Chinese
完成。有些上师说，融入智慧坛城就能圆满，所以他们认为这样就足够了。然后，为了展示向那个圆满的坛城供奉供品，创作了奇妙的供养。他们说用五种欲望的功德来供养。奇妙的供养是：从自己的心间发出五种光芒。从五种光芒中出现许多天女的集合。安住在逝者的身体上，激励供养的延续。许多天女再次从逝者的心间出现，绕着我的坛城，外供养的形态、内供养的形态和秘密供养的形态。向我献上住所，赞颂并说： 吽，如劫火般燃烧的，光芒聚集的虚空中，居住着忿怒尊和忿怒母，身体可以变成任何形状。 吽，头发是黑色的，像黑曜石一样，向上盘绕，在存在之巅燃烧。不可动摇的忿怒皱纹和愤怒的眼睛，是调伏邪见的眼睛。 吽，用铜雅建造的牙齿，是从根源上切断生死的方式。从身语意的加持中，显现各种各样的手印。 吽，慈悲的加持像云一样浓密，慈爱的光芒像闪电一样闪烁，威严的声音像雷鸣一样，化身的冰雹像雨一样降下。 吽，以大慈悲的加持，请加持我，愿我所有的愿望都能实现，请加持。 吽，盘绕、持续和缠绕的，心中没有语言，没有身体，是超越声音的结合，是与思想分离的智慧。 吽，向摧毁三界的本尊顶礼赞颂，向平等性中的忿怒尊顶礼赞颂，向以忿怒享受的顶礼赞颂，向金刚聚集的眷属顶礼赞颂。说完，天女的集合以声音的形式消失了。然后，一次又一次地修行，会出现成就的征兆。其中，上等、中等、下等三种，亲近的三种是本尊坛城显现，面露微笑和欢笑。像这样的征兆
English
Completed. Some teachers say that merging into the wisdom mandala is enough to become complete, so they say that is sufficient. Then, in order to show the offering of oblations to that complete mandala, the wonderful offering is composed. They say to offer with the five qualities of desire. The wonderful offering is: From one's own heart, five kinds of rays emanate. From the five rays, many assemblies of goddesses arise. Abiding on the body of the Sugata, they urge the continuation of the offering. Many goddesses emerge again from the heart of the Sugata, circling my mandala, the forms of outer offerings, the forms of inner offerings, and the forms of secret offerings. Offering a place to me, they praise and say: Hūṃ, by the kalpa burning like fire, in the midst of the confluence of rays, dwell the wrathful ones and wrathful mothers, whose bodies can transform into anything. Hūṃ, the hair is black like obsidian, coiling upwards, burning at the peak of existence. The unwavering wrathful frown and angry eyes are the eyes that subdue wrong views. Hūṃ, the teeth built of copper yak are the manner of cutting off birth and death from the root. From the blessings of body, speech, and mind, various hand implements appear. Hūṃ, the blessings of compassion are dense like clouds, the rays of love flash like lightning, the majestic sound roars like thunder, the hail of emanations falls like rain. Hūṃ, by the blessings of great compassion, please bless me, and may all my aspirations be fulfilled, please bless. Hūṃ, coiling, continuous, and swirling, there is no speech in the mind, no body, it is the union beyond sound, it is wisdom separated from thought. Hūṃ, I prostrate and praise the deity who destroys the three realms, I prostrate and praise the wrathful one in the state of equality, I prostrate and praise the one who enjoys with wrath, I prostrate and praise the assembly of Vajra confluence. Having said this, the assembly of goddesses disappeared in the form of sound. Then, practicing again and again, signs of accomplishment will come. Among them, the three, superior, intermediate, and inferior, the three approaches are the deity's mandala appearing clearly, smiling, and laughing. Such signs
Chinese
见到之后，首先要进入修持。修持的三个征兆是金刚橛发出光芒，金刚橛跳动和震动。如是出现征兆且可以进行事业，就是欢喜而亲近，如是说。之后，出现成就的征兆后，就要进入猛烈的行为，为了指示要对准什么，从“轻蔑金刚上师”到“瑜伽之敌”之间进行了指示，文句本身很清楚。之后，为了指示如何从那个位置召唤目标，用“压迫的强制下降”等进行了指示，或者说是三个忿怒尊的结合。也就是，手持铁钩的忿怒尊所针对的目标，被放置在风轮之上，用风的铁钩抓住并牵引。有些忿怒尊手持金刚和锤子，不由自主地思考和渴望。瑜伽士也念诵咒语，所作事业的咒语是：嗡桑巴内苏巴内吽，格里哈那格里哈那吽，格里哈那巴雅格里哈那巴雅吽，阿纳亚霍巴嘎万维达亚拉匝亚吽啪特。念诵着，从自己的心间，从智慧勇士的心间，在金刚金刚之中，在月轮上安住的吽字中，取出红色血脉的忿怒尊，进行召唤，进行融入形象的事业。再次，用铁钩的瑜伽士，也就是说，即使不做忿怒尊桑巴内的结合，也可以用这个来召唤。从自己的吽字中取出重叠的匝字，从中变成铁钩女神。如果是男性，就从口中骑到空隙中，从心白黑之间的界限召唤意识。如果是女性，就从性器官进入上行的脉孔，从下方进行召唤，也就是融入并解脱。或者，在明妃的莲花上放一个重叠的匝字，用佛父的菩提心来激励，从匝字发出光芒，光芒变成微细的女性铁钩，紧紧地，从脉孔中牵引意识，进行融入。为了指示召唤的时间，说“日夜正午时召唤”，也就是说，在白天和夜晚的正午，意识减弱的时候进行召唤。或者在天空空旷和阳光明媚的时候。
English
Having seen, one must first enter into practice. The three signs of accomplishment are the emanation of light from the phurba, the phurba jumping, and vibrating. Thus, when signs appear and the activity can be performed, it means they are pleased and become close, as it is said. After that, when the signs of accomplishment appear, one should engage in fierce activity. To indicate what to target, it is indicated from "despising the vajra master" to "enemy of yoga." The meaning is clear in itself. After that, to indicate how to summon the target from that location, it is indicated by "the act of forceful downward pressure," etc., or the union of the three wrathful ones. That is, whichever is the target of the wrathful one holding the iron hook, it is placed on top of the wind mandala, and grasped with the iron hook of wind and pulled. Some wrathful ones hold vajras and hammers, involuntarily thinking and desiring. The yogi also recites the mantra, the mantra for the activity is: Oṃ sumbhani sumbhani hūṃ, grihana grihana hūṃ, grihana paya grihana paya hūṃ, ānaya ho bhagavan vidyārāja hūṃ phat. Reciting this, from one's own heart, from the heart of the wisdom being, within the vajra vajra, from the hūṃ residing on the moon mandala, extract the red lineage wrathful one, summon them, and perform the activity of merging into the form. Again, the yogi with the iron hook, that is, even if one does not perform the union of the wrathful Sumbhani, one can summon with this. Extract a stacked ja from one's own hūṃ, and from that, transform into a goddess with an iron hook. If it is a male, ride from the mouth into the cavity, and summon the consciousness from the boundary between the white and black of the heart. If it is a female, enter from the vagina through the upward channel opening, and summon from below, that is, merge and liberate. Alternatively, place a single stacked ja on the lotus of the consort, and stimulate it with the bodhicitta of the father. Light radiates from the ja, and the light transforms into a subtle female iron hook, tightly, draw the consciousness from the channel opening, and merge it. To indicate the time of summoning, it is said, "Summon greatly at noon day and night." That is, summon when consciousness is diminished at noon during the day and night. Or when the sky is empty and the sun is warm.
Chinese
在那时，因为意识已经衰退，所以那时念诵谁的名字呢？应该念诵尸弃佛的名字。他的心识像风一样，与有相之名结合。像萤火虫一样进入，降临于形体，用锁链束缚，意思是说，那个吞噬者，他的心识位于心脏三脉的中央，意识就驻留在那里。那个意识的象征是风，控制那风的运动，在那时，也具有无碍的形体和完整的感官，引导到有相之名。那也是施加于风的坛城，无碍地引导，就像引导萤火虫一样，降临于形体，那也是自己念诵咒语，用绳索的锁链束缚。然后，用须弥山等四种手印封印，进行禅定内部咒语的结合，从上师的教导中了解。然后，为了与附体神分离，用黑檀香的烟雾吸引。说是为了与附体神分离，用黑檀香的尼古古尔黑香的烟雾，附体神也是如此，用烟熏，使其昏厥，然后分离。那也是进行咒语的结合。为了使他的身体产生热量，说是用恶劣的身体、短命、热毒来净化。在那个吞噬者的身体内部产生热量，将毒药的朵玛加持后让他喝下去。毒药蔓延，从脉的孔穴中扩散，直到意识衰退之前，都要想象产生热和疼痛的痛苦。然后，当意识衰退时，要想到自己做了不符合种姓的行为，产生强烈的后悔。如何用毒药解脱并收集意识呢？从隐藏的轮中了解。然后，从金刚橛物质的坛城中产生并安插。然后，金刚橛物质的坛城是，出现成就的征兆，请求建立金刚橛物质的坛城，那也是从中央的宫殿开始，画二十一个蓝色黑色三角形。最后的装饰品，与修法的时候一样。东北方的金刚帐篷内，忿怒的坛城。
English
At that time, because consciousness has declined, whose name should be recited at that time? One should recite the name of Shikhi Buddha. His consciousness is like the wind, combined with the name of form. Like a firefly entering, descending upon the body, bound by chains, meaning that the devourer, his consciousness is located in the center of the three heart channels, and consciousness resides there. The symbol of that consciousness is the wind, controlling the movement of that wind, and at that time, it also has unimpeded form and complete senses, guiding to the name of form. That is also applied to the mandala of wind, guiding unimpeded, just like guiding a firefly, descending upon the body, and that is also oneself reciting mantras, binding with the chains of ropes. Then, seal with the four mudras such as Mount Meru, perform the union of inner mantra in meditation, and understand from the teachings of the Guru. Then, in order to separate from the possessing spirit, attract with the smoke of black ebony. It is said to separate from the possessing spirit, with the smoke of black ebony Nigu Gugul black incense, the possessing spirit is also like that, fumigating with smoke, causing it to faint, and then separating. That is also performing the union of mantra. In order to generate heat in his body, it is said to purify with a bad body, short life, hot poison. Generate heat inside the body of that devourer, bless the poison torma and let him drink it. The poison spreads, spreading from the pores of the veins, and until the consciousness declines, imagine the suffering of heat and pain arising. Then, when consciousness declines, one should think of having done actions that do not conform to the lineage, and generate strong remorse. How to liberate with poison and collect consciousness? Understand from the hidden wheel. Then, generate and insert from the mandala of Vajrakila substance. Then, the mandala of Vajrakila substance is, the signs of accomplishment appear, request to establish the mandala of Vajrakila substance, that is also starting from the central palace, draw twenty-one blue-black triangles. The final ornaments are the same as at the time of practice. Inside the Vajra tent in the northeast direction, the wrathful mandala.
Chinese
我所说的话要写下来。上面说，要把忿怒本尊坛城的四角堆放起来。所谓“许多忿怒金刚橛”，是指各个传承的金刚橛，即从身、语、意三方面产生的二十一种金刚橛。因此，称之为“许多”。所谓“四角”，是指住在宫殿里。所谓“堆放起来”，是指在事业念诵时，为了使金刚橛生起光辉。要对每个金刚橛念诵二十一遍“基利基利”的咒语。念诵并旋转金刚橛时，从自己的心间发出深蓝色的光芒，金刚橛也发出光芒，以此来敦促三世诸佛降临忿怒之时。那些佛的心中忆念着嗔恨，从心中发出许多忿怒本尊和恶毒者，融入金刚橛中。这样，金刚橛就变得非常猛烈，光芒四射，具有降伏的力量。这是对所有金刚橛都要做的。我们念诵事业的咒语，使金刚橛生起光辉，这就是金刚橛的加持。然后，为了指示要刺的金刚橛的主要位置，说：以金刚猛厉金刚橛，刺于脐、心、喉、肩头和，密处以及五肢。意思是说，脐、心、喉、肩头和五个密处是五个主要的位置。肢体是别识，是其他的集合。刺的方法从前面已经说清楚了。所谓“降下白芥子武器之雨”，是指用六面忿怒本尊的咒语撒白芥子。白芥子变成许多恶毒的武器，特别刺入被诅咒者的身体，从而进行降伏。然后是四种表相之物，即以武器精进，从右脚或左脚开始，剁成粉末并进行火供。这是指示砍剁之业。对于要刺的金刚橛的表相之物，由极度燃烧的忿怒本尊降下武器之雨，如果是男性，就从右边砍剁，如果是女性，就想成从左边剁成粉末。指示要焚烧砍剁的碎块，因此，在猛厉本尊火供的坛城中，点燃带刺的火，供奉天众。
English
What I have said should be written down. It was said above that the corners of the fierce mandala should be piled up. The so-called "many wrathful phurbas" refers to the phurbas of various lineages, that is, the twenty-one kinds of phurbas that arise from body, speech, and mind. Therefore, it is called "many." The so-called "corners" refers to residing in the palace. The so-called "piled up" refers to generating the splendor of the phurba during the time of the activity recitation. One should recite the mantra "Kili Kili" twenty-one times for each phurba. While reciting and twirling the phurba, deep blue light radiates from one's heart, and light also radiates from the phurba, thereby urging all the Buddhas of the three times to come to the time of wrath. Those Buddhas remember hatred in their hearts, and many wrathful deities and malicious beings emanate from their hearts and dissolve into the phurba. In this way, the phurba becomes extremely fierce, radiating light and possessing the power to subdue. This is to be done for all phurbas. We recite the mantra of activity and generate the splendor of the phurba, which is the empowerment of the phurba. Then, in order to indicate the main positions for stabbing the phurba, it is said: With the vajra fierce phurba, stab the navel, heart, throat, shoulder, and secret place, as well as the five limbs. This means that the navel, heart, throat, shoulder, and five secret places are the five main positions. The limbs are separate consciousnesses, which are other aggregates. The method of stabbing has been explained clearly from the beginning. The so-called "raining down white mustard weapons" refers to scattering white mustard with the mantra of the six-faced wrathful deity. The white mustard transforms into many malicious weapons, especially piercing the body of the cursed one, thereby subduing them. Then there are the four symbolic objects, that is, with the diligence of weapons, starting from the right or left foot, chop them into powder and perform a fire offering. This indicates the activity of chopping. For the symbolic object of the phurba to be stabbed, the extremely blazing wrathful deity rains down a rain of weapons. If it is a male, chop from the right side; if it is a female, imagine chopping from the left side into powder. It is indicated that the chopped pieces should be burned, therefore, in the mandala of the fierce deity fire offering, light a thorny fire and offer it to the assembly of deities.