English
Having trained the mind through the four negations, ensuring that taming the mind is integrated into the continuum, and generating certainty, one should emphasize practices such as refuge, bodhicitta, the seven branches, and especially the purification of obscurations through the recitation and meditation of Vajrasattva, the accumulation of merit through the mandala offering, and the entry of blessings through guru yoga. In any case, when first beginning the practice, either in the later part of the night or early in the morning, if one wishes, one should bathe with vase water, abide in a clean place, and sit on a cushion. Having expelled impure air, one should relax the body and mind and establish a clear motivation. Then, in one's heart, the essence of primordial bodhicitta, the blue syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), radiates light from its natural state. The essence is one's own root guru, while the form is the deity of whichever tantric system is being practiced, primarily the Three Jewels, along with the lineage gurus, ḍākinīs, dharma protectors, and all the surrounding objects of refuge. All are invited and visualized as a dense cloud formation in the space in front. One should diligently focus on the objects of refuge, with oneself and all other sentient beings taking refuge through the single entry of the three doors, which is the relative truth. The nature of reality, where the objects of refuge and one's own mind are inseparable, is inconceivable wisdom. The essence is emptiness, the dharmakāya (藏文：ཆོས་སྐུ，梵文天城体：धर्मकाय，梵文罗马拟音：dharmakāya，汉语字面意思：法身), the self-luminous nature is the sambhogakāya (藏文：ལོངས་སྐུ，梵文天城体：संभोगकाय，梵文罗马拟音：saṃbhogakāya，汉语字面意思：报身), and the compassion of union is the nirmāṇakāya (藏文：སྤྲུལ་སྐུ，梵文天城体：निर्माणकाय，梵文罗马拟音：nirmāṇakāya，汉语字面意思：化身), the three kāyas abiding as one's own nature. Keeping this in mind is the ultimate refuge. Thinking that one should practice this profound path in order to establish all sentient beings in perfect enlightenment, that very relative bodhicitta is, in the ultimate sense, unestablished in anything, while in the relative sense, everything arises. In the nature of emptiness and dependent arising, which are inseparable, one should rest in equanimity, which is the ultimate bodhicitta. One should diligently engage in these methods. Detailed visualizations of the objects of refuge, bodhicitta, etc., can be learned from other sources. Then, all three doors of accumulation, purification, and increase are summarized into the seven branches, and one trains in the intention of accumulating merit. Finally, all the fields of merit are absorbed into oneself, and one rests for a moment in a state where mind and awareness are indistinguishably blended. At this time, if one wishes, one can perform the blessing of the bell, incense water, etc., as described elsewhere. Then, going outside, with oneself clearly visualized as the deity,
Chinese
供养食子并委托事业。 在门旁摆设用血肉、大蒜、洋葱等装饰的驱魔食子。 自己以明观为马头明王等事业之神，具有难以忍受的忿怒威严之我慢。 观想食子，念诵三字： 嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）净化一切不净之垢。 阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）使诸物增多，无边增长广大。 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）使如所欲之自性显现，圆满所欲之受用。 霍（藏文：ཧོ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：霍）将其转化为无漏智慧之甘露而加持之。 从自己心间发出忿怒空行母鲁扎，红色或灰红色，一面二臂，右手持杵，左手持铁钩，变幻出无数化身。 将一切邪恶、邪魔和鬼神不由自主地召至面前。 吩咐命令，给予食子，然后送回各自的处所。 对于不听从命令、制造障碍者，观想以愤怒之兵器、火焰之光芒，瞬间消灭、驱逐、摧毁一切。 然后进行仪轨中的驱魔仪式。 焚烧古古鲁香。 用猛咒和芥子击打，以无所缘而封印。 然后，在外面七十步远的地方，或者在门角，建造白色小石堆。 在上面写上四大天王的名称、咒语和祈愿文。 然后迎请四大天王融入其中。 进行供养、赞颂和委托事业，让他们面向外，欢喜安住，观想整个环境都被四大天王的帐篷无间断地束缚，从而执行守护的任务。 封闭外面的界限。 此时，镇压厉鬼、钉门橛等，除非是盛大法会，否则像单独闭关修行则不需要。 然后回到室内，关上门，避免散乱和走动。 在守护的帐篷下，一切都是金刚地基。 上面一切都是金刚帐篷和帷幔。 周围四面八方一切都是金刚围墙，圆形宽广，高大。 一切都无间断地用金刚细丝连接。 像熔化的金属连接一样，外面用石头绳索交叉连接，用绳索紧紧缠绕，覆盖着网，顶端有半个金刚杵的顶饰。
English
Offer the kar gtor and entrust the activities. In front of the door, arrange a demon-repelling torma decorated with meat, blood, garlic, onions, etc. With the pride of visualizing oneself as Hayagriva and other wrathful deities of activity, with unbearable wrathful splendor, focus on the torma and recite the three syllables: Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Om) purifies all impure stains. Āḥ (藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：Ah) multiplies all substances, increasing and expanding infinitely. Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) makes the desired qualities appear according to one's wishes, fulfilling all desires. Hoḥ (藏文：ཧོ，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：Hoh) transforms it into the nectar of immaculate wisdom and blesses it. From one's heart, emanate countless wrathful Ḍākinī Rudza, red or ash-red, with one face and two arms, holding a hammer in the right hand and an iron hook in the left. Summon all heretics, demons, and spirits to the front involuntarily. Command them, give them the torma, and send them back to their respective places. For those who do not listen to the command and create obstacles, think of annihilating, expelling, and destroying them instantly with the blazing rays of wrathful weapons and fire. Then perform the exorcism from the ritual manual. Burn gugul incense. Strike with fierce mantras and mustard seeds, and seal with non-objectification. Then, outside at a distance of seventy steps, or at the corner of the door, build a small white stone pile. On it, write the names, mantras, and supplications of the Four Great Kings. Then invite and absorb the Four Great Kings into it. Make offerings, praises, and entrust activities, and think that they are looking outwards and residing happily, and that the entire environment is bound by the tents of the Four Great Kings without interruption, thus performing the task of protection. Close the outer boundary. At this time, suppressing oath-bound spirits and nailing door pegs, etc., are not necessary for simple retreats, except during grand assemblies. Then return inside, close the door, and avoid distractions and movements. Under the protective tent, everything is a vajra ground. Above, everything is a vajra tent and canopy. All around, in all directions, is a vajra fence, round, wide, large, and tall. Everything is connected without interruption by fine vajra threads. Like molten metal connecting, outside, stone ropes are crossed and connected, tightly bound with ropes, covered with a net, and topped with a half-vajra ornament.
Chinese
我，腰间缠绕着金刚的链条。所有这些都是蓝色的，外形像倒扣的铁盔，从中发出五色的智慧火焰，向四面八方照射。也有人认为是蛋形或帐篷形的，但守护帐篷宽广无垠，四面八方没有间隙，所以要点是一致的。此外，在那之外，愤怒的小神和各种武器像雨云一样密集，燃烧的火焰之帐的外面是金刚水波涛汹涌的帐篷，风的外面是金刚黑风刀刃般锋利的帐篷，这三重帐篷。此外，在无边无际的虚空之中，在燃烧的火焰中，从བྷྲཱུྃ་（藏文，भ्रूं，bhrūṃ，种子字）中生出具有十个轮辐、环绕和中心的轮，其空旷宽广与法界相等，十个轮辐内有莲花、月亮、太阳的座垫，从十个ཧཱུྃ་（藏文，हुं，hūṃ，种子字）中生出十个忿怒尊。此外，守护轮空心内部观想顶髻转轮王广阔的能见等等，虽然这样说，但按照各自仪轨的词句即可。这样，通过守护轮划定界限，邪魔和邪恶的诱惑都无法靠近，要观想我和所有被守护者都包含在内，并念诵划定界限的词句。划定内界限。然后，在《秘密解释》中说：“结界的国王是无分别智慧，降伏魔王的分别是念。”就像这样，从最初开始，在未被能所二取的错觉所染污的光明本性之中，以一切都是无自性的见解来压制所有虚构的、突发的邪魔，这是特殊的守护轮。这样，以无分别来压制，划定秘密界限。必须相遇的情况，要使其处于守护轮的时间限定之下。除此之外，不要与其他人相遇，也不要拿取物品等。这个守护轮除了最后一次解除界限的会供之外，不要收起，每次会供的开头都要进行观想。此外，也有在此处进行供养、陈设和积累、净化的习俗。这样，自从划定了内界限之后，身体的界限是人的
English
I, with a garland of vajras wrapped around my waist. All of these are blue in color, with an outer shape like an overturned iron helmet, from which emanate five-colored wisdom flames radiating in all directions. Some also consider it to be egg-shaped or tent-shaped, but since the protective tent is vast and wide, with no gaps in all directions, the essential point is the same. Furthermore, outside of that, wrathful minor deities and various weapons gather like rain clouds, and outside the tent of blazing fire is a tent of vajra water with extremely turbulent waves, and outside the wind is a tent of vajra black wind that is as sharp as a razor, these three tents. Moreover, in the boundless expanse of the sky, in the midst of blazing flames, from བྷྲཱུྃ་ (Tibetan, भ्रूं, bhrūṃ, seed syllable) arises a wheel with ten spokes, a circumference, and a center, empty, vast, and wide, equal to the Dharmadhatu, and within the ten spokes are lotus, moon, and sun cushions, and from ten ཧཱུྃ་ (Tibetan, हुं, hūṃ, seed syllable) arise ten wrathful deities. Furthermore, one should contemplate the vast and wide appearance of the crown-protrusion wheel-turning king within the empty protective wheel, etc. Although it is said, it is sufficient to follow the words of each ritual. Thus, by demarcating the boundary with the protective wheel, obstacles and evil influences cannot approach, and one should contemplate that oneself and all those to be protected are included within, and one should recite the words of demarcation. Demarcate the inner boundary. Then, in the "Secret Explanation," it says, "The king of boundaries is non-conceptual wisdom, which subdues the king of obstacles, conceptual thought." Like this, from the very beginning, in the luminous, innate state that has not been stained by the illusion of grasping at subject and object, one should suppress all fabricated, sudden demonic obstacles with the view that everything is without inherent existence; this is the special protective wheel. Thus, by suppressing with non-conceptuality, one demarcates the secret boundary. Those who need to meet on occasion should be kept under the time limit of the protective wheel. Other than that, do not meet with others, and do not take belongings, etc. This protective wheel should not be taken away except at the time of the final feast offering when the boundary is released, and at the beginning of each feast offering, one should make a clarification. Furthermore, there is also the custom of making offerings, arrangements, accumulations, and purifications at this time. Thus, since the inner boundary has been demarcated, the body boundary is that of a human.
Chinese
为了不视而不见，为了断绝无意义的闲谈，为了不随顺贪嗔等烦恼的恶念，为了不离失正念、正知和谨慎这三者，为了使修行成为要点，因此，要一丝不苟地进行破晓时分、上午时分、下午时分和黄昏时分这四座修法。然后是降临加持：以特殊的混合香和音乐，以强烈的虔诚心，观想自己明观为本尊，从心间的光芒中，激励三根本本尊众的心续，从自性的法界中，所有智悲能力的加持和成就，以身手印，语字，意法器，光和光芒，彩虹云朵鲜花和明点等形象显现，融入自身处所和用具中，观想自己具有大智慧的光辉和能量。此外，对于根器 श्रेष्ठ的人来说，六识的显现，无论显现什么，都在显现的瞬间，执著的束缚自然解脱，无论显现什么，都作为内外秘密的供云而显现，这是清净广大智慧的加持降临。供品加持：按照 लक्षण 乘经部，所有实际陈设的供品，都通过念诵真言、种姓真言、信仰的力量和真实的力量来加持和变化。经中说，以皈依、本尊真言、三摩地和手印这五者来加持。因此，从自己本尊的心间发出种子字ཡཾ་（藏文，梵文天城体，yam，汉语字面意思：风）, རཾ་（藏文，梵文天城体，ram，汉语字面意思：火）, ཀཾ་（藏文，梵文天城体，kam，汉语字面意思：水），化为智慧之火、风、水，焚烧、摧毁、洗涤所有供品的不净实执、过失和污垢，观想为空性。从空性中，从种子字བྷྲཱུྃ་中生出宽广巨大的珍宝器皿，其中盛满从种子字ༀ་中生出的天物鲜花等共同外五供，以及自生五根的鲜花等特殊内五供，以及尸林猛厉供品等，无论是什么，都具备世间寂静的所有欲妙。观想从每一个供品中，都发出持有各自供品的无数天女供云，充满整个虚空界。内供甘露、血、朵玛这三者中的第一个甘露，从种子字ཡཾ་（藏文，梵文天城体，yam，汉语字面意思：风）, རཾ་（藏文，梵文天城体，ram，汉语字面意思：火）, ཀཾ་（藏文，梵文天城体，kam，汉语字面意思：水）中生出风火颅器