English
When the mist comes, it becomes chaotic and without blessings. When dawn breaks, there will be no numbness in the hands and feet, but it will appear as a sign of awareness. When the sun rises, the sky will become dark, which is a sign of consciousness floating. When the sun warms up, blue dragon demons will appear, which is a sign of the heart contracting and inflicting serious illnesses on fellow practitioners. When the sun is at noon, the four great dragon kings will appear, which is a sign of sleep, desire, pain, and afflictions arising. Each white one desires wealth. When the sun is past noon, the earth deity Mayam will appear, which is a sign of feeling weak and drowsy. When the sun sets, the demon Te'u Rang and hordes of demons will appear, which is a sign of anger, not remembering karmic results, and wanting to do evil. The above are the signs of blocking wanderers in the twelve hours. In short, oath breakers, ghosts, dragon demons, broken vows of mantra practitioners, broken precepts of monks, fallen Bonpos, etc., and death and mental disorders caused by demons, will create obstacles at all times. Even if they appear kind on the surface, they will feel unhappy inside. In the evening, crows appear more often, and these are bad omens: abnormal smells, unclear samadhi, weakened blessings, chaos, inner displeasure, not wanting to practice Dharma, generating doubts and uncertainty, having wrong views about the guru and Dharma friends, liking to sing and dance, and all things that are unsuitable for the mind. At that time, the method of expelling wanderers is for the activity master to hold a vajra dagger and enter a state of terror. Prepare human legs, human skin, mustard seeds inscribed with mantras, toads, owl skulls, and dry wooden mallets, as well as guggul and styrax. Beat the drum fiercely. In the triangular pit, recite the names of the wanderers and bind them. Send messengers to expel them. The second part is about the degree and function of approaching. True. Also, practice approaching for seven days in half a month, until the deity of one's own samaya and the wisdom deity in front appear as the naturally accomplished wisdom deity, radiating white light through recitation, making offerings to the departed, gathering and purifying one's own obscurations, and making oneself suitable as a vessel for accomplishments. The third part is about practice. True. From the night of the fifteenth day after that, except for the last day, practice for seven days in half a month.
Chinese
即，念诵的红色光芒向外放射，催促赐予成就，向内收摄，观想获得成就。将这两者交替进行，就能成办二利。第四，关于在修持大成就的同时，需要了解并按照传承进行修持的天数。说：如此修持的天数，无论是六个月、十二个月、十四个月、十六个月，当念诵的数量圆满，出现成就的征兆，如光等时，在最后一个晚上，智慧本尊的身语意的成就，念诵的光芒颜色为蓝色，从外向内融入自身，并受用，这就是大成就。或者，从成就母的虚空中受用，这就是大成就，修持阿里的方式。如果像之前的时间，半个月等那样计算可以吗？答：不可以。近修和修持的时间，就像传承中所说的三十六天等那样，进行划分，在观修和念诵上没有中断，进行成组的会供修持。第二，关于修持的助伴，使用资具的方法有三种：计数。第一，简要说明使用五种资具的方法。说：在会供修持的时候，通常在行为上享用和受用五种资具。第二，说明在忿怒尊的情况下，实际使用结合解脱的供品的方式。说：特别是实际献出的结合解脱的两种供品，在会供修持的时候非常重要，因此详细说明无论如何都需要的方式。在后面的章节中，关于调伏恶毒者的忿怒尊的部分将会说明。第三，详细说明使用五种资具的方法，包括功德，这又分为两点：计数。第一，从无相的等持状态中，以法性融入法性，智慧融入智慧的方式，使用寂静和忿怒二者共同的方法。说：上面所说的第一个，详细说明并清楚地展示使用五种资具的方法，就像这样：衣服和装饰的资具，食物和饮料的资具，歌曲和声音的资具，舞蹈和嬉戏的资具。通过自性觉性的智慧，以种子字 吽 （藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）来表示，认识到五种智慧的自性，从而使用这些资具。
English
That is, the red rays of recitation radiate outward, urging the granting of accomplishments, and converge inward, contemplating the attainment of accomplishments. By alternating these two, one can accomplish both benefits. Fourth, regarding the need to understand and practice the number of days according to the lineage while practicing great accomplishment. Say: The number of days for such practice, whether it is six months, twelve months, fourteen, or sixteen months, and when the number of recitations is complete, and signs of accomplishment appear, such as light, etc., on the last night, the accomplishment of the body, speech, and mind of the wisdom deity, the color of the recitation's light is blue, converging from the outside inward into oneself, and enjoying it, this is great accomplishment. Or, enjoying it from the space of the accomplishment mother, this is great accomplishment, practicing the way of Āli. If it is permissible to calculate it like the previous time, half a month, etc.? Answer: It is not permissible. The duration of approach and accomplishment, like the thirty-six days, etc., mentioned in the lineage, should be divided, and without interruption in contemplation and recitation, a group of assembly practices should be performed. Second, regarding the assistants of practice, there are three methods for using the implements: Counting. First, briefly explain the method of using the five implements. Say: During the assembly practice, generally, in conduct, enjoy and partake of the five implements. Second, explain the way to actually use the offerings of union and liberation in the case of the wrathful deities. Say: In particular, the two offerings of union and liberation that are actually offered are very important during the assembly practice, so the detailed explanation of how they are needed in any case. In the later chapters, the part about the wrathful deities who subdue the wicked will be explained. Third, explain in detail the method of using the five implements, including the merits, which is divided into two points: Counting. First, from the state of non-conceptual samadhi, in the way that the nature of reality merges into the nature of reality, and wisdom merges into wisdom, using the common method of both peaceful and wrathful deities. Say: The first one mentioned above, explain in detail and clearly show the method of using the five implements, like this: the implements of clothing and ornaments, the implements of food and drink, the implements of songs and sounds, the implements of dance and play. Through the wisdom of self-awareness, represented by the seed syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), recognizing the nature of the five wisdoms, thereby using these implements.
Chinese
如果以不执着的方式充分利用，那么为了让所有出现两种奇妙果实集合的坛城，都因伟大的自性供养而感到喜悦。秘密的阿黎嘎黎等用品，食物、衣物、装饰品，舞蹈、歌曲、歌词这五者，都是自性智慧的缘故。究竟的不生法性，因自性智慧的体性显现，无分别于法性中。因法性融入，世俗中不灭的智慧，观修并运用无二的游舞。从寂静之外，当运用忿怒尊会供的用品时，也应如是修持无相的运用方法三摩地，意即显示应当一致。第二，从有相的三摩地中运用之法有二：从个别明观本尊的状态中，分别讲述运用五种用品，以及总体上，从明观幻化网三摩地的状态中，显示享用用品的功德。第一者有二：运用四种用品之法，以及运用四种用品之后，运用秘密用品之法。第一者有三：从明观桑耶寺任运成就的三摩地的状态中，身体摇动、肢体舞动的功德，以及主要本尊各自的身体上，以身体的肢体和分别的肢体，在本尊明观的状态中，运用舞蹈、歌曲、衣物、装饰品的功德，以及各组本尊明观的状态中，运用舞蹈、歌曲和食物的功德。第一者有二：计数。第一是三摩地。正直。包含十方四时的一切无边器情世界，在自性智慧中无别的坛城。因方便与智慧无二，在日月升起的座垫上，铺设犹如莲花般无执的座垫。以智慧珍宝为因，无尽功德生起的宫殿本尊的宫殿，中央的中心等等。因为其大小的尺度无法以思维衡量。本尊的体性，安住于具有自性觉悟大乐的宫殿坛城中，也具有方便与智慧无二的大乐菩提。
English
If one fully utilizes without attachment, then in order to please all the mandalas where two great gatherings of wondrous fruits arise, through the offering of the great self. The secret Āli Kāli and other implements, food, clothing, ornaments, dance, song, lyrics—these five are all the wisdom of self-awareness. The ultimate unborn Dharma-nature, because the essence of self-aware wisdom is clear, is non-conceptual in Dharma-nature. Because Dharma-nature dissolves, cultivate and practice the play of non-dual wisdom that does not cease in conventionality. Apart from peacefulness, when using the implements for wrathful deity gathering practice, one should also cultivate the signless method of practice, Samadhi, in the same way, which means showing that it should be consistent. Secondly, there are two ways to practice from within Samadhi with signs: specifically explaining the use of the five implements from the state of clearly visualizing the deity individually, and generally, showing the merit of enjoying the implements from the state of clearly visualizing the illusory network Samadhi. The first has two parts: the method of using the four implements, and the method of using the secret implements after using the four implements. The first has three parts: the merit of moving the body and dancing the limbs from the state of clearly visualizing the Samadhi of Samye Lhundrup, and the merit of using dance, song, clothing, and ornaments in the state of clearly visualizing the deity with the limbs of the body and the limbs of thought on the body of each main deity, and the merit of using dance, song, and food in the state of clearly visualizing the deity of each group. The first has two parts: counting. The first is Samadhi. Straight. All the limitless container and content realms of the world, encompassed by the ten directions and four times, are the mandala, undifferentiated in the state of self-aware wisdom. Because skillful means and wisdom are non-dual, on the seat where the sun and moon rise, having spread a seat that is unattached like a lotus. The palace of the deity, the palace where endless qualities arise from the cause of wisdom jewel, the center of the center, and so on. Because the measure of its size is beyond mental estimation. The nature of the deity, residing in the mandala of the palace that possesses self-aware enlightenment and great bliss, also possesses the great bliss of non-dual skillful means and wisdom, enlightenment.
Chinese
心为本尊及明妃之坛城，即任何会众之本尊，以三摩地善加布置后，若欲作何事，即受用资具。观想将所有器情之分别念，全部融入本尊坛城平等性之法界中。第二为行持之功德。正直。若身体摇动，肢体摆动摇曳，则眼等五根之行境，皆于五部本尊坛城中显现。说是本初即为本尊身大印。第二，从身及肢体之本尊明观起之行持有二，三摩地与行持之方便。初者有二，计数。初为宫殿与本尊观想，正直。于殊胜三摩地之坛城唯作观想之时，于各各观想本尊之身，布置身之肢体与分别念之肢体之本尊而观想耶？若一并观想，此处于作舞蹈等时，自身本尊明观，于身布置肢体之本尊而观想亦可。从བྷྲཱུཾ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）中，于宫殿及下基轮四瓣莲花及中央之坛城中，于日月二者双运重叠之地上，铺设无染之莲花座。于上方之座上，观想瑜伽士显现为方便父尊与智慧母尊，以互不耽著之方式观想之。第二，观想肢体之本尊者，此有二，计数。初为经文，正直。身体之四肢，头与第五者全部皆非自续之相，乃自性本来清净为五部本尊坛城，并以三摩地观想为五如来之坛城。第二，广大者，此有二，计数。初为观想之方便，正直。本初即为五部之自性，故非由任何作者所造作，乃由全体成就，彼无自续成就，乃因基初即为如此，故如实观想，若问殊胜三摩地之五部坛城本尊如何观想？瑜伽士于明观为会众本尊之头顶上，观想如来部之主尊及眷属本尊十尊，于四肢上观想四部之