English
It should be completed in the end. In any case, the remaining offerings should be collected and dedicated with one remaining offering. It is the practice to accumulate them in the neck until the accomplishment is not completed. The fulfillment and restoration are: Realization. The fulfillment and purification with medicine, torma, rakta, and five butter lamps, along with purification, should be done once a day, even if it is not possible to do it for every session, like emptying garbage. The repulsion of wandering obstacles is: From the Heruka Galpo: Even the great obstructors who cause obstacles, Should be repelled with a fearless mind. Even those with the dharani that bestows accomplishments, Should not let the mind be swayed by evil deeds, Due to hope, doubt, and joy. Therefore, in general, cut off the arrogance of hope and doubt, and let whatever comes, come. One should resolve to think, 'Let whatever pleases you, do.' In particular, the method of identifying the wandering obstacles of the six times and repelling them with their respective antidotes is to be known from the fifteenth chapter of the Galpo examination and the sadhana manuals of the Kagyud's time practices. Here, in general, the linga of the wandering obstacles is placed in a pit. E RAM DZWA LA RAM. In the wide and deep pit, visualize that from TRI, all the spirits that obstruct accomplishments and lead astray, and all beings belonging to the class of practice demons, are transformed into emaciated and exhausted bodies. At the end of stating the power of truth, from "obstructing accomplishments" to "all beings belonging to the class of demons, may they come to this support of symbolic substance." TRI YAM JAH. TRI VAJRA ANKUSHA JAH. JAH HUM BAM HOH. With this, attract and dissolve. With the three actions of smearing, fumigating, and striking, enhance the splendor, and from the emptiness of the phurba, invite the supreme son who arises from HUM, and at the end of the two verses such as "the assembly of E," recite "RU LUI SHAMBUR SARVA VIGHNAN DUSHTAN MARAYA HUM PHAT" and strike. Rain down showers of weapons and implements. This is called temporary repulsion. Furthermore, if it is very important, one should protect and repel with the union of all Sugatas. Enter into the attire of a wrathful mantra practitioner and recite: OM AKRA MAHA SHRI HERUKA HUM PHAT. By reciting this, visualize oneself as the great glorious Heruka, a terrifying and majestic form, with white Yamantaka on the crown of the head, holding a wheel and a threatening mudra; red Hayagriva in the throat, holding a snake lasso and a threatening mudra; Vajra Heruka in the heart, deep
Chinese
我以嘎拉多吉杵降伏。 在中心是绿色的金刚童子橛和期克印。 从所有这些的身体中，金刚武器的雨和劫末之火的火花猛烈地燃烧和翻腾，观想以此焚烧、摧毁和驱逐所有魔障。 以金刚食肉鬼的吼声，嗡 班玛 卓达 依西瓦热 巴匝 几拉雅 玛哈 雅叉 嘎玛 然然 巴匝 匝拉 然然 吽 啪 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 猛烈地念诵，并以焚香、乐器和投掷食子的方式进行恐吓。 像这样，降伏游荡者，在所有修法的结尾，或者如果不能，则在最后一次修法之后必须做一次。 无论如何，在那时也会有赐予成就的使者到来，所以在驱逐游荡者之后立即进行加持。 特别是在念诵六次或四次修法的时候进行，而且如果有共修的道友，就让他们不间断地在周围念诵。 如果可以，就让其他人将甘露大乐转化为坛城，抓住加持绳，不间断地完成药供，那就更好了。 如果以具相的仪轨感到疲劳和厌倦时，就修持无相的圆满次第之义。 简而言之，在所有情况下，都要以本尊、咒语和光明的光轮来印持一切行为。 以上是修法的支分。 第四，大修法的支分是：对成熟的弟子生起对成就的征兆的信心，并在最后一天接受成就。 在这里，如果按照意乐弟子十一天的方式来做，虽然格南索南衮和斯雅巴在进行十天的时候从晚上开始进行也可以，但在实践中不太方便。 在这里，按照格南多吉沃的仪轨，根据俄的功课表，在进行九天的晚上修法时，与简短的事业相结合，进行息灾的火供。 然后，根据根本续部：在殊胜修法的坛城中，进行进入和祈求成就，以及灌顶的事业。 这一意义在《宝鬘论》中说：将弟子引入坛城后接受成就，然后进行灌顶稍微有些粗糙。 在这里，进入和祈求成就，进入是指上师自己进入坛城后接受成就。
English
I subdue with the Kila of Gara Dorje. In the center are the green Vajrakumara Kila and threatening mudra. From the bodies of all of these, a rain of vajra weapons and sparks of kalpa fire fiercely blaze and churn, visualizing that all obstacles are burned, destroyed, and expelled. With the roar of the vajra rakshasa, Oṃ Padma Krodhiśvarī Vajra Kīlaya Mahāyakṣa Karma Raṃ Raṃ Vajra Jvāla Raṃ Raṃ Hūṃ Phaṭ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Recite fiercely, and intimidate with incense, music, and the throwing of torma. Like this, subdue the wanderers, at the end of all sessions, or if unable, then after the last session, it must be done once. In any case, at that time, a messenger who gives siddhis will come, so immediately after expelling the wanderers, bestow blessings as well. Especially do this during the time of reciting six or four sessions, and if there are dharma friends in retreat, have them recite around the perimeter without interruption. If possible, have someone else transform the nectar of great bliss into a mandala, grasp the blessing cord, and accomplish the medicine japa without interruption, that would be even better. If you are tired and weary from the elaborate rituals with signs, then practice the meaning of the signless completion stage. In short, in all situations, seal all actions with the wheel of deity, mantra, and clear light. That is all for the limbs of practice. Fourth, the limb of great practice is: to generate faith in the signs of accomplishment for the ripened disciple, and to receive the siddhi on the last night. Here, if it is done according to the eleven-day method of the willing disciple, although it is also possible for Gyaen Sonam Gon and Syalpa to start from the evening when going for ten days, it is not very convenient in practice. Here, according to the practice of Gyaen Dorje Wo, according to the work schedule of Go, during the evening session of going for nine days, combine it with a short activity and perform a pacifying fire puja. Then, according to the root tantra: In the mandala of the extraordinary practice, perform the activities of entering and requesting siddhis, and empowerment. This meaning is stated in the Ratnamala: After introducing the disciple into the mandala and receiving the siddhi, then performing the empowerment is a bit rough. Here, entering and requesting siddhis, entering means that the master himself enters the mandala and receives the siddhi.
Chinese
就我而言，是指首先将弟子引入坛城后进行灌顶，而不是指将弟子引入坛城后获取成就。正如《安乐光明》的仪轨中所说：“七日终末时，上师入坛城，依次取四种成就。”因此，经续和口诀的要点是：在见到各种各样的修行征兆后，上师进入坛城，与自己的眷属一起，为了自己的利益而获取成就后，为了他人的利益，应将灌顶的加持用于弟子的事业。如果与眷属相关的具相上师进入成熟弟子的修行，那还用说吗？否则，如果聚集了相似的眷属，即使只进行七天左右的信解弟子的修行，也可以。在那种情况下，按照仪轨进行是很好的。然而，在当今时代，为了展示修行的实践，按照将请求灌顶的人也包括在修行之中的惯例，以前没有在此坛城中获得灌顶，甚至可能出现没有获得其他同类无上续部传承灌顶的新弟子。为了让这些人也成为有资格进入获得成就的果实，即成就的非凡行为的人，即使是信解弟子，在这种类似于哑剧的情况下，在灌顶完成后，实行获取成就的仪轨是方便的。其仪轨是：灌顶的火供完成后，进行晚间法会剩余的朵玛仪轨，傍晚法会和午间法会如前进行。黎明法会时，延长中等仪轨，直至完成瓶灌、明点融摄。从荟供加持到最后供养之间如常进行。因为享用荟供是灌顶的结束，所以停止。第二天，在十日之日的日出时，按照灌顶仪轨，上师自己进入坛城的仪轨，无论繁简如何，以及请求允许弟子进入，并提前进行祈请的歌唱。将弟子引入坛城后，在授予包括外、内、修、密四种灌顶的三十六种灌顶的最后，享用荟供，进行余供和朵
English
As for me, it refers to first introducing the disciple into the mandala and then bestowing empowerment, not to introducing the disciple into the mandala and then obtaining accomplishment. As it is said in the ritual of "Blissful Illumination": "At the end of seven days, the teacher enters the mandala, and takes the four kinds of accomplishments in order." Therefore, the key point of the tantras and oral instructions is: after seeing various signs of practice, the teacher enters the mandala, and after obtaining accomplishment for his own benefit together with his retinue, for the benefit of others, the blessings of empowerment should be applied to the activities of the disciples. If a qualified teacher associated with a retinue enters the great practice of ripening disciples, what need is there to mention it? Otherwise, if similar retinues are gathered, even if only seven days or so of the practice of believing disciples is performed, that is also fine. In that case, it is good to proceed according to the ritual. However, in the present time, in order to demonstrate the practice of sadhana, according to the custom of including those who request empowerment in the category of great practice, new disciples may appear who have not previously received empowerment in this mandala, and who may not even have received empowerment from other similar unsurpassed tantra lineages. In order for these people to also become qualified to enter into the extraordinary conduct of obtaining the fruit of accomplishment, even for believing disciples, in this situation similar to a dumb show, it is convenient to practice the ritual of obtaining accomplishment after the empowerment has been completed. The procedure for that is: after the fire offering of empowerment is completed, perform the remaining torma ritual of the evening session, and the evening session and noon session are performed as before. In the dawn session, extend the medium-length ritual until the completion of the vase recitation and the absorption of light. From the blessing of the tsok to the final offering, proceed as usual. Since enjoying the tsok is the end of the empowerment, stop there. The next day, at sunrise on the tenth day, according to the empowerment ritual, the ritual of the teacher himself entering the mandala, whether elaborate or concise, and requesting permission for the disciples to enter, and singing the songs of supplication in advance. After introducing the disciples into the mandala, at the end of bestowing the thirty-six empowerments, including the four empowerments of outer, inner, practice, and secret, enjoy the tsok, and perform the remaining offering and tor
Chinese
应当进行这些仪轨。在那之前白天结束时，晚上在支分坛城中，授予秘密灌顶和智慧灌顶，即世俗菩提心的甚深二灌顶，与时机要点相关联。如果根本灌顶白天没有完成，或者自己需要的陈设等没有完成，那么那天晚上夜间的仪轨按照之前的进行。傍晚时分，如果详细的仪轨没有完成，就以简略的方式维持仪轨，然后转化为甘露坛城等。之后，在第十一天的早晨，在根本坛城的前面，按照各自方便，支分坛城按照修法布置完毕后，按照灌顶仪轨，进行两种菩提心的秘密灌顶，即圆满的二水流，或者晚上已经进行了世俗菩提心的灌顶，那么这里进行胜义菩提心的灌顶，并在适当的时候进行嘱托。最后，授予寿命灌顶作为结尾，各自的后续仪轨也按照修法进行。之后，获得成就的方法是：下午在坛城的前面，根据情况设置法座，用稻米粉画上金刚交杵，在上面准备成就的物品。也就是，先把之前布置在坛城周围的成就物品取下来，在法座的中央，右边放置一个有十四层阶梯的明木，上面装饰着半月形的饰物，左边放置一个盛有药物的颅器。在这些的外面，东方放置吉祥食物日月和合，南方放置长寿丸，西方放置自在食物半月形，北方放置糖的容器等。此外，还有金刚寿命，即食物；扎格德（藏文，梵文天城体，māṃsa，肉）；扎嘎德（藏文，梵文天城体，pānabhojana，饮料），即酒；嘉姆德斯（藏文，梵文天城体，ājya，酥油），即白色的酥油；扎嘉斯（藏文，梵文天城体，dadhi，酸奶），即酸奶和凝乳；扎琼（藏文，梵文天城体，lona，盐），即酱和凝乳；嘎拉杰斯（藏文，梵文天城体，sarvavyanjana，所有调料），即各种调料的佐料；扎玛（藏文，梵文天城体，śāka，蔬菜），即蔬菜；衮觉（藏文，梵文天城体，laśuna，蒜），即蒜；衮杜久（藏文，梵文天城体，lavaṇa，盐），即盐；贼哲（藏文，梵文天城体，amla，酸的），即酸菜；夏摩（藏文，梵文天城体，śigru，辣根），即辛辣的食物等饮食的种类，也重新准备好，在周围裸露地放置。在这些上面，用依靠木框的绸缎或者白色布料，画上金刚交杵覆盖。如果坛城的中间法座上有九盏灯，那么，大殊胜二者和续部传承忿怒尊的三盏灯就足够了，有五盏