English
Returns. That is collapsing inwards. When there is no sign of standing outwards, its name is "blunt." There is no rising outwards, nor is there inwards. Its name is "leaning." Thus it is said. These three, there is suppressing with heavy objects, pushing the great mistake to the edge, pouring the great white onto the food. Thus it is said three actions. In 'Phyong, it is said that the black demon practitioner does it for three days. After saying the method, it is said that originally demon practice is the key to reaching the deity, but it is inauspicious, it is a frustrating thing that does not want to do external affairs. Thus it is. Here, only this much should be done, copied from the red wrathful mantra: Shake and strike with a hook, the naked iron woman makes a crying sound, admonish the vows and recite the wailing mantra. And, in the oral instruction for determining the intermediate transformation wrathful mantra, it says: Innocent and without error, the witness is the image, in the boundary and words, shout "Oh, wanting," beat the chest, pull the hair, wail, kneel and curse. After doing that, make a judgment. And, in the oral instruction for use, it says: Recite the mantra, make the iron woman's crying sound, pull it out naked, roll the eyes. These are said when suppressing evil. The above method of holding the protective stone is also to prevent evil. From various schools, many methods of dispelling, disturbing, entrusting, etc. are said. In particular, if you want to understand the practice described in detail in the fifth chapter of the Krakkyuk Secret Tantra, look at what is clearly stated in Shantigarbha's black blood-vomiting wrathful mantra. The mantras in the old translation, auspicious Manjushri red black common, true Yaksha, Yama Sri Ling, demon, Yaksha black wealth deity, etc. appear in various schools. In this school of the later translation, auspicious Manjushri red is the main deity father and mother, true Yaksha is the action. The root sutra says: I am nourished by the true Yaksha. Thus it is. Kumaraha Yaksha demon and Yama are the action. Dipa Manjushri is the alms woman. Misha Kong and, Mara Duma in Shane are the action. Misha Soma Shane male and female mixed wrathful mantra. Hum. The example eighty-three is the essence of all the mantras of the main deity wheel or the sharpness of the razor. Here, the sixteen-armed auspicious Manjushri is the main deity, and in the six paper rolls, the fourteen-armed is the main deity. True Yaksha has no difference in the old and new translations, and the old translation
Chinese
二者之间差别不大。库玛拉和玛尔香在此法中也有一些不同之处。努普、热觉、鲁迅有无息灾等仪轨，各有不同的传承。此法的咒语目录，以口诀的咒语组合来阐明，并以口耳相传的教诲来确信。其他口诀和实践的传承已经中断，自己念诵也没有确定的认识，口头上没有区分各种传承，甚至没有理解书写错误，而是将一些抄写错误视为至高无上，对自己传承产生怀疑，这是非常可惜的。总的来说，修持、成就、事业的次第是：在《声闻传承珍宝鬘》中，修持分为外、内、密、真如相结合的修持成就四具足。近修是获得成就征兆的修持。成就分为修持成就四具足相结合的六种事业。大成就是为了自身利益获得成就，为了他人利益而进行灌顶。事业的实践没有实际发生。成就法和观修法也与此相同。事业是鲁迅口诀中，如何讲述修持、成就、事业三者，其中没有不完整的。但是，对于所谓的闲聊和瘟疫之语，要像鳄鱼的喉咙一样紧闭。为了不泄露口诀，要一个一个地给予，就像看着夺命黑母子一样讲述。因此，咒语的混乱组合、事业的顺序等，依赖于口头传承和手把手的指导，在后来的变动纸卷第六页中说：布布法和热觉法两种，最初是分为修持和成就的。热觉法就是这一个。并且说，红色秘密成就法是玛尔香汇集的诅咒，作为身像，只是粗略的鲁迅法，而玛尔香的特殊成就法主要显示的传承是，虽然与鲁迅口诀有关联，但成就的方式不同。在赡洲的组合文中，在修持成就四具足中，四十个是修持，八十个是玛尔香切断命脉等是近修，杀死玛尔香的牙齿一百零三个是成就，五魔轮的剃刀认为是大的成就。这不仅是修持成就的顺序，也是口诀的直接指示和口头传承。
English
There is not much difference between the two. Kumara and Marshan also have some differences in this system. Nupu, Rejue, and Luxun have different traditions with and without pacifying rituals. The mantra catalog of this method is clarified by the combination of oral instructions, and it is believed through oral transmission. Other oral instructions and practical transmissions have been interrupted, and there is no definite understanding even with one's own recitation. Not only is there no distinction between various traditions verbally, but even writing errors are not understood. Instead, some transcription errors are regarded as supreme, and doubts arise about one's own tradition, which is very regrettable. In general, the order of practice, accomplishment, and activities is: In the "Precious Garland of Auditory Lineage," practice is divided into the four perfections of practice and accomplishment combined with outer, inner, secret, and Suchness. Approaching practice is the practice of obtaining signs of accomplishment. Accomplishment is combined into six activities that combine the four perfections of practice and accomplishment. Great accomplishment is to obtain accomplishment for one's own benefit and to perform empowerment for the benefit of others. The practice of activities has not actually occurred. Accomplishment methods and meditation methods are also the same. The activity is how the three, practice, accomplishment, and activity, are explained in the Luxun oral instructions, in which there is nothing incomplete. However, for so-called idle talk and plague words, one should close one's mouth like the throat of a crocodile. In order not to divulge the oral instructions, they should be given one by one, just like looking at the life-threatening black mother and child. Therefore, the chaotic combination of mantras, the order of activities, etc., rely on oral transmission and hands-on guidance. In the later changed paper roll, page six, it says: The two, the Bubu method and the Rejue method, were initially divided into practice and accomplishment. The Rejue method is this one. And it is said that the red secret accomplishment method is the curse gathered by Marshan, as a body image, it is only a rough Luxun method, and the tradition mainly showing Marshan's special accomplishment method is, although it is related to the Luxun oral instructions, the way of accomplishment is different. In the compilation text of Jambudvipa, in the four perfections of practice and accomplishment, forty are practice, eighty are Marshan cutting off the lifeline, etc. are approaching practice, killing Marshan's teeth one hundred and three is accomplishment, and the razor of the five demon wheels is considered a great accomplishment. This is not only the order of practice and accomplishment, but also the direct instruction of the oral instructions and the oral transmission.
Chinese
由于实修指导略有不同，因此有人会问，那里所说的“有遮遣”和“无遮遣”是指什么？这是指先进行四十天的念诵，然后进行有遮遣或无遮遣的修法，可以次第进行，也可以一次性完成。有人这样说。然而，达那达拉的观点是，每次一座也应结合念诵、修法四种，这指的是上述的念诵和修法两种，对于大修和事业，他不赞成四种结合。对于事业，也有人说分为“子子式”，即分为念诵和修法，这指的是念诵、修法、事业三种，而没有给事业安立念诵、修法四种结合的名称。之所以这样说，是因为在《红肉屠夫续》中说：“七和十一及二十一，念诵和修法及事业。”以及“在寂静处念诵七遍。”这里所说的念诵、修法、事业三种，根据见效快慢，可以每次做七天、十一天或二十一天。总的来说，巴莫巴问老师：“这里肯定非常精要，依靠这个，能建立修法体系和菩提道吗？”回答是：“这个的修法体系和细微之处都能发挥出来。仅仅是事业方面，仅仅通过念诵就能成就，稍微做一些事业也能出现验相。据说有一个叫‘明咒光芒’的人，稍微依靠了一下鲁钦的修法，就出现了很大的验相。”据说他所做的鲁钦的合集，被放在了“吉祥森林”中，但据说不太重要。上师香仅仅依靠绕擦卓玛，就出现了许多验相，因为他没有把诅咒作为道用，所以害怕异熟果报，后来进入了大圆满的道路。琼波瑜伽士在印度恒河边，遇到了弥勒巴的弟子金刚三兄弟，他们修成了阎魔敌，正在做事业。他请求了阎魔敌的灌顶和绕擦卓玛的修法，并在七个月内修成，据说最初见到了红色阎魔敌的脸等等。这个快速且非常精要的故事很多。
English
Because the practical instructions are slightly different, some people ask, what is meant by "with obscuration" and "without obscuration" mentioned there? This refers to first doing forty days of recitation, and then doing either the practice with obscuration or without obscuration, which can be done sequentially or all at once. That's what some say. However, Dhana Dala's view is that each session should also combine the four aspects of recitation and practice, which refers to the above two aspects of recitation and practice. He does not approve of combining the four aspects for great practice and activities. Regarding activities, some also say it is divided into "child-child style," that is, divided into recitation and practice, which refers to the three aspects of recitation, practice, and activities. The name of combining the four aspects of recitation and practice is not given to activities. The reason for saying this is because in the Red Butcher Tantra it says: "Seven and eleven and twenty-one, recitation and practice and activities." And "Recite seven times in a quiet place." The three aspects of recitation, practice, and activities mentioned here, depending on the speed of effectiveness, can be done for seven days, eleven days, or twenty-one days each time. In general, Balmo Ba asked the teacher: "This must be very essential here. Relying on this, can a system of practice and the path to enlightenment be established?" The answer was: "The system of practice and the subtle points of this can be brought out. As for activities, they can be accomplished merely through recitation, and signs of accomplishment can appear even with a little activity. It is said that someone called 'Mantra Radiance' relied slightly on the practice of Ru Chin and great signs of accomplishment appeared." It is said that the collection of Ru Chin that he made was placed in the "Auspicious Forest," but it is said to be not very important. Lama Zhang only relied on Ra Tsadrol and many signs of accomplishment appeared, because he did not use cursing as a path, so he was afraid of the ripening of karma and later entered the path of Mahamudra. Kyungpo Naljor met the three Vajra brothers, disciples of Maitripa, on the banks of the Ganges River in India. They had accomplished Yamantaka and were doing activities. He requested the initiation of Yamantaka and the practice of Ra Tsadrol, and accomplished it within seven months. It is said that he first saw the face of the red Yamantaka, etc. There are many stories of this being fast and very essential.
Chinese
这些是关于本尊神显现力量的，这是对前述内容的一个小小的辨析。这是上师口头传承的记录。现在从《珍宝串》的口耳相传中可知，对于这些，首先要获得灌顶，并持有誓言，圆满本智神的修持，然后才能获得各自母续和子续的传承，之后再进行修持，就一定能如经文所说的那样成就。因此，瑜伽士应以七个时段的次第来启动事业。那么，七个时段的数目和次第是什么呢？《玛汝孜根本事业续》的心品第五品中说：外时段、内时段、事业终结时段，初二、中间三、末尾二，以此来结束时段。结合与不结合，单独结合，也要猛烈地修持本尊。也就是毒和贝时段，招财时段和金刚橛时段，掘坑、火供和镇压时段，七种事业终结圆满。如是说。外时段是毒和贝时段。内时段是招财、金刚橛、掘坑这三个。事业终结时段是火供和镇压这两个。《早期七日回遮》中说：毒时段为一，芥子灰烬为二，招财时段为三，金刚橛时段为四，掘坑时段为五，火供时段为六，镇压时段为七。中间变化猛咒决定中也同样如此说。《红色口耳相传》中说：羽毛毒分开为一，芥子灰烬时段为二，招财时段为三，金刚橛时段为四，红色尖时段为五，火供时段为（此处母本缺少两页，找到后需补入）六，镇压时段为七。这些时段的名称说法不一，但意义上没有差别。根本经中说的贝时段，是指将主尊五眷属作为劝请的别称。根本经中说：四马是四金刚的主尊，贝三是度金刚的身语意。中间变化中说：贝三马四是，第一是玛汝孜的身语意，第二是四战将。这样说的。劝请主尊后，进行芥子灰烬时段。羽毛毒和毒时段是分开的。