English
Because this tantra is like the pillar of the path, first, in order to counteract the ordinary impure appearance clinging, how to proceed with the vast generation stage is mainly explained in connection with the practice of the heat stage of union, which is implied by the direct instruction of the tantra. Mainly starting from the initial practitioner, how to proceed with the generation stage is divided into three: preliminary practice, main practice, and subsequent practice. First, where to practice, as stated in the tantra, possessing all the characteristics, having been trodden by the feet of the guru, auspicious and possessing blessings, a place that pleases the white earth deity, a place far from the hustle and bustle of people is necessary, this is in general. In particular, the Kalachakra Root Tantra says: Where the ruler possesses Dharma, Where all beings are happy, A happy dwelling place without disputes, There the yogi should practice yoga. In particular, the Condensed Tantra says: Where the mind is extremely satisfied, O lord of men, practice there. Be sure to sit comfortably on a soft cushion and protect as mentioned before. The Gongdü says: If the mind is in harmony, even in a city is fine. It is also said that there are no restrictions on the location for daily practice. In short, it is said in the sutra to meditate in a place where one feels happy and there is no harm. Regarding the time, the tantra says: Rely extremely on the Revati star, and the date should be in the waxing half of the month. Therefore, for beginners, the fourth day of the fifth month is the auspicious time when Thursday and the Revati star meet, as stated by Guru Rinpoche in the Gongdü. When starting practice there, it is necessary to prepare cleaning utensils for the residence, white and red tormas for pacifying, increasing, subjugating, and wrathful activities, medicine, alcohol, offerings, etc. If conditions permit, prepare the torma of the tantric protector Lekden, permanent protectors, etc. Build a white mound at the door, and write an image or mantra of Vajrapani on the mound, as well as the mantras of the Four Great Kings, and below write the practice of perfect Bodhi, etc., and then press it down with a protective amulet. Underneath one's seat, place a white right-swirling Yungdrung symbol, and on top of it, lay out kusha grass with the tips facing inward in a cross shape, and then lay out a small meditation cushion that is low in the front and slightly higher in the back.
Chinese
黎明时分必须开始修行，首先进行日常忏悔，然后前往门口。用四个或一个四大天王的食子即可。将食子和供品陈设好并加持。念诵“凡在此处者”等，最后将四大天王的咒语加持于供品和食子上，以此立界。关于四大天王持国天率领的乾闼婆军队从东方到南方以锁链相连等说法虽有，但口诀中说，诸大国王以昔日誓言之力，守护修行者是自然规律。因此，观想在各个方向，四大天王各自率领军队如军阵般驻守即可。然后，为了遣除魔障而施放食子，如仪轨中所述，自己安住于嗔怒金刚的慢心中，加持食子。将自己生生世世的债主——魔障之主和魔女们，以不可思议的受用之物，以虚空藏的咒语和手印供养。以真实的语言宣告：不要制造我成就菩提的障碍和违缘。如果他们不听从，心怀恶意，就幻化出愤怒尊的军队，以吽吽吽 毗湿婆跋折啰等和四个吽字的咒语进行压制，并将他们驱逐到修行处所的尽头。念诵“吽”等，观想五种兵器的防护轮，由外向内有五层，如鸟蛋般无缝隙，从外向内是智慧之火和火焰的自性，小忿怒尊的火星四射，自己的处所的天地似乎融合在一起。所谓直至虚空边际，是不经考察之语，没有特别的必要。在立界和遣除魔障这两个环节，如果有特殊的对境，就安放替身。但是，在解界之前，如果不必要，最好不要让任何人进入。这个防护轮在解界之前，不要在收摄次第时收摄，而是每次修法时都要清晰观想。晚上睡觉时，也要更加清晰地观想后再入睡，这是华智仁波切的口传。然后，从忏悔到念诵之间不断延伸，念诵大约一千遍左右。黄昏时分，就在那时进行会供。
English
It is necessary to begin practice at dawn. First, perform the daily confession, then go to the doorway. Four or one offering cakes (torma) for the Four Great Kings will suffice. Arrange the torma and offerings, and bless them. Recite "Whoever dwells here," etc., and finally, attach the mantras of the Four Great Kings to the offerings and torma, thus establishing the boundary. Although there are explanations about the Four Great Kings, such as Dhritarashtra leading the Gandharva army, connected by chains from east to south, the oral tradition says that the Great Kings, by the power of their past vows, naturally protect practitioners. Therefore, it is sufficient to visualize the Four Great Kings, each leading their armies, stationed in each direction like a military formation. Then, to dispel obstacles, offer the torma. As described in the ritual, abide in the pride of Wrathful Vajra, and bless the torma. Offer to the lords and ladies of obstacles, the karmic debtors of your past lives, with inconceivable objects of enjoyment, using the mantra and mudra of the Treasury of Space. Declare with truthful words: Do not create obstacles or hindrances to my attainment of enlightenment. If they do not listen and harbor malicious intent, emanate the host of wrathful deities, suppress them with Hūṃ Hūṃ Hūṃ Viśva Vajra, etc., and the mantras of the four Hūṃs, and banish them to the edge of the practice place. Recite "Hūṃ," etc., and visualize the protective wheel of the five weapons, with five layers from the outside in, seamless like a bird's egg, with the nature of wisdom fire and flames from the outside in, sparks of small wrathful deities scattering, and the earth and sky of your place appearing to merge. Saying "up to the edge of space" is an unexamined statement and not particularly necessary. During the establishment of the boundary and the dispelling of obstacles, if there is a specific target, place a substitute effigy. However, until the boundary is dissolved, it is best not to let anyone enter unless necessary. This protective wheel should not be withdrawn during the dissolution phase until the boundary is dissolved, but should be clearly visualized during each session. It is also necessary to visualize it more clearly before going to sleep at night. This is the oral transmission of Paltrul Rinpoche. Then, extend continuously from confession to recitation, reciting about a thousand times. At dusk, perform the feast offering at that time.
Chinese
盖好被子，做完所有该做的，然后睡觉。第二天黎明时分起床，整理好衣服，坐在垫子上。按照各自的仪轨，通过共同和不共同的前行，好好地调伏自相续。如果要做圆满五加行，就在这里修习。即使不是，通过四种转心之念也能调伏自相续。在那七天或三周内，好好地修习转心之念。那期间不用做日常的功课。用意识清晰地安立守护轮。特别是为了净除成就的障碍，使自相续成为堪能的法器，尽可能地积聚与智慧身圣尊的忏悔相关的顶礼和忏悔。这样，通过前行的次第，普遍地调伏自相续，其利益是平息障碍和违缘，令本尊欢喜，迅速地加持自相续，使心更容易习惯于正行的禅定，积累广大的二资粮，特别是福德资粮，促成殊胜的基础、道、果三者的缘起，成熟自相续，生生世世被殊胜的本尊摄受。暂时来说，能自在无量的事业和成就的差别等等，有无数的必要，因此，对于前行所做之事，不要认为是无关紧要和没有意义的，而要使其成为要点。第二，实际进入正行修持，在生起次第和圆满次第的第一个阶段，在每一座的早晨那一座，做一次广大的事业仪轨。其余的座次，做积聚资粮和五种兵器的守护轮，仅仅念诵咒语，以及供品、药、酒、朵玛等，也仅仅念诵咒语。正行从如是之性的禅定到圆满生起本尊之间，持续不断地进行。灌顶和加持，仅仅念诵咒语就足够了。迎请和安住，包括仪轨的词句和咒语。普贤四供、混合药、酒、朵玛等，仅仅念诵咒语。赞颂是清净的忆念，因此按照仪轨进行。然后，从如是之性的禅定开始，依次学习心专注于所缘境，一座的三分之二的时间，在后面的部分念诵近修。在晚座的结尾，也要做列丹的朵玛回向。这是在道次第圆满的引导下所做的事情。
English
Cover yourself with a blanket, complete all that needs to be done, and then sleep. The next day, wake up at dawn, tidy your clothes, and sit on the cushion. According to your own tradition, tame your mind well through the common and uncommon preliminaries. If you are going to complete the five sets of 100,000 practices, practice them here. Even if not, it is very likely that the four thoughts that turn the mind from samsara can tame your mind. For those seven days or three weeks, practice the thoughts that turn the mind well. During that time, you do not need to do the daily practice. Clearly establish the protective circle in your mind. In particular, in order to purify the obstacles to accomplishment and make your mind a suitable vessel, accumulate as much prostration and confession as possible in connection with the confession of the wisdom body deity. Thus, by practicing the preliminaries in stages, you generally tame your mind. The benefits are that obstacles and hindrances are pacified, the deity is pleased, your mind is quickly blessed, your mind becomes easier to familiarize with the samadhi of the main practice, you accumulate vast amounts of the two accumulations, especially the accumulation of merit, you bring about the special connection of the ground, path, and result, you ripen your mind, and in all lifetimes you are taken care of by the supreme deity. Temporarily, you have power over limitless activities and differences in accomplishments, etc. There are countless necessities, so do not think that the preliminaries are unimportant and meaningless, but make them the point. Second, actually entering the main practice, in the first stage of the generation stage and completion stage, in the morning session of each session, do a vast activity ritual. In the remaining sessions, do the accumulation of merit and the protective circle of the five weapons, just reciting the mantra, and the offerings, medicine, alcohol, torma, etc., also just reciting the mantra. The main practice, from the samadhi of suchness to the complete generation of the deity, is carried out continuously. Empowerment and blessing are sufficient with just reciting the mantra. Inviting and abiding, including the words and mantras of the ritual. Samantabhadra's four offerings, mixed medicine, alcohol, torma, etc., are just recited with mantras. Praise is pure recollection, so perform it according to the ritual. Then, starting from the samadhi of suchness, gradually learn to focus the mind on the object of meditation, for two-thirds of the session, and in the later part, recite the approach mantra. At the end of the evening session, also do the torma offering of Lekden. This is what is done under the guidance of the complete path.
Chinese
那么，可以将仪轨的流程应用于噶玛噶举和伏藏法两者吗？首先，修习真如的等持，念诵经文中的偈颂：事物自身中无事物。关于修习此法，如口头传承中所说，有两种方式：将觉性置于普遍的倾注中，以及置于分析之后。第一种方式是：如此显现的一切法，通过先前的理由确定为不可见且远离戏论的空性，因此，以心将境置于无生的状态中。第二种方式是：经文中说，无根基的心性，非男非女亦非雌雄同体，无相无种姓，非颜色非形状，不在任何处所，什么也不是。因此，即使分析自己心中存在的理由，也一无所获，无论分析形状、颜色、男女、雌雄同体、无相，还是王族等种姓，生、灭、住三者，也一无所成。经文中说：诸法唯是假名。因此，除了以名言和符号假立之外，确信没有自性真实成立，在确信的基础上进行分析。然后，将心专注于空性的普遍意义上，保持专注、放松和平衡。保持觉知放松。不要放松对执着和空性的把握。如果把握松懈，就收紧心。如果念头纷乱，目标不清晰，就稍微放松，收紧内心。如果念头蔓延，就中断禅修，立即将心专注于清晰的目标上。如果从心中忘记了目标，禅修的内容不在心中，而是生起微细的念头，这就是所谓的下沉，应立即切断。如果念头泛滥，就会出现大问题，因此要强烈地发誓，以后不再发生这种情况。如果出现身体不适或昏昏欲睡等情况，就用冷水拍打脸部或洗澡，穿薄衣服，坐在高而凉爽的地方。如果觉知涣散，就食用营养丰富的食物，穿暖和的衣服，坐在黑暗和低矮的地方。如果这些方法都不能解决问题，就暂时中断禅修，休息一下。如果产生无法禅修的懒惰，就思维不精进的过患和精进的利益。