Chinese
等五种，（368）主要如果想要成就诛杀怨敌等事业，就在下半月的二十九等吉日良辰，以及好的星宿和合日开始。 并且在黎明前三分之一的时间，瑜伽行者起身，进行四尊合修的禅定等。 之后圆满修习本尊的修法，念诵少许，供养赞颂，享用甘露等，圆满后，将面前的供品进行净化加持。 加持本尊的朵玛，迎请朵玛宾客（369）并进行供养等，按照各自的仪轨进行。 之后如果有怙主的坛城，就净化彩粉坛城。 中央以具足尸林特征的法源围绕，在茂盛生长的檀香树林中央，观想莲花、日轮和象鼻财神座上，彩粉书写的种子字与其无二无别的吽字（ཧཱུྃ，hūṃ，hūṃ，吽）化为怙主等，按照显现证悟朵玛仪轨的文字广修。 焚烧香料。 广作迎请。 如朵玛仪轨般进行供养和内供。（370）之后按照上师怙主无别的口诀观想清晰。 念诵包含二十一遍“南无布达雅”的祈请文，猛烈而持久。 之后进行包含二十一遍百字明的猛烈忏悔。 按照遣除邪魔的口诀，清晰观想。 此时，如果不间断地修持从上师怙主的窍诀《如意宝珠》中出现的包含三个字（གསུམ，梵文不可考，罗马拟音不可考，三）的念诵，则非常殊胜。 之后依靠额头的红粉，清晰观想摄受空行的口诀，念诵一百零八遍“那ra 札 札”（ན་ར་ཀྲི༚་ཀྲི༚，梵文不可考，罗马拟音不可考，那ra 札 札）。 之后在进入（371）正式念诵之前，有时也修持生起阎罗敌特殊身相威严的口诀。 像对待食物一样，不要间断，自己也不需要。 念诵有三种，念诵心咒和命咒时，观想自己坚定本尊的慢心，怙主真实显现在自己面前，观想自己是本尊
English
and five others. (368) Mainly, if you want to accomplish the activities of subduing enemies and obstacles, you should start on auspicious days such as the twenty-ninth of the dark moon, and on good constellations and conjunction days. Also, about one-third of the night before dawn, the yogi should rise and engage in the samadhi of the combined practice of the four deities. Then, meditate on the complete sadhana of the yidam. Recite a little, make offerings and praises, and enjoy the nectar. After completing these, purify and bless the offerings in front. Bless the torma of the yidam and invite the torma guests (369) and make offerings, etc., according to your own tradition. Then, if there is a mandala of the Protector, purify the colored powder mandala. In the center, surrounded by the characteristics of a charnel ground, in the middle of a dense sandalwood forest, visualize the seed syllable written in colored powder on the lotus, sun, and Ganapati seats, inseparable from the dark blue Hūṃ (ཧཱུྃ，hūṃ，hūṃ，Hūṃ), which transforms into the Protector, and meditate extensively according to the text of the manifestation and realization torma ritual. Burn incense. Make extensive invitations. Make offerings and inner offerings as in the torma ritual. (370) Then, according to the instructions of the inseparability of the lama and the Protector, visualize clearly. Recite the prayer including twenty-one "Namo Buddhāya" with intensity and duration. Then, make a strong confession including twenty-one hundred-syllable mantras. Visualize clearly according to the instructions for dispelling obstacles. At this time, it is very special if you practice without interruption the recitation of the three syllables (གསུམ，梵文不可考，罗马拟音不可考，three) that appear in the instructions from the lama's Protector's key text, the Wish-Fulfilling Jewel. Then, relying on the sindhura on the forehead, visualize clearly the instructions for subjugating the dakinis, and recite "Nara Tri Tri" (ན་ར་ཀྲི༚་ཀྲི༚，梵文不可考，罗马拟音不可考，Nara Tri Tri) one hundred and eight times. Then, before entering (371) the actual recitation, sometimes also practice the instructions for generating the splendor of the special form of Yama's Destroyer. Do not interrupt it like you would with food, and you don't need it yourself either. There are three types of recitation. When reciting the heart mantra and life mantra, the visualization is to strengthen your pride as the yidam, to draw the Protector directly in front of you, and to meditate on yourself as the yidam.
Chinese
观想本尊的身躯不太高也不太远。强烈执着于认为是从寒林而来的怙主真身。自己明观为本尊，并且怙主二者的法性没有丝毫差别，在自性(372)空性中成为一体。为了调伏所应调伏的恶劣众生，从空性中证悟的智慧之身，显现为极其猛烈且无尽的忿怒尊之身，发出如雷鸣般威猛的吼声，观想显空无别如幻的身躯，并反复忆念。在此状态中，在尚未生起如酥油灯般持续不断的智慧之前，努力稳固忆念非常重要。如此忆念的状态中，观想从自己心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中生起咒鬘，从自己的口中发出，进入怙主的口中，融入心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。从那里生起，从怙主的脐轮发出，进入我的(373)脐轮，融入心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，如旋火般旋转的咒语字母们，观想为黑色，如火光般闪耀，猛烈而粗暴，并一心专注于此，念诵心咒。又如《续部八十品》中所说，观想前方的怙主位于心间日轮之上，怙主的心与二无别的智慧之体为蓝色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，从其前方开始，右旋排列的咒语鬘呈现燃烧之状，一心专注于此而念诵。无论如何修持都可以。(374)第二，根本咒的念诵：安住于自己本尊的坚定我慢之中，观想自己命令怙主，并且怙主也听从自己的命令。观想从自己心间的种子字发出红色光芒，融入怙主心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，从而很好地激励了怙主的意续，使所有命令之事毫无阻碍地完成。并且观想怙主也用锐利的目光注视着自己的眷属们并加以激励，从而使所有眷属不由自主地工作。舍弃与教法无关的言辞，(375)思维咒语的含义，努力念诵。
English
Meditate that the body of the deity is neither too high nor too far away. Strongly cling to the idea that it is the actual protector who came from the Cool Grove. Visualize yourself as the deity, and that there is no difference whatsoever in the nature of the two, the protector and yourself, becoming one in the nature of emptiness (372). For the purpose of subduing those who are to be subdued, the evil beings, the wisdom body realized from emptiness manifests as an extremely fierce and inexhaustible form of the Lord of Wrath, roaring like thunder, visualizing the illusory body that is inseparable from appearance and emptiness, and repeatedly remembering it. In this state, before the wisdom that is as continuous as a butter lamp arises, it is very important to strive to stabilize mindfulness. In this state of mindfulness, visualize the mantra garland arising from the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at your heart, emanating from your mouth, entering the mouth of the protector, and dissolving into the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at his heart. Arising from there, emanating from the navel of the protector, entering my (373) navel, and dissolving into the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at the heart, the letters of the mantra revolving like a fire wheel, visualize them as black, shining like firelight, fierce and rough, and focus single-mindedly on this, reciting the heart mantra. Also, as stated in the 'Eighty Chapters Tantra,' visualize the protector in front as the essence of wisdom inseparable from the heart of the protector, residing on the sun at the heart, as a dark blue Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and from its front, the garland of mantras arranged clockwise, appearing to be burning, and recite with single-pointed focus. Either way is fine. (374) Secondly, the recitation of the root mantra: Abide in the very stable pride of your own deity, and think that you are commanding the protector, and that the protector is listening to your command. Visualize red rays of light emanating from the seed syllable at your heart, dissolving into the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at the heart of the protector, thereby well-inspiring the mind-stream of the protector, so that all commanded actions are accomplished without obstruction. And visualize that the protector also looks sharply at his retinue and inspires them, so that all the retinue work involuntarily. Abandon words unrelated to the Dharma, (375) contemplate the meaning of the mantra, and strive to recite.
Tibetan
འོ། །དེ་ནས་འཁོར་རྣམས་ཀྱི་དགོས་ཀྱི་བཟླས་པ་ནི། གཙོ་ཆེར་གཙོ་བོའི་བཟླས་པ་ཚད་དུ་ལེགས་པར་ཐེངས་ནས་དེའི་རྗེས་ནས་འཁོར་གྱི་དགོས་བསྙེན་རྣམས་བྱ་བ་ཡིན་མོད་ཀྱི་མགོན་པོའི་བཟླས་པའི་ཚེ་ནའང་མཇུག་ཏུ་ཅུང་རེ་བྱེད་ནའང་། རང་གི་ཐུགས་ཀར་ཉི་མའི་དཀྱིལ་འཁོར་ལ་རང་གི་ས་བོན་ལ་འཁོར་དེ་རང་གི་མདུན་ཕྱོགས་སུ་གཡས་བསྐོར་དུ་བཟླས་བྱའི་སྔགས་ཀྱི་བསྐོར་བ་ཁ་དོག་ནག་པོ་མེ་འོད་འཕྲོ་བ་ལ་དམིགས་ནས་བཀའ་བསྒོ་བའི་བསམ་པས་བཟླས་པ་བྱའོ། །དེ་ལྟར་ཐུན་དེའི་བཟླས་པ་རྫོགས་ནས་གཏོར་མ་བྱིན་གྱིས་བརླབས་ཏེ། དབུལ་བ་ན (༣༧༦)བྱིན་རླབས་བྱེད་ཚུལ་ལུགས་འདིའི་བླ་མ་རྣམས་ལ་མི་འདྲ་བ་མང་དུ་ཡོད་ཅིང་། ཡིག་ཆ་རྣམས་ལའང་མི་འདྲ་བ་དུ་མ་ཞིག་བཀོད་འདུག་པའི་ནང་ནས། ཁོ་བོས་གཏོར་ཆོག་ཆེ་བར་བཀོད་པ་དེ་ཉིད་ལེགས་ཤོས་སུ་གནང་བས་དེ་ལྟར་བྱའོ། །འོན་ཀྱང་རང་བདེ་མཆོག་ཀྱེ་རྡོར་གསང་འདུས་གཤིན་རྗེ་གཤེད་ལ་སོགས་པའི་ཡི་དམ་གང་གི་བདག་བསྐྱེད་བྱས་པ་དེའི་ལུགས་ཀྱི་གཏོར་མ་བྱིན་རླབས་ལྟར་བྱས་ན་རྒྱུད་སྡེ་དང་། ཚད་ལྡན་དག་གི་གཞུང་དང་མཐུན་པས་ལེགས་པར་གོའོ། །ཡི་གེ་རྙིང་པ་འགའ་ཞིག་ཏུ་གཏོར་སྣོད་པཾ་དམར་སེར་ཞུ་བ་ལས་པདྨའི་སྣོད་ཡངས་ཤིང་རྒྱ་ཆེ་བ་སྟོང་ཉིད་ཙམ་དུ་བསམ་པའི་ནང་དུ་རྫས་ (༣༧༧)རྣམས་ཨོཾ་ཨཱཿཧཱུྃ་གིས་བདུད་རྩིར་བྱིན་གྱིས་རླབས། ཅེས་བཤད་ནས་འདི་ཉིད་གཏོར་མ་བྱིན་གྱི་རླབས་ཀྱི་གསང་སྔགས་ཐུན་མོང་མ་ཡིན་པ་ཞེས་བྲིས་ཡོད་དེ། གཏོར་མ་པདྨའི་སྣོད་དུ་བསྐྱེད། ཅེས་པའི་པདྨའི་སྣོད་ཐོད་པ་ལ་ཟེར་བར་རྒྱུད་སྡེ་ཆེན་མོ་དེ་དག་ལས་ཡོངས་སུ་གྲགས་པའི་ཐ་སྙད་ཙམ་ཡང་མ་ཚོར་བར་མེ་ཏོག་པདྨ་ལ་གོ་བའི་མི་མཁས་པ་ཞིག་གིས་བྱས་པ་གསལ་ལོ། དེ་ནས་ལག་པ་རྡོ་རྗེ་ཐལ་མོ་ཁ་ཕྱེ་བའི་ཕྱག་རྒྱ་བཅའ་ཞིང་། ཧཱུྃ་ལན་དྲུག་པ་བརྗོད་པ་དམིགས་པ་དང་བཅས་པ་སྔོན་དུ་བཏང་ནས་མགོན་པོ་འཁོར་བཅས་ཀྱིས་གཏོར་སྔགས་གཏོར་ཆོག་ཏུ་བཤད་པ་ལྟར་གྱིས་དབུལ་བར་བྱའོ། །དེ་ནས་ (༣༧༨)ཕྲིན་ལས་བཅོལ། འཁོར་དང་བཅས་པའི་བསྟོད་བསྐུལ་རྒྱས་པར་བྱའོ། །ཐུན་མོང་ལ་དེ་ལྟར་བྱས་ནས་ལྷ་གཤེགས་སུ་ཡང་མི་གསོལ། བྲིས་སྐུ་ལ་བསྟིམ་པ་ཡང་མི་བྱེད་པར། དཀྱིལ་འཁོར་བྲིས་ན་དེའི་དབུས་དང་། མ་བྲིས་ནའང་གཏོར་མའི་རྒྱབ་ཙམ་དུ་མགོན་པོ་འཁོར་བཅས་མངོན་སུམ་དུ་བཞུགས་པར་བསྒོམས་ལ། བླ་མ་མགོན་པོ་དབྱེར་མེད་ལ། །ཞེས་སོགས་ཀྱི་གསོལ་བ་མང་དུ་བཏབ་ལ། གཏོར་མ་ལ་བསྲུང་བའི་དམིགས་པ
Chinese
哦！然后是眷属们的必要念诵：主要是在主尊的念诵圆满达到标准次数之后，再进行眷属的必要修持，但在怙主的念诵时，也可以在最后稍微念诵一些。在自己的心间，观想日轮上自己的种子字，眷属在自己的前方右旋，念诵咒语的旋转，颜色是黑色，发出火焰，以命令的心态念诵。这样，那一座的念诵结束后，加持食子，献供时（376），加持的方法，各位上师有很多不同，文献中也记载了很多不同之处，其中我所著的食子仪轨中记载的那个是最好的，就那样做。然而，如果是自生胜乐金刚、金刚怖畏、密集金刚、阎魔敌等本尊的自生，按照那个仪轨的食子加持来做，就与续部和具量者的论典相符，要好好理解。有些旧的文本中说，食子器皿是红色或黄色的“པཾ”，不如莲花器皿宽广，观想广大如虚空，其中物品（377）用“嗡（唵，oṃ，圆满）、啊（ཨཱཿ，āḥ，无生）、吽（ཧཱུྃ，hūṃ，摧伏）”加持成甘露。这样说之后，写着这是食子加持的秘密真言，是不共的。食子生起于莲花器皿中。说莲花器皿指的是颅器，对于那些续部大典中广为人知的术语都没有察觉，而理解为莲花，这显然是不懂的人所为。然后，手结金刚合掌印，念诵六遍“吽（ཧཱུྃ，hūṃ，摧伏）”，事先加上观想，然后按照怙主和眷属的食子咒语在食子仪轨中所说的那样献供。然后（378）委托事业，广作对眷属的赞颂和祈请。共同的是，这样做之后，也不迎请诸佛降临，也不融入画像中，如果画了坛城，就在坛城的中央，如果没有画，也在食子的后方，观想怙主和眷属真实地安住，向上师怙主无二无别祈祷，念诵很多“上师怙主无二无别……”之类的祈祷文，对食子作守护的观想。
English
Oh! Then, the necessary recitation for the retinue is: mainly, after the principal deity's recitation has been completed to the standard number of times, then the necessary practices for the retinue should be done. However, during the recitation of the Protector, one can also do a little at the end. In one's own heart, on the sun disc, visualize one's own seed syllable, with the retinue rotating clockwise in front of oneself, the rotation of the mantra being black in color, emitting flames, and recite with the intention of commanding. Thus, after the recitation of that session is completed, bless the torma and offer it. (376) The methods of blessing vary greatly among the lamas, and there are many different things written in the documents as well. Among them, the one written in my extensive torma ritual is considered the best, so do it that way. However, if one has generated oneself as Hevajra, Vajrabhairava, Guhyasamaja, Yamantaka, etc., whichever deity it may be, it is good to understand that blessing the torma according to that ritual is in accordance with the tantras and the treatises of qualified ones. In some old texts, it says that the torma vessel is red or yellow "PAM," but it is not as wide as a lotus vessel. Visualize it as vast as emptiness, and bless the substances (377) within with "Om（唵，oṃ，圆满）, Ah（ཨཱཿ，āḥ，无生）, Hum（ཧཱུྃ，hūṃ，摧伏）" into nectar. After saying this, it is written that this is the secret mantra of torma blessing, which is uncommon. The torma arises in a lotus vessel. Saying that the lotus vessel refers to a skull cup, it is clear that this was done by an ignorant person who did not even perceive the term that is widely known in those great tantras, and understood it as a lotus flower. Then, make the vajra mudra with the palms open, and after reciting "Hum（ཧཱུྃ，hūṃ，摧伏）" six times, preceded by visualization, offer it as described in the torma mantra and torma ritual of the Protector and retinue. Then (378) entrust the activities, and extensively praise and urge the retinue. In general, after doing it this way, one does not invite the deities to descend, nor does one dissolve them into the painted image. If a mandala is drawn, then in the center of the mandala, and if it is not drawn, then behind the torma, visualize the Protector and retinue as actually dwelling there, and pray to the guru and Protector as inseparable, reciting many prayers such as "Guru Protector inseparable...", and visualize protection for the torma.