English
Oral Instructions on the Action Manual for the Four Approaches and Accomplishments. Atha. This unification of the four hearts is the main focus. Oṃ bhukura ici ki phyi utsuṣma krota che-ge-mo sarva śatrūṃ māraya hūṃ phaṭ. Yakṣa jvāla samaya che-ge-mo sarva śatrūṃ māraya hūṃ phaṭ. Citta jvāla... Krota jvāla... Yakṣa jvāla sarva śatrūṃ māraya hūṃ phaṭ. When engaging in expelling and other activities, it is in accordance with the generation stage of glorious ones and oath-bound protectors, and so on. The gathering and fulfillment, exhortation, zor, requesting witnesses from the deities and separation, and so on, are in accordance with the great accomplishment. Visualizing oneself as the great glorious one, one subdues with words and mantras of subjugation, as before. Recite a portion of the mantras for the four approaches and accomplishments. Then, at the time of action, the mantra that unifies the four hearts. Oṃ bhukura ici ki phyi utsuṣma krota che-ge-mo sarva śatrūṃ māraya hūṃ phaṭ. At the time of reciting each mantra, as one visualizes oneself as glorious, light rays of five colors emanate from one's heart, dissolving into the protector in front. From that heart, emanates the protector, with a body color of blue-green, holding a clear mirror branch in his hand, inconceivable. The retinue transforms into four tigers, lions, winged birds, fanged beasts of prey and leaping animals, bears, and so on, inconceivable. The emanations of the main deity and retinue fill all realms of the world. Wherever the targeted enemies and obstacles may be, they are summoned and dissolved into the lingam. Then, one contemplates destroying them. Alternatively, the great action will be clarified separately according to local customs and methods of killing. Oṃ vajra krota jvāla samaya che-ge-mo sarva śatrūṃ māraya hūṃ hūṃ phaṭ. Whatever mantra of the retinue is recited, one contemplates that all the enemies and obstacles to be accomplished are destroyed by their own inconceivable transformations. The transformative methods of the oath-bound protectors are recorded in the oral instructions. Atha. First, at the time of approach, the support of the commitment, in the four directions and center, in five places, is covered with a blue-black tent. Or, on top of a square maṇḍala, it is covered with the red paint of the charnel ground, which is the red plain of Koka Lake, on which are placed the ropes that bind sins, and the edges of snakes. Then, inside a triangular pyramid with a height of four fingers, with the tip pointing west, place the lingam. Build a castle that meets the standards.
Chinese
好的。四个角有四个魔。四个方向有四个旗帜。用两只琼鸟装饰。五支箭杆上。有蓝色的天空，如绿松石般的眼睛。谁住在城堡的顶端？在高孔的四指宽的颅器中，放置了混合了谷物、酥油、酒和甘露的东西。然后，四个方向都有带林伽的三棱锥。南方，在夜叉的城堡里，放置了箭筒。北方，在食肉者的上方，放置了深蓝色丝绸的帐篷。放置了各种血液的食子。北方，作为忿怒尊的象征，放置了十八根红黑色的金刚橛，带有丝绸的头饰。西方，放置了断绝传承的罗刹的象征，黑色的四洲颅器。这是根本坛城，放置在西南方。南方，在洞穴的缓坡上。放置林伽。在具有标准尺寸的占卜盘坛城上，放置了三角形，上方装饰着琼鸟。伟大的忿怒尊，一面二臂，手持明镜。深黑色，燃烧着。腹部下垂。性器官勃起，放置在西方。护法的坛城是在世间供养的时候，从“如”中生起具足眷属的胜乐金刚。中央的主尊，一面二臂，右手持钺刀。左手持颅器。然后，从猛厉处弯曲并融入恶毒。四臂者，右手第一只手持鞭。左手第一只手持明镜。左手最后一只手持颅器。右手最后一只手持钺刀。然后，从“会众”到“祈请”之间，是祈请的三部分。然后，净化咒语的障碍，是第四部分。不退转地生起欢喜，是第五部分。承诺进入，是第六部分。无时无刻不在宣说其功德，是第七部分。然后，礼拜一个字。祈请给予一个字的灌顶。然后，用那个咒语灌顶。接受灌顶，是第十部分。奉献灌顶的供品，是第十一部分。加冕，是第十二部分。奉献自己相应的誓言物，是第十三部分。接受誓言，是第十四部分。发誓，是第十五部分。以生命为代价，是第十六部分。混合誓言，是第十七部分。以威力压制，是第十八部分。这些被称为寻求亲近的重大意义。
English
Okay. There are four demons at the four corners. There are four banners in the four directions. Decorated with two garudas. On the five arrow shafts. There is a blue sky, like turquoise eyes. Who lives at the top of the castle? Inside the four-finger-wide skull cup of the high hole, place a mixture of grains, butter, alcohol, and amrita. Then, in the four directions, there are triangular pyramids with lingams. In the south, in the castle of the yakshas, place a quiver. In the north, above the flesh-eater, place a dark blue silk tent. Place a torma of various bloods. In the north, as a symbol of the wrathful ones, place eighteen red-black vajra kilayas with silk headbands. In the west, place the symbol of the rakshasas who have severed the lineage, a black four-continent skull cup. This is the root mandala, placed in the southwest. South, on the gentle slope of the cave. Place the lingam. On the mandala of the divination board with standard dimensions, place a triangle, decorated with a garuda on top. The great wrathful one, one face and two arms, holding a mirror. Dark black, burning. The belly hangs down. The genitals are erect, placed in the west. The mandala of the Dharma protectors is generated from "ru" with the Lord of Assemblies and retinue at the time of worldly offerings. The central main deity, one face and two arms, the right hand holding a hooked knife. The left hand holding a skull cup. Then, bend and absorb the wickedness from the fierce place. The four-armed one, the first right hand holding a whip. The first left hand holding a mirror. The last left hand holding a skull cup. The last right hand holding a hooked knife. Then, from "assembly" to "supplication," is the three parts of supplication. Then, purify the obscurations of the mantra, is the fourth part. Generate joy without turning back, is the fifth part. Promise to enter, is the sixth part. Constantly proclaim its virtues, is the seventh part. Then, prostrate to one syllable. Supplicate for the empowerment of one syllable. Then, empower with that mantra. Receive empowerment, is the tenth part. Offer the empowerment fee, is the eleventh part. Enthronement, is the twelfth part. Offer one's own corresponding samaya substances, is the thirteenth part. Receive the samaya, is the fourteenth part. Take an oath, is the fifteenth part. Risking one's life, is the sixteenth part. Mix the vows, is the seventeenth part. Subdue with power, is the eighteenth part. These are called seeking the great meaning of closeness.
Chinese
扩展来说，将伟大的神融入无二之中，这被称为意义的生起。然后，打开中间的包裹，在城堡的白色胸墙内，劝请伟大的忿怒尊行事，这就是修行，即进入意义之中。然后，向下进行，即进行伟大的修行，念诵成千上万或一千零八遍压服的咒语，吹响海螺和笛子，以极度愤怒的心情，用巨大的灰烬堆成酥油灯的形状，献上眷属的命根，发出“哈嘿嘿”的马叫声，这样就完成了对他们的世间成就的修行。
English
Expanding on that, merging the great deity into non-duality is called the arising of meaning. Then, opening the intermediate bundle, within the white parapet of the castle, urging the great wrathful one to perform actions is practice, which is entering into meaning. Then, proceeding downwards, which is performing great practice, reciting hundreds of thousands or one thousand and eight subjugating mantras, blowing the conch shell and flute, and acting with an extremely wrathful mind, making ghee lamps from heaps of great ashes, offering the life-essence of the retinue, and making horse sounds of "Ha Hi Hi," thus completing the worldly accomplishment of those.