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Slightly adjusted according to the practice of the great treasure revealer Lama Father and Son, as a condition for the profound Dharma, it was recorded in writing by the lowest of all disciples, the attendant Tsultrim Dorje. Good! At place⑤+ TI1397-531 TI1397-532 The way to do Vajra rotation for Invocation, Invitation, Accomplishment, Collection sequence etc. is: the thumb, index finger, and middle finger of the right hand should hold from the round center of the Vajra, and the lower tip of the Vajra should not touch the palm. Otherwise, the way to do Vajra rotation for others is: the Vajra is held upwards with the thumb and fingers slightly bent. It is said that there is such a difference. When offering, offerings etc. and Baling, Kyugu etc. are needed. Kyugu is: placing a Tsampa ball in the palm of the left hand, from the index finger of the right hand, the middle finger is slightly higher, the ring finger is slightly lower, these three fingers are aligned and stretched out, the shape of pinching the Tsampa ball is like this, with a four-cornered appearance. It is to compensate for the lack of offerings, as a supplement to the offering. Recorded according to oral transmission. TI1397-534 A simple fire puja yoga daily practice related to Vajravarahi inner practice: First, the invocation of the Dakinis, briefly generate the refuge field, the refuge and bodhicitta of the inner practice three times, collect the assembly field. From generating the deity etc., recitation is according to the situation, make offerings and praises, dedicate the merit. For fire puja, there is no need to generate a fire mandala etc. like in detailed rituals, it is enough to not extinguish the fire in the stove, bless the offering substances. In the fire puja ritual: oṃ vajra amṛta hūṃ phaṭ (藏文：ཨོཾ་བཛྲ་ཨ་མྲྀ་ཏ་ཧཱུྃ་ཕཊ།，梵文天城体：，梵文罗马拟音：oṃ vajra amṛta hūṃ phaṭ，汉语字面意思：嗡，金刚，甘露，吽，啪). Generate the fire mandala: Hūṃ! From the wisdom radiance etc., transform the letter "vaṃ" into blue, from the complete transformation of the letter, in the inner practice ritual Vajravarahi etc. puccā hoḥ (藏文：པུཙྪ་ཧོཿ，梵文天城体：，梵文罗马拟音：puccā hoḥ，汉语字面意思：供养 霍). In the fire puja ritual, the offering substances are combined: Hūṃ! Grant the Buddha eye mother etc., at the end of the root mantra: mahā sarva etc. khā hi (藏文：མ་ཧཱ་སརྦ་སོགས ཁཱ་ཧིཿ，梵文天城体：，梵文罗马拟音：mahā sarva，汉语字面意思：大，一切). Add any of the four activities, recite one hundred and eight times etc., make aspirations. When accumulating numbers, the root mantra and the words of any activity are offered together with the combined offering substances. During this time, aspiration prayers can be added. Finally, praise, Hūṃ! Praise the unborn great mother etc. If reciting the Tsog offering, then arrange Tsampa and Tsog offering substances etc. In the Tsog offering ritual: hūṃ hrīḥ (藏文：ཧཱུྃ་ཧྲཱིཿ，梵文天城体：，梵文罗马拟音：hūṃ hrīḥ，汉语字面意思：吽 舍), self-born lotus etc. hrīḥ
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ཧྲཱིཿ ཎ་没有也可以。斯布罗纳 扎乌尔达等 呸。自显清净等事业请成办。放置七个扎乌尔。 霍。空行母等请降临。火供中。忏悔。 祈请本尊降临前方。以回向、发愿、吉祥圆满结尾。如口述所写。 516 TI1397-536 ༄༅། །关于种姓汇集等的情况。本尊生起结尾的扎 吽 邦 霍开始，连接的灌顶广大加持是。从自己的心间的等 扎 扎 斯瓦开始，进入自己仪轨的迎请。赞颂开头要加入连接的药供。内修如果与仪轨的本尊生起相同，那么连接修法的早课 和。晚课的仪轨进行念诵，驱魔、守护、加持供养等不需要从其他地方加入。秘密修法的三种咒语念诵积累到瓶口那么多，共同总持咒念诵一千万遍左右。或者用共同总持的一个咒语代替三种咒语念诵也可以。药修是单独修持勇士，按照仪轨的文本，在念诵的时候，无论修持干药还是湿药，都按照自己的仪轨修持，作为自己常住的五肉五甘露等的誓言物食用。内11修和。秘密修法的会供，在聚集会供和。常住会供的时候需要念诵。 ༈ 马头明王开头的情况。本尊生起结尾的 任运成就，从连接修法开始，从自己的心间的等 扎 扎 斯瓦开始，到自己的仪轨。主尊和眷属等，按照自己的仪轨，赞颂开头要加入药供。会供的圆满中，不需要连接修法的供品加持。马头明王的念诵的时候。 ཧྲཱིཿ （藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥） 自己是自在等，本尊修法两种圆满最后，从内修中五部的佛的心间等，观想成就。 嗡 班杂 卓达等咒语，每一个分别念诵一百零八遍。不需要连接在一起。仪轨的 ཧྲཱིཿ （藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥） 自己是自在等，观想成就。 吽 吽 吽。 嗡 ཧྲཱིཿ （藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥） 贝玛等，悉地 吽。按照事业的数量念诵。内修中。 勇士父母等，观修。仪轨的 嗡 ཧྲཱིཿ （藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥） 贝玛等，悉地 吽。内修中 惹 杂 ཧྲཱིཿ （藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥） 亚等 夏 纳。仪轨的 夏当 布斯地等 惹 匝
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Hrīḥ. It is okay even without ṇa. Spona ṭā'ur ḍā etc. Peṃ. May self-appearing pure etc. activities be accomplished. Place seven ḍā'urs. Hoḥ. May the ḍākinīs etc. come. From the fire offering. Confession. Requesting the deity to come together in front of me. May it be adorned with dedication, aspiration, and auspiciousness. Written according to the oral instructions. 516 TI1397-536 Regarding the meaning of the occasion of the gathering of lineages etc. From the end of the deity generation, Jaḥ Hūṃ Baṃ Hoḥ, the connecting empowerment and extensive blessing are: From one's own heart, etc., Ja Ja Svaṃ, enter the invocation of one's own ritual. At the beginning of the praise, it is necessary to insert the connecting medicine offering. If the inner practice is in accordance with the deity generation of the ritual, then the morning session of the connecting practice and. From the evening session's ritual, perform and recite. It is not necessary to insert protection from obstacles, blessed offerings, etc. from elsewhere. If the three mantra sections of the secret practice are accumulated to the extent of a vase, then recite approximately one million times the general mantra. Alternatively, it is also permissible to recite only the general mantra in place of the three mantra sections. The medicine practice is the practice of a single hero, and from the straight text of the ritual, during the recitation, whether practicing dry or wet medicine, practice according to one's own ritual, and eat it as the basis of the vows of one's own constant support of the five meats and five amṛtas, etc. Inner 11 practice and. The secret practice's gathering feast, and. It is necessary to recite during the constant feast. ༈ The occasion at the beginning of Hayagrīva. The end of the deity generation. Spontaneously accomplished, from the connecting practice, from one's own heart, etc., Ja Ja Svaṃ, to one's own ritual. The main deity and retinue, etc., according to one's own ritual, and it is necessary to insert the medicine offering at the beginning of the praise. In the fulfillment of the gathering, it is not necessary to bless the connecting substances. During the recitation of Hayagrīva. Hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) Oneself is the great power, etc., at the end of the two stages of approach and accomplishment, from the inner practice, in the hearts of the five families, etc., contemplate accomplishment. Oṃ Vajra Krota, etc., recite each mantra section one hundred and eight times separately. It is not necessary to connect them together. The ritual's Hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) Oneself is the great power, etc., contemplate accomplishment. Hūṃ Hūṃ Hūṃ. Oṃ Hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) Padma, etc., Siddhi Hūṃ. Recite according to the number of activities. From the inner practice. Heroic father and mother, etc., contemplate. The ritual's Oṃ Hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) Padma, etc., Siddhi Hūṃ. From the inner practice, Raḥ Tsa Hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) Ya, etc., Śaḥ Naḥ. The ritual's Śintaṃ Puṣṭi, etc., Ra Baḍa Dza.
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二十五等根据情况删减，八部众的咒语也舍弃。内修的念诵咒语是，驱魔时要这样念诵，增权等省略的那些不用念诵。 ༄༅། །不需要念诵。 ༈ 普巴金刚的生起次第融入时，成熟于嬉戏，从连接处自己心间的等“匝匝 斯瓦 （藏文：ཛ་ཛ་སྟྭཾ་，梵文天城体：ज जा स्तम्，梵文罗马拟音：ja ja stam，汉语字面意思：匝匝 斯瓦）”开始。 正文的迎请是，吽 舍 （藏文：ཧཱུྃ་ཧྲཱིཿ，梵文天城体：हुं ह्रीः，梵文罗马拟音：hum hrih，汉语字面意思：吽 舍）！法界转变等按照自己的正文，闭关时的仪轨第二等也要按照自己的正文念诵。 连接处的灌顶、增补、插入不需要。 ༈ 惯例等在处罚单的开头，不用念诵驱魔。自前方的等加持需要。 驱魔时的第二天，在处罚单和倒转替身的处罚单开头，需要念诵驱魔。大伏藏师本人的口述传统是措尔多尔所著。善哉！ TI1397-539 TI1397-540 例子 ༔ 清净显现中，三根本朵玛的图样，成就生处，具缘新人的镜子。 ZmⅦTEZ 希望。做四瓣莲花，带莲花垫，三层底座。朱砂画的是刀纹。各种图案前后左右都有，这样解释。 TI1397-542 丹 对于有丹者，用红朵玛和羊头象征，三个的前面有刀纹，垫子是月亮形，酥油花，咒语护法神，两个有胸饰，酥油装饰，红白红色的光泽，星宿的腹部有酥油装饰，脸型是红色的光泽。三个的顶端有火焰纹。小的朵玛巴里843，用各种绸缎装饰，这是常供朵玛。 ༈ 会供小朵玛的中央做成红蓝白色，方向做成红色、绿色、胭脂红色、白色。前面。 左边 ༈ 天蓝色双股绳里有红白酥油做的指甲盖。 2 0 简略的药朵玛，前面上面有刀纹， 两层。下面是三个巴里，上面有圆球，后面上面是三角形，下面是四方形，装饰有酥油圆和尖顶。或者是四朵花，和顶 ཆ 以及后面的左右凹陷处的刀纹，分成一份和四份，一份小的地方做两层刀纹。 Zm༈ 清净显现会供的正直酥油花是：前面装饰五组，四个方向是红色和红白色光泽。中央是蓝色和
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Twenty-five, etc., can be reduced according to the occasion, and the mantras of the eight classes are also discarded. The recitation mantras of the inner practice are, when exorcising, one must recite like this, and those abbreviated such as empowerment do not need to be recited. ༄༅། །Do not need to recite. ༈ When the deity generation of Vajrakilaya merges, maturing in play, from the connection point, one's own heart, etc., "Ja Ja Stam （藏文：ཛ་ཛ་སྟྭཾ་，梵文天城体：ज जा स्तम्，梵文罗马拟音：ja ja stam，汉语字面意思：匝匝 斯瓦）". The invitation of the text is, Hum Hrih （藏文：ཧཱུྃ་ཧྲཱིཿ，梵文天城体：हुं ह्रीः，梵文罗马拟音：hum hrih，汉语字面意思：吽 舍）! The transformation of the Dharmadhatu, etc., should be recited according to one's own text, and the second ritual during retreat should also be recited according to one's own text. The empowerment, augmentation, and insertion of the connection point are not necessary. ༈ In customs, etc., at the beginning of the penalty list, it is not necessary to recite the exorcism. The blessing of oneself and the front, etc., is necessary. On the day after the exorcism, at the beginning of the penalty list and the substitute transformation penalty list, it is necessary to recite the exorcism. The oral tradition of the Great Treasure Revealer himself was written by Tsuldor. Good! TI1397-539 TI1397-540 Example ༔ From Pure Vision, the drawing of the Three Roots Torma, the source of accomplishment, the mirror of the fortunate new person is present. ZmⅦTEZ Hope. Make a four-petaled lotus, with a lotus substitute, and a three-tiered base. The cinnabar drawings are knife patterns. All kinds of patterns are on the front, back, left, and right, which explains it. TI1397-542 Dan For those with Dan, use red torma and sheep's head as symbols, with knife patterns in front of all three, the cushion is moon-shaped, butter decorations, mantra protectors, the two have chest ornaments, butter decorations, red-white-red luster, butter decorations on the abdomen of the constellations, the face shape is red luster. The tops of all three have flame patterns. The small torma Bali 843, decorated with various silks, this is the regular torma. ༈ The center of the small Tsog torma is made of red, blue, and white, and the directions are made of red, green, carmine, and white. Front. Left ༈ Inside the sky-blue double-stranded rope, there are red and white butter thumbnails. 2 0 The abbreviated medicine torma, with knife patterns on the front top, Two layers. Below are three Bali, with round balls on top, the back top is triangular, the bottom is square, decorated with butter circles and peaks. Or four flowers, and the top ཆ And the knife patterns in the depressions on the left and right of the back, divided into one part and four parts, make two layers of knife patterns in one small part. Zm༈ The upright butter decorations of the Pure Vision Tsog are: the front decoration has five groups, the four directions are red and red-white luster. The center is blue and