English
Such a form (deity body) is not merely an inferential thought based on "it is like that" or "it exists," but appears vividly and clearly in the mind like direct perception, brightly, which are the four measures of clarity. The kind Paltrul Rinpoche, when mounting a horse, after placing his left foot in the large stirrup, before pressing the right stirrup, was able to clearly visualize the deity assembly of the Eight Commands, 725 in number, without confusion regarding their body color, hand implements, ornaments, and attire. Yet, heedless of what the characteristic generation stage is, you must meditate without abandoning the generation stage as insignificant, until the eight measures of clarity and stability arise, he said. Since he said this to my kind Guru, one must meditate until such measures of clarity and stability are realized. The four measures of stability are: Not disturbed by external faults such as laziness. Not changed by faults of alteration such as dimness or haziness. Also, not just for a short time, but even when placed in equipoise day and night, it is not disturbed even by subtle thoughts, and the clarity does not disappear. The appearance of body color, face and hands, coming and going (postures), emanation and absorption of light rays, etc., whatever is meditated upon appears accordingly, meaning it can be transformed into anything. These are the four measures of stability. In general, when meditating on the deity, by being clear and stable, being able to maintain it is a quality, but when meditating, it is not very clear, and when not meditating, the form of the deity appears vividly in the mind, and if there is attachment to that clarity itself, it is a fault. Therefore, it is important to become proficient in the absorption stage after becoming accustomed to clear appearance. Nowadays, most people do not perform the absorption stage except after the session, and some say they do not perform the absorption stage because they must constantly remain inseparable from the three mandalas. Such statements indicate not knowing even a little of the uncommon key points of generation and completion stages, and are merely a clear sign of the ignorance that does not see attachment to the deity as substantial as a fault. Therefore, the absorption stage purifies the habitual tendencies of death, establishes the auspicious connection for the Dharmakaya, and is not only the ripening factor for the path of the completion stage, which is the absorption of the illusory body into clear light, in general, all the qualities of the Vajrayana path arise from the action of striking the key points on the vajra body, causing the channels, winds, and drops to gather in the central channel
Chinese
纯粹是如此。由此，在自相续中生起并显现真实光明次第的过程中，十相显现，在自然融入次第中三相光明生起的境界中，一切凡俗的迷乱显现都已隐没，在三相融入光明的时刻，远离戏论的法性智慧必然生起。因此，那些希望精进于夜间熟睡和梦境的善行、白天乐于将风心融入中脉的方法、希望显现不共的圆满次第幻身和光明、由此舍弃凡俗的身体而希望生起有学双运身、最终连无明习气的意生身也融入光明而希望显现无学双运果位、即使此生未能解脱也希望在第一个中阴的光明法身意趣中安住而生起双运报身者，必须重视生起次第之后的融入次第。如果不是这样，仅仅依靠本尊的清晰显现和观想放出收回，希望成就一些降伏邪魔和护佑的微小事业者，则外道共通的清晰显现和慢心就足够了。如果在没有习惯内在融入次第之后观修本尊，此时可以以八大教授的完整秘密续部和嘿噜嘎嘎波的续部作为证人进行辩论。由此，在观修本尊的显现上获得特别的稳固。无论念诵了多少遍近修，从一半以上开始，就应该像寂静尊的阶段一样修学圆满次第。此外，那些执着于生起次第、对圆满次第不感兴趣、或者执着于圆满次第的空性言说而偏离到生起次第的造作之道、希望将生起次第和圆满次第分离来修持的人，诽谤了佛陀法身和色身这两种不共之因——幻身和光明，其果报是除了恶趣之外没有去处，这是由因果必然性的量理所证实的。之后，进行近修、开启念诵室等，如同寂静尊的阶段。如果是广大的近修，则主尊父佛母的...
English
It is purely thus. By that, from the process of generating and arising the actual clear light in one's own continuum, the appearances of the ten signs arise, and within the expanse where the clear light of the three appearances arises during the natural process of dissolution, all ordinary deluded appearances subside, and at the time when the three appearances dissolve into clear light, the wisdom free from elaboration, which is the nature of reality, is certain to arise. Therefore, those who wish to strive in the virtuous practice of deep sleep at night and dream yoga, who are enthusiastic about the method of gathering wind and mind into the central channel during the day, who wish to manifest the uncommon completion stage of illusory body and clear light, and from that, abandoning the ordinary physical support and wishing to arise in the form of the union of training, and ultimately, even the mental body of ignorance and habitual tendencies is gathered into clear light, and wishing to manifest the state of the union of no-more-training, and even if not liberated in this life, by resting evenly in the realization of the clear light of the first bardo, the dharmakaya, and wishing to arise in the sambhogakaya of the union, for all such practitioners, it is necessary to pay attention to the dissolution stage after the generation stage. If not so, but merely relying on the clear appearance of the deity and the visualization of emanation and reabsorption, and wishing to accomplish minor activities of subduing spirits and protection, for such practitioners, the clear appearance and pride common with non-Buddhists are sufficient. If one meditates on the deity without having habituated the inner dissolution stage, at this point, the complete secret tantras of the Eight Pronouncements and the tantras of Heruka Galpo can be presented as witnesses and debated. By that, one obtains special stability in the appearance of the deity. After having performed more than half of the approach (recitation), one should train in the completion stage, similar to the peaceful practices. Furthermore, those who cling to the generation stage, and do not have faith in the completion stage, or cling to the empty talk of the completion stage, and deviate into the artificial path of the generation stage, wishing to practice generation and completion stages separately, the ripening of having slandered the two uncommon causes of the Buddha's Dharma Body and Form Body, namely the illusory body and clear light, is such that there is nowhere to go but the lower realms, this is established by valid reasoning concerning the certainty of cause and effect. After that, performing the approach, opening the mantra chamber, etc., is similar to the peaceful practices. In the case of extensive approach, the principal deity, father-mother...
Tibetan
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Chinese
根咒与茹鲁相连一千万。眷属四类饮血者，其四分之一。嘎森果玛自在者们，其四分之一。若作总摄，主尊父母与茹鲁相连四十万。五类饮血者，各十万。包括二十八嘎森果玛自在者，各自本咒与茹鲁相连各一万。若作极总摄，主尊父母仅咒语四十万。同样，四类各十万。所有眷属各一万。仅茹鲁一千万，这是依随顺发愿修持而言。至于决定圆满之道，则说应行持直至圆满上中下三等验相，此依验相、时间、数量之近修而区分。所有座终皆圆满赞颂、忏悔、摄集智慧。座间之行持，从准备、安排、身防护以下，皆应依经文而行。此处，除了宣说幻化忿怒之特殊法门外，前行、正行、结行之行持，大多仅需从寂静近修仪轨中得知。再次说道：经、幻、心三部续与善说论典，仅闻其名之福德已不可思议，此以讲说、辩论、著述而确定者，我思或由多劫福德之力所致。胜者之教法于浊世濒临沉寂，自我贪欲生起之喜宴升起之时，虽闻思修确定之智慧低下，然为利于少数具缘契合义理者而书写。未证悟或邪执之过失部分，于上师、本尊、空行、护法以及具法眼之圣怙主们之前，与无始以来所积之罪业一同忏悔。以此所获善业如十万日轮般遍布，愿前译传承莲花园兴盛，并以二种成就如意流淌之喜宴，愿无余一切众生之愿望皆得满足。此亦是幻化忿怒之近修如何进行之方式。我寺殊胜化身图丹谢珠嘉措以前后亲自及书信方式劝请，以及嘉惹堪布贡波亦特意劝请之故，依止吉祥噶陀巴大堪布西度秋吉嘉措恩德而生存之白玛雷哲扎，以三清净之方式撰写，善哉，善妙此文，善哉！
English
Root mantra combined with Rulu, ten million. For the four classes of retinue blood drinkers, one quarter of that. For the Ka Seng Go Ma Wangchuk ones, one quarter of that. If summarized, for the principal father-mother, Rulu combined, four hundred thousand. Five classes of blood drinkers, one hundred thousand each. Including the twenty-eight Ka Seng Go Ma Wangchuk, their own mantra combined with Rulu, ten thousand each. If greatly summarized, principal father-mother, mantra alone, four hundred thousand. Likewise, four classes, one hundred thousand each. All retinue, ten thousand each. Including Rulu alone, ten million, this is according to the way of meditating with aspiration. As for the way of definite completion, it is said that one should perform until the completion of the signs of excellent, middling, and inferior, which are distinguished by the approach based on signs, time, and number. All session endings are completed with praise, confession, and wisdom absorption. The activities between sessions, from preparation, arrangement, body protection downwards, should be done according to the text. Here, apart from the specifics of explaining the individual dharmas of the Wrathful Magical Net, most of the activities of preparation, main part, and conclusion must be known solely from the approach text of the peaceful deity. Spoken again: Sutra, Illusion, Mind three tantras and well-explained texts, if the merit of merely hearing the name is beyond thought, this establishing through explaining, debating, and composing, I think it is from the power of merit accumulated over many eons. The teaching of the Victorious One is close to sleeping in the degenerate age, at the time when the festival of self-interest arises, although the mind that ascertains hearing, contemplating, and meditating is inferior, written with the intention to benefit some fortunate ones who are in accord with the meaning. The portion of faults from not understanding or misunderstanding, before the Guru, Yidam, Dakinis, Protectors, and before the noble protectors possessing the eye of Dharma, I confess together with the sins accumulated from beginningless time. By the virtue obtained from this, spreading like a hundred thousand suns, may the Nyingma tradition's lotus garden flourish, and by the festival of the two attainments pouring forth like a wish-fulfilling jewel, may the hopes of all sentient beings without exception be fulfilled. This is also the way the approach of the Wrathful Magical Net was performed. My monastery's supreme emanation Thubten Shedrub Gyatso urged me repeatedly in person and through writing, and also at the request specifically urged by Gyara Khenpo Gonpo, Padma Lasdrel Tsal, who lives by the kindness of the great Pal Kathogpa Situ Chokyi Gyatso, composed this through pure three-fold analysis. May it be virtuous.
Chinese
从《幻网》中关于忿怒尊坛城修持方式的补充方法：《持明喜宴》。作者：阿旺贝桑。
English
A Supplementary Method concerning the Manner of Approach into the Mandala of the Wrathful Ones from the Illusion Net: The Feast of the Vidyadharas. By Ngawang Palzang.