English
Therefore, one should definitely strive to practice the yoga that establishes (one's own mind) equally with (the deity), and diligently practice cleanliness and maintain vows without negligence. As for how to practice, one should strive to exert effort in accordance with the methods of practice taught in the Heruka Galpo Tantra and the Sutra Beyond the World, etc. Practice is also divided into two types: meaning practice and action practice. The first includes four types: approaching, near approaching, accomplishment, and great accomplishment. If these are applied to a single lifetime, seeking a lama who can show the meaning of practice is approaching; pleasing the lama is near approaching; obtaining empowerment is accomplishment; completing the practice with intense effort, and not giving up until real siddhi is obtained, is great accomplishment. Similarly, if applied to meditating on a single deity, generating the deity, firmly believing oneself to be the deity, blessing the body, speech, and mind as vajra, and clarifying the five wisdoms in the channels, apply them sequentially. If applied to a complete mandala, knowing the mind of bodhichitta, clearly visualizing oneself as the deity, generating the extensive or intermediate deities of the mandala from non-dual bodhichitta. If applied to the instant of union, blessing the channels, shaking and agitating with mudras, generating bliss and descending the bindu, uniting with bodhichitta as desired, thus uniting with the four unions, explaining in this way in four ways is secret. Furthermore, there are various ways of applying it from the beginning of the tsok practice to the end of obtaining real siddhi, and applying it to the complete five paths, etc. For whatever real siddhi is desired, the method of first practicing or approaching that is approaching, and then practicing to accomplish the desired real siddhi is called accomplishment. Each is also divided into two situations of cause and effect, so it is divided into four types, therefore, in general, this is the grand process of the path and is the fundamental vow of deity practice. The second is action practice, which is the practice of time, number, and image. The first is the length of time for practice, of which the best is to adorn practice and accomplishment in four periods, that is, practice in four periods, accomplish in four periods, and perform activities in four periods. The intermediate is to practice and offer once in each of the four periods, and the lowest is to practice and offer once each in summer and winter. In short, practicing according to the length of time, such as days and months, is time.
Chinese
修持。第二，数量不依赖于日，而是咒语的数量多而质量好。也就是，最好的修持是无数，中等是百千万以下，最差的也要七十万以上。第三，不依赖于日数量，而是当出现成就的征兆时，就标志着修持的圆满。对此，也有见到本尊面容等好坏的差别。因此，亲近本尊的方法就是念诵密咒。通过仪轨等方法，能迅速产生结果，因此要像从修持和成就的诀窍中出现的那样去做。修持完成后要进行成就，成就完成后也要进行修持，根据能力的大小，前者是修持的基础，后者是成就的结果，两者相互关联，因此为了达到究竟道的果位，直至不退转的境界，要不断努力，进行修持和成就。第三，后行之法，分为共同和不共同两种。首先，以殊胜誓言供养，以劫词之音使彼等欢喜，供养眷属圆满后。如是说，这样修持后的其余部分，是金刚乘的誓言，是不可违越的，也是迅速实现殊胜目的的方法，殊胜的自性是，如法结合的红白菩提心，以及如法降伏的人马等五种肉、红、扎嘎、大肉和甘露等，在装满头盖骨的容器中混合的供品进行供养。在夜晚，演奏各种乐器，使坛城的主尊大吉祥黑鲁嘎，连同其眷属门神等，以具有劫时意义的词语，从黑鲁嘎续部中出现的，具有喉音的音声。将自性、三摩地和彩粉坛城三者无二无别地供养，使诸神欢喜。这是关于誓言物的供养。如果与合修供养相结合，那么以密咒金刚乘的殊胜誓言供养，以殊胜的合修供养，伴随着劫时的词语和音声，使诸神极度欢喜。如是说。其中，主尊大吉祥
English
Practice. Second, the number does not depend on the day, but the number of mantras is large and the quality is good. That is, the best practice is countless, the middle is less than hundreds of millions, and the worst must be more than seven hundred thousand. Third, it does not depend on the number of days, but when the signs of accomplishment appear, it marks the completion of the practice. In this regard, there are also differences in good and bad, such as seeing the face of the deity. Therefore, the method of approaching the deity is to recite the secret mantra. Through rituals and other methods, results can be produced quickly, so it should be done as it appears from the key points of practice and accomplishment. After the practice is completed, accomplishment should be performed, and after the accomplishment is completed, practice should also be performed. Depending on the size of the ability, the former is the basis of practice, and the latter is the result of accomplishment. The two are related to each other. Therefore, in order to reach the ultimate path of fruition, until the state of non-retrogression, continuous efforts should be made to practice and accomplish. Third, the subsequent actions are divided into two types: common and uncommon. First, offer with supreme vows, please them with the sound of kalpa words, and after the offering of the retinue is complete. As it is said, the remainder after such practice is the vow of the Vajrayana, which is inviolable, and is also a method of quickly realizing the supreme purpose. The supreme nature is the red and white bodhicitta combined according to the Dharma, and the five kinds of meat, rakta, zagada, large meat, and nectar, such as human horses, etc., which are subdued according to the Dharma, are offered in a container filled with skulls. At night, various musical instruments are played, so that the main deity of the mandala, the Great Glorious Heruka, together with his retinue, the gate gods, etc., with words with the meaning of kalpa, from the Heruka Tantra, with the sound of the throat. The nature, samadhi, and colored powder mandala are offered without distinction, making the gods happy. This is about the offering of vow objects. If combined with union offering, then offer with the supreme vow of the secret mantra Vajrayana, with the supreme union offering, accompanied by the words and sounds of the kalpa, make the gods extremely happy. So it is said. Among them, the main deity, the Great Glorious
Chinese
哦，不仅是卡桑果玛权杖，还有眷属空行母、金刚、罗刹女七姐妹、四姐妹、燃烧的使者、持明者以及帮助他们的侍女们。从月亮秘密明点和永恒大手印等处产生，并且以各自的本誓之量来供养。在所有供养的最后，收集起会供后剩下的残余物，在黄昏和黎明破晓时，通过黑汝迦事业的念诵，将空行母和权杖等的力量融入，然后像仪轨一样处理剩余的食子，以此来圆满一切。当内心稍微放松时，加持座位，用忿怒尊的念珠，观想本尊，然后排列座位。行走时，国王或王子轮流前往自己的住所，每去一次就安排一位侍女。每次回来时，用甘露充满的咒语来设结界。不要抖动座位，不要交叉排列。然后，立即摆设供品，正直地进行结界和程序，像以前一样圆满念诵和供养等。第二，分别讲述。以无缘之力的自信，观想殊胜炽燃的坛城，加持那些修法物品，观想三界充满鲜血，观想遍布所有旗帜。加持实物阿惹，观想显现珍宝的光芒，菩提心的光芒四射，想着悦意于信仰的线，观察超越光明的原始形象，将微小的手印心髓稳固地放置于空中，超越一切劫的自性，它也做着令人喜悦的事业，也将实物供品回向。如是宣说。其中，这十五句偈颂分别讲述了誓言殊胜供养的合与解脱。用一个声音表达两种含义，首先像讲述自身利益的共同准备的供养一样，加持，用结合降下心云，用三者来供养，第一者用七句偈颂，中间者用五句，最后者用三句来表示。在胜义谛中，以正确的见解观察无所缘的法性，安住于此，具有智慧之力的自信者，在世俗谛中，殊胜大
English
Oh, not only the Kasang Goma scepter, but also the retinue of Dakinis, Vajras, Rakshasa seven sisters, four sisters, burning messengers, Vidyadharas, and the maids who help them. They arise from the moon's secret bindu and the eternal Mahamudra, and are offered according to the measure of their respective vows. At the end of all offerings, gather the remnants left after the Tsok offering, and at dusk and dawn, when the sky is clear, through the recitation of Heruka's activities, integrate the power of the Dakinis and scepters, and then treat the remaining Torma like a ritual, thereby perfecting everything. When the mind is slightly relaxed, bless the seat, use the wrathful deity's rosary, visualize the Yidam deity, and then arrange the seats. When walking, the king or prince takes turns going to their own residence, arranging a maid for each visit. Each time they return, set a boundary with a mantra filled with nectar. Do not shake the seat, do not cross the arrangement. Then, immediately set up the offerings, perform the boundary and procedures uprightly, and complete the recitation and offerings as before. Second, explain separately. With the confidence of the power of non-objectification, visualize the supreme blazing mandala, bless those practice items, visualize the three realms filled with blood, visualize it pervading all banners. Bless the actual substance Argha, visualize the appearance of the light of jewels, the light of Bodhicitta radiates, thinking of pleasing the thread of faith, observe the original form beyond light, firmly place the subtle handprint essence in the sky, transcending the nature of all kalpas, it also does joyful deeds, and also dedicates the actual offerings. Thus it is declared. Among them, these fifteen verses separately explain the union and liberation of the supreme offering of vows. Expressing two meanings with one sound, first, like explaining the offering of common preparation for one's own benefit, bless, use the union to bring down the mind cloud, use the three to offer, the first with seven verses, the middle with five, and the last with three. In the ultimate truth, observing the nature of non-objectification with the correct view, abiding in it, the one with the confidence of the power of wisdom, in the conventional truth, the supreme great
Chinese
思维观想，如于镜中显现影像般，明晰显现已获得资格者，怖畏金刚智慧之自性身，三面六臂四足，于怖畏智慧之身上，以威严绸缎之饰品庄严，手中执持调伏之方便兵器，于红黑火焰旋绕之中，安住于怒吼燃烧之坛城内之身语意秘密手印之三摩地。检验并加持用于真实修持之秘密欲物。其中，首先，明妃需与瑜伽士之体验相结合，并知晓通过殊胜三摩地，以地之自性，与光之明妃或一切相结合。其次，依靠本尊，获得共同之成就，从兜率天之天界，迎请天女班杂日嘎，或从海底迎请龙女悦意等，迎请天龙、药叉、明妃。最后，如上师之教言般，通过不错误地掌握密咒之见修行，如教言般检验人类明妃，对具足相好者，进行三种加持。首先，以自主权进行加持，即以价值从父母等处购买，坦诚相待，使其成为自己之自主，并且还要通过修习佛法，获得胜观之体验。其次，以装饰进行加持，即用檀香、麝香、沉香等香气涂抹明妃，用衣服和饰品之差别来装饰，并且还要精通欲望之艺术。第三，以三摩地进行加持，即观想明妃于阎摩敌自在母自身，于业与阴影之坛城中显现，彼之业色界。语ra la八支之自性，声音最终为空性无色界。意自生智慧与心母相结合之欲界，即手印母之身语意三界，于血中观想，所谓血，乃以湿润且红色之自性，为贪欲之象征。贪欲以劫之青春ra la与元音相结合而增长，以劫之方式，从父母双尊于大乐父母双尊中显现之脉络中，放射出智慧之光芒，遣除父母双尊各自于庸常之执着之障碍，于智慧上生起智慧之征兆，贪欲大为涌动，即于血中观想，或于贪欲之境中观想之义。如是观想或
English
Think and visualize clearly, as if an image appears in a mirror, the qualified one, the self-nature body of Vajrabhairava's wisdom, with three faces, six arms, and four legs. On the terrifying wisdom body, adorned with majestic silk ornaments, holding the weapons of skillful means for taming in his hands, residing in the mandala of roaring flames swirling in red and black, the samadhi of the secret body, speech, and mind mudras. Examine and bless the secret desire objects used for actual practice. Among them, first, the vidya needs to be combined with the yogi's experience, and it should be known that through excellent samadhi, with the nature of earth, to combine with the light vidya or everything. Second, relying on the deity, obtaining common achievements, inviting the goddess Pancika from the heaven of Tushita, or inviting the delightful Naga maiden from the bottom of the sea, etc., inviting gods, nagas, yakshas, and vidyas. Finally, like the guru's instructions, through correctly grasping the view and practice of mantras, examine the human vidya as instructed, and bestow three kinds of blessings on those with good qualities. First, blessing with autonomy, that is, buying her from parents etc. with value, treating her honestly, making her autonomous, and also cultivating the mind in Dharma to gain the experience of vipassana. Second, blessing with adornment, that is, anointing the vidya with fragrant scents such as sandalwood, musk, agarwood, etc., adorning her with the distinction of clothes and ornaments, and also being skilled in the arts of desire. Third, blessing with samadhi, that is, visualizing the vidya as one's own Yamari, appearing in the mandala of karma and shadows, her karma form realm. Speech ra la the nature of eight branches, sound ultimately emptiness formless realm. Mind self-born wisdom combined with the mind mother desire realm, that is, the three realms of body, speech, and mind of the mudra mother, visualizing in blood, so-called blood, is the symbol of desire with the nature of moist and red. Desire increases with the kalpa's youth ra la combined with vowels, in the manner of kalpas, from the channels of the parents appearing in the great bliss parents, rays of wisdom radiate, dispelling the obstacles of the parents' attachment to ordinariness, signs of wisdom arise on wisdom, desire greatly surges, that is, visualizing in blood, or the meaning of visualizing in the realm of desire. Thus visualizing or