English
Excellent offerings are needed. Second, there are three aspects to accumulating: accumulating a lama who has attained accomplishment in a place like a charnel ground; accumulating male and female yogis equal to the number of deities; accumulating the enjoyment of the five desirable qualities. Third, there are three aspects to cleansing: first, cleansing oneself; second, cleansing one's dharma siblings; third, cleansing the gathering. First, because one's own samadhi is not clear and there are deficiencies in the ritual, one should think that one is purified by scattering amrita (Tibetan: ཨ་མྲྀ་ཏ, Sanskrit Devanagari: अमृत, Sanskrit Romanization: amṛta, Literal Chinese meaning: nectar) on oneself. Second, because one's dharma siblings have decline and defilement, one should think that they are purified by scattering amrita (Tibetan: ཨ་མྲྀ་ཏ, Sanskrit Devanagari: अमृत, Sanskrit Romanization: amṛta, Literal Chinese meaning: nectar) on them. Third, because the gathering also has impurity and decline, one should think that it is purified by scattering amrita (Tibetan: ཨ་མྲྀ་ཏ, Sanskrit Devanagari: अमृत, Sanskrit Romanization: amṛta, Literal Chinese meaning: nectar) on it. Fourth, there are three aspects to purifying: one should think of the vessel as being about the size of a three-thousandfold world system, and on top of the substances of the inner gathering, one should burn them with fire blazing from raṃ (Tibetan: རྃ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Literal Chinese meaning: fire), scatter them with wind arising from yaṃ (Tibetan: ཡྃ, Sanskrit Devanagari: यं, Sanskrit Romanization: yaṃ, Literal Chinese meaning: wind), and wash them with water arising from khaṃ (Tibetan: ཁྃ, Sanskrit Devanagari: खं, Sanskrit Romanization: khaṃ, Literal Chinese meaning: space). Fifth, there are three aspects to blessing: on top of the gathering, one should meditate that hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: hūṃ) appears and it becomes bluish-black, āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese meaning: āḥ) is applied and it becomes bright red, and oṃ (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese meaning: oṃ) appears and it becomes white and clear like crystal. Sixth, there are three aspects to generating: first, at the time of offering, generate them as the five desirable qualities; at the time of confession, generate them as the five wisdoms; at the time of subduing, generate them as the five essential points of enemies and obstacles. The desire deities are made by coagulating nectar. That is, on top of the gathering, one should meditate on a moon arising from a (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: none). On top of that, generate the seed syllables oṃ (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese meaning: oṃ), āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese meaning: āḥ), hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: hūṃ), svāhā (Tibetan: སྭཱ་ཧཱ, Sanskrit Devanagari: स्वाहा, Sanskrit Romanization: svāhā, Literal Chinese meaning: svāhā) of the five father Buddhas. On top of the sun, generate mūṃ (Tibetan: མཱུཾ, Sanskrit Devanagari: मूं, Sanskrit Romanization: mūṃ, Literal Chinese meaning: mūṃ), mūṃ (Tibetan: མཱུཾ, Sanskrit Devanagari: मूं, Sanskrit Romanization: mūṃ, Literal Chinese meaning: mūṃ), māṃ (Tibetan: མཱཾ, Sanskrit Devanagari: मां, Sanskrit Romanization: māṃ, Literal Chinese meaning: māṃ), pyāṃ (Tibetan: པྱཱཾ, Sanskrit Devanagari: प्यां, Sanskrit Romanization: pyāṃ, Literal Chinese meaning: pyāṃ), tāṃ (Tibetan: ཏཱཾ, Sanskrit Devanagari: तां, Sanskrit Romanization: tāṃ, Literal Chinese meaning: tāṃ) of the five mother Buddhas. From that, generate the father and mother Buddhas, and by reciting oṃ (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese meaning: oṃ), āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese meaning: āḥ), hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: hūṃ) mahāsarvapañcāmṛtahūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: hūṃ) hrīḥ (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese meaning: hrīḥ), by causing the father and mother Buddhas to unite, the bindu melts into bodhicitta, and one should think that the semen coagulates into oṃ (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese meaning: oṃ), from which the goddesses of the five desirable qualities emanate. Seventh, the three objects are: offering to the lamas, Vajradhara, etc., the yidams, peaceful deities, and the dakinis, heroes, and heroines. Eighth, there are four aspects to samaya: three things not to do, three things not to say, three things not to think, and three things not to separate from. First, things not to do: do not engage in quarrels that disturb the mind, do not speak confused words that give rise to grasping and clinging, and do not protect the impurities of the lower vehicles. Second, things not to say: do not say that others are great and oneself is small at the gathering, do not say that last year was good and this year is bad, and do not say that yesterday was much and today is little. Third, things not to think: when seeing the gathering, do not think of eating it
Chinese
不思。不思为美味之想。第四，不离三者，身不离本尊，语不离咒语，心不离圆满次第。之后，关于实修，根本续云：驱除魔障，迎请加持，供养、圆满、遮遣等，应知为上部之事业。赞颂、供奉、忏悔等，以及广发宏愿等，应知为下部之事业。如是说故，应如实修仪轨般了知。会供轮圆满。以上，上部之无上菩提修法圆满。༈。以下，为下部之诛灭怨敌魔障，乃金刚持所说。第五个要点，隐藏的六咒，以命咒、沐浴咒补足后进行安立之事业。此有三：首先，宣说隐藏的六咒；宣说命咒、沐浴咒；以及宣说真实安立之事业。首先，这些下部事业，为了从根源上斩断怨敌魔障，是金刚持所说。一切怨敌魔障聚集于诛杀之十境，即：上师之身敌，对咒师之身进行诅咒，贬低三宝之地位等十境。普巴饮血根本续云：诋毁三宝之地位，破坏佛陀之教法，夺取僧众集会之门，诅咒大乘佛法，诅咒上师之身，在金刚兄弟间制造不和，制造修行之障碍，以及违背誓言者，无有慈悲之心之罗刹，以及行持外道邪见者，以及对修行者进行竞争诅咒。此等为诛杀之十境。如是，关于怨敌魔障之广说，已于普巴秘密续中宣说，故当参阅之。彼等续部之密意，此隐藏之六咒有四：由于是一切事业之先导，故作为一切之引导；由于是一切修法之本体，故作为正行之核心；由于是一切事业之结尾，故作为发愿之方式而安立；由于是猛咒，故作为恶咒而对生命之轮进行旋转。彼等续部云：从本尊之眉间迎请，将阿赖耶识融入替身中，
English
Not thinking. Not thinking of it as a delicious thought. Fourth, the three non-separations: the body is inseparable from the deity, speech is inseparable from mantra, and mind is inseparable from the completion stage. Then, regarding practice, the root tantra says: "Dispelling obstacles, inviting blessings, offering, fulfilling, and averting, should be known as the work of the upper part. Praising, offering, confessing, and making extensive prayers, should be known as the work of the lower part." As it is said, it should be understood according to the practice manual. The Ganachakra offering is complete. Above this, the supreme enlightenment practice of the upper part is complete. ༈. Below this, it is the lower part's work of destroying enemies and obstacles, which was spoken by Vajradhara. The fifth general point, the six hidden mantras, is to perform the work of establishing them by filling in the gaps with the life-force mantra and the cleansing mantra. This has three parts: first, teaching the six hidden mantras; teaching the life-force mantra and the cleansing mantra; and teaching the actual work of establishing. First, these lower part activities, spoken by Vajradhara for the purpose of cutting off enemies and obstacles from the root, are: all enemies and obstacles gather in the ten realms of killing, namely: the enemy of the guru's body, cursing the body of the mantra holder, denigrating the status of the Three Jewels, etc., are the ten realms. The root tantra of the Blood-Drinking Phurba says: "Reviling the status of the Three Jewels, destroying the Buddha's teachings, stealing the gate of the Sangha's assembly, cursing the Mahayana Dharma, cursing the guru's body, creating discord among Vajra brothers, creating obstacles to practice, and whoever deviates from the vows, the Rakshasa without compassion, and those who hold heretical views, and competing and cursing the practitioners. These are the ten realms of killing." Thus, the detailed explanation of those enemies and obstacles has been explained in the secret tantra of Phurba, so refer to it. The intention of those tantras, these six hidden mantras have four: because they precede all activities, they are sent as the guide of all; because they are the essence of all practices, they are sent into the heart of the matter; because they are the conclusion of all activities, they are established as a form of aspiration; because they are wrathful mantras, they are made into evil mantras and the wheel is turned on the life force. Those tantras say: "Inviting from the deity's forehead, merging the consciousness into the effigy,
Chinese
让它去吧！让它沉溺吧！让它陶醉吧！这是它的意思。第五，将它摧毁成粉末有十个步骤：第一，对治的威猛之神是蓝色的棍棒神，咒语是：哈纳哈纳吽啪（Ha na Ha na Hūṃ Phaṭ）。这是它的意思。行事的本尊是被魔所困扰。第二，铁橛。第三，插在心口黑白交界处，取出心之精髓。第四，使者：大地主母的时代来临了。第五，悬挂：身语如微尘般被摧毁。这是它的意思。第六，供品是：人骨和金刚杵等。第七，咒语是：达塔亚达塔亚。第八，手印是：击打的方式。第九，三摩地。观想从心口用许多锤子击打。第十，发愿：将大仇敌某某摧毁成粉末。变成粉末。化为灰烬。这是它的意思。第六，供入嘴中有十个步骤。第一，对治的威猛之神是大威德明王，咒语是：帕拉维迪亚吽啪（Para Vidyān Hūṃ Phaṭ）。这是它的意思。行事的本尊是被赞神所击打。第二，山楂木橛。第三，位置是肚脐，摧毁产生之种子。第四，使者：大自在母的时代来临了。第五，悬挂：听从所有命令。这是它的意思。第六，供品是将林伽丢入三角形的埃中，或者供入嘴中，或者放入恶劣的颅器中。第七，咒语是：宾达亚宾达亚吽啪（Bindhaya Bindhaya Hūṃ Phaṭ）。这是它的意思。第八，手印是：供入的方式。第九，三摩地是：用三个吽供养主尊的嘴，用三个啪供养忿怒尊的嘴，观想用三个哈哈哈使其喜悦。第十，将大仇敌某某供入忿怒尊和忿怒母的嘴中，将所有本尊都这样应用。然后按压林伽的头部。将上半身焚烧。将四肢捣碎。将内脏供入本尊的嘴中。如果将躯干放入肠中，则四个放在头上，三个放在躯干中，一个放在末端。六个咒语结束。第二，以续和沐浴续的意图来最终驱除有四个步骤：被诅咒者的沐浴续和瑜伽士自己的生命续。第一，他的沐浴续有三个方面：三种显现，三种邪恶，三种意图。第一，三种显现是：第一，嗡 班扎 几里 几拉亚（Oṃ Vajra Kīli Kīlaya，梵文：ॐ वज्र कीलि कीलय，转写：oṃ vajra kīli kīlaya，汉语字面意思：嗡，金刚橛，钉住）我显现为金刚童子。萨瓦 维格南 班达 吽 啪（Sarva Vighnān Bandha Hūṃ Phaṭ，梵文：सर्व विघ्नान् बन्ध हूँ फट्，转写：sarva vighnān bandha hūṃ phaṭ，汉语字面意思：一切障碍，束缚，吽，啪）用橛