English
Perform peaceful activities; if evil occurs, perform fierce activities. Suppression and repulsion are: Hūṃ, suppress with the dance of the Ḍākinīs, and repel with messengers and mantras. Also, recognize the signs of accomplishment and the illusions of obstacles. If good signs arise and are stable, then take accomplishment; if illusions of obstacles arise, then repel them with meditation and samādhi, mantras and messengers, and so forth. Then there are two great practices: accomplishing siddhis for one's own benefit and bestowing empowerment for the benefit of others. The first is: accumulate whatever food of accomplishment can be obtained, especially in order to receive from the supreme Siddhi Wisdom Deity, fill a vessel with the name Bhaṇḍa with medicinal alcohol and accomplishment pills, insert any desired prayer request, and place it in the central palace. In order to obtain common accomplishments, the rākṣasī Māru-tse of the eastern direction controls the dominion of beings, thereby obtaining the accomplishment of lineage; the Yama Māru-tse of the southern direction controls the life of sentient beings, thereby obtaining the accomplishment of life; the demon Māru-tse of the western direction controls the power of beings, thereby obtaining the fierce accomplishment; the yakṣa Māru-tse of the northern direction controls the wealth of the world, thereby obtaining the accomplishment of enjoyment; the four oath-bound sisters control the appearance of the world, thereby obtaining the accomplishment of merit and fame, and place the respective oath substances together with the prayer requests. Then strictly establish boundaries, perform extensive confession and fulfillment, and recite with the tassel of whatever accomplishment is desired attached to one's own mala. Samādhi should also be understood in the same way. Then, after midnight, extensively praise the peaceful deities, offer the approach recitation of the meaning of each deity's name, and obtain it through the ritual of urging accomplishment. Then scatter flowers and pray, receive and absorb the empowerment of the Bhaṇḍa and phurba, and so forth. Then partake of the food of accomplishment, one portion is offered as gratitude to the guru and deity, one portion is enjoyed by the yogis, and one portion is offered to the oath-bound ḍākinīs. The second is bestowing empowerment for the benefit of others: if empowerment is the main focus, then it should be like the ritual of the mandala and the treasury of empowerment. Practice occurs incidentally.
Chinese
的权力是，根据情况，可繁可简。第三总义的修法结尾有六种：朵玛的结尾是，将朵玛分成三份，一份做为剩余供品，在外守护稳固母神。以舞蹈的方式降伏边地是，回到内部，在朵玛盘上跳四种事业的舞蹈。以祈愿的方式结尾是，将一份朵玛和药供精华、血供以及酥油灯等埋藏为地藏，并念诵十一个结尾祈愿文。以火供的方式结尾是，将一份朵玛进行广大的火供。以禅定的方式结尾是，为了遣除常边的执着，进行禅定的收摄。为了遣除断边的执着，刹那间生起本尊，穿盔甲守护身体。将彩粉撒向大河。结界的结尾是，推倒木桩，收摄结界橛，向结界神供养酬谢，解开结界，祈愿吉祥，守护住所一夜，安住于恒常的禅定中。到此为止，依靠智慧本尊的修持，成就殊胜和共同的悉地，称为上部白色菩提道。༈ 第三个总义应用于事业是，为了守护贤妙的佛法，遣除讲经说法的障碍，以及对于慈悲之索断裂，无法以寂静调伏的众生，不舍弃慈悲心，引导至无上之地，应当进入猛烈的诛法事业。但这不是为了自己微小的利益而随意行动，而是要以甚深智慧来决断见解，以现证的禅定获得智慧本尊的成就，以大悲心具足菩提心，以行为具足调伏解脱的把握来行事，而不是由普通人随意行事。将事业应用于实践的方法有四种：外围结界中修持，内围坛城中修持，秘密处猛烈修持，以及以橛和猛咒修持。第一种是，主要以如寂天菩提善知识的意趣为主，如莲师对比丘虚空藏所教导的，红色黑色
English
The power of is, according to the situation, can be elaborate or concise. The conclusion of the third general meaning of practice has six aspects: The conclusion of the torma is to divide the torma into three parts, one part is made as a surplus offering, and the stable mother goddess is guarded outside. Subduing the borderlands through dance is to return inward and perform the dance of the four activities on the torma plate. Concluding with aspiration is to bury one torma, essence of medicine offering, rakta, butter lamps, etc., as a treasure, and recite the eleven concluding aspiration prayers. Concluding with fire puja is to perform an extensive fire puja with one part of the torma. Concluding with meditation is to gather the samadhi in order to dispel the extreme of permanence. In order to dispel the extreme of annihilation, generate the deity in an instant, wear armor and protect the body. Scatter the colored powder into the great river. The conclusion of the boundary is to knock down the stake, gather the boundary stake, offer gratitude to the boundary deity, dissolve the boundary, pray for auspiciousness, guard the residence for one night, and abide in constant samadhi. Up to this point, relying on the practice of the wisdom deity, one attains supreme and common siddhis, which is called the Upper White Bodhi Path. ༈ The third general meaning applied to action is that in order to protect the virtuous Buddhadharma, to remove obstacles to teaching the Dharma, and for those sentient beings whose cords of compassion have been severed and who cannot be subdued by peaceful means, without abandoning compassion, and to lead them to the unsurpassed state, one should engage in fierce action. However, this is not to act arbitrarily for one's own minor interests, but to sever views with profound wisdom, to attain the siddhi of the wisdom deity through manifest samadhi, to possess bodhicitta with great compassion, and to act with the confidence of taming and liberation in conduct, and not to be done arbitrarily by ordinary people. There are four stages in the method of applying action to practice: practicing in the outer boundary circle, practicing in the inner mandala circle, practicing fiercely in secret, and practicing with pegs and fierce mantras. The first is mainly based on the intention of Ru Jampal Shenyen, such as what Guru Rinpoche taught to the monk Namkhai Nyingpo, red and black.
Chinese
这是关于混合的章节。以黑色为主，红色作为点缀；或者以红色为主，黑色作为点缀；或者修持红黑混合法；或者修持纯红色法。其中第一种是：在红黑燃烧续和超越世间的经续中，揭示了四种根本的修持方法：修持命、修持轮、修持橛、修持颅。对于这些，也要通过了解十五种隐语的口诀来实践。迅速的使者是：修持白色命主、黑色怙主、红色阎魔法、绿色善友这四位。在红色血脉续中，有修持命、轮、橛、颅等四种，以及咒师内部增益和八部自杀的修持等，都应加以实践。在红黑嬉戏续和察瓦扬掘藏续中，有红黑诛杀命敌的修持，分为大、中、小三种。对于这些，也要修持命、颅、橛这三种。第二种是以红色为主，黑色为辅：在红铜腿夺命续中，要知道四种修持：红铜腿阎魔的修持、红黑嘎乌的修持、狐狸颅骨红风的修持、红色的贝甲城的修持。据说，如果修持狐狸颅骨，那么寻找红风牧人的口诀非常重要。此外，在屠夫解脱红色续和尸陀林忿怒续中，出现了大小汉毒海的修持。对于此，也有修持为男相、修持为女相、修持男女结合。对于这些，内部的细节也很多，可以各自单独实践。第三种是红黑混合的修持：在红黑翅膀腰折续中，有外在修持命、内在修持轮、秘密修持颅、极密修持板牙。关于颅骨有两种：依靠大颅骨修持嘎乌，以及修持狐狸颅骨。据说，这些包括有痕迹地杀戮和无痕迹地杀戮两种。
English
This is the section on mixing. Primarily black with red as an adornment; or primarily red with black as an adornment; or practicing the red-black mixed method; or practicing the pure red method. Among these, the first is: In the Red-Black Burning Tantra and the Sutras and Tantras beyond the world, four fundamental methods of practice are revealed: practicing on the life-force, practicing on the wheel, practicing on the phurba, and practicing on the skull. For these, one should also practice by knowing the fifteen hidden instructions. The swift messengers are: practicing the four—White Life-Lord, Black Protector, Red Yamashud, and Green Spiritual Friend. In the Red Bloodline Tantra, there are four practices such as practicing on the life-force, wheel, phurba, and skull, as well as the mantra practitioner's internal gains and the practice of the eight classes committing suicide, which should all be practiced. In the Red-Black Playful Tantra and the Tsawa Yangter Tantra, there are three practices of red-black killing of the life-enemy, divided into large, medium, and small. For these, one should also practice the three—life-force, skull, and phurba. The second is primarily red with black as secondary: In the Red Copper Leg Life-Taking Tantra, one should know the four practices: the practice of Red Copper Leg Yama, the practice of Red-Black Gau, the practice of Fox Skull Red Wind, and the practice of the Red Bese Fortress. It is said that if practicing with a fox skull, the instructions for finding the Red Wind Shepherd are very important. Furthermore, in the Butcher Liberator Red Tantra and the Charnel Ground Wrathful Tantra, the practice of the Great and Small Han Poison Sea appears. For this, there is also practicing as male, practicing as female, and practicing as male and female combined. For these, there are also many internal details, and each can be practiced separately. The third is the practice of mixing red and black: In the Red-Black Wing Broken Waist Tantra, there is the external practice on the life-force, the internal practice on the wheel, the secret practice on the skull, and the very secret practice on the incisor. There are two types of skull practices: relying on the large skull to practice Gau, and practicing on the fox skull. It is said that these include both killing with traces and killing without traces.
Chinese
在《夏帕生命之轮续》中，有对生命的修持，对轮的修持，以及对孔穴的修持。这些也归纳为二，即四合红色和黑色的修持。单独来说，有死主黑乌鸦面者，红色狐狸面者，夏帕花斑面者，黑色猪面者，玛ra食心者，以及夏帕羊头等等的修持。对于这些，也要知道有带印记的和不带印记的。第四是单独修持红色，即红色独尊的修持，玛汝顶髻五兄弟的修持，以及勇士矛卷的猛咒等。对于这些，也有对生命的修持，连接替身和生命替身，以及对颅骨的修持。其中也有二，即大颅骨死主的修持，以及狐狸颅骨红色风的修持。这些要用完整的口诀来修持。这些是努南喀宁布的传承。这些被称为红色前译。第二是内部红色经部轮的修持，如如莲花生大师将心意文字交给尼泊尔妃子金鬘。尼泊尔妃子将诀窍传给努桑结仁波切的传承，即红色根本事业的经续等，根本经四部，圆满经五部，以及经部支分八部和咒续等，领受了十一部续部的意义之方法，共同修持的三个空闲，个别修持的七个空闲，那些与生命相符而依赖。依赖颅骨也有三种，即依赖羊颅骨修持，依赖大颅骨修持，以及依赖狐狸颅骨修持。大颅骨有两种，即死主面容的修持，以及毒替身黑色的修持。那些的条件文字，以及事业口诀的文字是三种修持法，九种诀窍文字，二十五种小修持，以及共同珍爱的隆心要锋利迟钝二十种，八种誓言，两种使者的猛咒，两种业者的猛咒，四类手印像的修持，三种断除困难的口诀等，母子六十五种有一百零八张小纸。其中共同修持
English
In the Tantra of the Wheel of Life of the Shapa, there are practices for life, practices for the wheel, and practices for the orifices. These are also summarized into two: the practice of the four combined red and black. Individually, there are the Lord of Death with a black raven face, the red fox-faced one, the speckled Shapa-faced one, the black pig-faced one, the Mara heart-eater, and the practices of the Shapa with a ram's head, and so on. For these, one must know which have marks and which do not. The fourth is the solitary practice of red, which includes the practice of the solitary red deity, the practice of the five brothers of Maru Tsemé, and the fierce mantras of the hero's spear coil. For these, there are also practices for life, connecting substitutes and life substitutes, and practices for the skull. Among these, there are two: the practice of the great skull Lord of Death, and the practice of the fox skull red wind. These should be practiced with complete instructions. These are the traditions of Nub Namkhai Nyingpo. These are called the Red Early Translations. The second is the inner red sutra cycle practice, such as when Guru Padmasambhava entrusted the mind letters to the Nepalese consort Gold Garland. The tradition of the Nepalese consort imparting the instructions to Nub Sangye Rinpoche, which includes the root activities of the Red, the sutras and tantras, such as the four root sutras, the five fulfilling sutras, and the eight branch sutras and tantras, and so on. The method of taking to heart the meaning of these eleven tantra classes, the three times of common practice, the seven times of individual practice, those that rely on being in harmony with life. There are also three ways of relying on the skull: relying on the ram skull for practice, relying on the great skull for practice, and relying on the fox skull for practice. There are two types of great skulls: the practice of the face of the Lord of Death, and the practice of the black poison substitute. The conditional letters for these, and the letters of the activity instructions, are three practice methods, nine instruction letters, twenty-five minor practices, and twenty pith instructions of cherished advice, sharp and dull, eight vows, two fierce mantras of messengers, two fierce mantras of workers, four categories of hand-image practices, three instructions for cutting through difficulties, and so on. There are sixty-five mother and child practices with one hundred and eight small sheets of paper. Among these, the common practice