English
Thereby, accomplishment is achieved. From the time of practice, if one engages in the visualization of killing enemies, that is entirely one's own evil thought. Thereafter, if one wishes to recite the heart mantra, the other visualizations are the same as this, except that the previous garland of the near-heart mantra dissolves into the heart mantra. It appears as only the heart mantra, and one must believe that its essence is both the heart mantra and the near-heart mantra, which is the distinction. The method of reciting the root mantra is also mostly the same. First, the garlands of the heart mantra dissolve into the thirty-two letters. One must recite believing that the form is the root mantra, and that it is the common basis for all three mantras by nature. If one recites this root mantra as a transcendent mantra, then the subsequent visualizations are the same as before. If one recites it as a worldly mantra, rays of light like iron hooks emanate from the mantra garlands in the heart of oneself and the visualized deity in front. From the hearts of all worldly arrogant beings, the thirty-two letters are hooked and dissolve beneath the mantra syllables in the hearts of oneself and the deity in front. Just as milk transforms into yogurt, what was previously only the essence of the Buddha's speech has now also become the life essence of the worldly arrogant beings. Think in this way. From the Hūṃ (ཧཱུྃ，हुं，hūṃ，吽) in the heart, sparks of red fire are emitted and dissolve into the tops of all the letters. Visualize that the life force of all arrogant beings has been gathered under one's control. After that, all other visualizations are the same, except that the root mantra does not go in and out of the mouth. It emerges from the mouth of one's own red face on the crown of the head and enters the crown of the head of the deity visualized in front. The return is also the same, and this is the only difference. Furthermore, if one has recited about a thousand near-heart mantras, five thousand Hrīḥ (ཧྲཱིཿ，ह्रीः，hrīḥ，啥) syllables, Yamāntaka, a hundred times in the transcendent manner, and a hundred times in the worldly manner, representing a total of two hundred recitations, then judge the quantity with wisdom. In general, accomplishment can be achieved by relying on any one of the three mantras, but according to the tradition of practice, all three are recited. The heart mantra can also be combined with both the transcendent and worldly methods, and the near-heart mantra has a similar status, but this is not done in practice. Because these near-heart mantras and the ten-syllable mantra are only practiced in the transcendent manner, the power of blessing is great and auspicious, while the root mantra is practiced in both ways.
Chinese
再者，在实践中，要使足下的生命形象与实物相符，只需做两组八个即可。如果认为应该制作混合动物血肉骨骼的形象，那么对于大鸟来说，就是食肉虫或秃鹫。如果找不到这些，就用煮熟的面团和血肉焚烧，观想成那个动物的形象。按照世间的方位，东方是豺狼，南方是水牛，西方是狗，北方是驴，东南方是绵羊，西南方是人，风方是狐狸，东北方是牛。在这些每一个的左边，东方是秃鹫，南方是猫头鹰，西方是乌鸦，北方是鹰，东南方是鹦鹉，火方是自在天，西南方是山鹧鸪，风方是白喜鹊。像这样，应该让所有的形象都面朝内放置。如果每天或每座供奉一套新的形象，那么仅仅这些就足够了，不需要其他的林伽。如果在修法开始时只布置一次，只是在每座或每天用小镊子稍微补充一下，那么在一个孔穴中也布置一个小林伽。所有这些都用古古鲁香熏，用内供和血供净化，用自性空净化。从空性中，由嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）字产生的生命形象，蕴、界、处全部圆满，誓言的供品没有缺少。用虚空藏的咒语和手印三次等加持。如果针对每一个形象，也有念诵三次燃烧之咒的传统。观想这八个四足动物为自己和他人的所有众生的八种烦恼，这八个附庸动物为八种罪业。这八种烦恼是：五毒、见、疑、谄、诳。八种不善是：十不善业中，邪见归于烦恼一类，贪心和害心合为一体。这样观想后，念诵几次嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。然后进行迎请和遣送：顶礼至尊根本和传承的具德上师，祈请上师的教言谛实；祈请十方三世诸佛的教言谛实；祈请以经和证悟所摄持的圣法谛实；祈请安住于三乘的圣僧众谛实；祈请本尊坛城诸尊谛实；这四者
English
Furthermore, in practice, to make the life-form under the feet correspond to the actual object, only two sets of eight are needed. If it is considered appropriate to create an image mixed with the flesh, blood, and bones of animals, then for a large bird, it would be a carrion worm or a vulture. If these are not found, then use cooked dough and burn flesh and blood, visualizing them as the essence of that animal. According to the directions of the world: to the east, a jackal; to the south, a buffalo; to the west, a dog; to the north, a donkey; to the southeast, a sheep; to the southwest, a human; to the wind direction, a fox; to the northeast, an ox. To the left of each of these: to the east, a vulture; to the south, an owl; to the west, a raven; to the north, a hawk; to the southeast, a parrot; to the fire direction, Ishvara; to the southwest, a rock partridge; to the wind direction, a white wagtail. Like this, all the images should be placed facing inward. If a new set of images is offered every day or every session, then only these are sufficient, and no other linga is needed. If it is arranged only once at the beginning of the practice, and only slightly replenished with small tweezers every session or every day, then a small linga should also be arranged in one hole. All of these are fumigated with gugul incense, cleansed with inner offerings and rakta, and purified with Svabhava. From emptiness, the life-forms arising from the syllable OM (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) are complete with aggregates, elements, and sense bases, and there are no deficiencies in the samaya substances. Bless them with the mantra and mudra of the Akashagarbha three times, etc. If focusing on each one, there is also a tradition of reciting the mantra of blazing mouths three times each. Visualize these eight four-legged animals as the eight afflictions of all sentient beings, oneself and others, and these eight dependent animals as the eight sinful actions. These eight afflictions are: the five poisons, view, doubt, deceit, and cunning. The eight non-virtues are: from the ten non-virtues, wrong view is included in the category of afflictions, and covetousness and malice are combined into one. Having visualized in this way, recite OM (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), AH (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), HUM (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) a few times each. Then, perform the invocation and dismissal: Homage to the venerable root and lineage glorious and precious gurus, may the words of the gurus be true; may the words of the Buddhas of the ten directions and three times be true; may the holy Dharma gathered by scripture and realization be true; may the noble Sangha abiding in the three vehicles be true; may the deities of the mandala of the yidam be true; these four
English
And the deities of the departed ones, the Vajra family, the Ratna family, the Padma family, and the Karma family. The deities of the essence, mudra, mantra, and vidya mantra. The body, speech, and mind vajra of all the Buddhas of the three times, the deities of the great wrathful king Yamantaka. The assembly of oath-bound protectors and attendants. The Dharmadhatu is perfectly pure and inconceivable. The conventional cause and effect are infallible. By the truth of the mantra, mudra, and samadhi of us yogis, and by the power of the great truth, may we be blessed. In general, all those who destroy the Buddha's teachings, harm and injure all sentient beings, constantly engage in sinful deeds such as the ten non-virtues and the five heinous crimes, despise the Three Jewels and exalt themselves, especially those who harm the yogi practitioner me (this should be adjusted according to the specific situation) directly or indirectly, the enemies who sharpen their swords, the external enemies who are in our minds, the enemies and obstacles of bad karma that are now manifest, those who obstruct accomplishment, samadhi, and thoughts, those who lead hearing, thinking, and meditation astray, those who create unfavorable conditions for life, wealth, power, and supreme happiness, in short, all those who obstruct Dharma, wealth, or benefit, happiness, and perfection, and also all the bad karma and afflictions of all sentient beings in the ten directions and the six realms of existence, transform into the form of harmful and malicious beings, bind them all with a noose, draw them with a hook, threaten them fiercely with various methods, and in this instant, moment, and short time, make them unknowingly merge into these images! After Hrīḥ Ṣṭīḥ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Sarva Pāpaṃ Vighnān Śātrun Ākarṣaya Jaḥ Jaḥ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Ṇī Yaṃ Jaḥ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Tri Yaṃ Jaḥ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Oṃ Vajra Aṃ Guśa Jaḥ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Oṃ Vajra Pāśa Hūṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Oṃ Vajra Sphoṭa Vaṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Oṃ Vajra Āveśa Ā (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), recite three times. After Hrīḥ Ṣṭīḥ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), add "all hatred and malice Ākarṣaya Jaḥ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning)", and recite from twenty-one to one hundred times as appropriate.
Chinese
所有菩萨眷属请垂念我。祈请息灭我等往昔业力所生，以及现时因缘所生的所有疾病、魔障和障碍。祈请寿命、福德、权势和财富，一切都日益增长广大。祈请以殊胜圆满的权势，引导一切众生趋入正等菩提，并以猛烈的威力，调伏那些无法以寂静调伏的嗔恨和恶毒众生。祈请赐予我和一切众生所有殊胜成就。祈请使菩提分法三十七圆满，并使六度自性清净的道在相续中生起。祈请将一切众生的魔障和烦恼，连同其根本和垢染，都摧毁于法界自性之中。祈请迅速获得大手印胜妙成就，以易行之道、易道和易入之道，获得大金刚持的果位。乃至未获得此殊胜果位之间，也祈请获得世间和出世间的一切圆满。如是等祈请，以百字明补足缺失。未及之处与衰损处，以及任何我因愚昧所为，或所劝请之事，祈请怙主宽恕。任何我因愚昧所造的些微过失，因您是众生之怙，祈请怙主宽恕这一切。未得、未遍知，以及任何无能为力之事，于此处所作的一切，祈请主尊宽恕。于坛城和所依，在未成就之前，恒常安住。嗡，您成办一切众生之事，赐予随顺的成就。纵然前往佛刹，也祈请再次降临。或者说：祈请赐予我殊胜成就！赐予所有禅定的果实！对于一切众生，如其所愿，也赐予无上成就！为了再次降临，返回自己的处所，班杂 穆！（藏文：བཛྲ་མུཿ，梵文天城体：वज्र मुः，梵文罗马拟音：vajra muḥ，汉语字面意思：金刚 穆！）如是遣送食子供养的宾客。
English
Please, all Bodhisattvas and your retinues, heed me. Please pacify all illnesses, demonic influences, and obstacles that arise from our past karma and immediate circumstances. Please cause all life, merit, glory, and wealth to increase and expand more and more. Please lead all beings to perfect and complete enlightenment with the power of supreme and perfect dominion, and subdue those hateful and malevolent beings who cannot be tamed by peaceful means through fierce activities. Please grant me and all beings all supreme attainments without exception. Please perfect the thirty-seven factors of enlightenment and cause the path of the six perfections, whose nature is utterly pure, to arise in our being. Please destroy all the demonic influences and afflictions of all beings, together with their roots and defilements, into the nature of the dharmadhatu. Please swiftly attain the supreme accomplishment of the Great Seal, the state of the Great Vajradhara, through the easy vehicle, the easy path, and the easy entry. Until that supreme state is attained, please grant all the perfections of this world and beyond. Thus, supplicate and complete deficiencies with the Hundred Syllable Mantra. Whatever is lacking or diminished, And whatever I have done through my foolish mind, Or caused to be done, May the Protector forgive it. Whatever slight misdeed I have done Through my foolish mind, Since you are the refuge of embodied beings, May you, Protector, forgive all of that. Whatever is not found, not fully known, And whatever I was unable to do, Whatever actions were done here, May the Lord forgive all of that. Until the accomplishment of the mandala and the supports, and for their permanent stability, recite: Om, you accomplish all the aims of beings. Grant attainments that are in accordance. Even after departing to the Buddha-field, please come again. Or: Please grant me the supreme attainment! Grant the fruits of all samadhis! To all beings, according to their wishes, grant also the unsurpassed attainment! For the sake of returning again, depart to your own place, Vajra Muh! (Tibetan: བཛྲ་མུཿ, Sanskrit Devanagari: वज्र मुः, Sanskrit Romanization: vajra muḥ, Literal Chinese Meaning: Diamond Muh!) Thus, dismiss the guests of the torma offering.