Chinese
从疯子三竹（སྨྱོན་བསམ་འགྲུབ་）传承下来的主要是密法，从库贡·曲森（ཁུ་སྒོམ་ཆོས་སེང་）传承下来的是显密双运，从拉杜·金刚灯（ལ་འདུལ་རྡོ་རྗེ་སྒྲོན་མ་）传承下来的是伏藏，这三种传承广为人知。这里是从库贡（ཁུ་སྒོམ་）传承下来的显密双运。玛吉（མ་གཅིག་）之后，澄清了断法邪说的自生金刚（རང་བྱུང་རྡོ་རྗེ་），班智达多昂多杰（པཎྜི་ཏ་དོན་ཡོད་རྡོ་རྗེ）作为区分者，金刚灯（རྡོ་རྗེ་སྒྲོན་མ་）给予了开许和授记，追随多昂多杰（དོན་ཡོད་རྡོ་རྗེ）的教言，远离断法邪说的谬误。噶陀巴五族昆噶崩巴（ཀཿཐོག་པ་ལྔ་ཚོ་ཀུན་དགའ་འབུམ་པ་）和索南崩巴（བསོད་ནམས་འབུམ་པ）的仪轨，直至今日传承未断，修持此传承仪轨。首先，在近行时，准备资具，在尸陀林等寂静处，在法座上，上等用彩绘，中等用布绘，下等用食子，详细的仪轨在正文中阐明。这里仅作简略，在矮桌上，摆放五堆谷物食子。如果与灌顶或自入有关，则在其上按照灌顶仪轨放置三十五种物质的宝瓶，在后面的法座上，按照三根本的共同方式摆放。食子前方的垫子上，在三个或一个半月形的垫子上，放置圆形朵玛或上部有角的弯刀形状的五堆食子，并用装饰物点缀。左右放置甘露酒。食子的四个角上，东方是怙主，南方是母神，西方是铁匠朵玛，北方是财神。如果要做圆满朵玛，则在四层台阶上，放置空行母朵玛，并用各种供品和各种形状的物品装饰。断法的护法供品是两个红色朵玛和一个白色朵玛，摆放七种供品和念珠。如果想要更广博，则像伏藏断法一样，在城堡形状的灶台上，放置三颗宝珠。右边是赞神朵玛，右边是普通朵玛，左边是魔朵玛，左边是普通朵玛，后面是阎罗王三角朵玛，前面是母神三角朵玛，周围用七个小朵玛装饰，并用鸟类、肉类和心脏装饰。这是扎珠仁波切（ཛ་སྤྲུལ་རིན་པོ་ཆེ）的笔记中所说。无论如何，都用五种供品、甘露酒、朵玛三种供品等各种供品来环绕。朵玛供品是圆形或心形的食物。白色朵玛用于驱除障碍，按照通常的方式进行祈请、断除和稳固。会供朵玛是珍宝堆，在圆形垫子上，用五堆宝珠和许多小丸子环绕。或者用尸体、肉、酒等食物环绕，摆放在野兽皮毛上，朝向东南方。然后，在自己的前方放置头盖骨
English
Mainly, the lineage from Madman Samdrub (སྨྱོན་བསམ་འགྲུབ་) is the mantra system, the lineage from Khu Gom Choseng (ཁུ་སྒོམ་ཆོས་སེང་) is the union of sutra and tantra, and the lineage from Lhul Dorje Dronma (ལ་འདུལ་རྡོ་རྗེ་སྒྲོན་མ་) is known as terma. Here, the lineage from Khu Gom (ཁུ་སྒོམ་) is the union of sutra and tantra. After Machik (མ་གཅིག་), the self-arisen Vajra (རང་བྱུང་རྡོ་རྗེ་) clarified the spread of the reversed Chö practice, and the pandita Donyö Dorje (པཎྜི་ཏ་དོན་ཡོད་རྡོ་རྗེ) as the distinguisher, Dorje Dronma (རྡོ་རྗེ་སྒྲོན་མ་) granted permission and prophecy, following the teachings of Donyö Dorje (དོན་ཡོད་རྡོ་རྗེ), free from the errors of the reversed Chö practice. The practice of the Katokpa five clans, Kunga Bumpa (ཀཿཐོག་པ་ལྔ་ཚོ་ཀུན་དགའ་འབུམ་པ་) and Sonam Bumpa (བསོད་ནམས་འབུམ་པ), the lineage has not been interrupted until today, and we practice this lineage. First, in the preliminary practice, prepare the necessary items, and in a secluded place such as a charnel ground, on a platform, the best is with painted colors, the medium is with cloth painting, and the lowest is with torma. The detailed practice is explained in the main text. Here, only a brief summary is given. On a low table, arrange five piles of grain torma. If it is related to empowerment or self-entry, then on top of that, according to the empowerment text, place a vase with thirty-five substances, and on the back platform, arrange it according to the common way of the three roots. On the cushion in front of the torma, on three or one crescent-shaped cushions, place five piles of round torma or sickle-shaped torma with pointed tops, decorated with ornaments. Place nectar medicine on the right and left. On the four corners of the torma, place Gonpo in the east, Mamo in the south, Blacksmith Torma in the west, and Vaishravana in the north. If you want to make a fulfilling torma, then on the four-tiered steps, place the dakini torma, decorated with various offerings and various shapes. The protectors' offerings for Chö are two red torma and one white torma, arranged with seven kinds of offerings and rosaries. If you want to be more elaborate, then like the terma Chö, on a castle-shaped stove, place three jewels. On the right is the Tsen torma, the right is the ordinary one, on the left is the demon torma, the left is the ordinary one, in the back is the Yama triangular torma, in the front is the Mamo triangular torma, surrounded by seven small surrounding torma, decorated with birds, meat, and hearts. This is what is said in the notes of Za Trul Rinpoche (ཛ་སྤྲུལ་རིན་པོ་ཆེ). In any case, surround it with various offerings such as the five offerings, nectar medicine, and the three torma offerings. The torma offerings are round or heart-shaped food. The white torma is for dispelling obstacles, and according to the usual way, make requests, cut off, and stabilize. The tsok torma is a pile of jewels, surrounded by five piles of jewels and many small pills on a round cushion. Or surround it with corpses, meat, wine, and other foods, placed on the skin of a wild animal, facing southeast. Then, place a skull in front of yourself
Chinese
具足印记的蜂蜜酒，以甘露（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）浸润且有盖子。手鼓，腿骨号，金刚铃。恰美仁波切说，用人皮或兽皮都可以。注释：用幡，金刚橛，朵玛。事业宝瓶或者坛城的东北方安置。之后为了安稳，铺设皮革。在仪轨未完成前，坐垫不要移动。观想人皮的垫子遍布大地上，观想一日如一劫，用熊皮盖住头顶，进入实际的修持。而且，从具有经验的上师处开启灌顶之门，成熟相续。努力用开显引导文使修持要点成熟而解脱。将十万目标的珍珠串念诵的诀窍融入心中。对于空行五部的显现大小之义不愚昧，以具足依据和传承的补特伽罗。进入甚深降伏魔的这个法门，首先要认识魔，然后确定降伏它的方法。如《教言汇集》中所说：有始之魔与无始之魔，欢喜之魔与傲慢之魔，其中关键在于傲慢之魔。断除有始之境的执着，断除无始之意的执着，断除欢喜贪恋的执着，断除傲慢我执的执着。如是说。在感官境界面对色等事物时，执着好坏而生起贪嗔是有始之魔。即使感官境界面前没有事物，内心生起好坏的分别念和烦恼是无始之魔。对自己恭敬承侍，修行梦境吉兆，名声财富增长而欢喜雀跃，生起我慢是欢喜之魔。傲慢之魔是前三个魔的来源，即俱生无明的我与我所执。那么如何断除呢？如《利乐集》中所说：所有魔全部断于心，心于无生界中解脱。心无根无基，将显现观为无实幻化，不执着而任其自解脱。如《教言汇集》中所说：若断除心之根，众魔自灭于本处。如是。贪恋欲妙是散乱天子魔。五蕴衰老是蕴魔。烦恼之果痛苦是烦恼魔。身心分离是死主魔。
English
The honey wine with complete marks, soaked with Amrita (藏文，梵文天城体，梵文罗马拟音，nectar). Hand drum, leg bone trumpet, vajra bell. Chagme Rinpoche said that human skin or animal skin is acceptable. Note: Use a banner, vajra dagger, and torma. Place the activity vase or mandala in the northeast. Then, to be stable, spread leather. Do not move the cushion until the ritual is complete. Visualize the human skin cushion covering the ground, visualize one day as one kalpa, cover the head with bear skin, and enter into actual practice. Moreover, from a teacher with the warmth of experience, open the door of empowerment and mature the continuum. Strive to use the clear guide to mature the key points of practice and achieve liberation. Integrate the key points of the pearl rosary of one hundred thousand aims into the mind. Without being ignorant of the meaning of the great and small manifestations of the five classes of dakinis, with a person who is complete with reliance on scripture and transmission. Entering this profound practice of cutting off demons, first recognize the demon and then determine the method of subduing it. As said in the "Collection of Teachings": The demon with a beginning and the demon without a beginning. The demon of joy and the demon of pride. Among them, the key is the demon of pride. Cut off the attachment to the object with a beginning. Cut off the attachment to the mind without a beginning. Cut off the attachment to joy and desire. Cut off the attachment to the pride of self. Thus it is said. When facing forms and other things in the sensory realm, clinging to good and bad and giving rise to attachment and aversion is the demon with a beginning. Even if there are no things in the sensory realm, the arising of good and bad thoughts and afflictions in the mind is the demon without a beginning. Being happy and elated by one's own reverence and service, auspicious dreams, fame, wealth, and prosperity, and giving rise to pride is the demon of joy. The demon of pride is the source of the previous three demons, namely the co-emergent ignorance of self and self-grasping. So how to cut it off? As said in the "Collection of Benefit and Joy": All demons are cut off in the mind. The mind is liberated in the unborn realm. That is, the mind has no basis or root. By leaving appearances as unreal illusions, without attachment, let them self-liberate. As said in the "Collection of Teachings": If the root of the mind is cut off, all demons will vanish in their own place. Thus it is. Being distracted by desirable qualities is the distracting son of the gods demon. The aging of the aggregates is the aggregate demon. The suffering that is the fruit of afflictions is the affliction demon. The separation of body and mind is the lord of death demon.
Chinese
由于不执着于欲望，所以在寂静处以平等之心践踏，斩断散乱之神的魔。觉性升腾于虚空，当界与觉性无别时，便能脱离生死，斩断死主的魔。身心分离，以血肉作供养，就能斩断蕴魔和烦恼魔。现在为了斩断那些魔，进行降伏鬼神的供养。首先，识别鬼神有六种方式：世间共称的鬼神、本体处所的鬼神、显现错觉的鬼神、自性俱生的鬼神、不变业力的鬼神、究竟实义的鬼神。第一种，世间共称的鬼神：世间人认为有益的是神，有害的是鬼。但敌友不定，每一瞬间都在变化，所以不应有亲疏爱憎。如果亲友推迟佛法，就会种下痛苦的根源。如果敌人以邪道为乐，以忍辱与佛法相遇，就能与至乐结合。第二种，本体处所的鬼神：虽然存在无形的鬼神，但供养的神也可能因冒犯而带来伤害，应该驱逐的鬼也可能成为友好的朋友。因此，应该去除对虚幻不实的执着，不生爱憎。第三种，显现错觉的鬼神：自诩为地祗后裔的勇士和神女，降神后说吉凶。非时出现彩虹、光芒、鲜花，认为是神的好兆头；非时见到蛇、猛兽等，认为是鬼的妖术，是不祥之兆。对于诸如此类的错觉，不应执着，应了知其虚幻的本质。第四种，自性俱生的鬼神：从觉性中产生五种智慧，从无明中产生五毒，即使称之为好坏鬼神。但实际上，从无始以来就与生俱来地存在于自身，要知道其本质上是自己觉与不觉的显现，没有其他根源。第五种，不变业力的鬼神：善恶业、善恶、利害、苦乐，这些都是不变且真实的，因此不要试图逃避或接受，要在甚深之道上进行无执的精进。第六种，究竟实义的鬼神：佛与有情众
English
By not clinging to desirable objects, one tramples in solitude with equanimity, cutting off the demons of distracting gods. When awareness rises into the sky and the realm and awareness become inseparable, one is freed from birth and death, cutting off the demons of the Lord of Death. By separating body and mind and making offerings of flesh and blood, one cuts off the skandha demons and the klesha demons. Now, in order to cut off those demons, one performs offerings to subdue gods and demons. First, there are six ways to identify gods and demons: gods and demons conventionally designated by the world, gods and demons of essential nature, gods and demons of perceived illusion, gods and demons of innate nature, gods and demons of immutable karma, and gods and demons of ultimate meaning. First, gods and demons conventionally designated by the world: worldly people call those who benefit them gods and those who harm them demons. But enemies and friends are uncertain, changing from moment to moment, so there should be no attachment or aversion. If friends postpone the Dharma, they plant the root of suffering. If enemies rejoice in wrongdoing, encountering the Dharma with patience, they will be joined to the supreme bliss. Second, gods and demons of essential nature: although there may be formless gods and demons, the gods who are worshipped may also cause harm through offense, and the demons who should be expelled may become friendly companions. Therefore, one should be without attachment or aversion to the unreal, illusory nature. Third, gods and demons of perceived illusion: heroes and goddesses who boast of being descendants of spirits, speaking of good and bad after being possessed by Dharma protectors. Rainbows, lights, and flowers appearing out of season are considered good omens of divine accomplishment, while seeing snakes, wild animals, etc., out of season is considered evil magic of demons, an inauspicious sign. One should not cling to all such illusions but should understand their illusory nature. Fourth, gods and demons of innate nature: from awareness arise the five wisdoms, and from ignorance arise the five poisons. Even if one calls them good or bad gods and demons, in reality, they have been inherently present within oneself since beginningless time. One should know that in essence, they are manifestations of one's own awareness and ignorance, without any other basis or root. Fifth, gods and demons of immutable karma: white and black karma, virtue and vice, benefit and harm, happiness and suffering are immutable and unfailing. Therefore, one should not try to avoid or accept them but should strive without clinging on the profound path. Sixth, gods and demons of ultimate meaning: Buddhas and sentient beings