English
At that time, the wall is the basis, and if it is not there, where would one make a painting? Even if the wall exists but there is no paint, one cannot paint on the wall's surface, therefore paint is the condition that works together with the painting and the wall. Just as when the painting is completed, the wall, the painting, and the paint are all perfectly present. From the causal samadhi, at the time of perfectly meditating on the mandala circle, emptiness and the power of compassion arise as the deity, therefore all three must exist inseparably. If one wonders why, if ordinary appearance is not purified into emptiness, where would one meditate on the mandala circle? Therefore, because all phenomena are emptiness, and because samsara and nirvana are non-dual, one is able to meditate on and manifest the mandala circle. Emptiness is the basis of the generation stage. Just as the Protector Nagarjuna said: "For whom emptiness is suitable, for them everything becomes suitable." If all phenomena were not emptiness, and ordinary appearance were truly established, then one would not be able to meditate on the generation stage. Just as it is said: "Although one performs empowerment upon wheat, beans, and fruit, upon them there is no actual appearance of rice." Although originally the two truths are non-dual and abide in great equality, due to the deluded mind grasping inconsistent appearances, and due to mistaken thoughts clinging to reality, therefore due to the power of clinging to this ordinary appearance as real and truly established, it appears. Upon the object itself, there is not even a slight establishment by its own characteristic of being truly established, therefore this appearance is established as solely a clear appearance without delusion, projected outwards by the mind, which is taught in the twenty-seventh and fifty-first chapters of the sutra. And in the great yoga of meditating on the nature and above, it is taught that the conventional is solely imputed existence. From the third chapter of the Illusion, it is said: "By acting upon mistaken thoughts themselves, mistaken thoughts are also illusion." and so forth, thus it is clearly and extensively taught. Furthermore, although one knows all phenomena are emptiness, being without the impetus of great compassion means one cannot establish a form body for the sake of others, just as for Hearers and Solitary Realizers who enter cessation, the activity of benefiting beings through a form body does not arise. Therefore, in meditating on the causal generation stage mandala, emptiness and compassion are not only important,
Chinese
从果法身化现为色身是不可或缺的，因此三三摩地非常重要，故而广泛宣说。第二，观修所依无量宫和能依本尊二者的依止所依曼陀罗。在前译派自宗，为净除四种生处的习气，道次第生起次第的观修方式也有四种：出自《幻化网》： 为净除四种生处， 生起亦即是四种， 有戏论、戏论、无戏论， 以及极无戏论四种。 如是，为了净除轮回假相四种生处习气，而宣说了四种生起方式。其中第一种，净除卵生的习气，广大的大生起，通过自子和他子两种方式的生起方式，如今有一种方式是应用于忿怒尊和八大教授二者，但在寂静幻化网中，自子和他子的生起方式的理解似乎并未形成。应用于寂静尊的方式出自《幻化网》： 不违背自生实相， 于果本身了知道， 所有无余曼陀罗明点， 应观修作自己的儿子。 又出自《智慧顶》： 如同从佛陀力量生起， 任运成就的仪轨和， 仪轨的支分圆满者， 智者即是佛陀之子。 又出自《幻化网》： 由谁向谁作祈请， 经由悲心加持净除后， 心融入混合无差别， 已成子意趣住于何？ 如是，虽然大幻化网自续本身明确广泛应用于寂静尊，但此处适宜结合忿怒幻化网进行讲解。自子和他子的意义是：如同最初卵中成熟为形体，净除二有习气的对治差别以自子和他子的方式宣说。首先，就生起基础而言，生起基础是自己的法性，即善逝藏，清晰显现为因金刚持的形相。所有执著他者为轮回涅槃的显现和执著，通过摄集中有和胎生之门而生成为子，这称为将他者作为自己的儿子，他者轮回涅槃...（文本在此中断）
English
The transformation from the result Dharmakaya to the Rupakaya is indispensable, thus the three samadhis are very important and are explained extensively. Second, meditating on the mandala of the support, the immeasurable mansion, and the supported, the deity. According to the Nyingma tradition, for purifying the habitual tendencies of the four types of birth, there are also four ways of meditating on the generation stage: From the *Magical Net*: For the sake of purifying the four types of birth, the generation is also of four types: with elaboration, elaboration, without elaboration, and completely without elaboration. Thus, based on purifying the habitual tendencies of the four types of birth, which are like masks of samsara, four ways of generation are taught. The first, purifying the habitual tendencies of the egg-born, is the great extensive generation through the two aspects of self-son and other-son. Nowadays, there is a way of applying this to the Wrathful Deities and the Eight Pronouncements, but an understanding of the generation method of self-son and other-son does not seem to have formed for the Peaceful Magical Net. The way it is applied to the Peaceful [Magical Net] is from the *Magical Net*: Not contradicting the spontaneously arisen reality, and knowing the path in the result itself, all the mandala bindus without remainder should be meditated upon as one's own son. And from the *Peak of Wisdom*: Just as arisen from the power of the Buddha, the spontaneously accomplished ritual and the complete branches of the ritual, the wise one is the son of the Buddha. And from the *Magical Net*: By whom, to whom, supplication is made, having purified by compassion and blessing, if the mind enters and mixes inseparably, having become a son, upon what does the intention rest? Thus, although the *Great Magical Net Tantra* itself explicitly applies this extensively to the Peaceful [deities], here it is appropriate to explain by applying it to the Wrathful Magical Net. The meaning of self-son and other-son is: Just as initially an egg ripens into a form, the specific antidote for purifying the habitual tendencies of the two existences is shown in the form of self-son and other-son. First, regarding the basis of generation: The basis of generation is one's own Dharmata, the Sugata-garbha, which is clear in the form of the causal Vajradhara. All appearances and fixations that grasp others as samsara and nirvana are generated as sons through the door of gathering the intermediate state and emerging from the womb. This is called making others one's own son, others samsara and nirvana...
Chinese
赫鲁嘎身色紫黑变幻莫测，手持金刚和血颅碗，具足九种炽燃舞姿，清晰观想。观修直至清晰稳定的程度尚未显现。第二，在那秘密虚空中迎请十方诸佛，以成就作为我儿子的种子。观修所依无量宫，以及所依止本尊，共二者。第一者有三，观修基础大自在坛城者：从因位赫鲁嘎心间的（ཧཱུྃ་，हूँ，HŪM，吽）字中，五佛母的种子字（ཨེ་，ए，E，诶）、（ཡཾ་，यं，YAM，央）、（ར་，र，RA，惹）、（སུཾ་，सुं，SUM，苏姆）、（ཀེཾ་，कें，KEM，根）、（རཾ་，रं，RAM，让）等放出，从“放出”开始，到“上方炽燃的中央虚空中”为止，清晰观想。这些，外相上是五大种，内相上是五识的自性，秘密上是五佛母的虚空界清净性。如此带着清净忆念，清晰地观修。第二，实际观修所依无量宫者：从“须弥山顶上”等开始，到“许多炽燃花鬘涌现”为止，在守护轮的中心，观修五大种层层堆叠的须弥山顶上，清晰观修无量宫，其有内外两层，外层由（བྷནྡྷ་，Bandha，班达，束缚）或珍宝，内层由头骨砌成。第三，生起座垫。从“无量宫的”等开始，到“执持大自在天等”为止，清晰观想主尊和眷属各自相应的座垫。然后，第二，生起本尊。从“安住于虚空中的”等开始，到“成为果位赫鲁嘎”为止，是成就作为我儿子的种子。第三，勾召有情众生，净除障碍，轮回涅槃融为一味。第四，显示对无二自性赞颂伟大之处。安住于虚空中的因位赫鲁嘎如同流星坠落般，从坛城的顶端向下而降。安坐于坛城中央的座垫上。那一刹那间，成为大吉祥尊，身色紫黑变幻莫测，头、手、足与千世界微尘数量相等，手持各种兵器。从法性如是性的界域中，显现出忿怒母大界自在母，以“（ཧི་ཧི་，Hi Hi，Hi Hi，喜悦之声）”的欢喜之声向父亲请求生子。父亲口中念诵“（ཧཱུྃ་ཧཱུྃ་ཧཱུྃ་བི་ཤྭ་，हूँ हूँ हूँ विश्व，HŪM HŪM HŪM VISHVA，吽吽吽遍一切）”等咒语，以及父佛母二者的双运。
English
Heruka, body color dark brown/purplish black, changing into anything, holding a vajra and a skullcup of blood, endowed with nine blazing dances, clearly visualized. Meditate until the level of clear and stable visualization is not yet manifest. Second, into that secret space, having invited all Buddhas of the ten directions, is the accomplishment of the seed to be made my son. Meditating on the basis, the immeasurable mansion, and meditating on the resident, the deity, are two. From the first, there are three. Meditating on the basis, the mandala of great power, is: From the causal Heruka's heart syllable (ཧཱུྃ་, हूँ, HŪM, Hum), the seed syllables of the five consorts, (ཨེ་, ए, E, E), (ཡཾ་, यं, YAM, Yam), (ར་, र, RA, Ra), (སུཾ་, सुं, SUM, Sum), (ཀེཾ་, कें, KEM, Kem), (རཾ་, रं, RAM, Ram), etc., emanate, from the words "emanate" up to the words "in the upper blazing central space," clearly visualize. These also, externally are the five elements, internally are the nature of the five consciousnesses, secretly are the perfectly pure space expanse of the five consorts. Thus, with pure recollection, clearly meditate. Second, the actual meditation on the basis, the immeasurable mansion, is: From "on top of Mount Meru" etc., up to the words "many blazing garlands arose," in the center of the protecting chakra, on top of Mount Meru stacked in layers of the five elements, clearly meditate on the immeasurable mansion, which has two layers, outer and inner, the outer built of (བྷནྡྷ་, Bandha, Bandha, bond/binding) or precious jewels, the inner built of skulls. Third, generating the seats. From "of the immeasurable mansion" etc., up to the words "held Ishvara Great God etc.," clearly visualize the seats appropriate for the principal and retinue, each according to themselves. Then, second, generating the deity. From "residing in the sky" etc., up to the words "having become the resultant Heruka," is the accomplishment of the seed to be made my son. Third, having drawn in all sentient beings, having purified the obscurations, samsara and nirvana melting into one taste. Fourth, having shown these speaking of the greatness of the nature of non-duality. The causal Heruka residing in the sky, like a falling meteor, descended downwards from the top of the mandala's pinnacle. Having settled onto the seat in the center of the mandala. That very one, in an instant, became the Great Glorious One, body color dark brown/purplish black, changing into anything, heads, hands, and feet equal to the number of atoms in a thousand realms, holding various weapons. From the expanse of Dharmata, suchness, having manifestly brought forth the wrathful female, the Great Mistress of Expanse, saying "(ཧི་ཧི་, Hi Hi, Hi Hi, sound of joy)" with a joyful sound, having made a request to the father to generate a son. From the mouth of the father, reciting the mantra "(ཧཱུྃ་ཧཱུྃ་ཧཱུྃ་བི་ཤྭ་, हूँ हूँ हूँ विश्व, HŪM HŪM HŪM VISHVA, Hum Hum Hum All-pervading)" etc., and the union of the father and mother.
Chinese
从那时起，从菩提心之云中，如同引言所述，向六道轮回的十方遍布，化现出无数降下各种兵器之雨的暴怒尊。通过十五种大征兆，摧伏了恶毒者的群体。从十方诸佛的化身暴怒尊中，金刚部的暴怒尊融入自身，从而产生了儿子的种子。以恶毒者为首，清净一切有情的障碍。勾召清澈本质的心性智慧，与先前自身的菩提心无二无别地融合，轮回与涅槃融为一味，从而宣说对轮回涅槃无二本性的大我慢，即是：“我自身乃一切诸佛，身语意之金刚主宰，因我本是暴怒王。”如此清晰地宣说了我慢。第五，因此缘故，在化现为果金刚持的秘密虚空中，取出眷属并安置于坛城中，称为“我之子即佛”。在修法中，化现为果赫鲁嘎，即是（ༀ་བཛྲ་ཤྲཱི་ཧེ་རུ་ཀ་ཧཱུྃ་, ओम् वज्र श्री हेरुक हूँ, Om Vajra Shri Heruka Hum, 嗡 班扎 师利 嘿噜嘎 吽）等等，清晰地显示出庄严服饰，具足光辉与威严。其中，果赫鲁嘎具有三面六臂，身色深蓝如雨云般漆黑，闪耀着千万太阳的光辉。佛母暴怒自在母（ཀྲོ་ཏི་ཤྭ་རཱི་མ་, क्रोधीश्वरीमा, Krodhishvarima, 暴怒自在母）呈青灰色，一面二臂三眼，裸体散发，具有青春妩媚的神态。清晰地显示出空性与大悲双运的本质。然后是第二，摄集部族。先前由咒语化现并放射出的金刚部暴怒尊融入主尊父母后的剩余部分，以及如来部、宝部、莲花部、事业部不可思议数量的暴怒尊群体，从各自方向聚集并合而为一，化现为四部赫鲁嘎的身相，清晰地显示出他们各自安住于四方坛城轮的四辐上，即是修法中如来部等等，以右腿伸展的姿势安住。至此清晰地说明了。第三，通过胎藏取出之门，生出二十位女儿，然后...