Chinese
之后进行了四种事业的逃避修习。然后，僧侣做了忏悔修习并说了祈愿。业者念诵嗡夏日夏等长咒，剖开心脏，用甘露涂抹，将心脏血肉献给饮血本尊众和真实的四种尺度，进行赞颂祈祷后施放。然后，国王嘉特用慈达摧毁障碍，通过广做供养和祈愿的方式，也将所度化者的物品作为供养的材料进行回向。在坛城中撒布供养品，修行者们使用并食用。像这样，平等性充满，对如幻的缘起以智慧衡量，以无与伦比的智慧和对极难调伏的众生特别慈爱的大悲心发起。本体从本性什么也不是之中显现，以自生的智慧摄持，以意义上达到要点的禅定，如所缘和修习一样，从事业自生的尽头和咒语的巧妙甚深力量充满。因此，以确定能断除所调伏者的恶业的证悟充满的方式进行调伏，结果是具备三样圆满。这是所有咒语行持中最甚深和究竟的。因此，时机成熟时，如果不接受，就会违背咒语的誓言，无法断除所调伏者的恶业，自己的事业无法成就等过失。如果如理接受，则诸神欢喜，迅速获得巨大的成就。断除所调伏者的恶业。奇妙的是，能够掌握所有咒语成就的征兆，因此利益无边。第二，大修行者应接受成就物，其中有：观察成就物的征兆；之后开始大修行；修行后接受成就物三种。第一，有：不执着于优缺点的征兆而压制；不混淆取舍而观察两种。第一种有：不畏惧障碍而遣除；对神不喜不怒两种。第一种：即使是制造障碍的大魔。以无畏的心来遣除。如是说。就像富人会遇到敌人一样，获得成就物时，无论出现什么制造障碍的大魔，也都是从无生之中产生。
English
Then, the practice of fleeing from the four activities was performed. After that, the monk performed confession and uttered prayers. The Karman recited long mantras such as Om Shri Shara, cut open the heart, smeared it with nectar, and offered the heart's blood and flesh to the assembly of blood-drinking deities and the four true measures, offering praise and prayers before releasing them. Then, King Gyaltheb destroyed the obstacles with citta, and through extensively making offerings and prayers, he also dedicated the objects of those to be subdued as materials for offerings. Scatter the offering substances in the mandala, and the practitioners should use and consume them. In this way, equality is filled, and with wisdom that measures the illusory dependent arising, with unparalleled wisdom and great compassion that is especially loving towards beings who are extremely difficult to tame, it is initiated. The essence manifests from the nature of being nothing whatsoever, grasped by the wisdom of self-arising, and with the samadhi that reaches the key point in meaning, just as the object of focus and practice are, from the end of the self-arising activity and the skillful profound power of mantra is filled. Therefore, by subduing in a way that is filled with the realization that is certain to cut off the negative karma of those to be subdued, the result is the attainment of the three perfections. This is the most profound and ultimate of all mantra practices. Therefore, when the time is ripe, if one does not accept, one will violate the vows of mantra, be unable to cut off the negative karma of those to be subdued, and one's own activities will not be accomplished, and so on, there will be faults. If one accepts properly, then the supreme deities will be pleased, and one will quickly obtain great accomplishments. The negative karma of those to be subdued will be cut off. Wonderfully, one will be able to master all the signs of mantra accomplishment, therefore the benefits are limitless. Secondly, the great practitioner should receive the accomplishments, which include: examining the signs of the accomplishments; then beginning the great practice; and after practice, receiving the accomplishments, these three. First, there are: suppressing the signs of merits and faults without conceptualizing; examining without mixing up what to take and what to discard, these two. The first has: repelling without fearing obstacles; acting without liking or disliking the deities, these two. The first: Even the great demons who create obstacles. Repel with a fearless mind. As it is said. Just as a wealthy person will encounter enemies, when obtaining accomplishments, whatever great demons arise that create obstacles, they also arise from the unborn state.
Chinese
以大吉祥的禅定，清晰而不动摇的把握，无畏的意念安住，尽力地进行遮遣。特别是从修持到获得成就之间，伺机而动的大障碍非常强烈，即日出、正午、满月三个时段，以及黄昏、午夜、黎明三个时段。在这些强烈的时间里，如果昏睡不醒，就派遣各自应得的勇猛使者进行遮遣。更为重要的是，观想大吉祥八处尸林中的八个“哈”字，化现为八个嘎日玛，三面六臂。为了摧毁敌对障碍，完全放出八个遣除朵玛，以此进行遮遣。无论任何敌对障碍，都以此摧毁，这要从口诀中了解。第二，对于赐予成就的形象也应：希望、疑惑与欢喜，不生起恶意的念头。因此，对于赐予成就的智慧本尊的形象，或者说征兆显现时，如果心想“已经获得成就了”，而生起希望；或者心想“没有获得，有障碍”，而生起疑惑；或者心想“会获得吗”，而生起欢喜的念头。此外，也不要生起犹豫等分别念，因为这些是成就的障碍，是具有恶意的念头，所以不要产生或生起这些念头。依靠平等之见和如幻之见的缘起智慧的把握，压制一切希望和疑惑，这样就能毫不费力地获得成就。第二，利益和损害的两种，形象、声音和气味，三种显现时，舍弃疑惑之心，要详细地了解。以体验的印契，觉醒自利。如果需要，就压制鬼神。如是宣说。利益的本尊和损害的鬼神，这两种的确定征兆是这样的：形象是显现，声音是发出声响，气味是嗅到气味，以这三种方式显示出来。如果确定是本尊，或者怀疑是鬼神，都要舍弃这些念头。像这样，即使是本尊，也是通过咒语的力量而来，这是法性，没有什么可惊奇的。即使是鬼神，也可能会对修持咒语有所帮助。两者在意义上没有差别，都是一样的。仅仅是缘起而已，如果如法修持咒语，本尊也一定会降临，鬼神也不会作祟。要知道这些，并舍弃希望和疑惑。
English
With the samadhi of great glorious one, with clear and unwavering confidence, abide in a fearless mind, and avert whatever is appropriate. Especially from the time of approach until the attainment of actual accomplishment, the great obstacles that seek opportunities are very strong, namely sunrise, midday, and full moon, and dusk, midnight, and dawn. During these strong times, if one is drowsy and not awake, one should avert them by sending forth one's own appropriate and fierce messengers. More importantly, visualize the eight "Ha" syllables in the eight charnel grounds of the great glorious one, transforming them into eight Karimas, with three faces and six arms. In order to destroy hostile obstacles, completely release eight repelling tormas, and avert them with these. Whatever hostile obstacles there may be, destroy them with these, and this should be understood from the oral instructions. Second, regarding the appearance that bestows accomplishment: Do not let thoughts of hope, doubt, or joy, or evil intentions arise. Therefore, regarding the appearance of the wisdom deity who bestows accomplishment, or when signs appear, if one thinks, "I have already attained accomplishment," and hope arises; or if one thinks, "I have not attained it, there are obstacles," and doubt arises; or if one thinks, "Will I attain it?" and joy arises; furthermore, do not let hesitation and other conceptual thoughts arise, because these are obstacles to accomplishment, they are thoughts with evil intentions, so do not let them arise or be produced. Relying on the confidence of the wisdom of interdependence with the view of equality and the view of illusion, suppress all hope and doubt, and in this way, accomplishment will be attained without any effort. Second, the two kinds of benefit and harm, when forms, sounds, and smells, appear in three ways, abandon the mind of doubt, and understand the distinctions. Awaken self-benefit with the mudra of experience. If necessary, suppress the spirits. Thus it is said. The definite signs of which of the two, the beneficial deity and the harmful spirit, are like this: form is appearance, sound is resonance, and smell is fragrance, and they are shown in these three ways. If one is attached to it being a deity, or doubts that it is a spirit, one should abandon these thoughts. Like this, even if it is a deity, it comes through the power of mantra, this is the nature of reality, there is nothing to be surprised about. Even if it is a spirit, it may be helpful for the practice of mantra. The two are not different in meaning, they are the same. It is merely interdependence, if one practices mantra according to the ritual, the deity will definitely come, and the spirit will not cause harm. Know these things, and abandon hope and doubt.
Chinese
因此，不需另寻他处，对于何为天神与魔障的征兆，现在必须运用方便与智慧，如实无误地加以辨别。并且，不要只注重外在的征兆，瑜伽士要专注于内在深邃的体验，以不造作之印，觉醒并认知自身所修之事的成就与否。其中，体验的温度是，当瑜伽士昏昏欲睡，体验变得模糊时，会有罗刹或蓬发鬼的干扰，对此，应以虚空对治。若坛城失去加持，变得空荡荡，则是西北方位的黄色鬼怪将至的预兆。若愤怒且充满嗔恨，则是行星干扰的征兆；若修行变得懈怠且昏沉，则是下方土地神或食誓鬼将至的预兆。若内心不悦且渴望外出，则是梵天干扰的征兆。若修行之处受到侵扰，或遭受重病侵袭，或内心痛苦，则是龙族的干扰，对此，应各自以劫末之火对治。此外，若外形美好却显现丑陋，言语动听却内心不悦，心怀恶意且昏沉，则是魔障。若外形丑陋等无论显现何种景象，但坛城的病痛得以缓解，内心清明且体验愉悦，则是天神降临的征兆。无论如何显现，都应以内在禅定的温度来判断，若禅定清晰等修行有所进展，则是成就的吉兆，反之则需另寻他法。此外，通过念诵和修持，身体的征兆是见到本尊，语言的征兆是口中发出嗡嗡声，秘密的征兆是红色的明点沸腾。通达法性之意的征兆是自燃的灯火和不死等清晰显现，则从金刚跏趺坐中，将双莲花并拢竖立。右手拇指如铁钩般弯曲，结铁钩印，心想自己已到达须弥山顶，到达帝释天的居所，竖起拇指，到达那里。再次心想回到自己的住所，放下拇指，回到自己的住所，则知已成就，自身之目的已达成。从这些象征中，无论出现上、中、下何种征兆，都应通过内在的温度和手印等方式，来判断自身之目的是否达成，或是否成就对自己有益之事物。
English
Therefore, without creating other lands, one must now know how to distinguish without error, using skillful means and wisdom, what the signs of gods and obstructing forces are. Moreover, one should not focus solely on external signs, but rather the yogi should awaken and recognize whether the purpose of their practice has been accomplished or not, through the profound inner experience, the unfabricated mudra. The temperature of the experience is such that when yogis become drowsy and the experience becomes dim, Rakshasas or hair-raising demons will come, so counteract this with space. If the mandala lacks blessing and becomes empty, it is a sign that yellow spirits from the northwest will come. If one is angry and full of hatred, it is a sign of planetary influence, and if the practice becomes weak and dull, it is a sign that oath-bound spirits will come from below. If one is unhappy and wants to go out, it is a sign of Brahma's influence. If the place of practice is afflicted, or struck by a severe illness, or if one's heart is aching, it is the influence of the Nagas, so counteract each of these with the fire of the eon's end. Furthermore, if the form appears beautiful but shows ugliness, and the sound speaks sweetly but the heart is unhappy, and the mind is malicious and dull, it is an obstructing force. If the form is not beautiful, etc., whatever appears, but the mandala's suffering is relieved, the mind is clear, and the experience is joyful, it is a sign that the great blessing of the gods has come. Whatever appears, one should judge by the temperature of inner samadhi; if the samadhi is clear, etc., and the practice is progressing, it is a good sign of accomplishment, and if it is the opposite, one should look elsewhere. Moreover, through approach and accomplishment, the sign of the body is seeing the face of the deity, the sign of speech is the arising of humming sounds in the mouth, the sign of the secret is the boiling of red bodhicitta. The sign of accomplishing the realization of the nature of reality is the clear appearance of self-igniting lamps and immortality, etc., then from the vajra posture, bring the two lotuses together and raise them up. Make the right thumb like an iron hook, make the iron hook mudra, and think that you have reached the top of Mount Meru, the abode of Indra, king of the gods, raise your thumb, and you will reach there. Again, think of returning to your own abode, lower your thumb, and you will return to your own abode, then you will know that you have accomplished your purpose. From these symbols, whatever signs appear, whether superior, middling, or inferior, one should judge through the inner temperature and the making of mudras, etc., whether one's purpose has been accomplished, or whether one has accomplished something beneficial to oneself.