English
During empowerment and practice, offer extensively to the fifteen protectors. Here, for the time being, the offering is made with six mantras and six mudras, and the power of time is strengthened by the complete tsok offering. Regarding setting boundaries, there are two types: boundaries of meaning in terms of view and boundaries of signs and symbols. The first is as stated in the "Method Net": "With the wheel of wisdom in an instant, dispel the conceptual, misleading, and obstructing demons." It should be understood as such. The second is the boundary of signs and symbols, as stated in the "Tantra of Blazing Like a ZI Stone," there is the playful boundary of the Ten Wrathful Ones; as stated in the "Hum Praise Tantra," there is the boundary of the protective wheel; as stated by Guru Padmasambhava and Gyalwa Yang Gonpa, and as in the "Extensive" and "Method Net," there are the boundaries of peaceful weapons, etc. The first two need to be understood separately. The third is said as follows: In general, in this age of strife and degeneration, people do not engage in virtuous deeds and have few desires, so the white-sided Dharma-protecting guardians are weak in power and diminished in ability. Because they strive for non-virtuous deeds and have many wrong views, the black-sided demonic forces are rampant and powerful, and for yogis who practice Dharma from the heart, obstacles are very strong. In particular, King Bekar blessed the minds of ordinary people and those who have entered the Dharma, so that their consciousness cannot remain for long and are led to the wrong path. Therefore, it is said that for practitioners, meditating on the protective wheel is of utmost importance. There are six levels of wheels, the first of which is the protection of bodhicitta: May all sentient beings, as vast as the sky, headed by enemies who hate me, obstructing demons who harm me, and those who obstruct liberation and the attainment of omniscience, have happiness and the cause of happiness. May they be free from suffering and the cause of suffering. In order to quickly attain the precious bodhi, may I attain the state of Vajradhara on my own path. For this purpose, in general, until enlightenment, may body, speech, and mind be used for virtuous deeds. If needed, until death, may body, speech, and mind be used for virtuous deeds. Again, if needed, from now until tomorrow's sunrise
Chinese
思维一刹那，想着身语意三门皆行善。这是所有防护中最殊胜的。对于损害者，为了他自己的利益而修持菩提，他自己不可能制造障碍。这就像把护送者托付给敌人，护送你到无畏的道路上一样。像这样，能防护人与非人的八种和十六种恐惧等等一切的，就是菩提心的防护。然后是守护国土的方法：修持三重忿怒尊的守护。所有你居住的地方，观想一个极其巨大的观世音菩萨六字明王身像，仅仅是看到，就能平息所有众生的恶念和粗暴行为，并使他们具有慈爱的禅定，观想这样一个具有事业的本尊。在他的心间，观想忿怒尊之王圣不动明王，他是过去、现在、未来一切诸佛事业的本体，仅仅是看到、听到、忆念，就能平息内外一切魔障，并守护一切障碍，观想这样一个具有事业的本尊。在他的心间，清晰地观想你自己的本尊。然后，修持守护地方和周围等处的五种盔甲的守护：自己瞬间清晰地显现为本尊，从心间的种子字放出光芒，迎请一个与自己一样的智慧勇识。从头顶融入，从融入处，在命脉中变成金刚链，从头顶梵穴处，观想用各种金刚交织覆盖，这是第一件盔甲。又从心间的种子字，从本尊的任何手印中放出光芒，驱逐一切障碍。从收回的光芒中，观想上下四方一切处都变成本尊的手印，尖端朝外，把手柄朝内的帐篷，这是第二件盔甲。又从心间的种子字放出金刚光芒，如前收回，观想上下四方一切处都变成金刚帐篷，这是第三件盔甲。又从心间的种子字放出箭的光芒，
English
Meditate for a moment, thinking that all three doors of body, speech, and mind will be used for virtue. This is the most supreme of all protections. For the harm-doer, to practice bodhi for his own benefit, it is impossible for him to create obstacles for himself. This is like entrusting an escort to an enemy, escorting you to the fearless path. Like this, this is the protection of bodhicitta that protects all eight and sixteen fears of humans and non-humans, etc. Then, the method of protecting the country: Meditate on the protection of the three stacked wrathful ones. All the places where you live, visualize a very large body of Avalokiteśvara, the six-syllable mantra lord, just seeing it will pacify all beings' evil thoughts and harsh actions, and make them have loving samadhi, visualize such a deity with activity. In his heart, visualize the wrathful king, the noble Achala, who is the essence of the activity of all Buddhas of the three times, just seeing, hearing, and remembering him will pacify all internal and external obstacles, and protect all hindrances, visualize such a deity with activity. In his heart, clearly visualize whatever your own yidam deity is. Then, practice the protection of the five armors to protect the place and surroundings, etc.: Instantly visualize yourself clearly as the yidam deity, from the seed syllable in the heart, rays of light emanate, inviting a wisdom being like yourself. Dissolving into light at the crown of the head, from the place of dissolution, it becomes a vajra chain in the life force channel, from the Brahma's aperture at the crown of the head, visualize covering it with various crossed vajras, this is the first armor. Again, from the seed syllable in the heart, from whatever hand symbol of the yidam, rays of light emanate, driving away all obstacles. From the gathered light, visualize all places above, below, and in all directions becoming the hand symbol of the yidam, with the tip pointing outwards, and the handle pointing inwards, becoming a tent, this is the second armor. Again, from the seed syllable in the heart, vajra rays of light emanate as before, gathering back, visualize all places above, below, and in all directions becoming a vajra tent, this is the third armor. Again, from the seed syllable in the heart, rays of light of arrows emanate,
Chinese
观想所有方位都变成箭矢向外指的帐篷。这是第四件盔甲。又从心间的种子字放出火焰的光芒，驱散所有障碍，并聚集回来，观想上下四方变成燃烧的火焰山帐篷。这样，对于这五件盔甲的防护，外面的黑色魔众无法靠近。里面的白色魔众，如果削弱其力量并试图制造障碍，三件盔甲也无法阻挡。而且，火神也无法阻挡火焰，自在天也无法阻挡箭矢，帝释天的金刚杵也无法阻挡。对于本尊的法器，一切都无法超越，生命之脉变成金刚链，没有制造障碍的机会。然后，应当修习防护的口诀，即三字的防护。观想自己的身体变成所有佛的身之自性，变成一个白色的嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。观想它变得越来越大，在其中，观想自己的语变成所有佛的语之自性，变成一个红色的阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）。观想它变得越来越大，在其中，观想自己的心变成所有佛的心之自性，变成一个蓝色的吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。然后，身体、语、意三者变成身、语、意的三字自性，对于此，任何障碍都无法损害，因为防护轮的封印非常深奥。然后，通过忆念，清晰地确定自生任运的防护轮为身体的防护轮：脚底是金刚地基，顶端是金刚围墙，皮肤是金刚帐篷，头发和毛发是箭矢围墙，牙齿和指甲是燃烧的火焰山和火焰堆。应当知道并忆念所有这些都是如此。应当用心观想。不是用口念诵。仅仅忆念此，所有障碍都会自然止息，因此是最好的防护。然后，以胜义菩提心，修习无分别的防护：将障碍的对境、制造障碍的魔障、障碍的自性三者，都认知为自心大印。并在其状态中，无有分别念的开展和收摄，如虚空般清明空性，远离作意和思维而安住。这是见地的界限和
English
Thinking that all boundaries have become a tent with arrows pointing outwards. This is the fourth armor. Also, from the seed syllable in the heart, rays of fire emanate, dispelling all obstacles far away and gathering back, think that the upper, lower, and intermediate directions have become a tent of blazing fire mountains. Thus, for the protection of these five armors, the outer black demonic forces cannot approach. The inner white demonic forces, if they weaken their strength and try to create obstacles, the three armors cannot stop them. Moreover, the fire god cannot stop the fire, the powerful one cannot stop the arrow, and Indra's vajra cannot stop it. For the hand implements of the yidam, nothing can overcome them, and the life force becomes a vajra chain, so there is no opportunity to create obstacles. Then, one should meditate on the protective mantra, which is the protection of the three syllables. Think of your body as the essence of the body of all Buddhas, becoming a single white Oṃ (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal Chinese meaning: 嗡). Think that it becomes larger and larger, and within it, think of your speech as the essence of the speech of all Buddhas, becoming a single red Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आ, Sanskrit Romanization: āḥ, Literal Chinese meaning: 阿). Think that it becomes larger and larger, and within it, think of your mind as the essence of the mind of all Buddhas, becoming a single blue Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽). Then, the three of body, speech, and mind become the nature of the three syllables of body, speech, and mind, and for this, no obstacle can harm, because the seal of the protection wheel is very profound. Then, by remembering, clearly establish the spontaneously arisen protection wheel as the protection wheel of the body: the soles of the feet are the vajra ground, the top is the vajra fence, the skin is the vajra tent, the hair and body hair are the arrow fence, and the teeth and nails are blazing fire mountains and fire piles. One should know and remember that all these are so. One should meditate with the mind. It is not to be recited with the mouth. Just by remembering this, all obstacles will naturally cease, therefore it is the best protection. Then, with the mind of ultimate bodhicitta, meditate on the protection of non-conceptualization: recognize the object of obstacles, the obstructing demons, and the nature of the obstacles themselves as the great seal of one's own mind. And in that state, without the development and contraction of conceptual thoughts, abide in clarity and emptiness like the center of the sky, free from mental fabrication and thought. This is the boundary of the view and
Chinese
德若。那是守护中最殊胜的，三世佛陀为敌也无法动摇或移动。金刚乘的续部修法中，虽然说了许多守护轮，但没有比这六个更深的了。所以在进入修法之夜和各种场合，都要完整地观想。任何时候，在初夜时分，都要修菩提心守护，以及三种有相守护中的任何一种，并以忆念清晰地安立身体守护轮，以及无分别的守护，这些都要经常修习。在行走于树林和坟地等道路时，也要观想自己行走在一个极其伟大、极其伟大的至尊大悲者之中，一切行为都随心所欲，这样任何障碍都无法阻挡。如是说。第四，如方便月称有五，即皈依并观想结界本尊，加持，断除，摄受，以及建立守护轮。首先，皈依发心已在前述。观想结界本尊是，为了遣除一切众生的障碍，为了获得佛陀果位，我当建立守护轮并结界，如此思维。从刹那空性中，或以勇士之姿，自身观想为金刚萨埵，为了表示心性不变之法性，身色为蓝黑色。为了表示具有五智，右手持金色五股金刚杵于心间。为了表示通达空性，左手持银白色铃置于腰际。为了断除魔障，显现寂静而忿怒之相。面带微笑，但也稍微露出牙齿。三眼寂静，但也稍微以嗔恨之眼观看。为了表示事业圆满，双足跏趺坐。为了消除烦恼的痛苦，以月亮为靠背。为了表示具有五智，身处五色光蕴之中，其顶端火焰燃烧，为了表示一切皆具平等性。左右耳饰各以千瓣乌巴拉花瓣装饰，具有十三种饰品。日轮之座
English
De-ro. That is the most excellent among all protections. Even if the Buddhas of the three times rise as enemies, it cannot be shaken or moved. Although many protection wheels are spoken of in the tantras and methods of accomplishment of the Vajrayana, there is nothing deeper than these six. Therefore, on the night of entering accomplishment and on all occasions, contemplate them all in detail and completely. At all times, at the beginning of the evening session, practice the protection of bodhicitta, and any one of the three forms of protection, and clearly establish the body protection wheel with mindfulness, and the protection of non-conceptualization, these should be practiced regularly. Even when walking on paths such as through forests and cemeteries, contemplate that you are walking within one who is extremely great and exceedingly great, the Lord of Great Compassion, and that all actions are done as you please, so that no obstacles can hinder you. Thus it is said. Fourth, according to the method of the month, there are five: taking refuge and contemplating the boundary deity, bestowing blessings, cutting off, subduing, and erecting the protection wheel. First, taking refuge and generating bodhicitta have already been mentioned. Contemplating the boundary deity is: thinking that in order to dispel the obstacles of all sentient beings, and in order to attain Buddhahood, I shall erect a protection wheel and establish a boundary. From the state of instantaneous emptiness, or in the manner of a hero, visualize oneself as Vajrasattva, with a body color of dark blue to signify the unchanging nature of mind. To signify the possession of the five wisdoms, the right hand holds a golden five-pronged vajra at the heart. To signify the realization of emptiness, the left hand holds a silver-white bell at the hip. To cut off obstacles, appearing in a peaceful yet wrathful form. The face is smiling, but the teeth are slightly visible. The three eyes are peaceful, but they gaze slightly with a hateful look. To signify the complete accomplishment of activities, the legs are in the lotus posture. To dispel the suffering of afflictions, the moon serves as a backdrop. To signify the possession of the five wisdoms, the body resides within a five-colored mass of light, with flames radiating from the top, signifying that all are endowed with equality. The right and left ear ornaments are each adorned with a thousand-petaled utpala flower, possessing thirteen ornaments. A seat of the sun