Chinese
风息灭时，感受到的味道令人陶醉而燃烧。身体内虚空的风息灭时，内在的生命得以维持。当每个风都与五种元素混合存在时，它们融入不可分割的心性觉知之中。精通于运用并安住其中。这是说，呼出气息时，通过咒语向外扩展，完成两个目标；吸入气息时，获得成就；气息安住于体内时，知晓身语意不竭的庄严轮，这就是精通于运用。在禅定中运用，并安住于其果实中。在此之前，通过本尊智慧之轮的修持，以及阎罗死主的僧众，即身语意不竭的庄严轮，来完成殊胜的修持，从而证得佛果。近修有五种：指示地点，翻土并制作坛城，陈设供品，预先观修防护轮，观修本尊并献供，以及进行修持，出现征兆后获得成就。首先，关于指示地点，如果想要快速完成事业，那么想要快速接近修持，就是近修。玛嘎和玛拉雅，意思是吉祥之地玛嘎，以及成就之地玛拉雅。山顶或花园，意思是令人愉悦之地，农田的围栏，自己的出生地，妃子的花园。大型寺庙的区域，意思是令人满意之地，远离村庄。修持天、龙、夜叉、乾闼婆，意思是实践之地，前往有强烈障碍的地方。翻土并制作坛城，陈设供品，即通过“观察、翻土、净化、守护、占据”来指示土地仪轨。观察土地的好坏，向显现与不显现的土地之主祈请，净化土地的污垢，守护障碍，以及占据土地。观察好坏，天空是八辐轮，大地是八瓣莲花，中间像充满水的容器。土地颜色发黑且油润为好。土地养分耗尽，岩石和粗糙物过多，土地变成盐碱地则不好。祈请，对显现者给予报酬，对不显现的土地之主给予食子，对障碍进行谴责，然后进行祈请。净化土地的污垢，土地的味道是石膏，石头
English
When the wind subsides, the sensed taste is intoxicating and burning. When the wind of the sky subsides in the body, the inner life is sustained. When each wind dwells mixed with five elements, they dissolve into the indivisible nature of mind awareness. Be skilled in practice and abide therein. This means that when exhaling, through mantra, expand outwards, accomplishing two goals; when inhaling, obtain accomplishment; when the breath abides within, knowing the inexhaustible adornment wheel of body, speech, and mind, this is being skilled in practice. Practice in meditation and abide in its fruit. Before that, through the practice of the wheel of the wisdom deity, and the assembly of Yama, the lord of death, namely the inexhaustible adornment wheel of body, speech, and mind, complete the supreme practice, thereby attaining Buddhahood. There are five aspects to close practice: indicating the place, turning the soil and making the mandala, arranging the offerings, preliminary contemplation of the protection wheel, contemplating the deity and offering worship, and performing the practice, obtaining accomplishment after signs appear. First, regarding indicating the place, if one wishes to quickly accomplish the task, then wanting to quickly approach practice is close practice. Maka and Malaya, meaning the auspicious place Maka, and the place of accomplishment Malaya. The mountaintop or garden, meaning a delightful place, the fence of a farmland, one's own birthplace, the garden of a consort. The area of a large monastery, meaning a satisfactory place, far from the village. Practicing with gods, nagas, yakshas, gandharvas, meaning the place of practice, going to a place where there are strong obstacles. Turning the soil and making the mandala, arranging the offerings, that is, indicating the land ritual through "observing, turning the soil, purifying, protecting, occupying." Observing the goodness or badness of the land, requesting from the lords of the visible and invisible land, purifying the impurities of the land, protecting against obstacles, and occupying the land. Observing good and bad, the sky is an eight-spoked wheel, the earth is an eight-petaled lotus, the space in between is like a container filled with water. Land that is black and oily is good. Land with depleted nutrients, many rocks and roughness, and land that has become saline-alkali is bad. Requesting, giving payment to the visible, giving torma to the invisible lords of the land, rebuking the obstacles, and then requesting. Purifying the impurities of the land, the taste of the land is gypsum, the taste of stone
Chinese
木头的残渣，树的腐烂部分。肉的残渣是骨头。水的残渣是草。谷物的残渣是糠秕。通过事业和行为来净化，进行火供。通过禅定来净化，从བྷཱུྂ་（藏文，bhūṃ，bhūṃ，地）中生起宫殿。守护障碍是：用网和篱笆来划定界限。占据地基是：观想橛，然后将其钉在阎魔法王身上。所示绘制坛城是：八辐轮坛城，以四智严饰。这是坛城制作，撒香，画线，涂色，摆放物品。坛城制作是：将坛城建造成一庹长的正方形。念诵ཨཱོྂ་དུ་མན་ཏ་ཀ་མ་ཊ་ལ་ཧཱུྃ་（藏文，om dumantakamaṭalahūṃ，om dumantakamaṭalahūṃ，嗡 度曼达嘎玛 达拉 吽）并使其完善。撒香是：念诵མ་ཧཱ་རཀྟ་ཨ་མྲྀ་ཏ་མཎྜལ་ཧཱུྃ་（藏文，mahāraktāamṛtamaṇḍalahūṃ，mahāraktāamṛtamaṇḍalahūṃ，大红甘露坛城 吽），用五甘露撒香。画线是：念诵ཨེ་བྂ་མ་ཡ་དྷ་ལ་ཧཱུྃ་（藏文，ebamamayādhālahūṃ，ebamamayādhālahūṃ，诶 班 玛 亚 达 拉 吽），画天线。地线画法缺失。涂色是：念诵ཨཱོྂ་ཨཱཿཧཱུྃ་སྭཱ་ཧཱ་（藏文，oṃ āḥ hūṃ svāhā，oṃ āḥ hūṃ svāhā，嗡 阿 吽 梭哈）五个字，加持成五智后涂色：中央三角形涂成深蓝色，用尸林中的煤炭绘制。半月形涂成红色，用尸林中的砖头绘制。外围涂成白色，用大灰绘制。中央四辐轮涂成四方颜色。其外层八辐涂成黑色。辐条之间涂成绿色。角隅涂成绿色。用茜草绘制尸林。黄色用尸林中的黄土绘制。四门及其门槛都要制作。与地色混合后绘制。摆放物品是：摆放供品和坛城的装饰品。此处根本戒和章节略有缺失。摆放修法物品是：中央摆放画像，前方摆放宝瓶，摆放与本尊数量相等的擦擦，摆放手印杵。陈设供养品是：陈设具有象征的血供器。这是说，陈设朵玛的那个吉祥容器是血供器。事业金刚手的是宝藏容器，颅骨，具有象征。持有大烟和小烟作为供养物。这是说，作为供养物，放置怖畏金刚的供养物，人心朵玛。事业金刚手的供养物，放置马心朵玛，作为执持朵玛。供品是：美和香，声音光明和，美味等内外之物。这是说，美和感官之花，香气
English
The residue of wood, the rotten part of a tree. The residue of meat is bone. The residue of water is grass. The residue of grain is chaff. Purify through actions and deeds, perform fire offerings. Purify through meditation, generate the palace from bhūṃ (藏文，bhūṃ，bhūṃ，Earth). Protecting from obstacles is: demarcating the boundary with nets and fences. Occupying the ground is: visualizing the stake and then nailing it into Yama Raja. The instruction on drawing the mandala is: An eight-spoked wheel mandala, adorned with the four wisdoms. This is mandala making, scattering incense, drawing lines, applying colors, and placing objects. Mandala making is: constructing the mandala into a square one fathom in length. Recite oṃ dumantakamaṭalahūṃ (藏文，om dumantakamaṭalahūṃ，om dumantakamaṭalahūṃ，Om Dumantaka Mata La Hum) and perfect it. Scattering incense is: reciting mahāraktāamṛtamaṇḍalahūṃ (藏文，mahāraktāamṛtamaṇḍalahūṃ，mahāraktāamṛtamaṇḍalahūṃ，Great Red Nectar Mandala Hum), and scattering incense with the five nectars. Drawing lines is: reciting ebamamayādhālahūṃ (藏文，ebamamayādhālahūṃ，ebamamayādhālahūṃ，E Bam Ma Ya Dha La Hum), and drawing the sky line. The method of drawing the ground line is missing. Applying colors is: reciting the five syllables oṃ āḥ hūṃ svāhā (藏文，oṃ āḥ hūṃ svāhā，oṃ āḥ hūṃ svāhā，Om Ah Hum Svaha), blessing them into the five wisdoms, and then applying the colors: the central triangle is painted dark blue, drawn with charcoal from the charnel ground. The crescent moon is painted red, drawn with bricks from the charnel ground. The outer circle is painted white, drawn with great ashes. The central four-spoked wheel is painted with the colors of the four directions. The outer layer of eight spokes is painted black. The spaces between the spokes are painted green. The corners are painted green. The charnel ground is painted with madder. Yellow is painted with yellow soil from the charnel ground. The four doors and their thresholds must be made. Mix with earth colors and then draw. Placing objects is: placing offerings and the ornaments of the mandala. Here, the root vows and chapters are slightly missing. Placing the practice objects is: in the center, place a painted image, in front, place a vase, place tsha-tshas equal to the number of deities, and place the hand implements, the vajra and bell. Arranging the support objects is: Having arranged the blood-filled vessel with symbols. This means that the auspicious vessel for arranging the torma is the blood-filled vessel. For the action Yamaraja, the treasure vessel is the skull, with symbols. Holding the large and small smoke as supports. This means that as support objects, place the Yamantaka's support, the human heart torma. For the action Yamaraja's support, place the horse heart torma, as the holding torma. The offerings are: Beauty and fragrance, sound and light, and deliciousness, etc., external and internal. This means beauty and the flowers of the senses, fragrance.
Chinese
我是大块的脂肪烟，是光明的纯净酥油灯，是美味的大块肉食祭品和心，外供食子，内供血，秘密供甘露。坛城的庄严是，用束缚之物围绕。意思是说，用束缚障碍之物的彩线，以及文殊菩萨的法器八箭和八剑来围绕坛城。前行守护轮的修法是，摧毁功德的魔军。意思是说，用因功德之积和果智慧之积来摧毁魔军障碍。积累因功德之积是，为自利而积累资粮，造身像擦擦，诵语经典，救护意的有情生命。为他利而积累资粮是，布施给盲人和乞丐。积累果智慧之积是，供养三宝，供养护法，供养慈悲的宾客。设结界是，以外内秘密的守护，守护处所和地基。意思是说，外结界是向四大天王立桩，因为四大洲的人们都处于四大天王的统治之下，所以是木桩的形状；因为居住在一道铁墙之内，所以是邻居的形状；因为居住在一座须弥山的侧面，所以是臣子的形状。因此，国王守护外结界，所以向四大天王立桩并委托守护。内结界是用忿怒尊的威严，用网、栅栏、帐篷等来遮挡。秘密结界是，障碍是分别念。对治分别念的方法是修不分别念，即了知显现为心，了知心为空性，了知空性为法性，了知法性什么也不成立。如此一来，所谓的障碍从一开始就不存在。如此这般守护自身。然后从བྷྲཱུྂ་（藏文，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）中，加持自己的住所为宫殿。这样就能平息地基的障碍。用门神打开那住所的门，我住在那里做各种事业。观想本尊并供养是，对雅曼达嘎及其眷属。意思是说，加持供品，忏悔，修三种三摩地，观想宫殿和座垫，观想五尊本尊等，都已如修法仪轨般讲述完毕。四种降魔者和八个人。
English
I am the great fat smoke, the bright pure butter lamp, the delicious great meat offering and heart, the outer torma, the inner rakta, the secret nectar. The adornment of the mandala is, surrounded by binding substances. It means, surround the mandala with colored threads that bind obstacles, and Manjushri's weapons, eight arrows and eight swords. The practice of the preliminary protective wheel is, destroying the demon army of merit. It means, destroy the demon army of obstacles with the accumulation of merit as the cause and the accumulation of wisdom as the result. Accumulating the accumulation of merit as the cause is, accumulating resources for one's own benefit, making body tsa-tsas, reciting sutras, and saving the lives of sentient beings of mind. Accumulating resources for the benefit of others is, giving alms to the blind and beggars. Accumulating the accumulation of wisdom as the result is, offering to the Three Jewels, offering tormas to the protectors, and offering tormas to the guests of compassion. Setting the boundary is, with outer, inner, and secret protection, protect the place and the ground. It means, the outer boundary is setting stakes for the Four Great Kings, because the people of the four continents are under the rule of the Four Great Kings, so it is in the shape of a stake; because they live within a single iron wall, so it is in the shape of a neighbor; because they live on the side of a single Mount Sumeru, so it is in the shape of a minister. Therefore, the king protects the outer boundary, so he sets stakes for the Four Great Kings and entrusts them with protection. The inner boundary is blocked by the wrathful majesty of the wrathful deities, with nets, fences, tents, etc. The secret boundary is, obstacles are conceptual thoughts. The method to counteract conceptual thoughts is to meditate on non-conceptual thought, that is, to know appearance as mind, to know mind as emptiness, to know emptiness as dharmata, to know that dharmata does not establish anything. In this way, the so-called obstacles do not exist from the beginning. In this way, protect oneself. Then from བྷྲཱུྂ་ (Tibetan, Devanagari: भ्रूम्, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: seed syllable), bless one's own dwelling as a palace. This will pacify the obstacles of the ground. Open the door of that dwelling with the doorkeeper, and I will live there and do all kinds of activities. Meditating on the deity and making offerings is, to Yamantaka and his retinue. It means, bless the offerings, confess, meditate on the three samadhis, visualize the palace and the seat, visualize the five deities, etc., all have been explained as in the practice ritual. Four slayers and eight people.