English
It is necessary to know as it is clearly stated in the rituals and so on. Building a large mandala just to kill enemies, and combining recitation and practice for six months, etc., is not allowed to be abandoned halfway. Are these combinations of recitation and practice, and the occasions of practice and great accomplishment, used to demonstrate practice? Even if it is just a symbolic situation. The three, namely, near practice, practice, and great accomplishment, cannot be performed on the same mandala, because the rituals are different. Then, each previous mandala must be dismissed one by one, and the subsequent mandala must be newly constructed. If the mandala is built in a single ordinary house, some believe that one site ritual's land is sufficient. However, in practice, because this is the key to purifying the defilements of one's own mind, and the purposes are different, it is necessary to perform the site ritual one by one as stated. These stages of practice actually described here are called supreme practice. That is, according to the view of this tantra, supreme does not necessarily refer only to the supreme accomplishment of Mahamudra, but refers to general accomplishments. The meaning of supreme in the first of the seven discriminations is also this. Initially, even if one is pleased with short-lived tasks such as killing enemies, and thus completes the recitation and practice, the task may be slightly successful in that case. As it is said, "If the deity is not pleased, one's own self will be destroyed." Therefore, the place is small and inauspicious, and the auspicious connection for accomplishment will not be realized. For the purpose of supreme practice, if the root recitation and practice are accomplished with diligence in offering, then fundamentally, through the auspicious connection of pleasing the deity, later, no matter what task it is applied to, it will be easy to accomplish, and the power of the task will be great, and inauspicious things such as reversals will not occur. Even if it is not a real practice, but only a symbol of practice, later the auspicious connection of attaining accomplishment will be realized, and even now, immediately, the ritual of all tasks will become auspicious. If these fundamental practices are omitted, then later, when practicing tasks, as stated in the old documents of the past, rely on a colored powder mandala, or if that is not successful, rely on a painted mandala.
Chinese
近修和，修法事业等，七日等如何适合也能好好成办，如果不能绘制广大的坛城，则在曼扎法源，或唐卡前作火供，朵玛，轮涅等也能好好成就。修法的此时，前辈们的文字中，根本和支分的修法，或悉地和事业各方面的修法这样分开，不明显，因此认为这样做不行的邪分别念，或者认为这个区分需要，以前的人们没有理解而错误的想法可能会产生，那都不是，区分是，主要为七种分别念本身，其他也是显示生起次第为主的续部等的共同意趣，特别是上师的口诀口传，对于续和注释能植入地认识的传统没有衰败的缘故。没有错乱和差错，加持和，能力不断增长的经验所成就。书写旧书的人们也没有不理解。对于心智低劣的人们，心思只放在猛咒事业上的人们而言，像只用于杀敌一样，从其中取出殊胜成就，那要依靠上师的口传来修，但是从中间开始，具有格西之名的人，无论想学密法，想得法的人的意愿大小如何，大多数没有通过长期依止上师，而不做令师欢喜之事，成了像金子一样的假金子的例子。口诀实修的要点等逐渐像从根本上断绝了一样。以前的持明咒者们，怎么会将口诀和心髓全部写下来呢？眼下的细微实修等，也多住在口传和见传承中。因此密咒的甚深口诀那样隐藏的方式存在，是必须知道的传统，因此不清楚地写在文字上，以及假装欺骗口传和寻找植入引导的来源等出现，也不是以前的作者们不聪明。
English
The approaching and, the activities of practice, etc., can be well accomplished as appropriate, such as for seven days. If it is not possible to draw a large mandala, then performing fire pujas, tormas, and activities of wheel-of-time, etc., in front of a Mandala Dharma source or a Thangka will also be well accomplished. In this context of practice, in the writings of the predecessors, the practice of the root and branches, or the practice of each aspect of accomplishment and activity, is not clearly distinguished. Therefore, the wrong notion that it is not permissible to make such distinctions, or the wrong notion that if this distinction is necessary, the former ones did not understand and were mistaken, may arise. However, neither of these is the case. The distinction is primarily the seven kinds of conceptualizations themselves, and also the general intention of the tantras that mainly show the generation stage. Moreover, it is because the tradition of introducing the oral instructions of the holy gurus into the tantras and commentaries in a way that can be implanted has not declined. There is no confusion or error, and it is accomplished by the experience of blessings and abilities that are constantly increasing. It is not that those who wrote the old texts did not understand. For those of inferior intelligence, whose minds are only focused on fierce activities, it is like applying it only to killing enemies, and extracting supreme accomplishments from within that. Although that must be practiced relying on the oral instructions of the guru, from the intermediate period onwards, those with the name of Geshe, and whatever the size of the desire of those who want to learn tantric Dharma and attain Dharma, mostly do not make efforts to please the guru by relying on him for a long time, and they become like the example of fake gold that is like gold. The key points of oral instruction and practical application have gradually become like being cut off from the root. How could the former vidyadharas write down all the oral instructions and heart essence? Even the subtle practical applications of the moment mostly reside only in oral transmission and the lineage of vision. Therefore, the way in which the profound oral instructions of secret mantra are hidden in that way is a tradition that must be known. Therefore, not writing it clearly in writing, and the appearance of pretending to deceive oral transmission and searching for the source of implantation and guidance, is not because the former authors were not skilled.
Chinese
地也不是坏念，文字种类那些也不会变成坏的，为了圆满弟子众，是侍奉上师的方法。还有像后来有些人那样，作者最初没有得到上师的口传，只是从理智书本里阅读的人们，对于自己编造的文字，后来用黄金法、口耳传承、口诀和灌顶引导来命名也没有用，需要从以前到现在没有中断的口传诀窍。金刚怖畏大尊的修法中，最重要的是修持的部分，即使是这些修持，因为所有人都创作新的修法仪轨文本，所以有广为人知的过失，而且也创作了很多肤浅的证悟讲解，但是修持方法的实修口头念诵却从未见过，而且大多数人似乎连那样需要的概念都没有，所以这里只说一点点方面。这也是与文殊忿怒尊无二的根本上师楚臣南嘉，以及他的心子敦珠勒贝的恩德，从他们那里很好地获得了口头传承和实修次第的嘉 Kham巴 达ra那他确切地说出的。 。 。校对完毕。吉祥！ 所有续部的意义都汇集起来的修持方法，清楚地显示的修法金刚燃。至尊金刚怖畏能令欢喜的这个，书写时出现任何奇妙的变化。 শুভং！嗡 拿摩 曼殊 跋折ra耶 嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！顶礼！薄伽梵 具德 金刚怖畏大尊的修法名为金刚燃。向上师和极度忿怒的文殊金刚顶礼。文殊金刚自性俱生，对于一切分别念极度忿怒怖畏金刚，具德上师自明安乐智慧，是转生的终结者，我极度顶礼摧毁者。离于思虑却有思虑的奇妙变化，虽然恒常显现却远离生灭，如幻的金刚显现一切者，金刚忿怒摧毁魔的坛城。对于最初的业力者们的瑜伽，对于非常熟悉的人们也是如意宝藏，在此不可言说中从言说中显现，最初的勇士激励的方式这很奇妙。在此文殊金刚
English
The ground is not evil thought, and those types of writings will not become evil either. For the sake of perfecting the assembly of disciples, it is a method of serving the lama. Also, like some later people, authors who initially did not receive oral instructions from the lama and only read from books of knowledge, naming their self-made writings with golden Dharma, oral transmissions, pith instructions, and initiatory guidance is of no benefit. Oral instructions and pith instructions that have been uninterrupted from the past to the present are necessary. In the practice of the Great Vajrabhairava, the most important thing is the practice of the accomplishment section. Even though these practices are such, because everyone composes new sadhana texts, there is the fault of being widely known, and many superficial explanations of realization have also been composed. However, written oral recitations of the method of practice have never been seen, and most people do not even seem to have the concept that it is necessary. Therefore, only a small aspect is mentioned here. This is also what Gyal Kham pa Ta ra na tha, who has perfectly obtained the oral transmission and practice sequence from the kindness of the root lama Tsultrim Namgyal, who is non-dual with Manjushri Wrathful, and his heart son Dhondup Lekpai, has definitely said. . . Proofread. auspicious! A practice method that gathers all the meanings of the tantras, the Sadhana Vajra Burning that clearly shows the way of practice. May this venerable Vajra Bhairava, who makes one happy, cause any kind of miraculous changes when written. Shubham! Om Namo Manju Vajre Bhyaḥ Om（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）! Homage! The Sadhana Vajra Burning of the Bhagavan Glorious Great Vajra Bhairava. Homage to the lama and the extremely wrathful Manjushri Vajra. Manjushri Vajra, co-born of nature, extremely wrathful Bhairava towards all concepts, glorious lama, self-aware bliss wisdom, is the ender of transmigration, I extremely prostrate to the destroyer. The miraculous changes of thought even without thought, although constantly arising, are completely free from arising and ceasing. The illusory Vajra, the one who appears in any way, the Vajra Wrathful destroys the mandala of demons. For the yoga of the initial karmic ones, it is also a wish-fulfilling treasure for those who are very familiar. In this unspeakable, it arises from speech, this way of urging the primordial hero is wonderful. Here, Manjushri Vajra
Chinese
断除分别妄念之网， 拥有智慧大海之心。 文殊忿怒尊之坛城， 与金刚持一同敬礼。
English
Severing the net of discursive thoughts, Possessing the mind of the ocean of wisdom. The mandala of Manjushri's wrathful form, Together with Vajradhara, I prostrate. Om Vajra Girti Hrih (藏文：ཨོཾ་བཛྲ་གིརྟི་ཧྲཱྀཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：). Om Vajra Nirti Ah (藏文：ཨོཾ་བཛྲ་ནིརྟི་ཨཱཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：). Om Vajra Aloke Hrih (藏文：ཨོཾ་བཛྲཱ་ཨ་ལོ་ཀེ་ཧྲཱིཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：). Om Vajra Gandhe Ah (藏文：ཨོཾ་བཛྲ་གནྡྷེ་ཨཱཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：). Taking refuge in the Three Jewels, etc., and meditating on the Four Immeasurables, as is common. Contemplate oneself, the deity, and all dharmas as being like the unconditioned, luminous sky, and purify death. In the center of that, from E (藏文：ཨེ་) arises a white dharma source, with its opening facing upwards, inside which is surrounded by eight great cemeteries that are terrifying and hair-raising. In those cemeteries, there are trees, directional guardians, field guardians, water, fire, nagas, clouds, and stupas, each with eight. Mothers, rakshasas, flesh-eaters, yamas, zombies, and other hordes of beings wander about, making ha-ha sounds, and clamorous noises, shouting loudly. Various corpses, some pierced by spears, some hanging from trees, some burned by fire. Skeletons and headless corpses are dancing, bones, blood, and flesh.
Chinese
我的头颅破碎，被碎片覆盖，各种鸟兽争斗喧嚣，诸有情以各种行为迷惑心意，勇士、瑜伽母、修行者和成就持明者以誓言行事，无畏地伴随着颅骨鼓声舞蹈，在充满各种供品的中央，从ཡཾ་（藏文，梵文天城体yam，梵文罗马拟音yam，汉语字面意思：扬）中生出风轮，于其具吠琉璃色之台上，在莲花日轮之垫上，从ཨ་（藏文，梵文天城体a，梵文罗马拟音a，汉语字面意思：阿）中生出满月，安住于其上的དྷཱིཿ（藏文，梵文天城体dhīḥ，梵文罗马拟音dhīḥ，汉语字面意思： धीः）完全转变，如寻香与随顺者，风心细微之显现，文殊童子如番红花幼芽之花朵盛开般赤黄。右手挥舞宝剑，左手于心间结期克印，持着安住于绽放之蓝色莲花上的经函，寂静而妩媚，具足一切庄严和相好，年方十六，如蜂般乌黑的发髻上垂下的五绺发辫摇曳生姿，以金刚跏趺坐姿安住，于其心间，从ཨ་（藏文，梵文天城体a，梵文罗马拟音a，汉语字面意思：阿）中生出七部之主，其上安住的ཧཱུཾ་（藏文，梵文天城体hūṃ，梵文罗马拟音hūṃ，汉语字面意思：吽）放射出光明，迎请十方如来，菩萨、明妃、忿怒尊等。与有情众生之生处和合，文殊与月亮一同，彼等全部融入太阳，炽热光芒燃烧，遍布十万俱胝。又以彼之光芒迎请咒鬘并融入，变成黑色的ཧཱུཾ་（藏文，梵文天城体hūṃ，梵文罗马拟音hūṃ，汉语字面意思：吽）具足五种光芒。或者，于遍布十万俱胝之上，念诵“黑色的ཧཱུཾ་（藏文，梵文天城体hūṃ，梵文罗马拟音hūṃ，汉语字面意思：吽）”等。以彼之光芒，迎请如来等以手印之形象并融入，此ཧཱུཾ་（藏文，梵文天城体hūṃ，梵文罗马拟音hūṃ，汉语字面意思：吽）即变成巨大的深蓝色五股金刚杵，张开獠牙，五光闪耀。从中放射出如来等和无量微小金刚杵，断除嗔恨和恶毒，安立一切有情于佛位，清净诸佛刹。迎请彼等和无量文殊金刚怖畏金刚坛城，彼等全部融为一体，自身成为果位金刚持，薄伽梵金刚怖畏，如末劫之云和黑暗般漆黑可怖，九面之根本面深蓝色，黑水牛，极其忿怒。