English
Yes. Then, for the evening session: With refuge, bodhicitta, the seven-branch offering, and blessing of the offerings as preliminaries, enter the main practice, engaging in recitation and visualization, and conclude the session as before. Whether or not the protector torma, etc., are connected to this, ultimately, fall asleep in the state of the completion stage, or focus the mind one-pointedly on a single blue, clear, and transparent Hūṃ (ཧཱུྃ, हूं, hūṃ, seed syllable) in the heart, and fall asleep, etc., entering the yoga of sleep in whatever way is comfortable. In the morning, at dawn, arise in the form of the deity from the state of emptiness or the self-display of the syllables. Offer the torma to the foundational obstructors. Perform the preliminary practices of lineage supplication, refuge, bodhicitta, offerings, blessings, etc., and continue until the end of the session, as in the previous evening session. In between sessions, perform all necessary and uninterrupted virtuous activities. Second is the morning session. Third is the midday session. Fourth is the evening session, for which only the preliminary practices of refuge, bodhicitta, and accumulation of merit are sufficient. The main practice of recitation and visualization, etc., and the manner of concluding the session are the same as before, without any difference. Usually, after the protector's torma ritual, perform a tsok offering and regard the leftovers as prisoners, etc., which should be understood as usual. When reciting mantras during the session, there are four faults regarding the loudness, softness, speed, and slowness of the sound. There are six interruptions such as sleeping, coughing, yawning, stretching, spitting, blowing the nose, eating, and drinking, making a total of ten faults of recitation, etc. In short, one must recite continuously like a river of secret mantra, avoiding all major and minor faults of interruption. Through the four sessions in this way, complete at least ten hundred thousand recitations, and after completing however many hundred thousands, supplement with ten thousands, and after ten thousands, supplement with thousands, to reach the complete number. These are the methods of numerical recitation. Time recitation is: If both recitation and accomplishment are considered to be six months, then the recitation should be done for three months. Sign recitation is: In whichever stage of recitation and accomplishment, seeing the face of the deity in appearance, experience, or dream, Hayagriva neighing, hearing the sound of a horse, oneself making the sound of a horse, oneself and the torma, supports, dwelling, practice implements, etc., burning and emitting smoke, flames flickering and making crackling sounds, the appearance of a black-haired person, a black horse neighing and running, etc., these are signs of the deity being accomplished. Other aspects
Chinese
从部多中获胜。从敌和邪魔中获胜的征兆在经文中已阐明。瞎子、乞丐、麻风病人等向你攻击，黑人发怒，杀黑马等任何恶兆，以及自己的体验也变得迟钝晦涩，智慧和禅定不清晰，不想念诵咒语等，这些都是不净的体验和邪魔附体，导致本尊的成就涣散，因此要努力进行会供、圆满忏悔、开光、百字明等。这些是修习的方式。又，如果想要调伏进入自己身体的强大邪魔，首先要完成之前所做的计数时限的修习，然后像之前一样进行一座的仪轨等，在修习的念诵观想之前，先进行几百遍修习，最后观想：在自己的脐间观想红色的Raṃ字（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让），从那里火焰燃烧，焚烧整个身体。自己的身体变成巨大的火焰，从火焰的噼啪声中，充满Raṃ字（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）的强烈光芒四射，像鸟毛被火烧一样，将疾病和邪魔的主人、邪恶的鬼魂、一切部多烧成灰烬，从火星的噼啪声中发出咒语的声音“呜汝汝”。因为具有这样的观想要点，所以能够极好地消除身体的疾病，并且实际上肉会颤动发热。中等的话，在梦中，杀死白鸟、白狗、猴子、猫、狐狸、狼、跳蚤等野兽，小孩、妇女、瞎子、乞丐变成黄色，殴打并驱赶上师、咒士、苯教徒，拆毁寺庙的墙壁，湖泊和泉眼干涸，吃掉青蛙和蛇等，这些是降伏邪魔的征兆。鱼、泥鳅、蝎子、毒蝎、马、拉、青蛙、蛇、蚂蚁、尸体、虫子、蜜蜂、虱子等从身体里出来，这是从邪魔中解脱的征兆等等。即使没有出现征兆，数量至少也要念诵十万遍。一座结束的方式等同于之前。第二，进入修法，在之前修习结束的傍晚，或者不是傍晚，也在那天休息，从第二天的傍晚开始也可以。陈设修法所依之物：在三角形坛城中，用毒血和煤炭涂抹，带有墓人和火焰山，或者没有的话，就用那样的唐卡，如果没有，就在黑豆的堆积上放置曼扎盘，其
English
Victorious over Bhutas. The signs of victory over enemies and curses are clearly stated in the scriptures. When the blind, beggars, lepers, etc., attack you, when black people are angry, when black horses are killed, and other bad omens occur, and when your own experience becomes dull and obscure, when wisdom and samadhi are unclear, and when you do not want to recite mantras, these are signs of impurity and demonic influence, which cause the deity's accomplishments to be distracted. Therefore, you should strive to perform tsok, confession, consecration, and the hundred-syllable mantra. These are the methods of practice. Furthermore, if you want to subdue the great demons that have entered your body, you must first complete the practice of counting the time you have done before. Then, perform the session rituals as before, and before the recitation and visualization of the practice, perform several hundred recitations. Finally, visualize: At your navel, visualize a red Raṃ syllable (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Roman transliteration: raṃ, Chinese literal meaning: Let). From there, flames blaze, burning the entire body. Your body becomes a great fire, and from the crackling of the fire, intense rays of light filled with the Raṃ syllable (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Roman transliteration: raṃ, Chinese literal meaning: Let) emanate, burning the owners of diseases and demons, evil spirits, and all bhutas to ashes, like feathers burned in a fire. From the crackling of the sparks, the sound of the mantra "uru ru" is proclaimed. Because it has such key points of visualization, it can greatly eliminate diseases of the body, and in reality, the flesh will tremble and become hot. Moderately, in dreams, killing wild animals such as white birds, white dogs, monkeys, cats, foxes, wolves, and fleas; children, women, the blind, and beggars turning yellow; beating and driving away lamas, mantra practitioners, and Bonpos; demolishing the walls of temples; lakes and springs drying up; and eating frogs and snakes, etc., are signs of subduing demons. Fish, loaches, scorpions, poisonous scorpions, horses, las, frogs, snakes, ants, corpses, worms, bees, lice, etc., coming out of the body are signs of liberation from demons, and so on. Even if no signs appear, the number of recitations should be at least one hundred thousand. The method of ending the session is the same as before. Second, entering the practice, in the evening of the previous practice session, or if not in the evening, rest on that day, and you can start from the evening of the next day. Arrange the supports for the practice: In the triangular mandala, smear with poisonous blood and charcoal, with a cemetery and a mountain of fire, or if not, use a thangka of that kind. If not available, place a maṇḍala plate on a pile of black beans.
Chinese
供施朵玛于铁、铜器皿中，宝藏经中说有三棱庄严者，然依持明上师之仪轨，以黑朵玛、绿马头为标志而作，后者似更胜一筹。于箭杆羽毛上系缚绘有马头明王像之黑绸。于绸缎或深蓝色纸张上，以六妙香、檀香、藏红花、猛药等涂饰之基底上，以金或刀血、朱砂等力所能及之物，如法绘制命轮，行生起、收摄、加持、折叠、捆缚，系于箭幡之颈，复插入朵玛中。朵玛之右侧陈设长约一肘之檀香宝剑，左侧陈设高约一拃之马头善逝木橛。于二法器上书写修法咒语，某些仪轨中有此作法，亦可。修法圆满之际，如传授命权般，向弟子授予增益之物。亦可陈设铁钩实物或所绘之擦擦。若不分别授予诸权，则无需陈设。前方陈设护法朵玛与药朵玛、血供。最后陈设寂静与猛厉之二水、五供等，供品朵玛清净且丰盛。自身安坐于舒适之座垫上，先行上师祈请、皈依发心、积资粮，继而施放地基朵玛，结界、护轮等如前如法而行。此外，圆满一切前行法后，正行则作自前平等修法，或如前于念诵之际，以咒语、念诵、观想而作自生起，念诵一串念珠后。以念诵根本咒之缘起力，前方之坛城及修法物等，刹那间化为三角深蓝炽燃之坛城中，于莲花日轮座垫上，从前方生起忿怒之王马头明王，于劫末之火焰中安住，顶上（藏文：ཨོཾ，梵文天城体：ओṃ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉间（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），心间（藏文：ཧཱུྃ，梵文天城体：हुṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。从（藏文：ཧཱུྃ，梵文天城体：हुṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放光，迎请从自性之境，由八部傲慢眷属围绕之黑马头明王。观想迎请后，直至赞颂之间。亦有于供养前念诵之仪轨。从供养赞颂之后进行则较为简便，于开始念诵前，选取适合猛厉念诵之念珠，如金刚子或颅骨等。
English
Offer the Torma in iron or copper vessels. The treasure texts say it should be a majestic three-sided one. However, according to the practice of the previous Vidyadharas, it is made with a black glorious Torma marked with a green horse head, the latter seems to be superior. Attach a black silk banner with a painted image of Hayagriva to the arrow shaft with feathers. On a base of silk or dark blue paper, coated with the six excellent scents, sandalwood, saffron, potent drugs, etc., draw the life wheel according to the scriptures with gold, blood from a knife, vermilion, or whatever is available. Perform the generation, absorption, consecration, folding, and binding, and attach it to the neck of the arrow banner and insert it into the Torma. On the right side of the Torma, arrange a cubit-long sandalwood sword, and on the left side, a hand-span high Sengdeng (Acacia catechu) phurba with a horse head. It is permissible to write the practice mantra on the two hand implements, as some practices do. At the end of the practice, if you take it as bestowing the flourishing life empowerment to the disciple, then arrange an actual iron hook or a painted Tsakli. If you do not take the individual empowerments, it is not necessary. In front, arrange the Dharma protector Torma, the medicine Torma, and Rakta. Finally, arrange the two waters of peace and wrath, the five sensory offerings, etc., and arrange the offerings and Torma purely and extensively. Sit on a comfortable seat, and after the lineage supplication, refuge, bodhicitta, and accumulation of merit have preceded, cast the foundation obstacle Torma, and carefully perform the boundary, protection wheel, etc., as before. Furthermore, after completing all the preliminary practices, the main practice is to perform the self-generation and front generation equally. Or, as before, during the recitation, perform the self-generation with mantra, recitation, and visualization, and after reciting a rosary. By the power of reciting the root mantra, the mandala and practice substances in front are instantly transformed into a triangular, dark blue, blazing mandala. On a lotus and sun disc seat, generate in front the wrathful king Hayagriva, residing in the midst of the flames of the end of the kalpa, with (藏文：ཨོཾ，梵文天城体：ओṃ，梵文罗马拟音：oṃ，汉语字面意思：Om) at the crown of the head, (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah) at the throat, and (藏文：ཧཱུྃ，梵文天城体：हुṃ，梵文罗马拟音：hūṃ，汉语字面意思：Hum) at the heart. From (藏文：ཧཱུྃ，梵文天城体：हुṃ，梵文罗马拟音：hūṃ，汉语字面意思：Hum), rays of light emanate, and visualize inviting the black Hayagriva from the realm of self-nature, surrounded by the retinue of the eight classes of arrogant beings. From the invitation until after the praise. There is also a tradition of reciting before the offering. It is easier to proceed from the offering and praise, and before starting the recitation, choose a rosary suitable for wrathful recitation, such as Rudraksha or skull beads.