Chinese
将见解以“啪（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）”声断开，保持在原初的本母之界中，不作任何改变。同样地，对于亲友和财物等产生贪恋之心，对于美妙的色相等等产生贪恋，对于不悦之境则生起憎恨和厌恶。对于某些事物感到恐惧，对于某些事物感到悲伤。即使对于中等的事物，没有强烈的贪嗔等等，也要像先前一样，净化所有在那里产生的执着分别念。也就是说，要让分别念自然生起，如果被它控制，就会被魔所乘。就在那一刻，念诵“啪（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）”并切断，这就是断。在那之后，先前所修的禅定有所提升，这就是完成的程度和断除的程度。这些也适用于下面的情况。第二，断除无始以来的魔。无始之魔的含义是：不依赖于外在的因缘，即使没有因缘也会感到高兴、不高兴、快乐、悲伤、恐惧等等，产生各种高低的分别念。当这些分别念自然生起时，就用“啪（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）”声切断，并安住在法界中。第三，断除喜悦的魔。如果因为上师和殊胜的法脉，或者自己修持善法增上，或者顺缘具足等等而产生良好的执着和傲慢，从而生起喜悦和快乐的感觉，这就是喜悦的魔。像前面一样，将其断于法界中。第四，断除傲慢的魔。所有产生的分别念和执着都是傲慢的魔。无论出现什么，都像前面一样，用“啪（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）”声将其送入法界，这样就能断除。这包含了前面三种魔。在此之前，如果没有依靠自身力量修持的稳固体验，那么前往寂静处就是空洞的虚假。必须在此禅修的基础上站稳脚跟。前往寂静处是为了提升修持，所以要这样理解。第三，后续修持分为三个方面：息灭的断法，猛烈的断法，以及息灭与猛烈相结合的断法。首先是息灭的断法：在自己的住所，对一切众生强烈地修持慈悲心，每天四座，并且在每座结束时都进行一次“卡（藏文）”的辨别，这非常重要。也就是说，在自己的面前出现三个人的头颅做成的灶台。自己的心以金刚亥母的形象从眉间出来，劈开头颅，放在灶台上。将剩余的身体切成碎片。
English
Cutting through views with a "Phat (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪)" sound, leave them unadulterated in the expanse of the original Mother. Similarly, attachment to relatives and wealth, attachment to pleasing forms, hatred and disgust for unpleasant ones, fear of some, sorrow for others, and even for those in between, without strong attachment or aversion, purify all the arising clinging thoughts as before. That is, let the thoughts arise naturally. If you are controlled by them, you will be possessed by demons. At that very moment, uttering "Phat (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪)" and cutting through is the severance. Afterwards, the extent to which the previous meditation has improved is the measure of completion and severance. This applies to the following as well. Second, severing the beginningless demons. The meaning of beginningless demons is: not relying on external causes, but even without causes, feeling happy, unhappy, joyful, sad, fearful, etc., giving rise to various high and low thoughts. When these thoughts arise naturally, cut them off with "Phat (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪)" and rest in the expanse. Third, severing the demons of joy. If, due to the excellent lama and lineage, or the increase of your own virtuous practice, or the abundance of favorable conditions, etc., you develop good clinging and pride, and thus experience joy and happiness, this is the demon of joy. As before, sever it into the expanse. Fourth, severing the demons of conceit. All arising thoughts and clinging are demons of conceit. Whatever arises, as before, send it into the expanse with "Phat (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪)", and it will be severed. This includes the previous three demons. Before this, without a firm experience of self-reliant practice, going to solitary places is empty and false. You must establish a firm foundation on this meditation. Going to solitary places is for enhancing practice, so understand it that way. Third, subsequent practice is divided into three aspects: peaceful severance, wrathful severance, and a combination of peaceful and wrathful severance. First is peaceful severance: in your own dwelling, intensely cultivate loving-kindness and compassion for all sentient beings in four sessions each day, and it is important to perform a "Kar (藏文)" discrimination at the end of each session. That is, three stoves made of human heads appear in front of you. Your mind, in the form of Vajravarahi, emerges from between your eyebrows, cleaves the skulls, and places them on the stoves. Cut the remaining body into pieces.
Chinese
倒入其中，其广阔等同于天空的边际。化为念诵嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之甘露大海。迎请根本传承上师、本尊、佛、菩萨、勇母、空行母、护法、守护神等一切圣众。以供养令彼等一切心满意足，欢喜踊跃。布施六道一切众生，令其暂时饱足，究竟清净一切罪障。倾洒甘露残余，化现无量供养天女。以不可思议之供养作供养想。知晓彼等一切皆为自心。专注观视其自性，念诵啪（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪），融合法界智慧。再次忆念彼等为道，复又念诵啪（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪），融合法界智慧。如是反复多次。如是修习，若对所缘稍有成就，则发愿前往自己欲去之尸林。总的来说，对一切众生，特别是对该尸林之地神、精灵、鬼怪等一切，强烈修习慈悲心。先前之白供观想，反复修习，持续两三天。在路上行走时，也修习慈悲心与法界智慧融合之交替修法。到达该地后，寻找一处重要地点安住。首先，对该地之地神、精灵等进行散食供施，以及空行母总供、地神供、障碍供等，尽己所能。在这些供施中，强烈修习慈悲心至关重要。然后，进行皈依等四加行，强烈而持久地进行。之后，如前一般，多次修习白供之观想。再次，总的来说，对六道众生，特别是针对此尸林之鬼怪，主要专注于此，强烈修习慈悲心。将心识专注在那个地方和鬼怪等显现为众生之景象上，念诵啪（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪），融合法界智慧，安住于无执。再次修习慈悲心。再次融合法界智慧等，仅仅修习这些。无论出现何种征兆或神变，都要努力修习法界智慧融合和慈悲心这二者。无论出现强烈神变也好，不出现也好。最终，当对该地生起习气，善行增长之时，就完成了。
English
Pour it in there, its expanse becoming equal to the edge of the sky. It transforms into an ocean of nectar by uttering Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om), Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese meaning: Ah), Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum). Invite all the assemblies of root and lineage lamas, yidams, Buddhas, bodhisattvas, dakinis, dharma protectors, and guardians. By offering to them all, they are satisfied and delighted. By giving to all sentient beings of the six realms, they are temporarily satisfied, and ultimately all sins and obscurations are purified. By scattering the remnants of the nectar, countless offering goddesses arise. Think of offering with inconceivable offerings. Know that all of them are your own mind. Gaze intently at their essence and say Phat (Tibetan: ཕཊ, Sanskrit Devanagari: फट्, Sanskrit Romanization: phaṭ, Literal Chinese meaning: Phat), blending space and awareness. Again, remember them as the path, and again say Phat (Tibetan: ཕཊ, Sanskrit Devanagari: फट्, Sanskrit Romanization: phaṭ, Literal Chinese meaning: Phat), blending space and awareness. Do this many times. When you have meditated in this way and have some mastery of the object of focus, then direct your intention to whatever charnel ground you are going to. In general, cultivate strong loving-kindness and compassion towards all sentient beings, and in particular towards the local deities, spirits, demons, and so on of that charnel ground. Do the white offering visualization from before, again and again, for two or three days. When traveling on the road, also meditate on the combination of loving-kindness and compassion, alternating with the blending of space and awareness. When you arrive at that place, find a significant spot and sit down. There, first give scattered offerings to the local deities and spirits, and general offerings to the dakinis, offerings to the local deities, offerings to obstructors, and so on, as much as you know how. In these offerings, it is very important to cultivate strong loving-kindness and compassion. Then, do the four preliminaries, such as taking refuge, vigorously and for a long time. After that, as before, meditate on the white offering visualization many times. Again, in general, focus on the sentient beings of the six realms, and especially focus on the ghosts and demons of this charnel ground, and cultivate strong loving-kindness and compassion. Direct your awareness intensely towards that place and the appearance of ghosts and demons as sentient beings, say Phat (Tibetan: ཕཊ, Sanskrit Devanagari: फट्, Sanskrit Romanization: phaṭ, Literal Chinese meaning: Phat), blend space and awareness, and rest without grasping. Again, meditate on compassion. Again, blend space and awareness, and so on, meditate only on that. Whatever signs and miracles may occur, strive to maintain the blending of space and awareness and the meditation on compassion. Whether powerful miracles occur or not, in the end, when the habitual tendencies of the place are subdued and virtuous activity increases, it is complete.
Chinese
仅仅安住于此。无论心中产生高低之念，或生起任何计划和分别念，都念诵“ཕཊ་（藏文，梵文 देवनागरी，罗马转写 phaṭ，摧破）”并将法界与觉性融合为一。对于纷乱和幻象显现的外在景象，以及内在的疾病、秘密烦恼和邪见等，无论生起什么，都要认识到这是幻觉，除了将法界与觉性融合为一之外，什么也不做，仅仅安住于母续的意义之中。要实践完全不说话，身体不做任何动作的誓言和郑重承诺。在任何情况下，都不要对身心有丝毫的执着。如果强大的神灵和魔鬼真的需要搬迁住所，就住在原来的地方。真的被安置在哪里，就住在那里。在真正的正行期间，不要向他人寻求庇护，不要进入保护轮，不要进行驱魔，不要抱有希望和恐惧，无论发生什么，都要保持平等心，不要与融合法界与觉性的无分别智慧分离，这一点至关重要。如果如上所述的程度已经达到，也可以进行一些血供的观想。之后的行为类似于息灭法，重要的是要尽可能多地施放水食子和龙食子等食子，多做祈祷，努力说法和诵经。这样做之后，他恢复了住所、身体和受用方面的损失，要反复思考比以前更好，并且变得更有佛法。之后的行为也和以前一样。第三个是，前行与之前相同，但要观修白色布施和红色布施两种。刚到坟地时，就像息灭法一样，大量施放食子。前行四法，前两座就像息灭法一样，后两座就像降伏法一样观修。正行修持也一样，在多次进行息灭法的观想之后，每座都像降伏法一样观修空性。如果长时间没有达到，就像降伏法的时候一样，做一次包含显现和空性的破除之法，肯定会达到。在没有平息之前，就像降伏法一样，只观修空性。如果神灵和魔鬼真的来攻击，就立即取出鲜红的心脏献给他们，或者砍下头和手脚献给他们等，在身心没有分离之前
English
Just rest in that. Whatever high or low thoughts arise in the mind, or whatever plans and conceptualizations arise, just recite "PHAṬ (藏文，梵文 देवनागरी，罗马转写 phaṭ，摧破)" and merge the dharmadhatu with awareness. For the external appearances of turbulence and illusion, and for internal illnesses, secret afflictions, and wrong views, whatever arises, recognize it as illusion, and do nothing other than merging the dharmadhatu with awareness, just rest in the meaning of the Mother Tantra. Practice the vows and solemn promises of not speaking at all and not making any movements with the body. In all circumstances, do not have any attachment to body and mind. If powerful gods and demons really need to move their residence, stay in the original place. Wherever you are really placed, stay there. During the actual main practice, it is important not to seek refuge in others, not to enter protective circles, not to perform exorcism, not to have hope and fear, and to maintain equanimity no matter what happens, and not to be separated from the non-conceptual wisdom of merging the dharmadhatu with awareness. If the level mentioned above has been reached, one can also do some visualizations of blood offerings. The subsequent actions are similar to pacification practices, and it is important to offer as many tormas as possible, such as water tormas and naga tormas, to make many prayers, and to strive to teach the Dharma and recite sutras. After doing this, he restores the losses in terms of residence, body, and enjoyment, and repeatedly thinks that it is better than before and that he has become more Dharma-like. The subsequent actions are also the same as before. The third is that the preliminaries are the same as before, but one should meditate on both white offerings and red offerings. As soon as you arrive at the charnel ground, offer a large amount of tormas like in pacification practices. The four preliminary practices, the first two sessions are like pacification practices, and the last two sessions are like subjugation practices. The main practice is also the same, after repeatedly performing the visualization of pacification practices, each session should meditate on emptiness alone like in subjugation practices. If it has not been achieved for a long time, like in the case of subjugation practices, do the method of cutting that includes appearance and emptiness once, and it will definitely be achieved. Until it is pacified, just meditate on emptiness like in subjugation practices. If gods and demons really come to attack, immediately take out the fresh red heart and offer it to them, or cut off the head and limbs and offer them, etc., before the body and mind are separated.