Chinese
从八部中生起八位忿怒母鬼神鸠利玛，如黑汝嘎一样三面六臂，以此作为降伏邪魔的对治，进行诅咒。用八个巨大的食肉鬼来遣除。无论对何种邪魔都要这样认识，要从方便和口诀中了解。2）如果即使没有见到成就的征兆，也不要产生希望和疑惑的心，这是什么意思呢？如经中所说：赐予成就的形相，以希望、疑惑和喜悦，不要生起恶意的念头。意思是说，即使出现了赐予成就的智慧本尊的形象或征兆，或者即使获得了成就，也不要产生“这是成就”的希望，或者“我得到了”的喜悦，或者“如果不是呢”的疑惑，不要生起和培养这种与恶意相关的怀疑之心。3）认识神和邪魔的征兆，并展示修持的口诀，这是什么意思呢？如经中所说：利益和损害的两种，以咒语、声音、气味等三种形式出现时，舍弃疑惑之心，要分别了解。以修持的手印，觉悟自身之义。意思是说，对于利益的神和损害的邪魔这两种，如果不确定是什么的征兆，无论是显现为形象、发出声音、还是闻到气味，这三种中的任何一种出现时，都要舍弃怀疑是邪魔的征兆，以及执着是神的征兆的心。要像了解神和邪魔各自的差别一样去认识。那么要通过什么来了解呢？如经中所说：以修持的手印，觉悟自身之义。也就是说，要凭借上师传承的修持口诀，以及智慧的温度和铁钩手印等，觉悟自身之义是否成就，并分别地去认识。其中，如果修持者被睡眠控制，修持变得模糊不清，这是食肉鬼百千种女儿到来的预兆，因此要派遣对治的使者进行遣除。如果坛城变得没有加持而空荡荡，这是西北方位的色迦到来的预兆，也要派遣对治的使者进行遣除。如果修行者总是愤怒
English
From the eight classes arise the eight wrathful Keurima goddesses, like Heruka with three faces and six arms, generate them. As an antidote to subdue enemies and obstacles, cast spells. Repel with eight great Zorkha. Thus, know about any enemy or obstacle, and learn from skillful instructions. 2) What does it mean to not generate hope and doubt even if you don't see the signs of accomplishment? As it is said: Even the form that bestows accomplishment, with hope, doubt, and joy, do not bring forth evil thoughts. This means that even if the image or sign of the wisdom deity who bestows accomplishment appears, or even if accomplishment is attained, do not have hope thinking, "This is accomplishment," or joy thinking, "I have obtained it," or doubt thinking, "What if it is not?" Do not bring forth and cultivate such a mind of doubt that is associated with evil intentions. 3) What does it mean to recognize the signs of gods and obstacles and to show the instructions of practice? As it is said: The two who benefit and harm, appear in three forms: mantras, sounds, and smells. Abandon the mind with doubts, and know the distinctions. Awaken to one's own purpose through the mudra of practice. This means that when the signs of the two, the gods who benefit and the obstacles that harm, are uncertain, whether they appear as forms, sound as sounds, or smell as odors, when any of these three occur, abandon the mind that doubts it is a sign of an obstacle and clings to it as a sign of a god. You must recognize the distinctions between gods and obstacles as they are. How should one know this? As it is said: Awaken to one's own purpose through the mudra of practice. That is, with the instructions of practice from the lineage of gurus, along with the warmth of wisdom and the iron hook mudra, awaken to whether one's own purpose is accomplished or not, and recognize it distinctly. In this case, if the practitioner is overcome by sleep and the practice becomes hazy, it is a sign that the daughters of a hundred thousand rakshasas are coming, so send an antidote messenger and repel them. If the mandala becomes unblessed and empty, it is a sign that Sekya from the northwest direction is coming, so send an antidote messenger and repel them. If the practitioner is always angry
Chinese
如果生气，那是因为星曜的女儿作祟，就进行禳解。如果修行衰弱且昏沉，这是地下妖魔食取誓言，就进行禳解和遣除。如果修行者内心不悦且向外驰散，那是梵天的女儿作祟，就派遣使者进行禳解和遣除。如果正当修行之时，被重病侵袭或内心绞痛难忍，这是龙的作祟，就派遣禳解的使者进行遣除。如果外表美好却显现丑陋，声音悦耳却内心不悦，心神昏暗且沉闷，这是迷惑的魔障，不要对其生起贪恋之心，要进行遣除和压制，猛烈地进行朵玛和舞蹈等。如果显现和出现巨大的神通和丑陋的形象等，坛城失去加持，内心清明且修行喜悦，那就是大天神降临。如果是正确的修验手印，通过精进修持，身语意三者的征兆就会显现：身的征兆是见到本尊的容颜，语的征兆是出现红色的甘露和语言的力量，意的征兆是灯火不灭，以及心念转为法性。这些征兆要从口诀中了解，功德和事业自然而然地产生。像这样出现之后，觉醒了修验，并以铁钩手印，来观察自己的目的成就与否。从金刚结中，两中指并拢竖立，右手食指弯曲成铁钩状，心想：我到达须弥山顶，到达天帝因陀罗的住所。竖起手指，就到达须弥山顶，到达天帝因陀罗的住所。再想：我回到自己的修行处所。弯曲手指，就回到自己的修行处所，从而成就自己的目的。这样，根据出现的各种征兆的差别，利益和损害的差别也会有上、中、下三种，应当了解。４）像这样出现三种征兆，通过修验和手印来觉察自己的目的成就与否。如果没有成就，那就是障碍的魔障，心中思忖应该用什么方法来镇压。如果想要镇压鬼神
English
If anger arises, it is because the daughter of the planets is acting up, so perform propitiation. If practice is weak and drowsy, this is because the oath-eating demon from underground is acting up, so perform propitiation and expulsion. If the practitioner is unhappy and wanders outward, it is because the daughter of Brahma is acting up, so send messengers for propitiation and expulsion. If, during the time of practice, one is struck by a severe illness or suffers from a twisting pain in the heart, this is the work of the nagas, so send messengers of propitiation for expulsion. If one appears beautiful but shows ugliness, and speaks with a pleasant voice but is unhappy at heart, with a mind that is dark and dull, this is a deceiving obstacle. Do not generate attachment to it, but perform the actions of expulsion and oppression, and perform fiercely the zorkha and dances, etc. If great miracles and ugly forms, etc., appear and arise, and the mandala loses its blessing, but the mind is clear and the practice is joyful, then a great deity has arrived. If the mudra of experience is correct, through diligent practice, the three signs of body, speech, and mind will arise: the sign of the body is seeing the face of the deity, the sign of speech is the appearance of red nectar and the power of speech, and the sign of mind is the lamp not going out and the mind transforming into dharmata. These signs are to be known from the oral instructions, and qualities and activities will arise naturally. After this has occurred, awaken the experience, and with the iron hook mudra, observe whether your own purpose has been accomplished or not. From the vajra knot, the two middle fingers are placed together and raised, the right index finger is bent into the shape of an iron hook, and one thinks: I have reached the top of Mount Meru, the abode of the lord of the gods, Indra. Raising the finger, one reaches the top of Mount Meru, the abode of the lord of the gods, Indra. Then one thinks: I will return to my place of practice. Bending the finger, one returns to one's own place of practice, thereby accomplishing one's own purpose. Thus, according to the differences in the signs that appear, the differences in benefits and harms will also be threefold: superior, middling, and inferior, which should be understood. 4) Having seen these three signs, through experience and mudra, one awakens to whether one's own purpose has been accomplished or not. If it has not been accomplished, then it is an obstructing obstacle, and one thinks about what method should be used to suppress it. If one wants to suppress the bhutas
Chinese
又续部中说： “与具痣者及大和合者， 年方十七之女， 彼等相伴而开始修持。” 因此，应与父母相伴，行持方便与智慧波罗蜜多，并开始大修持。 那么，在何时开始修持呢？ “金刚日落后， 至曙光出现时修持。” 如是说，有外、内、秘密三种：外者，如金刚修持的日数圆满，太阳完全落山之际，即将坛城转向，将月亮形坛转向，四门也依次转向，并进行遮断，压制魔众，明观宫殿。于此，将瓶转向，从大乐之界升起饮血尊之身，显现慈爱之面容，以慈悲之眼恒时垂视于我，一心祈祷而修持瑜伽，加持一切而安住，于此之时赐予灌顶与成就。如是向智慧本尊们禀告。同样，“从大乐之界升起鸠哩之身……”等等。以及“从大乐之界升起狮面之身……”等等。以及“从大乐之界升起马头之身……”等等。如是，瓶与药丸互换。在所有修行者身上作标志，积聚并陈设各种成就之物。金刚持以金刚橛立誓，业者端正事业，国王修持大修持之口诀。次日曙光出现之时，获得成就。内者，如秘密明妃之身血止，内中暖热升腾，莲花花蕊开放。所谓“金刚日落”，比喻父亲身体强壮，金刚宝增长，能够射精。所谓“曙光出现”。秘密结合而言，瑜伽士们的烦恼断绝，太阳落山，比喻获得身与智慧三摩地之体验。所谓“曙光出现”。那么，如何修持呢？如“观空性”至“供养物品”之间所说，开始并修持菩提心。６、于此，获得成就并灌顶分为二：
English
Also, in the Tantra it says: "With one who has moles and a great consort, A girl of seventeen years, Accompanied by them, begin the practice." Therefore, one should be accompanied by parents, practice the perfections of skillful means and wisdom, and begin the great practice. Then, when should one begin the practice? "From when the Vajra Sun sets, Until the dawn appears, practice." As it is said, there are three: outer, inner, and secret. Outwardly, when the days of Vajra practice are complete, as soon as the sun has completely set, turn the mandala, turn the lunar mandala, and turn the four doors in sequence. Also, cut off, suppress the hosts of demons, and visualize the palace clearly. There, turn the vases, arise the body of the blood-drinker from the realm of great bliss, reveal the loving face, and always look upon me with compassionate eyes. Practice yoga with one-pointed devotion, bless all and abide, and grant empowerment and accomplishment at this time. Thus, inform the wisdom deities. Similarly, "Arise the body of Kauri from the realm of great bliss..." and so on. And "Arise the body of Lion-faced from the realm of great bliss..." and so on. And "Arise the body of Horse-headed from the realm of great bliss..." and so on. Thus, exchange the vases and pills. Mark all practitioners, and accumulate and display various objects of accomplishment. The Vajra Holder makes a vow with the Vajra stake, the Karma straightens the work, and the king practices the oral instructions of the great practice. The next day, at the time of dawn, obtain accomplishment. Inwardly, when the blood of the secret consort's body ceases, warmth rises within, and the lotus pistil opens. "The Vajra Sun sets" refers to the father's body being strong, the Vajra Jewel growing, and being able to ejaculate. "The dawn appears." In secret union, the yogis' afflictions are cut off, the sun sets, referring to gaining the experience of body and wisdom Samadhi. "The dawn appears." Then, how to practice? As it says from "Meditate on emptiness" to "Offer the substances," begin and practice the mind of enlightenment. 6. Here, obtaining accomplishment and empowerment are divided into two:
Chinese
供养。 念诵“吽”字，举起血供两次，以外内秘密的供养特别的方式供养，观想令其欢喜。然后，又是“吽”字，最初和第三个“吽”字的意义：吽。 平等法界宫殿无边处， 寂怒诸佛父母众眷属， 于汝所有功德不可思， 以信祈请赐予诸成就。 不作分别如实尽了知， 赐予一切智智大成就， 无舍无取平等性之中， 自然成就广大之成就， 无生无死寿命之成就， 身语意之广大之成就， 以世俗幻化之方式祈请， 莫越时节具金刚誓言， 不离救护唯一皈依处， 以大悲力祈请赐成就。 念诵“吽”字，献上三次血供，激发本誓之续流，如是之处修行者们，领受身语意之成就，出现赐予成就之时已到的声音，观想以本誓之力量赐予成就的临近状态。然后赞颂并献上近修，中间三个“吽”字的意义是：赞颂并向血供念诵最初“吽”字的意义：吽。 一切善逝平等性意之中， 无生金刚普贤如来尊， 善巧方便示现忿怒身， 敬礼普贤黑汝嘎。 清净喜乐大乐身相合， 父母无二吽字界中显， 虚空坛城秘密大佛母， 敬礼赞叹大佛母。 顶门心间舌上嗡阿吽，八字围绕。 身语意，三种方式无误念诵供养。 嗡 班杂 希日 嘿汝嘎 班杂 卓地 希哇热 斯瓦。嗡 汝鲁 汝鲁 吽 炯 吽。如此念诵，从我心间智慧光芒中，化为特别的供品，以智慧供品令智慧本尊欢喜。从本尊心间智慧光芒回摄，清净我的业障，使我成为堪能成就之器。
English
Offering. Reciting "Hūṃ," raising the blood offering twice, offering with a special method of outer, inner, and secret offerings, contemplate making them pleased. Then again, the meaning of the first and third "Hūṃ": Hūṃ. In the boundless palace of equal space, Peaceful and wrathful Buddhas, fathers and mothers, and retinues, Your qualities are inconceivable, With devotion, I request the attainment of all siddhis. Without discrimination, you know everything as it is, Grant the great siddhi of omniscient wisdom, From the state of equality, without acceptance or rejection, The spontaneously accomplished great siddhi, The great siddhi of life, without birth or death, The great siddhis of body, speech, and mind, I pray in the manner of conventional illusion, With vajra vows that do not transgress time, Those who do not stray from refuge, the sole reliance, By the power of compassion, please grant siddhis. Reciting "Hūṃ," offering the blood three times, stimulating the lineage of the original vow, in such a place, practitioners, by receiving the siddhis of body, speech, and mind, a sound arises that the time to grant siddhis has arrived, contemplate being in a state close to granting siddhis by the power of the original vow. Then praise and offer the approach recitation, the meaning of the three intermediate "Hūṃ" is: praising and reciting the meaning of the first "Hūṃ" to the blood offering: Hūṃ. In the mind of equality of all Sugatas, Unborn Vajra, Samantabhadra, Skillful in means, manifesting as a wrathful king, I prostrate to Samantabhadra Heruka. Pure bliss, great bliss combined with the body, Father and mother, non-dual, manifest from the sphere of Hūṃ, The great secret mother of the space mandala, I prostrate and praise the great mother. On the crown of the head, heart, and tongue, Oṃ Āḥ Hūṃ, the eight syllables are circled. Body, speech, and mind, offering the recitation without error in the three ways. Oṃ Vajra Shrī Heruka Vajra Krodhi Shvari Svāhā. Oṃ Rulu Rulu Hūṃ Bhyo Hūṃ. Reciting thus, from the wisdom rays of my heart, transforming into special offerings, with the wisdom offerings, I please the wisdom deity. From the heart of the deity, the wisdom rays converge back, purifying my obscurations, making me a vessel fit for accomplishment.