English
The third banner invitation of the welcoming ritual. Are the seven peacock feathers the cause of the five poisons maturing into diseases and evil spirits, or are they the symbolic connection for purifying the four elements and the three afflictions of attachment, hatred, and ignorance? When generating the deity, the vajra seat is in the shape of a cross. The deity of the syllable is visualized as a blue Hūṃ (ཧཱུྃ，hūṃ，hum，吽) syllable residing on a full moon disc within the state of emptiness, surrounded by the letters of the mantra. The extended left leg is a standing posture. The meaning of the three-way cross is uncertain, but in old paintings, a three-pronged vajra cross is often depicted. The bodhisattva's lotus posture is when the left foot is pressed on the right foot. The king's playing posture is when either the left or right leg is slightly extended from the lotus posture. Therefore, in this case, the common posture is the half-lotus posture, not unique. Illusionists call this playing posture the half-lotus posture, which is a different tradition. The wrathful deities of the retinue all stand with their left legs extended. The fundamental five-pronged vajra mudra is formed by joining and raising the middle finger, thumb, and little finger from the vajra knot. The index fingers are raised separately behind the middle fingers. The intention of offering the torma is the commonality of supplication, offering, and giving torma, etc. External and internal purification refers to performing three baths externally, and internally, the mind is pure because it is free from disturbing thoughts. The mantra for the nectar fire offering is: Namo Ratna Trayāya (藏文：ན་མོ་རཏྣ་ཏྲ་ཡ་ཡཱ།，梵文天城体：नमो रत्न त्रयाय，梵文罗马拟音：Namo ratna trayāya，汉语字面意思：Homage to the Three Jewels). Mahā Yakṣa Senāpataye (藏文：མཧཱ་ཡཀྵ་སེ་ནཱ་པ་ཏ་ཡེ།，梵文天城体：महा यक्ष सेनापतये，梵文罗马拟音：Mahā yakṣa senāpataye，汉语字面意思：Homage to the Great Yaksha General). Namo Vajra Krodhāya (藏文：ན་མོ་བཛྲ་ཀྲོ་དྷཱ་ཡ།，梵文天城体：नमो वज्र क्रोधाय，梵文罗马拟音：Namo vajra krodhāya，汉语字面意思：Homage to the Vajra Wrathful One). Tadyathā (藏文：ཏདྱ་ཐཱ།，梵文天城体：तद्यथा，梵文罗马拟音：Tadyathā，汉语字面意思：Thus it is): Oṃ Hulu Hulu (藏文：ༀ་ཧུ་ལུ་ཧུ་ལུ།，梵文天城体：ओँ हुलु हुलु，梵文罗马拟音：Oṃ hulu hulu，汉语字面意思：Om, quickly quickly). Tiṣṭha Tiṣṭha (藏文：ཏིཥྛ་ཏིཥྛ།，梵文天城体：तिष्ठ तिष्ठ，梵文罗马拟音：Tiṣṭha tiṣṭha，汉语字面意思：Abide abide). Bhandha Bhandha (藏文：བྷནྡྷ་བྷནྡྷ།，梵文天城体：भनध भनध，梵文罗马拟音：Bhandha bhandha，汉语字面意思：Destroy destroy). Hana Hana (藏文：ཧ་ན་ཧ་ན།，梵文天城体：हन हन，梵文罗马拟音：Hana hana，汉语字面意思：Strike strike). Amṛte Hūṃ Hūṃ Phaṭ (藏文：ཨ་མྲྀ་ཏེ་ཧཱུྃ་ཧཱུྃ་ཕཊ།，梵文天城体：अमृते हूँ हूँ फट्，梵文罗马拟音：Amṛte hūṃ hūṃ phaṭ，汉语字面意思：Nectar Hūṃ Hūṃ Phaṭ). That is it. During purification, except for dissolving the ashes of burnt sesame seeds in water, it is not necessary to throw the sesame seeds themselves into the water. The vajra armor mudra is performed by opening the palms, bending the two little fingers, and pressing the two thumbs on the little fingers. The two ring fingers are joined and raised, and the index fingers are extended behind the ring fingers. However, now it is common to make two fists. Protecting with wheels and mantra knots is an extensive ritual that is not commonly practiced now. Receiving permission is necessary to perform this bathing ritual. In connection with this, washing, wiping, and guarding will occur, so it is necessary to have a basis for obtaining permission. Also,
Chinese
即使没有得到灌顶相关的沐浴许可，为他人做也没有妨碍。在灌顶时，念诵“于诸佛密咒戒时，弟子从西方进入”等语句，似乎是考虑到行续的仪轨中，坛城本尊面向西方。所谓“གང་སེར་མ་（藏文）”即：何者于悭吝，极度执着者，彻底摧毁诸垢染，心寂无害彼尊，愿您吉祥如意。等等，在进入广阔吉祥城市之经中，常恒总持经中，玛的卡托普的第四页有记载，请参阅。在念诵传承时，无论是否能用藏红花书写咒语的“ཝཾ་（藏文，梵文天城体：वम्，梵文罗马拟音：vam，汉语字面意思：വം）”，都一定要一起念诵。吉祥八物中，芥子首先被提及，那么有什么必要全部倒过来念诵呢？(33)在瓦日派的破除金刚中，也需要水晶等特殊的瓶器。破除金刚的蓝色身，右手持金色五股金刚杵，左脚伸展的姿势，对于没有特别显现和证悟的忿怒十尊，东方和东南方的金刚部等五部的颜色和手印混合使用也没有妨碍。成就祈祷词是：祈请薄伽梵金刚破除如来及其眷属，赐予我所有成就。像这样给予即可。咒鬘和光芒等给予蓝色即可。瓦日派的蓝绿色和蓝色两种，一次灌顶行为即可完成。(34)在洛智时，在自身平凡身体的空性中，观想具有四法之白色略带红色的དྷུ་ཏི་（藏文） ，其内部心间的四瓣莲花也是白色。忿怒尊时，心间的秘密主是蓝色，手持金刚杵。舌尖有月轮，月轮上有ཨཱཿ（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）字。观想舌头是九尖的金刚杵，横卧，内部空心中，在脐间有蓝色ཧཱུྃ（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。前方九个角尖上，有九个红色ཕཊ་（藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）字，像是跳跃断裂一样，从中发出火焰，焚烧所有损害者。这个供养是向五根的对境供养供品，所以不需要花朵，因为眼睛的对境已经供养了灯。在赞颂时，身色青灰，骨骼之身，
English
Even without obtaining the bathing permission related to the initiation, there is no harm in doing it for others. During the initiation, when reciting phrases like, "When the disciple enters from the west during the secret vows of the Buddhas," it seems to be based on the fact that in the Action Tantra tradition, the deities of the mandala face west. The term "GANG SER MA" (Tibetan) means: "Whoever is extremely attached to miserliness, completely destroys all defilements, the peaceful-minded one who has no harm, may you have happiness and well-being." And so on, it is found in the Sutra of Entering the Vast Auspicious City, in the Constant and Abbreviated Dharani, on the fourth page of Ma's Kathogpa. Please refer to it. During the recitation transmission, whether or not one can write the mantra "VAM" (Tibetan: ཝཾ, Sanskrit Devanagari: वम्, Sanskrit Romanization: vam, Literal Chinese meaning: വം) with saffron, one must definitely recite the dharani together. Among the eight auspicious substances, mustard is mentioned first, so why is there a need to recite everything in reverse? (33) In the Vajra Shattering of the Bari tradition, special vase substances such as crystal are also needed. The blue body of Vajra Shattering, with the right hand holding a golden five-pronged vajra and the left leg extended, even if the colors and hand symbols of the five families, such as the Vajra family of the east and southeast, which have not had special manifestations and realizations of the ten wrathful deities, are mixed, it doesn't seem to be a problem. The accomplishment prayer is: "I beseech the Bhagavan Vajra Shattering Tathagata and his retinue to grant me all accomplishments." Giving like this is sufficient. The mantra garland and rays, etc., can be given in blue. The blue-green and blue of the Bari tradition can be accomplished with one initiation action. (34) In Loktri, in the emptiness of one's ordinary body, visualize the DHUTI (Tibetan) which is white with a reddish tinge and possesses the four qualities, and the four petals of the lotus in the heart are also white. In the wrathful form, the secret lord in the heart is blue, holding a vajra. At the tip of the tongue is a moon disc marked with the syllable AH (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese meaning: 啊). Visualize the tongue as a nine-pointed vajra lying down, with a blue HUM (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽) in the center of the hollow space at the navel. At the tips of the nine horns in front, there are nine red PHAT (Tibetan: ཕཊ་, Sanskrit Devanagari: फट्, Sanskrit Romanization: phaṭ, Literal Chinese meaning: 啪) syllables, appearing as if jumping and breaking, from which flames radiate, burning all harm-doers. This offering is offering substances to the objects of the five senses, so flowers are not needed, because a lamp has already been offered to the object of the eyes. During the praise, the body color is bluish-gray, the form of bones,
Chinese
形容憔悴消瘦的意思，以及赞颂方面。手持法器金刚杵，但在生起本尊时却不出现。这表明对于所调伏的对象，其法器并非固定不变，这并不矛盾。念诵时，光芒散发的根源是舌头金刚杵中心的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），从那里发出红色如铁钩般的光芒，勾摄八部众的命字，安置于金刚座上。将金刚十字杵置于八部众的头顶，使之无法动弹地镇压，这就是所追求的目标。诛法咒语是：嗡 洛克特里 帕拉 南 惹 突 吽（藏文：ༀ་ལོཀྟྲི་པཱ་ལ་ནན་རྦད་ཐུཾཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：嗡 洛克特里 帕拉 南 惹 突 吽），意为“世间怙主的命已断，心已挖，齐达 玛拉亚 突 贝 惹（藏文：འཇིག་རྟེན་མགོན་པོའི་སྲོག་ཆོད་སྙིང་ཕྱུང་ཙིཏྟ་མཱ་ར་ཡ་ཐུན་བྷྱོ་རྦདཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：世间怙主的命已断，心已挖，齐达 玛拉亚 突 贝 惹）”等等解释。毛发剃刀的猛咒长咒是：嗡 洛克特里 帕拉 南 惹 突 吽（藏文：ༀ་ལོཀྟྲི་པཱ་ལ་ནན་རྦད་ཐུཾཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：嗡 洛克特里 帕拉 南 惹 突 吽），萨嘎 帕夏 南 惹 灵（藏文：ས་ག་པ་ཤ་ནན་རྦད་ལིང་，梵文天城体：，梵文罗马拟音：，汉语字面意思：萨嘎 帕夏 南 惹 灵）等等，如果用这个咒语无法制服，则需要加上之前的咒语等，需要区分情况。这些 在灌顶修法时即使不念诵也可以，但在实际应用时，需要了解具体情况等，因为仅凭记录无法完全表达，所以需要参考包含所有细节的经文，才能确定范围。朵玛的材料，指的是米粉等。朵玛，特别是用特殊材料制作的，包括灌顶朵玛、仙人寂静身像的安立，以及本尊和仙人的供养朵玛，这三种都使用白色朵玛盘，并在一个容器中为八部众准备八杯酒。梵线是婆罗门们始终佩戴在身上的修行标志。过去作为上师的婆罗门，后来又舍弃了这一标志，这是对这种行为的果报的解释。在使之清晰和稳固的时候，也会进行拍掌驱魔。朵玛灌顶的加持，可以参考之前马头金刚秘密修法中的描述。念诵猛咒时的大致观想要点是：通过激发舌头金刚杵中心的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的光芒顶端的啪特（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪特），从九个啪特（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪特）中发出如火焰般炽热、如天铁金刚般燃烧的熔金。观想击中前方被十字架镇压的任何作害者，发出“策”的声音，如同用火焚烧树根一样，将其摧毁成灰烬。驱魔拍掌的观想是：自己观想为愤怒金刚，两只手变成如金刚石山般的，两个手掌心是日月，手指是铁
English
It means emaciated and thin, and in terms of praise. Although the vajra is held as a hand implement, it does not appear during the deity generation. This shows that the hand implement is not fixed for those to be tamed, which is not contradictory. The source of the radiating light during recitation is the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) at the center of the tongue vajra. From there, red, hook-like rays of light emanate, drawing the life syllables of the Eight Classes and placing them on the vajra seat. Placing the vajra crossed vajra on the heads of the Eight Classes, suppressing them so that they cannot move, is what is sought. The Thun mantra is: Oṃ Loktri Pāla Nan Rab Tuṃ (藏文：ༀ་ལོཀྟྲི་པཱ་ལ་ནན་རྦད་ཐུཾཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：Oṃ Loktri Pāla Nan Rab Tuṃ), which means "The protector of the world's life is cut, the heart is dug out, Citta Māraya Thun Bhya Rab (藏文：འཇིག་རྟེན་མགོན་པོའི་སྲོག་ཆོད་སྙིང་ཕྱུང་ཙིཏྟ་མཱ་ར་ཡ་ཐུན་བྷྱོ་རྦདཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：The protector of the world's life is cut, the heart is dug out, Citta Māraya Thun Bhya Rab)" and so on. The long, fierce mantra of the hair razor is: Oṃ Loktri Pāla Nan Rab Tuṃ (藏文：ༀ་ལོཀྟྲི་པཱ་ལ་ནན་རྦད་ཐུཾཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：Oṃ Loktri Pāla Nan Rab Tuṃ), Saga Pasha Nan Rab Ling (藏文：ས་ག་པ་ཤ་ནན་རྦད་ལིང་，梵文天城体：，梵文罗马拟音：，汉语字面意思：Saga Pasha Nan Rab Ling) and so on. If this mantra cannot subdue, then the previous mantra needs to be added, and the situation needs to be distinguished. These Even if they are not recited during the empowerment practice, it is acceptable. However, when applying them to activities, it is necessary to know the specific circumstances, etc., because the records cannot fully express them. Therefore, it is necessary to refer to the scriptures that contain all the details in order to determine the scope. The materials for the torma refer to rice flour, etc. The torma, especially made from special materials, includes the empowerment torma, the establishment of the peaceful body representation of the hermit, and the offering torma to the yidam and the hermit. All three use white torma plates, and eight cups of alcohol are prepared for the Eight Classes in one container. The Brahmin thread is the practice symbol that Brahmins always wear on their bodies. The Brahmin who was once a lama later abandoned this symbol, which is an explanation of the ripening karma of this action. During the time of making it clear and stable, clapping is also performed for exorcism. The empowerment blessing of the torma can be referred to the description in the previous secret practice of Hayagriva. The general key points of visualization during the recitation of fierce mantras are: By stimulating the Phaṭ (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：Phaṭ) at the tip of the light rays of the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) at the center of the tongue vajra, from the nine Phaṭ (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：Phaṭ)s emanates molten gold that is as hot as fire and burns like a vajra of meteoric iron. Visualize that it strikes any harm-doer who is suppressed by the cross in front, making a "tsek" sound, and destroying it into ashes as if burning the roots of a tree with fire. The visualization of the exorcism clap is: Visualize yourself as the wrathful vajra, with the two hands transformed into diamond mountains, the two palms as the sun and moon, and the fingers as iron.