English
That is, the generation stage and other things are the same as before. During the recitation, recite "Om（藏文：ཨཱོྂ，梵文天城体：ओँ，梵文罗马拟音：oṃ，汉语字面意思：嗡）, Akrodhak（藏文：ཨ་ཀྲོ་ཏེ་ཀ，梵文天城体：अक्रोधक，梵文罗马拟音：akrodhaka，汉语字面意思：Non-wrathful）, Manjushri（藏文：མཉྫུ་ཤྲཱི་，梵文天城体：मञ्जुश्री，梵文罗马拟音：mañjuśrī，汉语字面意思：Glorious Gentle One）, Yamantaka（藏文：ཡ་མཱནྟ་ཀ，梵文天城体：यमान्तक，梵文罗马拟音：yamāntaka，汉语字面意思：Destroyer of Death）, Hum（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum）, Phat（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：Liberation）!" Or, recite "Om（藏文：ཨཱོྂ，梵文天城体：ओँ，梵文罗马拟音：oṃ，汉语字面意思：嗡）, Shri Manju（藏文：ཤྲཱི་མཉྫུ་，梵文天城体：श्रीमञ्जु，梵文罗马拟音：śrīmañju，汉语字面意思：Glorious Manju）, Yamaraja（藏文：ཡ་མ་རཱ་ཛ་，梵文天城体：यमराज，梵文罗马拟音：yamarāja，汉语字面意思：Lord of Death）, Mama（藏文：མ་མ་，梵文天城体： मम，梵文罗马拟音：mama，汉语字面意思：Mine）, Ekajati（藏文：ཨེ་ཀ་ཛཱ་ཏི་，梵文天城体：एकजाति，梵文罗马拟音：ekajāti，汉语字面意思：One Born）, Jah（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：Born）!" and "Om（藏文：ཨཱོྂ，梵文天城体：ओँ，梵文罗马拟音：oṃ，汉语字面意思：嗡）, Manjushri（藏文：མཉྫུ་ཤྲཱི་，梵文天城体：मञ्जुश्री，梵文罗马拟音：mañjuśrī，汉语字面意思：Glorious Gentle One）, Kumara（藏文：ཀུ་མཱ་ར་，梵文天城体：कुमार，梵文罗马拟音：kumāra，汉语字面意思：Youth）, Yamaraja（藏文：ཡ་མ་རཱ་ཛ་，梵文天城体：यमराज，梵文罗马拟音：yamarāja，汉语字面意思：Lord of Death）, Hum（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum）, Phat（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：Liberation）!" Things to do: Twist three strands of human hair into a protection cord on the phurba of the skull cup, and smear it with a lot of blood. Hold the thumb and forefinger of the right hand to the heart, and visualize the skull cup as a palace, the phurba as the deity, and the mustard seeds as wrathful deities. Merge the samaya being and the wisdom being, and the rays of light entwine the protection cord, passing from mouth to mouth and from heart to heart like a taut bowstring or a rotating fire wheel. Visualize the Yama of Karma, the eight classes of gods and demons, and all the mamos and dakinis gathering, surrounding oneself, offering their life essence, becoming servants, and doing whatever is commanded. Visualize the lineage masters, vidyadharas, and all the Tathagatas gathering like clouds, bestowing siddhis, and recite. Signs of accomplishment: Know as described in the great and small instructions of the seven heats and the magic wheel of Marutse. Also, recognize the signs of accomplishment and the obstacles of demons. Even if they appear, do not rejoice; even if they are strange, do not be surprised; even if they are fearful, do not be afraid. With a view like brandishing a spear in the sky, view everything as the nature of reality. Increase the intensity of the samadhi of meditation and be without distraction. With the asceticism of conduct, equalize everything as the nature of reality, and do not confuse the increase of virtue, the signs of accomplishment, and the obstacles of demons. Without interruption until the heat and signs are stable and unchangeable, undertake great practice and obtain siddhis. ༈ Secondly, the general meaning of practice is threefold: the preliminaries of practice, the actual practice, and the conclusion of the practice. The first has two parts: general and specific. The general is as described above, establishing the foundation with the five perfections, and accumulating merit with the two preliminary stages, and purifying the mindstream with confession.
Chinese
嗡。具体来说，有六个方面：进行土地仪轨，结界，绘制坛城和安置物品，师徒进入坛城的仪轨，汇集前行仪轨，以及区分上师的意图。第一，如使用说明书中出现的那样，适当地进行土地勘察、升起土地、勘察土地的吉凶、净化土地、占据土地、守护和加持等。第二，结界：首先，在外面放置三份食子，或者抛掷供养食子并陈述实语。在四个大门上堆叠四个朵玛，委托事业。返回内部，压制邪魔，悬挂门牌。从摧毁魔众的空性（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）中生起宫殿。然后，绘制坛城和安置物品：将坛城建造为一寻或一箭之长，与住所结合。放置五甘露的碎片。加持棉线或羊毛线，绘制天线和地线。加持颜料并绘制。然后，安置装饰品、供品和修行物品。然后，师徒进入坛城：通过手势和礼仪进入。以九种方式让金刚上师进入。然后，上师竖起一个供桌，进行药物供养。如果弟子要进入坛城，弟子手持鲜花祈祷。上师拿起鲜花，观察本尊和心咒，进行混合和添加。汇集前行仪轨：主要为本尊穿戴装饰，在眷属身上做标记，立誓并降临加持，加持供品。各位上师的意图：如嘉瓦协年所说，按照黑阎摩的修法，用黑色覆盖内部，要理解为母子的关系。如邬金莲花生大士所说，与一般修法不矛盾，按照空行母的授记，要像为尼泊尔女仆所做的那样。堪布达那达拉认为，为了自己的利益，按照口诀使用说明书中的方法，不要进行连续的修法。其中，第一个是红黑混合的修法。第二个是不与一般修法相矛盾，是莲师所作。最后一个是纯红色的修法和其他仪轨。
English
Oṃ. Specifically, there are six aspects: performing the land ritual, establishing boundaries, drawing the mandala and placing the substances, the ritual of the teacher and students entering the mandala, compiling the preliminary rituals, and distinguishing the intentions of the masters. First, as it appears in the usage instructions, appropriately perform the land examination, raising the land, examining the land's omens, purifying the land, occupying the land, guarding and blessing, and so forth, in whatever detail is appropriate. Second, establishing boundaries: First, place three portions of torma outside, or cast the offering torma and speak the truth. Stack four tormas at the four great gates and entrust the activities. Return inside, suppress the demons, and hang the door plaque. Generate the palace from the emptiness of destroying the Māras (Tibetan: བྷྲཱུྃ, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: bhrūṃ). Then, draw the mandala and place the substances: Construct the mandala to be one fathom or one arrow-length, combining it with the dwelling. Place fragments of the five amṛtas. Bless the cotton or wool thread, and draw the celestial and terrestrial lines. Bless the colors and draw. Then, place the ornaments, offerings, and practice materials. Then, the teacher and students enter the mandala: Enter through gestures and rituals. Allow the Vajra Master to enter in nine ways. Then, the teacher erects a single offering table and makes medicine offerings. If the student is to enter the mandala, the student holds flowers and prays. The teacher takes the flowers, observes the deity and the mantra, and mixes and adds. Compiling the preliminary rituals: Mainly adorning the principal deity, marking the retinue, making vows and bestowing blessings, and blessing the offering substances. The intentions of the individual masters: As Ru Jampal Shenyen said, in accordance with the practice of Black Yamāntaka, cover the inside with black, and it should be understood as the relationship of mother and child. As Ru Padmasambhava said, without contradicting the general practice, in accordance with the prophecy of the ḍākinīs, it should be done as it was done for the Nepalese maid. Khenpo Dhanadaala believes that for one's own benefit, according to the methods in the instructions for use of the oral instructions, one should not perform continuous practice. Among these, the first is the method of red and black mixture. The second does not contradict the general practice and was done by Guru Rinpoche. The last is the practice of pure red and other rituals.
Chinese
据说不依赖上师。无论喜欢什么，去做也不会有冲突。第二，实际修持分三部分：无论修持什么法，都要遵循四种修持的仪轨，并将滋养和连接二者结合起来，以及将六种事业的冲突结合起来。第一部分是：前行积累资粮，从寂静和忿怒事业的仪轨开始，直到念诵。然后，遵循红色仪轨，直到念诵和荟供结束，这是近修。然后，即使修持几天，直到没有出现好的成就征兆，或者直到最后一个晚上，这被称为修持。然后，当出现好的征兆，或者到了最后一个晚上，积累所有成就的食物，接受成就，灌顶并融入成就，这被称为大修。第二部分是滋养和连接：事业先行，进入下一个阶段，这是寿命的连接：在旧的寿命上，催促寿命的使者，念诵并融入寿命。对新的寿命进行加持并放置。之后，连接食子，对事业的食子进行剩余供养，并根据需要放置。对新的食子进行加持并放置。然后，如果成就了，就进行火供，如果没有成就，就进行金刚橛的火供。早上在东方进行息灾的火供，中午在南方进行增益的火供，晚上在西方进行怀爱的火供，半夜在北方进行降伏的火供。之后，四种事业的舞蹈也同样进行。也就是说，息灾是在念诵的时候，增益是在修持的时候，怀爱是在大修的时候进行。降伏是在出现不好的梦兆，或者邪魔的障碍，以及出现怪异现象的时候进行。第二个滋养是：在进入下一个事业的阶段，滋养缓刑，食子，药供，血供，灯和修行者的征兆，并进入金刚上师的意境。工作者遵循事业的仪轨。六种事业是：息灾，增益，怀爱，降伏四种和之前一样。也就是说，如果没有任何好坏的征兆，就进行息灾的事业。如果出现好坏参半的征兆，就进行增益的事业。如果出现好的征兆，就进行怀爱
English
It is said that it does not depend on the lama. Whatever you like, there is no conflict in doing it. Second, the actual practice is divided into three parts: whatever dharma is practiced, the ritual of the four approaches and accomplishments must be followed, and the two, nourishing and connecting, must be combined, as well as combining the conflicts of the six activities. The first part is: the preliminary accumulation of merit, starting from the ritual of peaceful and wrathful activities, up to the recitation. Then, following the red ritual, until the recitation and tsok offering are over, this is the close approach. Then, even if practicing for a few days, until no good signs of accomplishment appear, or until the last night, this is called practice. Then, when good signs appear, or when the last night arrives, accumulate all the food of accomplishment, receive the accomplishment, empower and integrate the accomplishment, this is called the great practice. The second part is nourishing and connecting: the activity goes first, entering the next stage, this is the connection of life: on the old life, urge the messenger of life, recite and integrate life. Bless the new life and place it. After that, connect the torma, make the remaining offering to the torma of the activity, and place it as needed. Bless the new torma and place it. Then, if accomplished, perform the fire puja, if not accomplished, perform the Vajrakilaya fire puja. In the morning, perform the pacifying fire puja in the east, at noon, perform the increasing fire puja in the south, in the evening, perform the magnetizing fire puja in the west, and at midnight, perform the subjugating fire puja in the north. After that, the dance of the four activities is also performed in the same way. That is, pacifying is during the recitation, increasing is during the practice, and magnetizing is performed during the great practice. Subjugation is performed when bad omens appear, or obstacles from demons, and when strange phenomena appear. The second nourishing is: in the stage of entering the next activity, nourish the reprieve, torma, medicine offering, blood offering, lamp, and the signs of the practitioners, and enter the samadhi of the Vajra Master. The worker follows the ritual of the activity. The six activities are: pacifying, increasing, magnetizing, and subjugating, the four are the same as before. That is, if there are no good or bad signs, perform the pacifying activity. If mixed good and bad signs appear, perform the increasing activity. If good signs appear, perform the magnetizing
Chinese
作寂静事业，出现恶事则作猛厉事业。压制遣返是：吽，以空行母之舞来压制，以使者和咒语来遣返。也要认识成就的征兆和障碍的幻象，出现好的征兆稳固时，则取成就；出现障碍的幻象时，则以禅定和三摩地，咒语和使者等来遣返。之后大的修法有两种：为自利而修成就，以及为他利而作灌顶。第一种是：积聚所能获得的成就食物，特别是为了从至上的悉地智慧本尊处获得，将装满药酒和成就丸的，具有班杂（梵文：Bhaṇḍa）名称的容器，放入任何想要的祈愿文，放置于中央的宫殿中。为了获得共同的成就，东方方向的罗刹母玛茹擦控制众生的统治，由此获得家族的成就；南方方向的阎罗玛茹擦控制有情众生的生命，由此获得寿命的成就；西方方向的魔玛茹擦控制众生的力量，由此获得猛厉的成就；北方方向的夜叉玛茹擦控制世间的财富，由此获得受用的成就；四位誓言护法姊妹控制世间的显现，由此获得福德和名声的成就，各自放置誓言物和祈愿文。之后严厉地设结界，广作忏悔和补阙，在各自的念珠上系上任何想要的成就穗子来念诵。三摩地也同样要知道。之后当午夜过后，对寂静本尊们广作赞颂，供养各自本尊名号意义的近修，以祈请成就的仪轨来获得。之后撒花并祈祷，获得并融入班杂和金刚橛等的灌顶。之后享用成就的食物，一份作为酬谢供养上师和本尊，一份由瑜伽士们享用，一份供养誓言护法空行母。第二种是为了他利而作灌顶：如果主要作灌顶，则如坛城的仪轨和灌顶宝库一样。修法顺带发生