English
Clearly visualize being surrounded by immeasurable vajras and various weapons held as hand gestures, like a blizzard. The invocation, offering, praise, etc., are the same. The supplication is: "Whoever is surrounded by executioner-like people," etc., and when continuously praying, from the heart seed syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) of Guru and his retinue, from the pores of the body and the gaps in the hair, and from the weapons, emanate countless wrathful deities and iron scorpion messengers with sparks of fire, scattering like a blizzard. Torment and destroy the embodied enemies and disembodied demons and obstructors who harbor hatred, harm, and malice towards me, turning all their flesh, blood, and bones into powder and fragments. The minor wrathful deities and iron scorpion messengers, like vultures swarming a corpse, greedily and noisily devour and consume all remnants. When all the wrathful deities are withdrawn, visualize that all directions above, below, and in between become a tent of vajra-nature fire weapons, indestructible, indivisible, and becoming a solid, firm mass, and pray with one-pointedness. After performing the common rituals such as empowerment, finally perform self-generation: Visualize yourself as Guru Rinpoche, the great accomplished one, Padma Drolö, and in his heart is a wisdom being identical to yourself. In its heart, there is a nine-pointed vajra, from small to large, the size of a mustard seed, with a red Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) syllable in the center, surrounded by a garland of red mantras, from which rays of light emanate. Offerings are made to all the Buddhas of the ten directions and countless realms. Purify all the karma, afflictions, and obscurations of all sentient beings. Pacify all the malicious and harsh thoughts and actions of harmful humans and non-human beings. Eliminate all obstacles arising from past karma and present conditions. Contemplate all appearances and sounds as the play of deities and mantras, and with unwavering focus and strength, recite: Om Ah Hum Maha Guru Biro Krodha Lokattara Sarva Siddhi Hum Hum Phet (Tibetan: ཨོཾ་ཨཱཿ་ཧཱུྃ་མ་ཧཱ་གུ་རུ་བི་རུ་ཀྲོ་དྷ་ལོ་ཀ་ཏྟ་ར་སརྦ་སིདྡྷི་ཧཱུྃ་ཧཱུྃ་ཕཊ༔). This is the root mantra. Alternatively, recite Ar-tsik Nir-tsik, or either of the two. Or recite the root mantra translated into a corrupted language: Om Vajra Guru Trowo Lodala.
Chinese
嗡 噶 萨瓦 悉地 吽 吽 吽 (藏文：ༀ་ཀ་སརྦ་སིདྡྷི་ཧཱུྃ་ཧཱུྃ་ཧཱུྃ，梵文天城体：ओका सर्व सिद्धि हुं हुं हुं，梵文罗马拟音：om ka sarva siddhi hum hum hum，汉语字面意思：嗡，噶，一切，成就，吽，吽，吽) 这三个密咒，自己心中喜欢哪个就主要念诵哪个，或者三个都念诵也可以。有时在根本咒语的末尾，加上变音的“吽 啪 (藏文：ཧཱུྃ་ཕཊ，梵文天城体：हुं फट्，梵文罗马拟音：hum phat，汉语字面意思：吽 啪)”，念诵“吽 (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hum，汉语字面意思：吽)”的声音也应带着觉性的力量多念诵。对于显现的好坏景象，不加阻碍，将觉性之力自然显现，反复修习。 这样，大殊胜莲师忿怒金刚根本的三个咒语，随喜念诵哪个，当出现能力的征兆后，就可以用于事业。如同其他单独使用的口诀小册子一样，进行防护的次第。 圆满次第是： 外面军队武器的伤害恐惧，实际上是自己内在的嗔恨等执着的烦恼所产生的。因此，将痛苦的根源——我执的烦恼转化为道用。也就是，当嗔恨的显现突然生起时，用正念紧紧抓住，不延续显现的后续，没有任何造作，将嗔恨的显现安住在其自身本性上，这样嗔恨的分别念自然消失，没有所断和对治的分别，自己的觉性赤裸裸地显现为空明，这就是烦恼嗔恨转为清净的，如镜般的智慧。 同样，贪欲、我慢、嫉妒和愚痴，无论生起哪个，都观察其自性并修习，这样烦恼不舍弃而于本位清净，自然证悟五种智慧的特殊体验将会生起。烦恼不自主地被其控制，而能于道上成熟，不被平凡错误的过失所染污的正念觉性，就是各别自证智，要努力于此意义。 莲师金刚橛的修法，能使外在的敌害武器的损害和内在的五毒烦恼于自性解脱，是如意宝般的口诀，第九品。吉祥！ 接下来，第十个口诀是莲师国王的修法： 在自己前方的虚空中，于智慧的自生光芒五彩虹帐之中，在千瓣或八瓣莲花日月垫上， మహాགུ་རུ་པདྨ་རྒྱལ་པོ་（藏文：མ་ཧཱ་གུ་རུ་པདྨ་རྒྱལ་པོ་，梵文天城体：महागुरु पद्मराज，梵文罗马拟音：mahā guru padma rāja，汉语字面意思：大 莲师 国王）如雪山之巅
English
Oṃ ka sarva siddhi hūṃ hūṃ hūṃ. Recite whichever of these three secret mantras you prefer, or recite all three as you wish. Sometimes, at the end of the root mantra, the altered sound "hūṃ phaṭ" is added. Also, the sound of the "hūṃ" recitation should be recited many times with the power of awareness. Without obstructing the good or bad phenomena that appear, repeatedly practice manifesting the power of awareness naturally. Thus, whichever of the three root mantras of the Great Glorious Lotus Wrathful One you prefer, recite it. When signs of power appear, then apply it to activities. Like other small booklets of instructions used separately, perform the stages of protection. The completion stage is: The fear of harm from the weapons of outside armies actually arises from the strong clinging to afflictions such as anger within oneself. Therefore, transform the root of suffering—the affliction of self-grasping—into the path. That is, when the appearance of anger suddenly arises, hold it tightly with mindfulness, do not continue the subsequent appearance, and without any fabrication, rest the appearance of anger on its own nature. In this way, the conceptual thought of anger naturally disappears, and without separation of what is to be abandoned and the antidote, one's own awareness nakedly appears as clear emptiness. This is the pure aspect of the affliction of anger being transformed, the mirror-like wisdom. Similarly, look at the nature of whatever arises—desire, pride, jealousy, and ignorance—and meditate on it. In this way, the afflictions are purified in their own place without being abandoned, and a special experience of naturally realizing the meaning of the five wisdoms will arise. When afflictions are uncontrollably lost to their own power and mature on the path, the mindfulness and awareness that are not defiled by the faults of ordinary delusion is the wisdom of individual self-awareness. Strive for that meaning alone. The practice of Guru Dorje Trolö liberates the harm of external enemies and weapons and the five poisons of internal afflictions in their own place. It is like a wish-fulfilling jewel, the ninth chapter of instructions. Śubham! Next, the tenth instruction is the practice of Guru Padma Gyalpo: In the space in front of oneself, within a tent of five-colored rainbows of the self-arisen light of wisdom, on a lotus with a hundred or eight petals and a sun and moon cushion, Mahā Guru Padma Gyalpo, like the summit of a great snow mountain,
Chinese
诶！莲花国王有化身莲花国王、报身莲花国王、法身莲花国王这三种，这里说的报身，也是指莲花国王，这是佛陀无量光的名号之一。实际上，除了化身和化身之基的区别之外，没有差别。这位是观世音。冈钦措（雪山大海）是指事业和所化众生的清净刹土不可思议，所以不仅能与毗卢遮那佛相应，也能与五部佛全部相应。而且，身色红色，一面二臂，双足金刚跏趺坐。双手合掌之间持有红色莲花茎。具有珍宝的装饰和丝绸的衣服。佩戴骨饰和虎皮裙。面容和眼睛寂静而略带忿怒相。其怀中拥抱着明妃秘密智慧的空行母，红色，手持弯刀和颅碗。二者都以红色莲花的顶饰和项链装饰。头顶有无量光佛，心间有金刚萨埵。八瓣莲花上，东方是白色时轮金刚，珍宝的嫩芽；东南是绿色金刚手，金刚杵；南方是白色虚空藏，宝剑；西南是红色观世音，莲花；西方是绿色除盖障，经书；西北是红色普贤，珍宝；北方是弥勒佛，白色和黄色，龙树；东北是文殊，白色和绿色，拿着莲花。都具有丝绸和珍宝的装饰，以菩萨的姿势安坐。此外，观想周围环绕着无数的佛和菩萨。以七句祈请文迎请。请安住。灌顶。稳固。供养和赞颂与之前相同。祈祷文是：何时寿命耗尽死亡降临时，等等，持续不断地祈祷，从莲师主眷的身中放射出无量的光芒。净化六道众生的所有处所。净化他们的所有罪业和痛苦。使所有六道众生都成为安住在信解行地的菩提萨埵。像铁钩一样的光芒将他们全部牵引到极乐世界。所有众生都从莲花的胎中出生，面见怙主无量光佛。所有安住在信解行地的众生都获得十地直至究竟的菩提。
English
E! Padma Gyalpo has three forms: Nirmanakaya Padma Gyalpo, Sambhogakaya Padma Gyalpo, and Dharmakaya Padma Gyalpo. Here, the Sambhogakaya, also referred to as Padma Gyalpo, is one of the names of Buddha Amitabha. In essence, there is no difference except for the distinction between the emanation and the basis of emanation. This is Avalokiteshvara. Gangchen Tso (Great Snow Mountain Lake) signifies that the activities and the pure realms of those to be tamed are inconceivable, so it can be associated not only with Vairochana but also with all five Buddha families. Moreover, the body is red in color, with one face and two arms, the legs in vajra posture. The two hands hold a red lotus stem between the palms. Possessing precious ornaments and silk garments. Adorned with bone ornaments and a tiger skin skirt. The face and eyes are peaceful and slightly wrathful. In his lap, he embraces the consort, the secret wisdom dakini, who is red, holding a curved knife and a skull cup. Both are adorned with red lotus crowns and necklaces. On the crown of his head is Amitabha, and in his heart is Vajrasattva. On the eight lotus petals, in the east is the white Kalachakra, a sprout of jewels; in the southeast is the green Vajrapani, a vajra; in the south is the white Akashagarbha, a sword; in the southwest is the red Avalokiteshvara, a lotus; in the west is the green Nivarana-Vishkambhin, a book; in the northwest is the red Samantabhadra, a jewel; in the north is Maitreya, white and yellow, a Naga tree; in the northeast is Manjushri, white and green, holding a lotus. All possess silk and precious ornaments, seated in the posture of a bodhisattva. Furthermore, visualize being surrounded by countless Buddhas and Bodhisattvas. Invite with the Seven-Line Prayer. Request to abide. Empower. Stabilize. Offerings and praises are the same as before. The prayer is: When the time comes that life is exhausted and death arrives, etc., continuously pray, and from the body of Guru and his retinue radiate immeasurable light. Purify all places of the six realms of beings. Purify all their sins and sufferings. Transform all sentient beings of the six realms into Bodhisattvas abiding in the ground of faith and practice. The light, like an iron hook, draws them all to the pure land of Sukhavati. All beings are born from the lotus womb and see the face of the protector Amitabha. All those who abide in the ground of faith and practice attain the ten bhumis up to ultimate enlightenment.