English
Although the Chinese government didn't say it, it is the Guru's oral instruction. In that, the refuge field is mainly done by making the Guru and Hevajra inseparable, or by meditating on the Guru as the lord of the family of the Yidam, whichever is convenient, and the rest is the same as usual. The words for generating Bodhicitta are from Jetzun Sakya Pandita's lineage: "With the thought of wanting to liberate all beings." Do it like that and so on. The generation method of Vajrasattva is: The extensive one is to cultivate the generation of Vajrasattva Heruka from the three Vajra Rituals, and to bless the three places there with the three syllables, which is the close practice. Inviting and sending back the Wisdom Being is practice. After the empowerment, sealing with Vajrasattva Akshobhya is the great practice, that is, generating it through the four branches of recitation and practice. The medium one is the same as the others, where the family lord is self-existing. The brief one is generating it in an instant. These three, etc., combine with the situation, do whichever is convenient. Among these three, grabbing any one and saying that you must only do this one and not the others, you shouldn't say that. Especially in the "Tree Treatise," it says: The assertion of the teacher Virupa is that the manifestation of realization that does not complete the four branches of recitation and practice is not allowed in either the supreme or common. Based on that, saying that the generation method of Vajrasattva generated in an instant is not reasonable is not reasonable. Saying it like that refers to the aspect of the freedom of manifestation of realization, not just because of generating the branch deity. Otherwise, if Vajrasattva is generated with the four branches complete, then that family lord also needs to be generated with the four branches complete, etc., it will become limitless, and "the ignorance Vajra Mother in the eye," etc., also need to be generated with the four branches complete, etc., it will become too excessive. Meditate on Vajrasattva himself as inseparable from the Guru, thinking in your mind that the meaning of the mantra is a prayer, and recite the mantra. That is, Om is auspicious. (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Roman transliteration: oṃ, Chinese literal meaning: Om, is auspicious). "Śrī vajra heruka samaya manu pālaya." (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, śrī vajra heruka samaya manu pālaya, Chinese literal meaning: Glorious Vajra Heruka, please protect the vow). Saying, the glorious Vajra Blood Drinker, take care with the vow. "Vajra heruka tve no patiṣṭha." (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, vajra heruka tve no patiṣṭha, Chinese literal meaning: Vajra Heruka, please abide in me). Saying, Vajra Heruka, please abide nearby. "Ḍṛḍho me bhava." (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, ḍṛḍho me bhava, Chinese literal meaning: Please grant me firmness). Saying, please grant me stability. "Sutoṣyo me bhava."
English
Pa. Please make me very happy. Anurakto Me Bhava (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning), please cherish me. Suposyo Me Bhava (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning), please make me very happy. Sarva Siddhi Mme Prayaccha (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning), please grant me all accomplishments. Sarva Karma Su Ca Me (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning), in all actions, I. Cittam Shriyam Kuru Hum (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning), please make goodness in the mind. Haha Haha Ho. These are superfluous words. Bhagavan Vajra Heru (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning), Blessed One Vajra Heruka. Ma Me Munca (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning), please do not abandon me. Heruko Bhava (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning), the essence of glorious Heruka, Maha Samaya Satva Ah (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning), great Samaya being Ah. Hum Phat (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) is to destroy demons and conceptualizations. Second, the uncommon preliminaries, accumulating favorable conditions and destroying adverse obstacles. First, accumulating merit and accumulating wisdom. First, accumulating merit in superior places and accumulating merit in inferior places. First, blessing the support, inviting the assembly field, and actually accumulating the assembly, three in total. The first is, even if offerings are made with ordinary pride, a great accumulation of merit will arise. However, rather than making offerings in such an eon, it is better to transform it into a pure appearance, and making offerings for one day and one night is more meritorious. In order to destroy the conceptualization of holding the body as ordinary, one should meditate on Hevajra in an instant. In order to prevent holding the mind as ordinary, one should visualize a blue Hum (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning) on a lotus sun disc in the heart. Its foot curve, abdomen, head, crescent moon, and bindu are the five places. One should believe in the five wisdoms. Second, regarding the nature of the place from which to invite, as some say, there is no contradiction in explaining it in Akanistha, but here it is the Dharmadhatu itself, so there is no need for the appearance of coming and going. It is enough to clarify it in the sky in front, and the words are, from there, light rays, etc., as usual. Moreover, the guru and the yidam are inseparable in essence, which is common to all. The difference in appearance here is that the guru must be visualized as the lord of the family. Third, prostrations, offerings, confessions, and taking vows, four in total. The first is, Namo Guru Bhya (Tibetan, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning), etc. The second is.
Chinese
布施有四种：莲花部中，持有外、内、秘密之法者，以及持有三乘之法者两种；持有圆满成就之誓言戒律者；以及行供养事业者两种。五部总的戒律中，如“菩提心乃无上胜”等等，发誓为了利益众生而受持这些戒律，以及“我将度化未被度化者”等等。第二，在低劣的境地积累福德资粮，就是修持四无量心。其中前三种与大乘共通。第四种是舍无量心，心想愿众生安住于此。根本续中说：首先修慈心，其次修悲心，第三修喜心，最后修舍心。如是积累福德资粮，如同在轮回的处境中，积聚来世出生的牵引之业。如果与修习的果联系起来，就相当于在三个无数劫中积累资粮。将这两者联系起来的必要是：通过如此修习，可以净化轮回的诸法，并且可以安排显现果位的特殊缘起。如此修习的必要是：通过供养诸神，使之欢喜，加持相续，从而不会出现障碍，以微小的努力积累广大的资粮，并且成为产生殊胜禅定的因。第二，积累智慧资粮，如续部和各自的修法中所说，四种解脱，三种，三种清净，显现为心，以及将心安立于空性。虽然对此有很多说法，但在此仅以思维空性（梵文：Śūnyatā）的咒语含义就足够了。虽然像一些论师一样，事先进行理性的分析也不矛盾，但并非绝对必要。因为即使是不懂理性分析的人，通过修持上师所教的口诀，也能领悟其意义。例如，即使不知道红糖的来源和颜色等，也能体验到它的味道。如果认为不进行理性分析就无法遮破自性，那么……
English
There are four types of generosity: those who hold the outer, inner, and secret teachings in the Lotus family, and those who hold the teachings of the three vehicles; those who hold all the vows and precepts of accomplished meaning; and those who perform the work of offering. In the general vows of the five families, such as "The mind of enlightenment is the supreme," and so on, vowing to uphold these vows for the benefit of sentient beings, and "I will liberate those who have not been liberated," and so on. Second, accumulating merit in an inferior realm is to meditate on the four immeasurables. The first three of these are common to the Mahayana. The fourth is the immeasurable equanimity, thinking, "May all sentient beings abide in this." The root tantra says: First, meditate on loving-kindness; second, meditate on compassion; third, meditate on joy; and finally, equanimity. Thus, accumulating merit is like accumulating the karma that draws forth future births in the state of samsara. If combined with the result of practice, it is equivalent to accumulating merit for three countless eons. The necessity of combining these two is that by meditating in this way, one can purify the dharmas of samsara and arrange the special dependent origination for the manifestation of the fruit. The necessity of meditating in this way is that by offering to the deities, they are pleased and bless the continuum, so that obstacles do not arise, one accumulates vast merit with little effort, and it becomes the cause for the arising of special samadhi. Second, accumulating wisdom merit, as explained in the tantras and individual sadhanas, the four liberations, three, three purities, appearance as mind, and establishing the mind in emptiness. Although there are many explanations for this, here it is sufficient to contemplate the meaning of the mantra of emptiness (Śūnyatā). Although it is not contradictory to first conduct rational analysis, as some teachers do, it is not absolutely necessary. For even those who do not understand rational analysis can realize the meaning by practicing the instructions given by the guru. For example, even if one does not know the origin and color of brown sugar, one can experience its taste. If one thinks that one cannot refute characteristics without rational analysis, then...
Chinese
思维如是。 周围散发光芒，变成巨大的金刚帐。 那些间隙比那更小。 那些间隙充满了微小的金刚和原子，连接并稳固，在上方也思维成那样的帐篷，为了稳固，念诵三遍金刚护（བཛྲ་རཀྵ，Vajrarakṣa）的咒语。 非共同的保护轮是：金刚帐第四品中讲述了十忿怒尊的修法和咒语。 第十二品中说在无我母的现观之前，要观修十忿怒尊和轮。 如第十二品中广说的那样观修。 也就是说，如《金刚帐》第十二品中所说：于虚空界之中央，观修种种之金刚。 吽以十二之结合，十忿怒尊次第安立。 阎魔摧坏，智慧摧坏。 莲花摧坏，障碍摧坏。 空行母忿怒尊，黑杖。 不动尊与大威力尊，顶髻伞盖乃白色。 金刚足下安住者，以甘露之结合于一切处，观修忿怒尊之相。 思维百逾缮那遍布，驱逐障碍。 如是说。 观修方式如现观一样。 轮如嘎乌盒，八辐条，向外展示如刀刃般锋利。 上下两个辐条如空心矛头。 如果要做守护，则吽字在中央，顶髻转轮圣王在上方。 这样做的话，不念诵而进入现观正行，或者如果喜欢念诵，也念诵十忿怒尊各自的咒语，而不念诵顶髻。 如果主要做遮返，则以主要颠倒之要诀，顶髻转轮圣王在中央，吽字在上方观修。 这样做的时候，主尊右手的轮是兵器的轮，辐条锋利。 外侧没有边缘，串在拇指尖上。 阎魔敌右手的锤是金刚锤，锤子的反面和侧面各自有五个尖的金刚标志。 智慧摧坏是他人无法胜过的。 手持的杵是金刚杵，握柄细长，顶端粗大。