English
If the profound Samaya of the vital nexus is not accepted, the Samaya of Mahayoga is broken. The Dakinis will bring down punishment. Accepting or rejecting, one will wander in Samsara. If the Samaya is accepted, the broken Samaya is restored. Actual Siddhi is attained. The qualities of the Dakinis and others are attained. Secondly, explaining the offering of liberation combined with the preparation for the benefit of others, in general, it is to be known, and in detail, the words of liberation are to be explained. Firstly, liberation is of two types: liberating oneself through realization and liberating others through compassion. Firstly, liberating oneself has three aspects: outer, inner, and secret. Firstly, according to the outer aspect, by having faith in Karma and its results, abandoning non-virtue and practicing virtue, abiding in the trainings of the Sravaka and Bodhisattva, one liberates oneself from the evil paths. According to the inner aspect, by focusing on the Dharmadhatu and Jnana, with symbols, methods, and wisdom interconnected, sealed with the four Mudras, through the four aspects of practice and accomplishment, by abiding the channels, elements, and Bindus as Devas and Devis, one accomplishes the benefit of oneself and others, thereby liberating ordinary conceptual thoughts. The secret is that by relying on the Jnana-Matrika, through the method of union, one kills the conceptual thoughts in the place of Jnana, in short, by the profound secret instructions of liberation from existence, one kills the enemy of self-grasping. Secondly, liberating others through compassion also has three aspects: liberating through method, liberating through Samadhi, and liberating through power. Firstly, liberating through method, whatever appears, such as humans, one turns them away from the path of afflictions through the door of method, and for non-appearing spirits and demons, one satisfies them with food offerings, Bali offerings, Tormas, etc., thereby establishing them on the path of Dharma. Liberating through Samadhi has two aspects: Matram and corpse. Firstly, for the chief of the spirits and obstacles, the lords of the battlefield who have the form of mind, the Yogi refutes and liberates them with the confidence of view and conduct, as explained before. Secondly, for the corpse, although it does not possess consciousness, the messenger refutes its consciousness and transfers its place with the intention of liberation. Liberating through power is to eliminate and destroy, and through what does one liberate? Through the secret wrathful Mantra and the curse wrathful Mantra. The secret wrathful Mantra has three aspects: outer, inner, and secret. According to the outer aspect, one practices the eight Rakshasis blessed by the Great Glorious One or the four Rogama mothers of the battlefield, the fierce subjugation.
Chinese
或者通过诅咒咒语来超度。或者像内部一样，对大吉祥黑茹迦（梵文：Heruka）父母，被玛姆卡森围绕的进行念诵，然后用玛姆宁括的猛咒来超度并镇压，直到结束。或者对大吉祥黑茹迦（梵文：Heruka）父母，被八个卡日和四个贝瓦女神围绕的进行念诵，然后用帕坦来超度。或者对大吉祥黑茹迦（梵文：Heruka）父母，被二十八个权杖围绕的进行念诵，然后用朵来遣除，再用朵玛杀死。秘密的修法有两种观点：通过修法来超度和净化处所。第一种，设置修法坛城，包括东北方的达扎仓娘沃等，东南方放置火供和林伽。进行帕巴和坦阿，举行仪轨，从头到尾进行供养和赞颂，然后进行根本念诵和猛烈的业念诵。欢喜并遣除智慧和事业中准备好的使者，在区分本尊时，用坦扎帕巴来击打。固定并敲打，然后进行火供，最后进行镇压。净化处所，即从黑茹迦（梵文：Heruka）的线和空密处，放射出智慧的光芒和愤怒尊、愤怒母的众，遮止被诅咒者的意识。用黑茹迦（梵文：Heruka）父母的超度和行动手印敲打，黑茹迦（梵文：Heruka）父母二者以无处可去的殊胜菩提心光芒，净化业和烦恼的习气。摧毁果的痛苦堆积，使心如纯金般安住，从吽字中显现秘密智慧黑茹迦（梵文：Heruka），一面二臂，用匝字驱逐，用三个勃隆字加持。从央字中，置于风轮之上，用啪字，在密严刹土自性清净的处所，黑茹迦（梵文：Heruka）五部，黑茹迦（梵文：Heruka）父母的结合处，在地的上方，生起如来之子。第二，对于诅咒的猛咒，以白色的独眼日月等秘密大母四种事业迅速，以猛咒印契和夏格超度的咒语，像风一样在空中飘荡，像母亲一样举起，具备一切猛烈，像旋风一样旋转，像使者一样击打等，危害和损害他人的生命，超度那些，以慈悲摄受，转移处所，如上进行，要知道那些口诀的诀窍。第二，解释超度的语言风格，有三种：所超度者慢慢遮止，以智慧慈悲用方便超度，痛苦成为供养之处。第一种是词句。
English
Or to liberate through curse mantras. Or, like internally, to practice the Great Glorious Heruka parents, surrounded by the Mamo Kaseng, and then to liberate and suppress with the fierce mantra of Mamo Nyingkhol, until the end. Or to practice the Great Glorious Heruka parents, surrounded by eight Kari and four Bewa goddesses, and then to liberate with Partan. Or to practice the Great Glorious Heruka parents, surrounded by twenty-eight staffs, and then to avert with dös, and then to kill with zor. There are two views on secret practice: to liberate through practice and to purify the place. First, set up the practice mandala, including the Dazacang Nyawos in the northeast, and place homa and linga in the southeast. Perform Parpa and Tan'a, hold the ritual, from beginning to end, perform offerings and praises, and then perform the root practice and the fierce karma practice. Rejoice and dispel the messengers prepared from wisdom and karma, and when distinguishing the deities, strike with Tanza Parpa. Fix and strike, then perform the fire offering, and finally perform the suppression. Purifying the place means that from the thread and secret space of Heruka parents, the rays of wisdom and the assembly of wrathful deities and wrathful mothers radiate, blocking the consciousness of the cursed one. Striking with the liberation and action mudras of Heruka parents, the two Heruka parents purify the habits of karma and afflictions with the light of the supreme bodhicitta that has nowhere to go. Destroy the accumulation of suffering of the fruit, so that the mind abides like pure gold, and from the Hum syllable, manifest the secret wisdom Heruka, one face and two arms, expel with the Dza syllable, and bless with three Bhrom syllables. From the Yam syllable, place it on top of the wind mandala, and with the Phet syllable, in the Akanishta pure land, the five families of Heruka, the union of Heruka parents, above the ground, generate the son of the Tathagata. Second, for the fierce mantra of cursing, the four activities of the secret great mother, such as the white one-eyed sun and moon, are swift, with the fierce mantra mudra and the mantra of Shagdol, floating in the sky like wind, lifting like a mother, possessing all fierceness, rotating like a whirlwind, striking like a messenger, etc., harming and damaging the lives of others, liberate those, take them with compassion, transfer the place, proceed as above, and know the key points of those oral instructions. Second, explaining the language style of liberation, there are three: the one to be liberated is slowly blocked, liberate with skillful means of wisdom and compassion, and suffering becomes a place of offering. The first is the sentence.
Chinese
三、中间用十一，最后用一表示。瑜伽士对一切法，于法性无所缘之自性中，以禅定力坚固，具足胜解者，以殊胜甚深之智慧，于胜义中，能度所度皆不可得而证悟，从而将庸常之嗔恨等连根拔除。如是未能证悟之有情众生，如烦恼魔术师所变现之痛苦聚，视如幻化，恒常不息。尤为对于业重之应调伏者，以广大慈悲之心，于寂灭法性中不离，以善巧方便力，于赫鲁嘎之智慧身，光明炽燃之坛城中，观想明现，以及眷属天女等，无论如何作意，如前一般，着丝绸之饰品等。如上所说之吉祥清净物等，融入三宝之殊胜智慧，以四印封印，或观想自身，或于有相之物上，遮止仇敌魔障，作为无命之诛法物。或者，瑜伽士已获得度脱引导之许可，若有必能断除彼等恶劣境况之把握，则可诛杀扎热等。调伏境之物，彼等成就之物，于真实坛城之威力遮止，并加持诛杀之物。又，如续部中所说，于诛杀鸟等之仪轨中，亦曾开示以无罪之血肉作会供，若瑜伽士不具足胜观之禅定，则极为危险，因果报不可逆转，故当谨慎。于此，祈请噶玛与卓滚了知彼等殊胜之诛法物，并以包含利益与损害之方式，于诛杀时说谛实语。对于国王与王族之物，以日月之眼观视，并给予诛杀之应允。开眼、顶礼、祈请救护、供养、忏悔罪业、随喜、加持等，皆如前行。此时，抛掷酬债朵玛。念诵法性清净之咒与净除恶趣之咒，以香水与甘露涂饰，并以事业咒作结界。国王与王族以恭敬心受持，并念诵受持之语，缓缓放置。以上为加持。
English
Third. Use eleven for the middle and one for the end. The yogi, with confidence in the power of samadhi in the nature of all dharmas, the self-nature without a place to focus on, with profound wisdom of the supreme noble one, realizes that there is nothing to be liberated or liberated in the ultimate sense, thereby completely eradicating ordinary hatred and so on. For sentient beings who have not realized this, the suffering aggregates transformed by the illusionist of afflictions are regarded as illusions, constantly and endlessly. Especially for those who are difficult to tame due to bad karma, with great compassion, without moving from the peaceful dharma nature, by the power of skillful means, in the mandala of the Heruka's wisdom body, which is bright and blazing, visualize clearly, and whatever you think of the retinue goddesses, etc., do as before, offering silk ornaments, etc. The auspicious and pure substances mentioned above are integrated into the excellent wisdom of the Three Jewels, sealed with the four seals, and either visualize oneself or, on the phenomenal objects, prevent enemies and obstacles, and use them as inanimate subjugation objects. Alternatively, if the yogi has obtained permission to liberate and guide, and has the confidence to definitely cut off the other party's bad situation, then he can kill Zara and others. The objects of the field to be subdued, those objects of accomplishment, prevent the power of the real mandala, and bless the objects of subjugation. Moreover, as stated in the tantras, in the rituals of subduing birds and so on, it has also been revealed to make ganachakra offerings with innocent flesh and blood. If the yogi does not have the experience of superior insight and samadhi, it is extremely dangerous, because the karmic consequences are irreversible, so be careful. Here, pray to Karma and Drolging to know those excellent subjugation objects, and speak truthfully at the time of subjugation in a way that includes benefits and harms. For the objects of the king and the royal family, look at them with the eyes of the sun and moon, and give permission to subjugate them. Opening the eyes, prostrating, praying for refuge, making offerings, confessing sins, rejoicing, blessing, etc., are all done as before. At this time, throw out the ransom torma. Recite the mantra of the purity of dharma nature and the mantra of purifying evil destinies, adorn with fragrant water and nectar, and seal the boundary with the activity mantra. The king and the royal family respectfully receive and hold it, recite the words of receiving and holding, and place it slowly. The above is the blessing.
Chinese
而且那些帕尔瓦等女神们也加持了那些供品，使之成为有主之物。然后，所有这三界的一切众生，因为不了解诸法原本不生的道理，并且执着于实物，所以在轮回中流转，被痛苦所折磨，这一切真是可怜啊！要将他们从轮回中解脱出来啊！生起这样强烈的慈悲心，是用血的象征来表示的，因为血是红色的。红色是贪着的自性，因此要以血，也就是大慈悲，来对三界众生进行加持。特别专注于此，以那慈悲心，将所有出生的众生，观想成遍布于死亡之地的荒野中，那天空无边无际的三界中的一切众生。然后，以惹字（藏文：ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：火）的智慧之光，将三界中所有轮回的众生，都从目标中解脱出来，并将他们聚集到那解脱的事业中，并祈愿他们立即获得解脱。父亲给予回应，父亲和母亲一起看着他们，更加生起慈爱等四无量心，并且也念诵赞颂之词。然后，所要解脱的对境，从他自己的温度、气息、湿气中，通过 རྂ་ཡྂ་ཁྂ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）用火、风来焚烧、摧毁、净化，使其成为空性。之后，观想在月轮之上，心性变成种子字阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无），并念诵各自的念诵词，就这样以三摩地来加持。三摩地的程度，例如如意宝珠，能满足众生的一切愿望一样，从心的自性，也就是珍贵的阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）中，也如所想的那样，在实地上，三摩地的行为清晰地显现，并且随心所欲地转变，从自生的心中生起自生，并且从菩提心的自性中，光芒向十方放射和遍布，安住在无二的喜悦与信心的结合中。观想通过触及嘿热嘎父（Yab）母（Yam）二者及其子和眷属的坛城来供养和取悦他们，然后那些光芒消失，恢复到最初的形象，也就是像以前一样观想成平凡的形象，并专注于此。然后，为了断除产生五道的因，并且为了遮止再次产生的门，要进行断除五道的习气的观想。也就是对于产生三恶道的三个因和高