English
Empowered with the mantra seal of the wrathful deity. The guests are invited to reside in five groups of their respective families, and a common offering is made. Medicine and alcohol are also presented. By proclaiming the reasons, certainty is generated. Special essence torma and blood torma are poured into various containers, connecting the essence and the remainder. In that, for pacifying, increasing, and subjugating, ghee is mixed; for wrathful, it is also said that milk is mixed. If the master possesses the view and intention, abiding in the pride of the main deity, visualizing the upper palate as Hayagriva and the lower palate clearly as Vajrayogini, desiring to draw down the nectar of bodhicitta from the union of the two, then the skull cup is placed. For ordinary cases, scattering medicine and alcohol is sufficient, and blessings are bestowed. To protect against inauspicious times and encounters, fire lamps are set up. The names of the lower deities are mentioned, offerings are made, and activities are entrusted. Finally, the action vajra, wearing a hat and shoes, escorts them to a place seventy paces outside the retreat room, because that is the place of food for the rakshasi, and there the torma plate is washed. It is said that the custom of dedicating the washing water is not necessary. Finally, the five families of the upper deities are gathered into oneself. Other guests depart, and the dissolution is done slowly. There are also some differences. Also, in the authentic mandala ritual, the deities of the seven places above the remaining torma are visualized clearly with a path of light. By visualizing various offering clouds arising from the assembly of deities of the torma, it is thought that the deities are being offered to. By dissolving the deities of the torma into oneself, it is thought that the torma is swirling into an ocean of nectar. Then, the seven upper deities are invited, offerings are made to the five families, and it is said that the blood torma should be dedicated after placing the skull cup. Also, in the case of peaceful rites, in the center and four directions inside the mandala of the remaining torma and its seat, the five father deities of the families are generated, and the torma is blessed. The thirty-two dakinis are invited, it is thought that they are circling the five families, offerings are made with flowers, etc., and then the torma is offered. After that, the method of dedication to the lower deities is also explained. In some treasure teachings, only the method of dedication to the lower deities appears. In any case, when performing practices such as retreat, holding the remaining torma as collateral in the northeast of the mandala is for the purpose of quickly accomplishing the activity. Here, the seven places above are, as said in the "Great Play": Aroused from the expanse, completely blessed, shown as the great skillful father, abiding in the wisdom mother, the eight wrathful Krodha Kali, and the great yakshini maiden of the place.
Chinese
我。四种智慧之门，是上面的七处坛城。下面的七处是：三十二种神通于空中飞行，八大金刚喜于结合与解脱，兰卡三次供养证悟之量，身语意三门之害的八种巴玛，七魔、罗刹女和四个姐妹，六十四个使者的处所，剩余的六个是掌管的处所。二十八宿中剩余的两个掌管。如此。特别是像积累百次荟供数量的时候，从加持开始到剩余的最后都要重复，引用的是之后做一次就可以了。还有按照敏珠林传承引用的时候，向堪布供养的方式，以及接受的意乐之后，马上和剩余一起回向的方式也有，像那样引用积累数量也好，科熙的格西如此说。那样的荟供说是具有六种满足：荟供田以供养满足，瑜伽士们以金刚饮食满足，智慧轮以甘露精华满足，身坛城的本尊以乐空智慧满足，内外空行母们以歌声满足，傲慢的役使鬼神们以食子满足，具有六种满足。吉扎如此说。最后荟供宾客智慧尊离开，誓言尊收回自己，观想自己主尊融入心间。或者仪轨的后行时一起离开收回也可以。利益是，金刚网中说：福德之中荟供最殊胜，此生一切愿望皆成就，障碍和违缘寂灭，来世获得持明者佛土，成为普贤王。如此说，所调伏者欢喜，修行者的二资粮圆满，所有誓言违犯都得以恢复，与嘿噜嘎同等。另外，此时稍微解释一下诛法的目的，一般来说，所诛对象有大有小，说法很多，总的来说，大的殊胜清净刹土是七世的人，小的
English
Me. The four wisdom gates are the mandala of the seven places above. The seven places below are: Thirty-two kinds of magical powers fly in the sky, Eight great Gings rejoice in union and liberation, Lanka offers three times the amount of realization, Eight Barmas that harm body, speech, and mind, Seven demons, Rakshasa women, and four sisters, The sixty-four messengers' places, The remaining six are the places of dominion. Twenty-eight constellations, the remaining two have dominion. So it is. Especially when accumulating a hundred Tsog numbers, from blessing to the very end of the remainder, it should be repeated, but quoting it once afterward is sufficient. Also, according to the Mindrolling tradition, the way of offering to the master, and after having the intention of receiving, immediately dedicating it together with the remainder is also seen, and it is good to accumulate the number in that way, said Geshe of Koshi. Such a Tsogkhor is said to have six satisfactions: The Tsog field is satisfied with offerings, the yogis are satisfied with Vajra food and drink, the wheel of wisdom is satisfied with the essence of nectar, the deities of the body mandala are satisfied with the wisdom of bliss and emptiness, the outer and inner Dakinis are satisfied with songs, and the arrogant working spirits are satisfied with Tormas, having six satisfactions. Jigling said so. Finally, the Tsog guests, the wisdom beings, depart. The Samaya beings are withdrawn into oneself, and one contemplates that one's own main deity dissolves into one's heart. Alternatively, it is also acceptable to have them depart and withdraw together at the time of the concluding part of the ritual. The benefit is, from the Vajra Net: Among merits, the Tsogkhor is supreme, In this life, all wishes are accomplished, Obstacles and hindrances are pacified, In the future, the land of the Vidyadharas, One will attain Samantabhadra. It is said that those to be subdued are pleased, the two accumulations of the practitioner are perfected, all Samaya violations are restored, and one becomes equal to Heruka. Furthermore, at this time, to explain a little about the purpose of the subjugation practice, in general, there are many ways of considering the objects to be subjugated, whether they are great or small. Generally speaking, the great, auspicious, and pure realm is a person of seven lifetimes, and the small one is the heart.
Chinese
主的田是十田，是使（誓言）衰败七种的邪魔。其中十田是，如《光明》中所说：‘供养导师身之敌，违背誓言邪淫与精液，聚集而来及完全损害，誓言之敌具恶劣相，三恶趣及此十者，瑜伽士皆应接受。’七种衰败是：因违背誓言而轻蔑导师同伴，因违背教令而轻视业果，因违背意义而区分真俗二谛，因违背事业而加害无罪者，因违背表相而对法生起偏袒，因违背欲望而无耻地抢夺偷盗，因违背邪见而使众生受苦。’如是等等。无论是什么样的邪魔，其所缘的所依是：具有特征的食子灵，作为轮回的缘起，头朝西南，脚朝东北仰卧。或者，以背对轮回和涅槃的方式，头朝后，脸朝向自己，洒上血。进入保护自己的堡垒中，陈设遣除的金刚军队，身体是本尊身，语是不可言说，心是无生的大无畏，此为三无畏。见解是无边，禅修是超离思维，行为是任运而生的把握，此为三把握。智慧比矛尖锐，刺穿外在的傲慢；智慧如磨金，斩断内在的烦恼；智慧如风力，摧毁分别念的云团，具备此三力与九者，无论是什么样的所降伏的邪魔，都清晰地显现并勾招融入，以见解是法性的堡垒，禅修是三摩地的险道，行为是具备慈悲之命而从事度脱的事业。如经中所说：‘以慈悲度脱的誓言是，并非杀戮与镇压。’如是，基础的动机是慈悲，时间的动机是嗔恨，在不间断的状态中，不退转的关键是自身明观为黑汝嘎，不厌恶的关键是明观为金刚橛圣子，为了不散乱，明观林伽食子真实显现。长寿沐浴是：在所缘的心的内部，在如麻雀头大小的，作为命的实体的血之精华的中央，在作为寿命所依的白色阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的光明自性的明点中，作为心识所依的命字尼
English
The Lord's field is the ten fields, and the enemies and obstacles that cause the seven degenerations. Among them, the ten fields are, as stated in 'Clear Light': 'The enemy of the precious teacher's body, broken vows, perversion, and semen, coming together and harming all, the enemy of vows with evil nature, the three lower realms and these ten, all yogis should accept.' The seven degenerations are: 'By breaking vows, one despises the teacher and companions; by breaking commands, one disregards the results of actions; by breaking meaning, one distinguishes between the two truths; by breaking actions, one harms the innocent; by breaking signs, one becomes biased towards the Dharma; by breaking desires, one shamelessly robs and steals; by breaking wrong views, one subjects beings to suffering.' Like that. Whatever kind of enemy or obstacle it may be, the support for focusing on it is: a food offering (linga) with characteristics, as a connection for reverting to samsara, with the head facing southwest and the feet facing northeast, lying supine. Or, in a way that the back faces samsara and nirvana, with the head facing backwards and the face facing oneself, sprinkle blood. Enter the fortress that protects oneself, arrange the vajra army of repulsion. The body is the deity's form, speech is beyond expression, mind is fearless in unbornness, these are the three fearlessnesses. View is without extremes, meditation is beyond mind, action is the confidence of spontaneous arising, these are the three confidences. Wisdom is sharper than a spear, piercing the pride of the outside; wisdom is like polishing gold, cutting the inner afflictions; wisdom is like the force of wind, destroying the clouds of thoughts, possessing these three forces and all nine, whatever enemy or obstacle is to be subdued, clearly manifest and invoke and dissolve them. View is the fortress of dharmata, meditation is the narrow path of samadhi, action is engaging in the work of liberation with the life of compassion. As the tantra says: 'The vow of liberating with compassion is not killing or suppressing.' Thus, the basic motivation is compassion, and the motivation of the time is uninterrupted anger. The key to non-reversal is to clearly visualize oneself as Heruka, the key to non-disgust is to clearly visualize as Vajrakila's supreme son, and for non-scattering, clearly visualize the linga food offering as actually present. The life-cleansing is: inside the heart of the object of focus, in the center of the essence of blood, which is the substance of consciousness and life, the size of a sparrow's head, in the bindu of the white A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), which is the nature of light, the life-syllable Ni, the support of consciousness.
Chinese
在那九个之中，观想金刚橛顶端有三个吽字，其下有三个啪字，将这些安放在心间的命依上。然后，将包含“尼”和“阿”的金刚橛顶端观想成白色明点。通过金刚橛顶端所显示的方式，将“阿”融入自己心间的吽字中，观想自己充满光彩、容光焕发，这就是寿灌顶。将命字“尼”融入金刚橛顶端的三吽字中，再由下方的三啪字发射出去，观想融入到色究竟天大吉祥金刚的心间。在那三个吽字中，将阿赖耶识的蓝色吽字与心命的吽字一起融化成光，然后将烦恼意的红色吽字融入喉间的阿字中。将阿字和意识的白色吽字融入头顶的嗡字中。它们也融化成光，融为一体，通过脊柱的脉轮下降到明妃的子宫，观想自己转生成为佛子，这就是沐浴灌顶。然后，从心咒的身体依处，依次从男性的右脚和女性的左脚开始切割，洒上甘露。由食肉莲花的金刚亥母及其化身，以威严的姿态跳着舞蹈，将朵玛供养给坛城本尊，观想他们欢喜享用。一部分供养给遣除朵玛，一部分用于遣除、祈请和献寿，一部分剩余朵玛与洁净的血肉混合，如敏林掘藏大师所说。如此，以寿精华使自己充满，以抛掷神识使敌人充满，以血肉供养使本尊充满。具备这三种充满的诛杀果，即本尊像、身心、血肉骨骼这三者的分离，就是诛杀事业的仪轨。像这样殊胜的现证事业，其主要在于息增怀诛中的息灾、遣除和诛杀这三者的终结方式是：息灾以镇压结束，遣除以发射结束，诛杀以焚烧结束，贡珠如是说。在祈请时，向观想为本尊的朵玛洒上药酒，以此来祈请本尊的心续。从法身寂静大乐的法界中，为了利益众生而显现忿怒相，毫不懈怠地投入事业中，观想自己威猛自在。在中断誓言之时，也洒上药酒来加持，通常以朵玛供养的方式来供养男性、女性和人妖这三类破誓者。特别是在猛烈的时期，将朵玛作为兵器抛掷出去。