and visualize destroying them into ashes with the spokes of the wheel. If performing repulsion, then all the wrathful deities face outwards. With the right leg extended, extremely wrathful, emanate infinite messengers, destroying all enemies. As much as one wants to protect, visualize that the gods of the enemies and those who create obstacles do not even exist in the eyes. Recite: oṃ hrīḥ ṣṭīḥ bikrītānanasarvaśatrūn nāśaya staṃbhaya hūṃ hūṃ phaṭ phaṭ svāhā (藏文，梵文天城体：oṃ hrīḥ ṣṭīḥ bikrītānanasarvaśatrūn nāśaya staṃbhaya hūṃ hūṃ phaṭ phaṭ svāhā，梵文罗马拟音：oṃ hrīḥ ṣṭīḥ bikrītānanasarvaśatrūn nāśaya staṃbhaya hūṃ hūṃ phaṭ phaṭ svāhā，汉语字面意思：嗡 赫利 什提 维克利塔纳纳 萨瓦 萨特伦 纳夏亚 斯丹巴亚 吽 吽 帕特 帕特 梭哈). Recite Yamaraja and the ten-syllable mantra, and the subsequent actions are the same as usual. The supreme oral instruction known as 'Ushnishachakra' is not Vajrabhairava, but exclusively Guhyasamaja. Saying this is not correct. Although it relies on the oral instructions of the Guhyasamaja Jnanapada tradition, it is uncertain whether the wrathful deity with one face and two arms is not the Guhyasamaja wrathful deity. This Dharma of Palden is also similar to it, or rather, it is the ultimate Guhyasamaja of the tantras.
Chinese
因此，由于所有忿怒尊的续部都明显地趋向于汇集，所以汇集的保护轮也特别适合于此，正如拉里塔所造的那样。因此，要知道广大的遣除法是顶髻转轮的仪轨。这样，殊胜的成就就是所要修的主尊，它的真实道路就是圆满次第，而它的前行成熟之法就是生起次第。对此，也需要获得灌顶并具有誓言，而且灌顶也要以坛城为先导，对于事业和成就的一切修法也都需要坛城。根器迟钝者，先生起次第稳固，然后行持，修持共同成就，再以事业和神通广大地利益众生，并修持圆满次第。三类根器者，都以真言成就后，以一切事业利益众生，也以广大的禅定来成办。而且，通过大悲心、大乐菩提心以及了知三轮体空的方式，以本尊、真言、禅定来利益众生，这比其他在劫中行持利他之行，功德资粮更为超胜，这是方便的差别。因此，诸佛所说的这些事业，如果认为与外道徒的事业和密续等同，那是不行的，因为诽谤密咒和续部是非常罪恶的。这里通过宣说事业的誓言，也间接地涵盖了其他誓言。这样了解之后，就不会只停留在事业上，也不会产生认为这些是隐义，什么用也没有的不恭敬的过失。这样，如果在此续中获得灌顶，得到誓言且没有违犯，努力修持二次第直至生起验相，然后开始修持共同成就，将它的修法与事业相结合，就像第一品和黑续、红续一样。如果仅仅想要殊胜成就，那么从前面的基础上，将圆满次第乐空俱生的显现融为一体，如果获得暖相，通过行持，最终所希望的成就不会拖延很久就能成就，而念诵共同仪轨，使生起次第稳固，首先是行持，然后是修法。
English
Therefore, since all the tantras of the wrathful deities clearly tend to converge, the protective wheel of convergence is also particularly suitable for this, as made by Lalita. Therefore, know that the extensive repelling method is the ritual of the Ushnishachakra. Thus, the supreme accomplishment is the main deity to be practiced, its true path is the completion stage, and its preliminary ripening is the generation stage. For this, it is also necessary to obtain empowerment and have vows, and empowerment must also be preceded by a mandala, and all practices of actions and accomplishments also require a mandala. Those with dull faculties, first stabilize the generation stage, then practice, accomplish common accomplishments, then extensively benefit beings with actions and miraculous powers, and practice the completion stage. All three types of individuals, after accomplishing mantra, benefit beings with all actions, and also accomplish with great samadhi. Moreover, through great compassion, the mind of great bliss and bodhichitta, and knowing the emptiness of the three spheres, benefiting beings with deity, mantra, and samadhi, this is even more superior in merit and accumulation than other acts of benefiting others in kalpas, this is the difference of skillful means. Therefore, if these actions spoken by the Buddhas are considered the same as the actions and tantras of non-Buddhists, that is not permissible, because slandering mantras and tantras is very sinful. Here, by declaring the vows of actions, other vows are also indirectly included. After understanding this, one will not just stay on the level of actions, nor will one generate the fault of disrespect by thinking that these are implicit meanings and are of no use. Thus, if one obtains empowerment in this tantra, receives vows and does not violate them, strives to practice the two stages until signs arise, then begins to practice common accomplishments, combining its practice with actions, just like the first chapter and the Black Tantra and the Red Tantra. If one only wants supreme accomplishment, then from the previous basis, merge the appearances of the completion stage of bliss and emptiness co-emergent into one, and if one obtains warmth, through practice, the desired accomplishment will eventually be achieved without much delay, and reciting the common ritual will stabilize the generation stage, first is practice, then is the practice.
Tibetan
་བྱ་བ་ཡིན་ནོ། །འདིར་དམ་ཚིག་གི་བྲིས་སྐུ་དང༌། བསྙེན་པ་དང༌། སྒྲུབ་པ་དང༌། ལས་ཚོགས་བྱེད་པ་ནི་གང་གིས་ཀྱང་མ་རིག་པར་བྱ། རྒྱུད་ཀྱི་ཚུལ་ཐམས་ཅད་ཀྱང་སྣོད་མིན་ལ་གསང་བ་གལ་ཆེ་བར་གསུངས། ཡུལ་མཚན་ཉིད་ཚང་ངེས་པ་ལ་སྙིང་རྗེས་མ་གཏོགས་དྲག་ལས་བཀག །མཆོག་དང་བསྟན་འགྲོའི་དོན་དུ་འགྱུར་དེས་ན་དབང་དགུག་བྱར་རུང་གཞན་དུ་ཞི་རྒྱས་ཁོ་ན་ལ་འབད། རྒྱུད་འདིར་གྲོགས་བཞི་དང༌། བཅས་ཏེ་སྒྲུབ་པ་གསུངས་པའི་གྲོགས་ནི། ཕྱག་རྒྱ་མོ་ནུས་པ་ཐོབ་པ་ཙརྩི་ཀཱ་སོགས་ཀྱི་ང་རྒྱལ་དང་ལྡན་པ། དམ་ཚིག་གཅིག་པ་དག་ཡིན་ལ། བླ་མ་རྣམས་རྣལ་འབྱོར་པ་ནུས་པ་ཐོབ་པ་བཞི་ཡིན་པར་འཆད། དེ་ལྟ་བུ་རྙེད་དཀའ་ལ། གཞན་ གྱིས་མཐོང་ན་མི་རུང་བས་རང་གཅིག་པུས་སྒྲུབ་པ་ཡིན་ནོ། །དེ་ལྟར་ན་དངོས་གྲུབ་རྣམ་པ་གཉིས་འགྲུབ་པར་ངེས་པས། སྐྱེ་བུའི་ལུས་ངག་ཡིད་ཀྱི་ནུས་མཐུ་ཅི་ཡོད་ལམ་འདི་ལ་དྲིལ་ན། དལ་འབྱོར་དོན་ལྡན་པར་འགྱུར་ཏེ། སྐྱེ་བ་འདི་ཉིད་ཀྱིས་སངས་རྒྱས་ཞེས་བྱ་བ་ཡིན་ནོ། །འདིར་སྨྲས་པ། རྟོག་གེའི་ཡུལ་ལས་འདས་གྱུར་ཅིང༌། །ལྷ་དང་དྲང་སྲོང་རྣམས་རྨོངས་པའི། །གནས་འདིར་རྒྱལ་པ་རྣམས་ཀྱིས་མཁྱཻན། །སྔགས་དང་རྒྱུད་འདི་རྨད་དུ་བྱུང༌། །རྒྱུད་རྒྱལ་རྒྱལ་བའི་སྤྱོད་ཡུལ་ཉིད་ལགས་ཤིང༌། །བློ་རྨོངས་རྨོངས་པའི་དྲ་བར་ཆུད་གྱུར་པས། །སྒྲུབ་ཐབས་ཐབས་ཚུལ་རྒྱ་ཆེ་འདིར་སྨྲས་ལ། །འཁྲུལ་ཚེ་ཚེ་རབས་གཞན་དུ་སྡིག་མ་གྱུར། །དོན་མང་དོན་གསལ་ཚིག་ཉུང་ཉུང་ངུའི་དག །ལེགས་བཤད་ལེགས་པར་མང་ཐོས་ཐོས་པའི་མཛོད། །རྣམ་དཔྱོད་རྣམ་པར་རྒྱས་གང་གང་འདི་ལ། །ཞིབ་མོས་ཞིབ་སྤྱོད་ངོ་མཚར་མཚར་བ་ཡོད། །རྒྱུད་སྡེ་ཆུ་གཏེར་དཔལ་ལྡན་དངོས་གྲུབ་མཚོར། །མཚོ་ཆེན་ལས་བླངས་མན་ངག་ཡིད་བཞིན་ནོར། །ནོར་མཆོག་འགྲོ་བའི་རེ་སྐོང་ཕྱོགས་ལས་རྒྱལ། །རྒྱལ་མཚན་རྩེ་མོར་ནམ་ཡང་འཁོར་གྱུར་ཅིག །ཅེས་པ་ནི་རྒྱལ་བ་ཀུན་གྱི་ཡབ་མཁྱེན་བརྩེའི་གཏེར་ཐོག་མ་མེད་པ་ནས་བྱང་ཆུབ་དམ་པ་བརྙེས་ཀྱང་ཐུགས་རྗེས་རྒྱལ་བ་ཐམས་ཅད་ཀྱི་སྲས་སུ་སྐུ་བསྟན་པས་འགྲོ་བ་ཐམས་ཅད་སྒྲོལ་བ། རྗེ་བཙུན་འཇམ་པའི་རྡོ་རྗེ་ཁྲོ་བོ་རྡོ་རྗེ་འཇིགས་བྱེད་ཅེས་བྱ་བ་བདག་ཅག་གི་སྟོན་པ་ཤཱཀྱའི་རྒྱལ་པོ་གདུལ་དཀའ་འདུལ་བའི་ཕྱིར་རྣམ་པར་མི་རྟོག་པའི་ཐུགས་རྗེས་ཁྲོས་པའི་བཅོམ་ལྡན་འདས་ཀྱི་སྒྲུབ་ཐབས་ཉུང་ངུ་ལ་མོས་པ་རྗེས་སུ་འཛིན་པ་རྡོ་རྗེ་འབར་བ་ཞེས་པ་འདི་ནི། ཀུན་དགའ་སྙིང་པོ་ཏཱ་ར་ནཱ་ཐས་རང་ལོ་ཉེར་གཉིས་པ་ལ་སྒྲུབ་གནས་བསམ་གཏན་སྡིངས་སུ་སྦྱར་བའོ། །བཞུས། །དིརྒཱ་ཡུཿ།། །། ཤོག་སྟོང་། བཅོམ་ལྡན་འདས་དཔལ་རྡོ་རྗེ་འཇིགས་བྱེད་ཆེན་པོའི་སྒྲུབ་ཐབས་རྡོ་རྗེ་འབར་བ།
Chinese
这是行事之法。此处，誓言的画像、念诵、修持、事业，任何人都不得知晓。一切续部的规矩，都说对于非法器保密至关重要。在具足圆满相的处所，除了慈悲之外，禁止猛厉事业。为了殊胜和教法众生的利益，可以进行勾招，否则只应致力于息增。此续中，宣说了与四友一同修持，所谓的友伴是：手印女，获得能力，拥有嚓ཙརྩི་ཀཱ་等人的傲慢，誓言相同者。上师们被阐释为四位获得能力的瑜伽士。这样的人难以寻觅，若被他人见到则不宜，因此独自修持。如此，两种成就必定能实现。若将士夫的身语意的一切能力都投入到这条道路上，暇满便具有意义，此生便能成就佛陀。此处说道：超越了思辨的范畴，诸天和仙人都感到迷惑，此地为诸佛所知，此咒语和续部甚为稀有。续部之王是诸佛的行境，心智愚昧者陷入迷惑之网，在此讲述广大的修持方法和仪轨，若有错谬，来世莫造罪业。意义众多，意义明晰，言辞简短而美好，善说，善妙，广闻，是博学的宝藏。智慧圆满，对于此，细致入微地实践，有奇妙之处。续部如水藏，是具有光辉成就之海。从大海中取出如意宝般的诀窍。殊胜之宝满足众生的愿望，超越一切，愿胜利的旗帜永远在顶端飘扬。这是诸佛之父，从无始以来的慈悲之藏，即使证得了殊胜菩提，仍以慈悲示现为一切佛之子，度化一切众生。至尊妙吉祥金刚，忿怒金刚怖畏金刚，为了调伏难调的我们之导师释迦王，以无分别的慈悲，显现忿怒相的薄伽梵的简短修法，是追随信仰的金刚燃灯。这是衮钦·衮噶宁波·达热纳塔在二十二ིས་པ་在修行处禅定座上书写。完成。长寿。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：དིརྒཱ་ཡུཿ，दीर्घायुः，dīrghāyuḥ，长寿） 空页。 薄伽梵吉祥金刚怖畏大尊之修法金刚炽燃。
English
This is the way to act. Here, the painted image of the samaya, the recitation, the practice, and the activities should not be known by anyone. All the rules of the tantras say that it is important to keep secrets from those who are not vessels. In a place that is sure to have complete characteristics, violent actions are forbidden except for compassion. For the sake of the supreme and the benefit of the teachings and beings, it is permissible to perform subjugation, otherwise one should only strive for pacification and increase. In this tantra, it is said that practice should be done with four companions, and the companions are: mudra women who have attained power and are proud of Tsartsi-ka, etc., and who have the same samaya. The lamas are explained to be four yogis who have attained power. Such people are difficult to find, and it is not appropriate for others to see them, so one practices alone. In this way, the two kinds of siddhis are sure to be accomplished. If one puts all the power of one's body, speech, and mind into this path, then leisure and opportunity will become meaningful, and in this very life one will become a Buddha. Here it is said: It has transcended the realm of speculation, and the gods and sages are confused. In this place, the Victorious Ones know. This mantra and tantra are wonderful. The King of Tantras is the realm of activity of the Victorious Ones, and those whose minds are confused are caught in the net of confusion. Here, I have spoken of the vast methods and means of practice. If there is any error, may it not become a sin in future lives. Many meanings, clear meanings, few words, and few virtues. Well-spoken, excellent, much-heard, a treasury of learning. May the wisdom be fully developed, and may there be wonders and wonders in whatever is practiced in detail. The tantra is a water treasure, a glorious ocean of accomplishments. The essential instructions taken from the great ocean are like wish-fulfilling jewels. May the supreme jewel fulfill the wishes of beings and be victorious in all directions, and may the victory banner always turn at the top. This is the father of all the Victorious Ones, the treasure of knowledge and love from beginningless time. Even though he attained supreme enlightenment, he showed himself as the son of all the Victorious Ones out of compassion, liberating all beings. The venerable Manjushri Vajra, the wrathful Vajra Bhairava, this short sadhana of the Bhagavan who appeared in wrath out of the non-conceptual compassion of our teacher, Shakya King, in order to subdue the difficult to tame, is the Vajra Burning Lamp that follows faith. This was Kunchen Kunga Nyingpo Taranatha at the age of twenty-two.