English
During the time of recitation, meditate. The five. Straight. The main ones are the five male deities and the five female deities, who abide in inseparable union of skillful means and wisdom. How is it like? The lower base, each of the five wheels with four spokes and a hub, also has four small spokes, each with a hub. In the five palaces, in the center of the wheel, are Vajrasattva, father and mother. On the four spokes are the eight father and mother deities of the minor families of the Vajra family. Visualize the ten yogis and yoginis, father and mother, who are the deities of the Vajra family's mandala. Likewise, the four directions of east, south, west, and north, with Vairochana, Ratnasambhava, Amitabha, and Amoghasiddhi, father and mother, as the main deities. Likewise, the families, the Ratna family, the Padma family, and the Karma family, are surrounded by the eight father and mother deities of the minor families. The four families' mandala has ten deities. The upper central mandala has ten deities. Thus, the five mandalas have fifty deities. Meditate clearly on the fifty male and female yogis. Around the five mandalas, in the four directions and four intermediate directions, the upper part is the upper east, and the lower part is the lower west, there are ten pairs of yogis and yoginis, ten wrathful male deities, and ten wrathful female deities, a total of twenty deities. Thus, the five mandalas have seventy deities in total. Thus, with the five families as the main deities, those seventy deities of the five mandalas are also drawn in the form of a mandala during the time of recitation. During the time of close recitation, the yogi meditates. ༈. Empowerment and blessing. Bless body, speech, and mind, meditate on the three deities, and empower with the five wisdoms. Having adorned with the crowns of the five families, invite the mandala with wisdom and the order of activities. Straight. From the realm of Akanishta, request to listen and invite. Abide in non-duality, and request to abide firmly. From prostrations to the correct rituals, offer the outer, inner, and secret offerings in order, and after the offerings are complete, praise with the song of wisdom, make aspirations, and recite. After the recitation is finished, dissolve the mandala, and the yogi makes offerings in the manner of a feast. Then, in order to offer to the dakinis of the inner night, offer the remaining offerings according to the text.
Chinese
供养。为了遣除瑜伽士禅定中的游荡障碍，进行游荡母的遮止和念诵。其中十二时辰的游荡母是：开始修行后，傍晚太阳落山时，游荡母会以乌鸦叫声出现，预兆是不悦，内心昏沉。黄昏时，黑色的胸部盗贼会出现，预兆是意识沉没，不生慈悲心，想吃肉血。上半夜，愚痴无饰者会出现，预兆是灯光黯淡，生起贪欲，不由自主地入睡。半夜时，带着铃铛的红色贪欲者会出现，预兆是在空旷的地方，剥下田皮，把头缝起来，从上面展示教法，伪装成护法，前来展示行淫的方式。后半夜，黄色石磨会出现，预兆是体验退失，也会出现无加持者。黎明时分，手持棕榈叶者会出现，预兆是智慧消散。太阳升起时，黑色多闻天会出现，预兆是也想让意识漂浮。太阳升起后，青色的龙妖会出现，预兆是吸干心液，给修行同伴带来重病。中午时分，四大龙王会出现，预兆是想睡觉，生起痛苦，对红白之物生起欲望。午后，土地神母阎魔会出现，预兆是体验变得微弱，昏昏沉沉。太阳西斜时，魔鬼泰让东德会出现，预兆是愤怒，回忆起业果，想做坏事。以上是十二时辰游荡母制造障碍的预兆。总之，誓言鬼、厉鬼、龙妖、破戒的咒师、破戒的比丘、堕落的苯教徒等死鬼，在魔鬼的驱使下，总是寻找障碍，表现得很好，但体验不好。傍晚，黑色乌鸦嘴出现的情况较多，它们的征兆是气味不正，禅定不清晰，加持力小，体验混乱，内心不悦，不想修行，对任何事物都产生怀疑，对上师和道友产生错误的看法，喜欢唱歌跳舞，内心不听使唤，充满疑虑。驱逐这些游荡母的方法是：由金刚上师手持降魔杵等法器，进入忿怒状态，使用人腿骨、人皮、芥子、朵玛和咒语等。
English
Offerings are made. In order to avert the wandering obstacles in the samadhi of a yogi, the repelling and recitation of the wandering mother are performed. Among these, the wandering mothers of the twelve time periods are: After starting the practice, in the evening when the sun sets, the wandering mother will appear with the sound of a crow, the omen is displeasure, and the mind becomes dull. At dusk, the black breast thief will appear, the omen is that consciousness sinks, compassion does not arise, and there is a desire to eat meat and blood. In the upper part of the night, the ignorant and unadorned one will appear, the omen is that the light of the lamp fades, lust arises, and one falls asleep involuntarily. At midnight, the red lustful one with bells will appear, the omen is in an open space, peeling off the field skin, sewing the head together, displaying the Dharma from above, disguising as a protector, and coming to show the way of sexual intercourse. In the second half of the night, the yellow millstone will appear, the omen is that the experience is lost, and there will also be an unblessed one. At dawn, the one holding palm leaves will appear, the omen is that wisdom dissipates. When the sun rises, the black Vaishravana will appear, the omen is that one also wants to let consciousness float. After the sun rises, the blue dragon demon will appear, the omen is that it sucks the heart fluid and brings serious illness to fellow practitioners. At noon, the four great dragon kings will appear, the omen is that one wants to sleep, suffering arises, and desire arises for red and white things. In the afternoon, the earth goddess mother Yamam will appear, the omen is that the experience becomes weak and drowsy. When the sun sets, the demon Te Rang Tongde will appear, the omen is anger, remembering karmic results, and wanting to do bad things. The above are the omens of the wandering mothers creating obstacles in the twelve time periods. In short, oath-breaking ghosts, evil spirits, dragon demons, oath-breaking mantra practitioners, oath-breaking monks, fallen Bonpos, and other dead ghosts, driven by demons, always seek obstacles, appear to be good, but the experience is not good. In the evening, the black crow's beak appears more often, their signs are that the smell is wrong, the samadhi is not clear, the blessing is small, the experience is chaotic, the heart is unhappy, one does not want to practice, doubts arise about everything, wrong views arise about the guru and fellow practitioners, one likes to sing and dance, the mind is uncontrollable, and full of doubts. The method of expelling these wandering mothers is: the Vajra master holds the vajra and other Dharma instruments, enters a wrathful state, and uses human leg bones, human skin, mustard seeds, tormas, and mantras, etc.
Chinese
如果算作一个月，就要按照仪轨积聚物品。慢慢书写，摆放供品。供养护法神就是近修。有人说半个月的一半是七天近修，但一个月分成两半的再一半，那十五天不是近修。要观想自己是本尊，发出白色光芒供养，收回后成为成就的容器。修持是，从那以后，十五天再分一半，属于最后的夜晚进行修持，发出红色光芒，劝请本尊，收回后交织光芒获得成就。大修是，这样近修和修持的日数圆满二十九天后，以征兆和标志作为近修修持的标志。出现光声、身像等，检查魔类没有错误，在最后的夜晚获得智慧本尊的身语意成就。从念诵中发出收回蓝色光芒，这是大修。那么一个月可以吗？不行，近修和修持的时间要按部分计算，像续部的三十六天等一样，无间断地进行会供修持。༈ 特别是行为和供养的等持，分为简略和广说两种。首先是简略，会供修持时，行为上普遍享受五种欲妙。实际上供养是息增怀诛两种。༈ 广说分为两种。计算，息增怀诛的供养在忿怒尊时使用的方法，以及，主要需要的是什么息增怀诛，后者是调伏恶毒者，在忿怒尊时需要。与本尊和行为一起使用的方便有三种。计算，方便总的来说是不观想，在法性中使用的方便，以及，前者是在行为上。
English
If it is counted as one month, then accumulate the materials according to the ritual. Write slowly and arrange the offerings. Offering to the Dharma protectors is close retreat. Some say that half of half a month is seven days of close retreat, but half of a month divided into two halves, that fifteen days is not close retreat. Visualize yourself as the deity, emit white light to make offerings, and after retracting, become a vessel for accomplishment. The practice is, from then on, divide the fifteen days in half again, belonging to the last night to practice, emit red light, urge the deity, and after retracting, intertwine the light to obtain accomplishment. The great practice is, in this way, after the number of days of close retreat and practice is completed for twenty-nine days, use signs and symbols as signs of close retreat practice. If light sounds, body images, etc. appear, check the demonic nature without error, and in the last night, obtain the body, speech, and mind accomplishments of the wisdom deity. From the recitation, emit and retract blue light, this is the great practice. Then, is one month enough? No, the duration of close retreat and practice should be calculated in parts, like the thirty-six days of the tantra, etc., without interruption, perform the gathering practice. ༈ In particular, the samadhi of conduct and offerings is divided into two types: brief and extensive. First, the brief is, during the gathering practice, generally enjoy and indulge in the five desires in conduct. In reality, the offerings are the two types of pacifying, increasing, subjugating, and destroying. ༈ The extensive explanation is divided into two types. Counting, the methods of using the offerings of pacifying, increasing, subjugating, and destroying during the time of the wrathful deities, and, what is mainly needed for pacifying, increasing, subjugating, and destroying, the latter is for taming the wicked, which is needed during the time of the wrathful deities. There are three methods of using it with the deity and conduct. Counting, the method of using it in general is not to conceptualize, the method of using it in the nature of reality, and, the former is in conduct.
Chinese
当寂静下来时，所有显现为眼等五根的行境，五部佛的坛城，都被说成本来就是诸佛身的大手印。为什么呢？因为“米达毕”是义大手印。༈ 殊胜佛坛城观修有三：一、念诵：观想宫殿及坛城；二、修持：唯一修持殊胜三摩地的坛城，或者在舞蹈等四种行为时；观想宫殿。那么如何观想呢？从根本咒语“བྷྲ྄ཱུྃ”（藏文，梵文天城体：भ्रूྃ，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）中，观想宫殿为四方四角的坛城，具有中心。在下方的地基上，观想日月二轮重叠，其上铺设无染的莲花座。上面的月亮座代表方便，太阳代表智慧，观想莲花座为无执着之相。或者，观想瑜伽士在座上显现为方便父佛和智慧母佛，修持无执着之相。这样解释为父佛母佛。因为这是观想宫殿的时候，查阅经文，觉得不太合适。༈ 依靠佛坛城观修有两种：一、念诵：简略指示；二、修持：身体的四肢，头部和第五个（指身体），所有这些都不是自续的形象，而是自性、本性或完全是五部佛坛城的清净显现。并通过三摩地，观想为五部如来等。详细来说，就是观想为觉悟众佛的坛城。二、修持：本来就是五种自性智慧，是未经改造而完全成就的。因为基础本来就是如此，像这样观想，也通过殊胜三摩地的坛城。那么如何观想呢？瑜伽士观想自身为聚集的本尊，在头部观想如来部的本尊和眷属共十尊，四肢上观想四部的本尊和眷属。每部十尊，共四十尊。也就是右手观想金刚部的十尊本尊，左手观想宝生部，右脚观想莲花部，左脚观想事业部。观想这些本尊的颜色、形状，手印、法器等，以及方便父佛和智慧母佛，总共五十尊，清晰地观想。从本尊身上放出光芒，照耀十方，净化三恶道等的障碍。然后再次收回各自的位置，融入坛城，无二无别。༈