English
Having taken aspiration as a friend, generate the supreme Bodhicitta, and in accordance with the Dharma, perfectly complete the three countless accumulations of merit and wisdom. Take refuge, knowing the way the Three Jewels of the general teachings and the Three Jewels of each tantra are gathered. The purpose is for all sentient beings. What is to be attained is the state of Vajradhara Buddha. The distinction of time is in one lifetime. The distinction of means is to rely on the yoga of the two stages to manifest it. Thus, generate the supreme Bodhicitta. Accumulate the accumulations through the seven branches, through the gate that does not deviate from the profound meaning of the two truths, the samadhi that gathers infinite merit. Then, just as the Teacher subdued the armies of Mara at dawn on the eve of attaining perfect enlightenment, here too, for the sake of destroying external and internal obstacles, the expulsion of obstacles and the cutting of boundaries should be done as described in the texts. Among them, the mention of "Hūṃ (藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ)" is the vajra nature of the minds of all Buddhas, destroying the hosts of dualistic Rudras, generating the great pride of the spontaneously wrathful majesty of Dharma nature. Ignorance is the root of existence, the delusion of not knowing the reality of things, and confusion is the appearance of self and other, and samsara and nirvana as different. The spirit that arises from this is the clinging to the truth of dualistic grasping, and the various habitual tendencies of impure appearances that arise from it, like seeing pus and blood in a river with eight branches, are great obstacles that obscure the mandala of phenomena and existence that are inherently enlightened. How to expel it? That is, knowing that although samsara and nirvana appear as two, their nature is one, so enjoy the torma free from attachment to acceptance and rejection, and eliminate the hope of attaining peaceful nirvana and the doubt of not abandoning samsara. Since the thief of dualistic thoughts has no place to dwell in the expanse of awareness and wisdom, let it retreat outward in a baseless and rootless state. Hereafter, from the command of the great equality of Dharma nature, do not transgress from that nature. Thus, destroying the thoughts of duality is the expulsion of obstacles. Oṃ (藏文：ཨོཾ།，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ) Hūṃ (藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) Vajra Guru, etc., are the Lama Dakinis, the vajra nature of body, speech, and mind.
Chinese
这是说，请诸位本尊勇士众摧毁内外鲁扎的军队！ 遮断时，吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是将显有世间扩展为智慧轮，是心金刚的等持。 那么，怎样做呢？外境显现的所有器世间，本来就是智慧自显的宫殿，完全清净，然而由于突发二元对立的垢染，显现为不清净的器，对于从长久以来的错觉之流中产生的界限，现在要用明觉智慧的金刚墙来遮断。 同样，内情众生显现的一切，本来就是方便智慧幻化网的嬉戏，是本初清净的本尊和本尊母，然而由于执着于我的缘故，五毒的自性生起，以及显现为男女的形象等等，就像剧毒的力量显现为彩虹一样，要用将自解脱安住于大乐的五种智慧的熊熊火焰来遮断。 轮回本身就是涅槃的自性。由于不如此认识，就产生了获得涅槃的希望，以及害怕在轮回中漂泊，从而执着于取舍二元对立的念头，这就是束缚于轮回的绳索。认识到痛苦的真谛就是寂灭的真谛，从而安住于远离取舍的状态，这就是遮断执着于解脱和未解脱二元对立的界限。 执着于善的完全清净的法和恶的完全烦恼的法是不同的，从而进行取舍，这是愚昧于方便的铁锁。以将烦恼转化为智慧的善巧方便，使集谛显现为道谛，这就是解开束缚的铁锁的钥匙，因此这是遮断执着于应舍弃和应修持二元对立的界限。 像这样，通过驱逐魔障和遮断界限，确立将显有世间安立于清净平等大性的见解，以及通过进入和返回四谛的方式，阐述了因果乘的差别，以及诸多不共的平凡分别念誓言的密咒道要。 密咒的意义是，请守护成为身语意功德事业五者的自性！ 说两次“raksa”，是因为具有重大意义而重复，或者这里是讲述生起次第、圆满次第、双运的场合
English
This is to say, may all the heroic hosts of the yidam deities destroy the armies of the outer and inner Rudras! When cutting off the boundaries, Hūṃ (藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is the mind vajra's samadhi that expands the phenomenal world into the wheel of wisdom. So, how is it done? All the outer appearing container world is originally pure as the palace of wisdom's self-appearance, but due to the sudden stain of dualistic appearance, it appears as an impure container. Now, the boundary that arises from the long stream of delusion must be cut off by the vajra fence of clear awareness and wisdom. Similarly, all the inner sentient beings that appear are originally pure as deities and goddesses in the play of the illusory net of skillful means and wisdom, but due to the power of grasping at self, the nature of the five poisons arises, and all the appearances of male and female forms, like the power of poison appearing as a rainbow, must be cut off by the great fire of the five wisdoms that transforms self-liberation into the state of great bliss. Samsara itself is the nature of nirvana. Because of not understanding this, there arises the hope of attaining nirvana and the fear of wandering in samsara, thus clinging to the duality of acceptance and rejection. This is the rope that binds to samsara. Knowing that the truth of suffering is the truth of cessation, and thus abiding in a state free from acceptance and rejection, this is what cuts off the boundary of clinging to the duality of liberation and non-liberation. Clinging to virtuous, completely purified dharmas and evil, completely afflicted dharmas as different, and thus engaging in acceptance and rejection, is an iron chain of ignorance of skillful means. With the skillful means of transforming afflictions into wisdom, the origin of suffering appears as the path of truth. This is the key to unlocking the iron chain of bondage, therefore this is what cuts off the boundary of clinging to the duality of what should be abandoned and what should be cultivated. In this way, by dispelling obstacles and cutting off boundaries, the view of establishing the phenomenal world in the great equality of purity is established, and through the way of entering and returning to the four truths, the differences of the causal vehicle are explained, as well as many uncommon key points of the mantra path of ordinary conceptual vows. The meaning of the mantra is, please protect the essence of the five aspects of body, speech, mind, qualities, and activity! Saying "raksha" twice is repeated because it has great meaning, or here it is the occasion for explaining the generation stage, completion stage, and union.
Chinese
因此，为了守护平凡的分别念和过度的神执之念，也可以加入（吽，ཧཱུྃ，hūṃ，种子字）和（啪，ཕཊཿ，phaṭ，摧伏）。吽和啪是猛烈的声音，以金刚威猛之声压伏分别念。之后，为了消除成就中的障碍，以及忏悔罪堕和破戒，进入特殊的内部沐浴传承，上师金刚萨埵的修持非常重要。如《口诀穗》所说：诸佛唯一之身，居于白莲月轮中，以金刚铃装饰的金刚萨埵，善加观想。如仪轨般念诵百字明，二十一遍，罪堕等将被加持转变，不会增长。成就者们如此宣说，因此在座间应当修持。念诵百万遍，将转变为完全清净之自性。如是说。因此，与上师金刚萨埵瑜伽相结合，具有降临甘露净化的要点，接受消除业障和赋予能力的四种灌顶，并忏悔十四根本堕和二十誓言等，应当好好进行。这也可以转变为密咒的布萨，并且是座间的行持，因此与一般仪轨的流程相结合在此进行是很好的。之后，十方善逝们给予果位的巨大灌顶，加持使行境一致，清净器之田，成熟所化有情，圆满究竟大愿，与出现的大乐轮相符，以身语意的加持力，普遍加持自身、处所和物品，并根据情况分别加持内外供品。皈依、发心、积资、金刚萨埵修持、降临加持、供品加持等，虽然未出现在此修法次第中，但却是必不可少的仪轨支分。以上是前行法。现在是进入正行的方法：根据众生的根器差异，大多数人首先只进入生起次第。
English
Therefore, to protect against ordinary conceptual thoughts and excessive clinging to deities, it is also appropriate to add Hūṃ (ཧཱུྃ, hūṃ, seed syllable) and Phaṭ (ཕཊཿ, phaṭ, subduing). Hūṃ and Phaṭ are fierce sounds, using the vajra's fierce sound to subdue conceptual thoughts. After that, in order to eliminate obstacles in accomplishment and to purify sins, transgressions, and breakages, it is very important to engage in the special inner purification lineage, the practice of the guru Vajrasattva. As the "Ear of Whispered Instructions" says: The single body of all Buddhas, residing in the center of a white lotus moon disc, Vajrasattva adorned with vajra and bell, contemplate well. Recite the hundred-syllable mantra twenty-one times as in the ritual. Sins and so on will be blessed and transformed, and will not increase. Accomplished ones have said this, so it should be practiced in the session intervals. If recited a million times, it will transform into a completely pure nature. Thus it is said. Therefore, combined with the yoga of the guru Vajrasattva, having the key points of descending nectar purification, receiving the four empowerments of purifying obscurations and bestowing abilities, and confessing the fourteen root downfalls and twenty vows, etc., should be done well. This can also be transformed into the sojong of mantra, and it is the practice of the session interval, so it is good to combine it with the general flow of the ritual and perform it here. After that, the Sugatas of the ten directions bestow the great empowerment of the fruit, blessing to make the realm of experience harmonious, purifying the field of the vessel, ripening the beings to be tamed, fulfilling the great aspiration, and being in accordance with the great enjoyment mandala that has arisen, blessing the body, speech, and mind, generally blessing oneself, places, and objects, and also blessing the outer and inner offerings according to their respective appropriateness. Refuge, bodhicitta, accumulation of merit, Vajrasattva practice, descending blessings, blessing of offerings, etc., although not appearing in this sequence of practice, are necessary parts of the ritual. Up to this point are the preliminary practices. Now, the method of entering the main practice: according to the differences in the faculties of beings, most people first enter only the generation stage.