English
Red armor glorious attire. Valiant supple black snake ornament attire. Powerful eater samadhi fang attire. Vajra cloak indigo loose attire. Gathering beast fierce leopard attire. Thus, the eight liberations are spoken. The eight charnel ground attires are: The three garments to wear are: As a symbol of destroying ignorance with the ten powers, an elephant's upper garment. As a symbol of subduing desire with the Bodhi mind, a field skin belt. As a symbol of subduing hatred with the glorious fierce and wrathful action, a tiger skin loincloth is stripped off. Among the two ornaments to affix, the snake ornament is: Naga king white lineage as a hair tie. Royal lineage yellow as earrings. Brahmin lineage red as a "se mo do" and necklace. Commoner lineage green as a girdle and necklace. Outcaste black as girdles. The skull ornament is: A headdress of five dry skulls. A necklace of fifty dripping wet heads. Armlets of charnel ground branches. The three ointments to apply are: A mass of great ashes on the forehead. Red dots on the two cheeks, the depression of the nose, and the three protrusions. Or red dots on the four cheeks and forehead, and patterns of grease and three dots on the throat. On top of these eight, counting the fire mass of wisdom and the two wings of the vajra, there are ten glorious attires. The rays of the sun and moon radiating on the left and right earlobes are the two clear attires. The six bone ornaments are: The necklace is generosity. The bracelets are discipline. The earrings are patience. The wheel on the crown of the head is diligence. That is, in the center of the thousand spokes of the wheel, there is a topknot pulled upwards. The belt is meditation. The necklace held for offering is wisdom, these are the six. The five bone hand seals are: The necklace and the remaining parts represent the five wisdoms. Those fierce ornaments and attires, also in the past, Heruka, after subduing Rudra, took those attires as his own symbols of valor, these are the eight attires. In general, peaceful ones do not include the ornaments of wrathful ones, and wrathful ones are not excluded from the ornaments of peaceful ones, it is also said. Although there are slight differences in body color and ornaments, etc., because there is no partiality in compassion and actions, they can appear according to the inclinations of the beings to be tamed, so in any case, there is no contradiction. However, the ritual should follow its own treatise.
Chinese
重要的是，要适时了解。此外，在生起本尊的这个阶段，如同幻术一般，即使是手印相同的每一尊本尊，其心间也有与自身相同的无饰智慧勇识，以及顶饰的五部佛，三处有加持的圆满报身装束的三尊本尊和其余九尊本尊，共计十尊根本本尊。或者，由于顶饰被一位部主所摄持，因此算作一尊，被称为具备五种真言支分的本尊身。按照共同仪轨，自己的即是真实，自生本尊的即是真实，对生本尊迎请安住等。密咒的即是真实，念诵的即是真实，摄散的即是真实，这五者被称为具备五种真言支分。其中，最主要的是，将未加改造的音声显现，清晰地显现为本尊身，这被认为是清晰显现的特征。因此，所有包含本尊的坛城，都是主尊无碍智慧的幻化，仅仅是从乐空不二的奇妙变化中产生的，除此之外别无其他。这些生起次第，也如同在清澈的虚空中显现彩虹，或在清澈的湖面上显现星辰一般，显现却无自性。重要的是，要安住于显现一切形象的法性缘起之中。第二，稳固的慢心：这些所观修的本尊，不仅仅是心中显现的观修所缘，而是要修习观修的本尊与观修者无二无别，生起“我即是本尊”的慢心，不离这种执持方式，这样才能不被障碍所阻，并且具有摧毁我执的特殊必要。如《意集经》中说： “无有分别平等后， 慢心稳固乃关要， 纵然明观不明观， 心想我即本尊尊， 莫有庸常之显现。” 策勒说：“器情本来清净之本尊咒， 如实知晓实情必不可少。” 《心性休息》中说：“自心本具本尊之体性， 身乃坛城语为秘密咒， 一切任运圆满大智慧中， 誓言智慧无二无迎请， 无需祈请好坏取舍无。”
English
It is important to know as the occasion arises. Furthermore, in this stage of deity generation, like a magical illusion, even for each deity with the same mudra, in their heart center, there is a wisdom being identical to oneself, without ornaments, and the five Buddha families of the crown ornaments, and in the three places, there are three deities with the attire of the Sambhogakaya, bestowing blessings, and nine additional deities, totaling ten root deities. Alternatively, since the crown ornament is gathered by one family lord, it is counted as one, and it is said to be a deity body endowed with the five branches of mantra. According to the general ritual, one's own suchness is self-generation, the deity's suchness is front-generation, invitation, abiding, offering, etc. The suchness of secret mantra, the suchness of recitation, the suchness of absorption and dissolution, these five are said to be endowed with the five branches of mantra. Moreover, the main point is that the appearance of the unaltered sound, the clear appearance of the deity's body, is said to be the characteristic of clear appearance. Therefore, all the mandalas including the deities are nothing other than the magical illusion of the main lord's unobstructed wisdom, arising solely from the miraculous transformation of bliss, clarity, and emptiness. These generation stages are also like the appearance of a rainbow in the clear sky, or the appearance of stars in the clear lake, appearing but without inherent existence. It is important to abide in the dependent arising of the nature of phenomena, which manifests in all forms, while maintaining mindfulness. Secondly, stable pride: These deities to be meditated upon are not merely objects of focus that appear clearly in the mind, but rather, one should cultivate the pride of thinking "I am that deity," without separating the deity to be meditated upon from the meditator, so that one is not obstructed by obstacles and has the special need to destroy self-grasping. As it is said in the Gongdu: "After equality without conceptualization, Stable pride is the key, Whether clear or unclear, Think, 'I am the deity,' Without ordinary appearance and attachment." Tsele said: "In the deity mantra that is pure from the beginning, It is indispensable to know the truth as it is." It is said in Semnyi Ngalso: "One's own mind is inherently the nature of the deity, The body is the mandala, speech is the secret mantra, In the spontaneously perfect great wisdom, There is no invitation or abiding, without dual commitment and wisdom, No need for departure or offering, no taking or rejecting good or bad."
Chinese
如是说：“本性即是坛城，以知其为是的方式来显现，对于未成就者，也不是使其成就。”因此，所净化的对像是生、死、中阴三者，以及微细的身、语、意三者。净化的结果是胜者的三身，以及三金刚的自性。确信其本已存在，为了净化突如其来的障碍，不离能净化的三三摩地和三光明的道用，以显现、声音、觉三种是本尊、咒语、智慧的游舞来增长，被称为稳固的慢。第三是清净的忆念，如此显现的光明，也不执着于具有自相的实有，虽然意义自显的智慧坛城没有颜色、形状、面容、手等戏论，但为了在所化众生的心前象征佛陀自显的功德，作为表征的标志，显现出所依和能依的各种形象。其中，所依是宫殿的清净，如前所述。能依是本尊的清净，一切法在如是性中一味一体的表征是单面。三面是三解脱门或三身。双手是方便和智慧。四手是四无量。六手是五智慧和自生智慧共六，或是六度。四足是四摄。双足是戒律和禅定。跏趺坐是轮回和寂灭平等。站立姿势是不耽误利他事业。三眼是照见三时。四獠牙是从根本上断除四生。父母是方便智慧双运。作为明妃，也是象征远离有相的分别念所造成的遮蔽，赤裸着身体。象征具有不变的大乐，十六喜，达到十六岁的年龄。象征从法界中无偏地增长智慧，头发散开。了知止观双运，空乐结合。身体的颜色，白色是没有过失，黄色是功德增长，红色是慈悲爱恋，绿色是事业无碍，黑色是法性不变。法器也是，象征五智的五股金刚杵，断除烦恼的法轮，功德是所需所愿产生的
English
As it is said, "The nature is the mandala from the beginning, revealing it by knowing it as it is. It does not make something that is not accomplished accomplished." Therefore, the objects to be purified are the three: birth, death, and the intermediate state, as well as the subtle three: body, speech, and mind. The result of purification is the three kayas of the Victorious Ones and the nature of the three vajras. Having ascertained that they are present from the beginning, in order to purify the adventitious obscurations, without separating from the path of the three samadhis and the three clarities that purify, increasing through the play of deity, mantra, and wisdom of the three: appearance, sound, and awareness, is said to be steadfast pride. The third is pure mindfulness. Even that clarity does not cling to things as being truly existent with their own characteristics. Although the wisdom mandala of self-appearing meaning does not have elaborations such as color, shape, face, and hands, in order to symbolize the qualities of the self-appearing Buddha in the minds of those to be tamed, various forms of support and supported appear as indicative signs. Among these, the purity of the support, the palace, is as previously mentioned. The purity of the supported, the deity, is that all dharmas are of one taste in suchness, symbolized by one face. Three faces are the three doors of liberation or the three kayas. Two hands are method and wisdom. Four hands are the four immeasurables. Six hands are the five wisdoms and the self-born wisdom, making six, or the six perfections. Four feet are the four means of gathering students. Two feet are discipline and samadhi. The lotus posture is the equality of samsara and nirvana. The standing posture is not being distracted from benefiting others. Three eyes are seeing the three times. Four fangs are cutting off the four births from the root. Father and mother are the union of method and wisdom. The mother, also, symbolizes being free from the obscurations caused by conceptual thoughts, being naked. Symbolizing having unchanging great bliss, the sixteen joys, having reached the age of sixteen. Symbolizing the unobstructed increase of wisdom from the expanse, the hair is loose. Knowing the union of shamatha and vipashyana, the union of space and bliss. Also, the color of the body: white is being unstained by faults, yellow is the increase of qualities, red is compassionate love, green is unobstructed activity, black is the unchanging nature of reality. Also, the implements: the five-pronged vajra symbolizing the five wisdoms, the wheel cutting off afflictions, the qualities are the arising of whatever is needed and desired.
Chinese
珍宝，无垢莲花，事业无碍种种金刚交杵，断除分别念的弯刀，守护无分别智慧安乐的颅碗，降伏四魔的血盈满，从根斩断生死之剑，从根断除三毒的卡杖嘎等等。装饰的清净，如前略述。如是，依随表相赞颂等的意义，将显有世间清净为各自本尊坛城，称为有法本尊和佛母的清净。于本尊父母双运之观想明晰，或于生圆双运中修习之时，以圆满次第之身要点按压，即使生起少分大乐之分，亦能增广生起次第。无论如何，从后得大乐起算，乃是自明大乐之清净。将显现如幻化，以离戏之见增广，修习显空双运，乃是法性如是之清净。本尊之相才一显现，便能无造作地了知其与彼之体性无别，即是串习与修学。如是蒋扬钦哲所说。然初学者无法做到如此，故于本尊之明相略微稳固之后，应作此想：彼等亦是佛陀之意，乃是显现大智慧之游舞，是象征菩提分法之表相。安住于此信解，则能与清净之忆念随顺相应，执持本尊为自性，乃是背离正道之行。总而言之，虽显现为色身，然未离法身之自性，于显空幻化之游舞中勤修，即名为清净忆念。于彼等一切之时，依于生起次第，清净粗分的显现执着，乃是道修之义果。因此，显现乃是自身五根之境，即色声香味触五者，以及意根之境，即法界之相。为了清净彼等，故说显现之相明晰，即器情本尊与宫殿，显现为音声咒语之自性，不散乱于心之境。如是说。有我执与实执二者，初者我执，乃是无始以来便有的“我”之想