English
From the great accomplishment practice to, reciting between Pañca Amrita Khāhi, the meaning of what is said does not exceed the previous page by a single word. From Jaḥ Hūṃ Vaṃ Hoḥ Śrī Heruka Idaṃ to, reciting between Pañca Amrita Kharaṃ Khāhi, clarifying the meaning is: The root is, Namo Hūṃ, where do the eighty thousand obstacles go, the blessing of offering the vow substance torma, the long-term opportunity to harm is completely pacified, without shifting or changing, naturally accomplished. The root is, again, from the Raṃ radiating fire from my heart to, reciting between the offerings, the meaning of what is said is also a continuation of the previous page. First, subdue and realize the nature of self, from, Būja Vajra Svabhāva Ātmako'haṃ, reciting between, clarifying the meaning is: The root is, Namo Hūṃ, where do the two objects of attachment and aversion go, the blessing of offering the two Taṃ Gan, the meaning of completely purifying the enjoyment, may the two benefits of self and others be naturally accomplished. Again, it is a continuation of the previous page, this equal great accomplishment substance, from, to Śrī Ban Kha Kha Khāhi Khāhi, reciting between, clarifying the meaning is: The root is, Namo Hūṃ, where do the objects of the realm and senses go, by the power of offering the five desirable qualities, the meaning of the realm and mind being non-dual, may all enjoyments be completely purified. Again, it is a continuation of the previous page, offering with three blood offerings is, the ten places of Heruka and, from, to Hūṃ Bhyo, reciting between, clarifying the meaning is: The root is, Namo Hūṃ, where do the two objects of attachment and aversion go, by the power of offering the ocean of blood of the three realms, the meaning of afflictions appearing in the mind, may one realize the meaning of the nature of mind being undifferentiated. The root is, outer vessel Bhaṇḍa etc., and the meaning of what is said such as auspicious and wonderful etc. is a continuation of the previous page, charming, brave, and terrifying, and, from, to Vajra Pratīccha Hoḥ, reciting between, clarifying the meaning is: The root is, Namo Hūṃ, where do the objects of clinging and attachment go, by the power of offering the ocean of blood of the three realms, may all five poisons be purified from the root, may the non-dual offering be naturally accomplished. Namo Hūṃ, where do the objects of affliction and suffering go, by offering songs, music, and melodious sounds, may everything become the sound of the Great Vehicle, may everyone realize the meaning of the secret mantra. The self-nature of all Tathāgatas of the ten directions and four times, the Blessed One.
Chinese
即使不进行除障，也有向བཀའ་མ་供奉残食的传统，因此可以按照寂怒各自的仪轨，或者如下文所述的方式供奉残食。如果不供奉，则将干净的残食和不干净的残食混合，洒上甘露后放置，不再取出，并进行意义的阐释。根本是：那摩吽！年头、月份的灾难和损害……以空行母、自在者供奉残食的加持，消除所有恶兆和恶梦，愿没有障碍和不幸的痛苦！根本是：进行稳固和守护，如前译共同仪轨一样，进行稳固母的守护，并进行意义的阐释。根本是：那摩吽！世间罗刹、六道……以不减少和不增加的朵玛供奉，愿世间罗刹、六道众生都满足，救度十方，成办众生之事！根本是：寂怒二者的后续供养后收摄。所说的意义是：在两个坛城共同，以“安乐逝者薄伽梵”等方式进行普贤供养和洗足，并以嗡 巴那 贝等四位天女交替供养。寂静尊前：嗡，十方四时圆满……直到身语意的明点 切 吼，忿怒尊前：吽，猛烈者，末劫的大火燃烧……直到金刚风，即散风 切 吼，进行赞颂。念诵三遍百字明，补足增减，为了在前生坛城未收摄之前稳固安住，念诵“嗡，于此处与形象一同……”等，并以苏巴拉底斯塔（सुप्रतिष्ठ，Supratiṣṭha，善安住）撒花。观想自身为本尊，安住在本来清净的法界中，不作意，然后再次观想自身为誓言之间的本尊金刚萨埵，并进行意义的阐释。根本是：那摩吽！能取所取二者于事物……以本尊和宫殿收摄的加持……从执着常断二边的边见中解脱，证悟显有世间为法身……根本是：之后寂怒各自的身处安住，穿戴盔甲，守护身体之后所说的意义是：按照色敦仁钦坚赞的观点，观想自身为誓言之间的金刚萨埵，在头顶上方的月亮上，有吽字，从此发出和收摄，身体被金刚盔甲充满。阿 月官 曼荼罗 吽
English
Even if the obstacle clearing is not performed, there is a tradition of offering leftovers to བཀའ་མ་, so the leftovers can be offered according to the respective rituals of the peaceful and wrathful deities, or in the manner described below. If not offered, the clean and unclean leftovers are mixed, sprinkled with nectar, and placed without being taken out again, and the meaning is explained. The root is: Namo Hum! Calamities and harms of the year and month... By the blessing of offering leftovers to the Dakinis and the自在者, may all bad omens and nightmares be eliminated, and may there be no suffering from obstacles and misfortunes! The root is: Perform stabilization and protection, as in the common practice of the early translation school, perform the protection of the stable mother, and explain the meaning. The root is: Namo Hum! Worldly Rakshasas, the six realms... By offering the Torma without decreasing or increasing, may all worldly Rakshasas and the six realms be satisfied, saving the ten directions and accomplishing the deeds of sentient beings! The root is: After the subsequent offering to the peaceful and wrathful deities, gather them. The meaning of what is said is: In both mandalas together, perform the Samantabhadra offering and foot washing with "Blissful Gone Beyond, Bhagavan," etc., and offer alternately with the four goddesses such as Om Pana Pem, etc. Before the peaceful deities: Om, the ten directions and four times are complete... until the bindu of body, speech, and mind Che Ho, before the wrathful deities: Hum, fierce one, the great fire of the end of time blazes... until the Vajra wind, that is, the scattering wind Che Ho, praise. Recite the hundred-syllable mantra three times to fill the increase and decrease, in order to stably reside until the front generation mandala is not gathered, recite "Om, here with form..." etc., and scatter flowers with Supratiṣṭha (सुप्रतिष्ठ，Supratiṣṭha，Good Abiding). Visualize oneself as the deity, abide without intention in the Dharmadhatu of original purity, and then again visualize oneself as the Vajrasattva, the deity between vows, and explain the meaning. The root is: Namo Hum! The apprehended and the apprehender in things... By the blessing of gathering the deity and the palace... Liberated from the extremes of clinging to permanence and annihilation, realize the phenomenal world as the Dharmakaya... The root is: After that, the peaceful and wrathful deities each abide in their places, put on armor, and protect the body. The meaning of what is said is: According to the view of Seton Rinchen Gyaltsen, visualize oneself as the Vajrasattva between vows, on the moon above the crown of the head, there is the syllable Hum, from which it emits and gathers, the body is filled with Vajra armor. Ah, Chandra Mandala Hum
Chinese
嗡。斯帕ra纳 帕特。桑哈ra纳 吽。金刚外防护的手指交叉。两个拇指并拢竖起。两个掌心打开，金刚铠甲手印触碰额头。念诵，班杂 嘎瓦 资 惹恰 惹恰。这样进行铠甲防护。身体防护是忿怒金刚夜叉和不死灰混合，这两个在秘密处竖立。脐和十六脉结处捆绑。心间和第七节处捆绑。喉间竖立。额头和后脑勺做捆绑的姿势。头顶竖立的姿势进行防护，观想双手做金刚拳，两根食指在各自位置交叉，这是金刚防护印。用嗡 德隆 六次进行防护。观想用白色丝线在九个位置打结，双手在头顶相触，向下拍打，念诵，班杂 德夏 吼。ra特纳 牟嘎 达 特隆 特隆 特隆 特隆 特隆 阿雅 朗 沃 达 ra 班杂 德瑞 夏 吼。这样念诵并明确意义。根本是，那摩 吽。种种分别念，于法之实性中……行为恒常之禅定，以加持力。自身亦化为本尊天神。利益一切有情，愿能圆满成办。那摩 吽。这样念诵。这样就完成了口传的仪轨。口传的寂怒仪轨，在康区的规矩中，第一函在神像准备时，本尊、前置、瓶这三者都要重复三次，除此之外，没有容易修习的，而且“头绪繁杂三重叠”这句话听起来名副其实。第三函中，在阿努瑜伽实际开示时，也出现了如下的说法：在划定界限时，自身身体的各个方位，上下都要观想十尊忿怒尊，寂静口传时，头顶的五个位置观想五部如来父母十尊。眼睛观想地藏菩萨父母。右耳观想虚空藏菩萨父母。右舌观想观世音菩萨父母。左眼观想慈氏菩萨父母。左耳观想除盖障菩萨父母。左鼻观想普贤菩萨父母。左舌观想文殊菩萨父母。左右肩前后的门神父母。额头。舌上。脐。秘密处。两个脚掌心观想六能仁。同样，在忿怒尊的场合，也观想自身成为尸陀林的宫殿自然显现。身体即是大殊胜。五种心要。肩胛。盲肠。各种肠道观想续部口传的九尊嘿噜嘎。身体左侧的部
English
Oṃ. Spharaṇa phaṭ. Saṃharaṇa hūṃ. Interlace the fingers for the vajra outer binding. Align and raise the two thumbs. With the two palms open, touch the forehead with the vajra armor mudrā. Recite, "Vajra kāvāci rakṣa rakṣa." Thus, apply the armor. For body protection, the wrathful Vajra Yaksha and the immortal ash mixture are erected at the secret place. Bind at the navel and the sixteen knots. Bind at the heart and the seventh joint. Erect at the throat. In the manner of binding at the forehead and the back of the head. Think of protecting in the manner of erecting at the crown of the head, with the two hands in vajra fists, the two index fingers crossed at their respective places, this is the mudrā of vajra protection. Protect with Oṃ trum six times. Think of tying knots at nine places with white silk, with the two hands touching at the crown of the head, strike downwards, and recite, "Vajra tuṣya hoḥ. Ratna mukuṭa trum trum trum trum trum ārya laṃ bo dhara vajra dṛśya hoḥ." Recite thus and clarify the meaning. The root is, "Namo hūṃ. All kinds of conceptual thoughts, in the reality of Dharma... By the blessings of the continuous samādhi of conduct, may I transform myself into the deity of the yidam, and may I completely accomplish the benefit of all beings. Namo hūṃ." Recite thus. Thus, the oral transmission ritual is completed. For this peaceful and wrathful oral transmission ritual, according to the Kham tradition, in the first volume, when preparing the deity, the main deity, the front, and the vase, all three are repeated three times, besides which, there is nothing easy to practice, and the phrase "triple entanglement of confusion" sounds true to its name. In the third volume, during the actual exposition of Anu Yoga, the following also appears: During the demarcation, visualize ten wrathful deities in all directions, above and below, of one's own body, and during the peaceful oral transmission, visualize the ten parents of the five families in the five places of the crown of the head. Visualize the parents of Earth Essence at the eyes. Visualize the parents of Space Essence at the right ear. Visualize the parents of Avalokiteśvara at the right tongue. Visualize the parents of Maitreya at the left eye. Visualize the parents of Nivarana-Vishkambhin at the left ear. Visualize the parents of Samantabhadra at the left nose. Visualize the parents of Manjushri at the left tongue. Visualize the gatekeeper parents in front and behind the right and left upper arms. Forehead. On the tongue. Navel. Secret place. Visualize the six Munis at the soles of the two feet. Similarly, in the case of the wrathful deities, visualize oneself as the spontaneously arising palace of the charnel ground. The body itself is the Great Supreme. The five essential points. Scapula. Cecum. Visualize the nine Herukas of the tantra oral transmission in the various intestines. The part on the left side of the body
Chinese
那些脉的九位明妃。右边的八根肋骨上有八位母神。左边的八根肋骨上有八位女使。前后方和角落里有八位捧场女。二十八节脊椎上有二十八位自在母。四肢上有四位门母。三十二颗牙齿上有三十二位空行母。六种形相和头上有七位母神。在锁骨上有四位姐妹。十八根锁骨肋上有十八位敬。六十块骨头上有六十位忿怒尊。三百八十六条脉上有三百八十六位使者。四十四万根头发和四十四万万根体毛的化身使者们，这样说了。总的来说，在续部玛哈瑜伽中讲了外坛城，在经部阿努瑜伽中讲了身坛城，这显得非常合理。经部的这些事业仪轨是为了年老的瑜伽士们，为了使他们的见解广大、证悟清晰、易于禅修、修行迅速、成果圆满，所以说从续部翻译成了经部。将本尊安住在身体上，然后用心观想清晰，说“那摩吽”可以生起光辉，因为这是所说的意义，所以对于精通续部、经部和口诀的年老瑜伽士们来说，必定会像续部一样显现证悟。因此，不要完全依赖于外在象征的坛城，而是要用心观想内在深奥的金刚身坛城，并确定在无二阿底瑜伽的游舞中。以词随义忆的方式进行观想，就能产生一个融合了续部、经部和口诀要点的良好修法。对于那些不能像续部一样清晰显现证悟的人来说，他们不了解如何修持经部的仪轨。因此，按照祖尔派的传统，以上述方式进行修持是非常好的。像这样的意义，要通过闻、思、修三方面来确定，然后像上面那样进行修持。这是在开光之前，为了纠正事业仪轨的不足而作的。这样，自前对生供赞经的事业仪轨与续部结合就完成了。根本上，此时似乎有施余，但施余的理由如前所述。此时所说的瓶生，是为了给开光本尊灌顶的宝瓶。根本上说：此后是生起宝瓶，即 嗡，舍耶达，嘉纳，达热。