Chinese
普巴传承中普巴护法姐妹的要诀，具誓句传承。 普巴传承中普巴护法姐妹的要诀，具誓句传承。 普巴传承中，名为普巴护法姐妹的要诀，具誓句传承。顶礼大吉祥金刚童子。普巴护法姐妹的要诀有三：讲述生起次第，命咒的分类，以及修持之理。第一，出自《大瑜伽续》：此世间界中，傲慢者所居之处如下：黑魔父父母母嬉戏之子，黑女神瑞玛德姐妹四位，以及她们的兄弟大黑天。他们位于须弥山的东北方，在穆列定海中，黑色铁城之内，具有五毒之所依，极其傲慢地居住着。夜叉赤铜色国王父父母母嬉戏之子，四位贝玛，以及兄弟四位残暴的贝玛童子，位于须弥山的西南方，在贝玛美热海的中央，烟色贝玛城中，具有五毒之所依。世间福神嘿列父父母母，所施之子四位犬面姐妹，以及兄弟白色水晶灵，位于须弥山，在毒海美热之中，白色海螺城内，具有五毒之所依，傲慢地居住着。此外，还有世间七母，四姐妹，六位大傲慢者，以及许多其他夺取世间众生性命，具有傲慢之意义者。如是观见其义后，薄伽梵安住于名为“以誓句击中要害”之等持中，说道：谛听，噶玛嘿汝嘎！这傲慢三族姐妹，当以大悲调伏之。若不调伏，傲慢者将堕入地狱。若调伏，则能极好地守护、行持和安置佛陀的教法。如是说后，从自身心间化现一位独面双臂的殊胜之子，手持各种兵器，显现众多，他不由自主地勾召了许多傲慢者，来到薄伽梵面前，将一切置于足下。以咒语逼迫，发出极其痛苦的声音，说道：唉玛，勇士大悲者！请以小悲悯垂视我等！我等以各自的食物为生。
English
The key instructions of the Phurba protectors, sisters, from the Phurba lineage, the Damchen Lhachak. The key instructions of the Phurba protectors, sisters, from the Phurba lineage, the Damchen Lhachak. From the Phurba lineage: The key instructions of the Phurba protectors, sisters, called Damchen Lhachak, reside herein. Homage to the great glorious Vajrakumara. The key instructions of the Phurba protectors, sisters, have three parts: the explanation of the origin lineage, the classification of the life-force mantras, and the method of accomplishment. First: From the Great Yoga Tantra: In this world realm, the arrogant ones reside as follows: The sons of the black demon father and mother, the four sisters of the black goddess Remati, and their brother Mahakala. They reside in the northeast of Mount Meru, inside the black iron castle in the middle of the Muling Lake, possessing the support of the five poisons, being extremely arrogant. The sons of the Yaksha copper-colored king father and mother, the four Besemo, and the four cruel Besema boys, their brothers, reside in the southwest of Mount Meru, in the middle of the Besemo Merwa Lake, in the smoky Besemo castle, possessing the support of the five poisons. The worldly Phya Hele father and mother, the sons given, the four Shwana Mukha sisters, and their brother, the white crystal Ling, reside in Mount Meru, in the poisonous Merwa Lake, inside the white conch castle, possessing the support of the five poisons, residing arrogantly. Furthermore, there are the seven worldly mothers, the four sisters, the six great arrogant ones, and many other worldly beings who seize the lives of others, possessing the meaning of arrogance. Having seen such meaning, the Bhagavan remained in meditative equipoise in the samadhi called "Striking the Damchen at the Crucial Point," and said: Listen, Karma Heruka! These three arrogant families of sisters, should be tamed with great compassion. If not tamed, the arrogant ones will go to hell. If tamed, they will perfectly protect, perform, and establish the teachings of the Buddha. Having said this, from his heart emanated a supreme son, with one face and two arms, holding various weapons in his hands, manifesting many. He involuntarily summoned many arrogant ones, who came before the Bhagavan, and placed all under his feet. Tormented by mantras, they uttered sounds of extreme distress, saying: Ema, compassionate hero! Please look upon us with small compassion! We live on our respective food portions.
Chinese
我献上了芥子、红花、樟脑和四种苏拉。第二，关于展示真言的真实性：在《伟大的瑜伽士》第十五章中，关于与誓言守护者三部的名字一起进行的加持仪轨，总共有五十三种生命精华字母。贝字的九十六种。自生母的八十六种。夏那玛的五十六种。谢尔金的七十八种。贡布的九十五种。土地神母的七十七种。这些都与压制、焚烧和抛掷的真言一起被展示。特别是对于生命精华，或者应该普遍地理解。因为在确定意义上，智慧神的技艺显现不会超越一个。这与自己有关。如果哪个根源没有被加持，这就是补充不足之处。等等，特殊的真言适用于普遍的真言，普遍的真言进入特殊的真言是金刚橛的自性。如果是伟大的瑜伽士的第九章，念诵一个勇士的真言。首先，世尊金刚橛的物质，一切聚集和须弥山，压制愤怒尊聚集，如上誓言守护者聚集，方便和智慧金刚上师，以及概念行为的真言。四种圆满的四种心髓，在一个勇士身上毫不费力地念诵。从那里，一切聚集或须弥山是下部行为的本质，空性和慈悲结合的解脱，因此它的作用是沐浴和灌顶，以及真言意义的确定，在第三十章中，嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡），朗（藏文：ལཾ，梵文天城体：लम्，梵文罗马拟音：lam，汉语字面意思：朗），吽（藏文：ཧཱུྃ，梵文天城体：हुम्，梵文罗马拟音：hūṃ，汉语字面意思：吽），朗（藏文：ལཾ，梵文天城体：लम्，梵文罗马拟音：lam，汉语字面意思：朗），父亲和母亲。吉利（藏文：ཀཱི་ལི，梵文天城体：कीलि，梵文罗马拟音：kīli，汉语字面意思：吉利），贡（藏文：གོང་，梵文天城体：गोङ्，梵文罗马拟音：goṅ，汉语字面意思：贡），和吽（藏文：ཧཱུྃ，梵文天城体：हुम्，梵文罗马拟音：hūṃ，汉语字面意思：吽）嘎拉。邪恶及其眷属被说成是真言。吉利（藏文：ཀཱི་ལི，梵文天城体：कीलि，梵文罗马拟音：kīli，汉语字面意思：吉利）下面的比格。邪恶的制造者，至尊之子，被说成是真言。斯瓦姆巴，方便和智慧的真言。通过无二的结合来净化烦恼。凶猛的父母被说成是解脱。莫哈，名字叫嘎亚鲁。被说成是降伏于所依之上的行为。扎（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：扎），吽（藏文：ཧཱུྃ，梵文天城体：हुम्，梵文罗马拟音：hūṃ，汉语字面意思：吽），邦（藏文：བཾ，梵文天城体：वम्，梵文罗马拟音：vaṃ，汉语字面意思：邦），霍（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：霍）的四个手印。被说成是所依和无二。嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡）和吽（藏文：ཧཱུྃ，梵文天城体：हुम्，梵文罗马拟音：hūṃ，汉语字面意思：吽）所包含的真言。被说成是烦恼没有自主。巴嘎瓦纳是世尊。被说成是解脱的主尊。希克里是父亲，比克里是母亲。无二的父母被说成是菩提。班杂（藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）吽（藏文：ཧཱུྃ，梵文天城体：हुम्，梵文罗马拟音：hūṃ，汉语字面意思：吽）和阿所包含的。是真实意义的果实。通过伟大的空性来解脱
English
I offer mustard seeds, saffron, camphor, and four types of Sura. Second, regarding the demonstration of the reality of mantras: In the fifteenth chapter of "The Great Yogi," concerning the accomplishment of empowerment together with the names of the three classes of oath-bound protectors, there are fifty-three letters of the life-essence in general. Ninety-six of the Bse syllable. Eighty-six of the Self-Existing Mother. Fifty-six of Shwana Ma. Seventy-eight of Shelging. Ninety-five of Gonpo. Seventy-seven of the Earth Lord Mother. These are shown together with the mantras for suppressing, burning, and casting away. In particular, regarding the life-essences, one should understand them as being general. Because in the definitive meaning, the display of the skill of the wisdom deity does not go beyond one. This is empowerment for oneself. If the root is not blessed, this is to fill in what is lacking. And so forth, specific mantras apply to general mantras, and general mantras enter into specific mantras, which is the nature of Vajrakilaya. If it is the ninth chapter of "The Great Yogi," the mantra of the single hero is recited. First, the substance of the Blessed Vajrakilaya, all gathered together and Mount Meru, the wrathful deities who suppress, the oath-bound protectors gathered as before, the supreme Ging of skillful means and wisdom, and the mantras of conceptual actions. The four complete heart-essences are recited effortlessly by a single hero. From there, all gathered together or Mount Meru is the essence of the lower action, the liberation of the union of emptiness and compassion, so its function is bathing and empowerment, and the way to establish the meaning of the mantra, in the thirtieth chapter: Om（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡）, Lam（藏文：ལཾ，梵文天城体：लम्，梵文罗马拟音：lam，汉语字面意思：朗）, Hum（藏文：ཧཱུྃ，梵文天城体：हुम्，梵文罗马拟音：hūṃ，汉语字面意思：吽）, Lam（藏文：ལཾ，梵文天城体：लम्，梵文罗马拟音：lam，汉语字面意思：朗）, father and mother. Kili（藏文：ཀཱི་ལི，梵文天城体：कीलि，梵文罗马拟音：kīli，汉语字面意思：吉利）, Gong（藏文：གོང་，梵文天城体：गोङ्，梵文罗马拟音：goṅ，汉语字面意思：贡）, and Hum（藏文：ཧཱུྃ，梵文天城体：हुम्，梵文罗马拟音：hūṃ，汉语字面意思：吽） Kara. Evil and its retinue are explained as mantras. Kili（藏文：ཀཱི་ལི，梵文天城体：कीलि，梵文罗马拟音：kīli，汉语字面意思：吉利） below with Big. The maker of evil, the supreme son, is explained as a mantra. Svambha, the mantra of skillful means and wisdom. Purify afflictions through non-dual union. The fierce father and mother are explained as liberation. Moha, named Ghaya Ru. Is explained as the action of subjugating onto the support. The four mudras of Jah（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：扎）, Hum（藏文：ཧཱུྃ，梵文天城体：हुम्，梵文罗马拟音：hūṃ，汉语字面意思：吽）, Vam（藏文：བཾ，梵文天城体：वम्，梵文罗马拟音：vaṃ，汉语字面意思：邦）, Hoh（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：霍）. Are explained as the support and non-dual. The mantra contained by Om（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：om，汉语字面意思：嗡） and Hum（藏文：ཧཱུྃ，梵文天城体：हुम्，梵文罗马拟音：hūṃ，汉语字面意思：吽）. Is explained as afflictions without autonomy. Bhagavan is the Blessed One. Is explained as the chief of liberation. Shikri is the father, and Vikri is the mother. The non-dual father and mother are explained as enlightenment. Vajra（藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚） Hum（藏文：ཧཱུྃ，梵文天城体：हुम्，梵文罗马拟音：hūṃ，汉语字面意思：吽） and A contained. Is the fruit of the true meaning. Liberate through great emptiness.
English
This is the fierce mantra of the self-born mother. Sa is the daughter of a demon. Na is the daughter of a Tsen spirit. Pra is the daughter of a planet. Mar is the daughter of a Naga. Ta are the names, being the fierce mantras of the lower and upper parts, and the fierce mantras of the upper and middle parts. With eleven letters of sound, combine the fierce mantra of the action of urging. Thus, the four heart essences are combined, possessing all aspects of body, speech, mind, qualities, and activity. In general, it is shown as follows: The mantra of the wisdom deity is said to be the body of all. The heart essence of each root is said to be the mind of all. Each syllable of the heart essence is said to be the speech of all. The outer surrounding heart essence is the quality mantra of all. The activity mantra of the oath-bound Bsemo is said to be the activity mantra of all. This is the combined heart essence. Thus. If the body, speech, and mind mantras directly taught from the tantra are specifically combined with meditation, as said in the sadhana. oṃ buddha kīli kīla ya kāya vajra nan (Tibetan, Devanagari, Roman transliteration, literal meaning). jvala jvala prajvala. sphuṭa sphuṭa sarva nasa pana ye hūṃ phaṭ. etc., are added at the beginning, or guiding according to the life mantra of each, or like a collection of syllables, is the oral instruction. The seven syllables of the hūṃ syllable, all combined together are the mantra of speech. The syllable mantra of the self-born principal deity, visualizing as a form is the mantra of body. The six syllables of swirling nectar, remembering and appearing is the mantra of mind. Those are up to the above. Body, speech, and mind should be made the main. This is the meaning of what was said. Secondly, cursing like an inner gathering, or even without the generation stage. Do not practice approach, combine joy. First are the seven self-born syllables, then the three syllables of the hand seal pressing down, the name and clan are said to be the cursed syllables. The sixteen syllables of Shvana, the root mantra of Remati, the seventeen syllables of the heart essence of Bsemo, the nine syllables that cut off the root of samsara, the seven syllables that are all complete, combining and reciting fiercely, it should be determined as losing its radiance. Thus it is said. oṃ vajra kīli kīla ya jaḥ hūṃ vaṃ hoḥ (Tibetan, Devanagari, Roman transliteration, literal meaning). oṃ laṃ hūṃ mo ha gha ya sri la mukha jaḥ (Tibetan, Devanagari, Roman transliteration, literal meaning). śvana mukha jaḥ (Tibetan, Devanagari, Roman transliteration, literal meaning). siṃha mukha jaḥ (Tibetan, Devanagari, Roman transliteration, literal meaning). kṛta mukha jaḥ (Tibetan, Devanagari, Roman transliteration, literal meaning). matha matha vajra. trag rakṣa ma he he dun bhyo. mahā yakṣa nag mo he dun bhyo. kataṃ ka ye. jaye bi jaye. ajite. aparajite.