English
Therefore, how to practice it? The root is: Then, the offerings for the image mandala. In the peaceful palace, visualize oneself as Samantabhadra father and mother, and bless the secret space. From the light of the bodhicitta arising from the union, extract Samantabhadra father and mother, dissolve them into the cakri, and recite the essence, as it is said. In the center of a well-drawn great assembly mandala, place the peaceful mandala like a maṇḍala stand. It is necessary to place cakris at each deity's location. If it is easy to practice, do it this way. However, if the mandala is very large and it is inconvenient to place cakris on it, then those that are easy to place can be placed at each deity's location, and the rest can be piled up on the throne in the center of the mandala. In any case, the teacher faces the mandala and sits, placing the cakris on a cushion in front of him, sprinkling water from the activity vase, and purifying with oṃ āḥ vighnāntakṛta amṛta kuṇḍali hana hana hūṃ phaṭ. Purify with svabhāva. From the state of non-discrimination, on a golden lotus sun and moon seat, visualize oneself as the Bhagavan glorious Samantabhadra, with a dark blue-black body. With three faces, blue, white, and red, and six arms, the first two arms in the mudra of supreme enlightenment, the middle two with vajra and bell, and the last two in the mudra of equipoise. Seated with two legs in vajra posture, embracing the consort Samantabhadri, blue, with one face and two arms, embracing from the father's waist, with two legs in lotus posture, entwined around the body. Both father and mother are in complete enjoyment body attire, adorned with silk and precious jewels. Focusing on the peaceful mandala above, from my heart emanate the letters E yam ram bam lam, which are arranged sequentially at the base of the mandala. spharaṇa phaṭ. saṃhāraṇa hūṃ, emanate and gather, purifying the self-arising clinging to the five elements, transforming the five elements into completely pure elements, stacked in layers. Again, from my heart emanate bhrūṃ, arranged on top of the elements. spharaṇa phaṭ. saṃhāraṇa hūṃ, emanate and gather, the remaining image mandala appears as colored powders, which itself is the support of the remaining samadhi-based mandala, the four-sided palace.
Chinese
四门连同鼓起的装饰，所有骏马降落的特征都圆满具足的自性。观想自身为普贤父母，母亲的红色空行莲花八瓣，花蕊上有阿字。父亲的秘密处吽字上有蓝色五股金刚杵，杵柄上有嗡字。萨玛雅 斯德旺！萨玛雅 吼！阿努ra嘎 亚弥！阿努ra嘎 亚吼！ 扎 吽 旺 吼！菩提吉大 斯帕ra纳 帕特！ 如是观想父母双运，从交合处菩提心的光芒中，生出与自己相同的普贤父母，融入擦克里中。 吽 吽 吽 班杂 吉大 嗡！阿 阿 阿 班杂 班扎 萨曼达 阿！ 如是念诵，于寂静坛城的中央，安立根本普贤父母的擦克里。根本是，生起不动佛父母，以吽 班杂 德热克 置于普贤面前。同样，直至能仁，在各自的位置念诵各自的咒语并安立。如是所说之义是，普贤父母双运，从菩提心的光芒中，于交合处显现寂静的诸佛尊，从空行秘密处生出，融入各自的擦克里中。吽 班杂 德热克！ 穆 达度 效ra热！ 在普贤父母的面前，安立不动佛父母，三面六臂的擦克里。嗡 杰纳 杰克！ 朗 德威效ra迪！ 在东方的花瓣上，安立毗卢遮那佛父母。 斯瓦 然那 德热克！ 芒 莫哈ra迪！ 在南方的花瓣上，安立宝生佛父母。 昂 阿若利克！ 扬 惹嘎ra迪！ 在西方的花瓣上，安立无量光佛父母。 哈 扎亚 德热克！ 当 班杂ra迪！ 在北方的花瓣上，安立不空成就佛父母。 希 嘿ra 扎亚！ 吽 啦色亚 萨玛雅 斯德旺！ 在东南方的花瓣之间，安立地藏王父母。 创 阿嘎热巴亚！ 创 玛拉亚 萨玛雅 吼！ 在西南方的花瓣之间，安立虚空藏父母。 舍 黑 吽 贝玛 巴达玛！ 舍 给迪ra 惹吼 杭！ 在西北方的花瓣之间，安立观世音父母。 准 咕噜巴那 舍！ 阿尼热迪亚 惹嘎亚 弥！ 在东北方的花瓣之间，安立金刚手父母。 麦 达ra尼 斯瓦哈！ 扎 杜贝 扎贝效亚！ 在东南方的角落，安立弥勒父母。 腾 尼萨让 巴亚 斯瓦哈！ 吽 布贝 阿贝效！ 在西南方的角落，安立世
English
The nature of completely perfecting all the characteristics of the four doors with bulging ornaments and horse landings. Visualize yourself as Samantabhadra father and mother, the mother's red space lotus with eight petals, marked with the letter A on the pistil. The father's secret place is marked with a blue five-pronged vajra with the syllable HUM, and the handle is marked with OM. Samaya Tvam! Samaya Ho! Anuraga Ya Mi! Anuraga Ya Ho! Jah Hum Vam Hoh! Bodhicitta Spharana Phat! Thus, visualize the father and mother in union, and from the light of bodhicitta at the point of union, Samantabhadra father and mother, identical to oneself, emerge and dissolve into the tsakli. Hum Hum Hum Vajra Citta Om! A A A Vajri Bhadra Samanta A! Recite this and arrange the tsakli of the basic Samantabhadra father and mother in the center of the peaceful mandala. Basically, generate Akshobhya father and mother and place them in front of Samantabhadra with Hum Vajra Dhrik. Similarly, up to Thubpa, recite their respective mantras and place them in their respective places. The meaning of what was said is that when Samantabhadra father and mother are in union, from the light of bodhicitta, the peaceful deities appear at the point of union, emerge from the secret place of space, and dissolve into their respective tsaklis. Hum Vajra Dhrik! Mum Dhatvishvari! In front of Samantabhadra father and mother, place the tsakli of Akshobhya father and mother with three faces and six arms. Om Jina Jik! Lam Dvesarati! On the eastern petal, place Vairochana father and mother. Sva Ratna Dhrik! Mam Moharati! On the southern petal, place Ratnasambhava father and mother. Am Aro Lik! Pyam Ragarati! On the western petal, place Amitabha father and mother. Ha Prajna Dhrik! Tam Vajrarati! On the northern petal, place Amoghasiddhi father and mother. Shi Hi Rajaya! Hum Lasya Samaya Tvam! On the southeast intercardinal petal, place Kshitigarbha father and mother. Tram Agarbhaya! Tram Malya Samaya Ho! On the southwest intercardinal petal, place Akashagarbha father and mother. Hrih Ha Hum Padma Padama! Hrih Gitirahoham! On the northwest intercardinal petal, place Avalokiteshvara father and mother. Drim Kuru Panna Hrih! Anirtya Ragaya Mi! On the northeast intercardinal petal, place Vajrapani father and mother. Mai Dharani Svaha! Jah Dhupe Prabeshaya! In the southeast corner, place Maitreya father and mother. Thlim Nissaram Paya Svaha! Hum Pushpe Abesha! In the southwest corner, place Sa
Chinese
息除父尊母尊之安布。 吽 萨ra匝亚 梭哈。 邦 德巴 索克尼。 西北角安布普贤父母。 穆 希日阿让嘎亚 梭哈。 吼 根德则达。 东北之角安布文殊父母。 吽 吽 吽 班匝则达 嗡。 阿 阿 阿 班匝日 巴扎ra 萨曼达 阿。 意法之普贤父母若二者各别存在，则于回廊之东安布普贤父，西边安布母。 若为双运，则于回廊之东安布。 嗡 努内 扎让 梭哈。 回廊或布幔之东南安布天之能仁，嗡 牟尼 吽 准 梭哈。 北方安布非天之能仁，嗡 牟尼 瑟让 梭哈。 南方安布人之能仁，嗡 牟尼 扎让 梭哈。 西北方安布旁生之能仁，嗡 牟尼 舍让 梭哈。 西南方安布饿鬼之能仁，嗡 牟尼 耶 梭哈。 东北方安布地狱之能仁等。 吽 亚曼达 哲达 帕特。 嗡 玛哈 班匝 达ra 玛哈 卓地 效ra日 匝瓦拉尼 吽 帕特。 东门安布阎罗敌父尊母尊，吽 扎加南达 哲达 帕特。 嗡 玛哈 然那 达ra 玛哈 卓地 效ra日 匝瓦拉尼 吽 帕特。 南门安布大威力父尊母尊，吽 贝玛南达 哲达 帕特。 嗡 玛哈 贝玛 达ra 玛哈 卓地 效ra日 匝瓦拉尼 吽 帕特。 西门安布马头明王父尊母尊，吽 维格南达 哲达 帕特。 嗡 玛哈 嘎玛 达ra 玛哈 卓地 效ra日 匝瓦拉尼 吽 帕特。 北门安布盘绕父尊母尊等。 根本上虽未明说，然格蓝敦将寂怒之主尊与寂静之眷属等，于普贤父母之空密处取出而安布。 其他忿怒尊等，于坛城生起完毕后，如前一般加持空密处，从双运处生起与安布之方式，所说极为合理，故如其意旨付诸实行者，即自身普贤父母之处所转变，成为薄伽梵大殊胜嘿汝嘎，身色紫黑，炽燃广大，具二十一首，四十二手持四十二寂静尊，八足于莲花日轮鲁扎之座上伸展，母尊天颜母具九首，十八手持处所之忿怒母卓门等并双运，二者皆以尸林八饰与珍宝十饰庄严，于智慧火炽燃之中，以九舞之姿态嬉戏。
English
Arrangement of Father and Mother to Clear Obstacles. Hūṃ sa rā ja ya svāhā. Vaṃ dī pa su khi nī. In the northwest corner, arrange Samantabhadra Father and Mother. Mūṃ śrī a raṃ ga ya svāhā. Hoḥ gandhe citta. In the northeast corner, arrange Mañjuśrī Father and Mother. Hūṃ hūṃ hūṃ vajra citta oṃ. A a a vajrī bhadra samanta a. If the Mind-Dharma Samantabhadra Father and Mother exist separately, then in the east of the cloister, arrange Samantabhadra Father, and in the west, arrange Mother. If they are in union, then arrange in the east of the cloister. Oṃ nu ne kreṃ svāhā. In the southeast of the cloister or cloth, arrange the Thubpa of the gods, Oṃ muni hūṃ truṃ svāhā. In the north, arrange the Thubpa of the asuras, Oṃ muni sruṃ svāhā. In the south, arrange the Thubpa of humans, Oṃ muni praṃ svāhā. In the northwest, arrange the Thubpa of animals, Oṃ muni kṣhaṃ svāhā. In the southwest, arrange the Thubpa of pretas, Oṃ muni ye svāhā. In the northeast, arrange the Thubpa of hell beings, etc. Hūṃ yamānta kṛta phaṭ. Oṃ mahā vajra dhara mahā krodhi śvarī jvala nī hūṃ phaṭ. In the east gate, arrange Yamāntaka Father and Mother, Hūṃ prajñānta kṛta phaṭ. Oṃ mahā ratna dhara mahā krodhi śvarī jvala nī hūṃ phaṭ. In the south gate, arrange Mahābala Father and Mother, Hūṃ padmānta kṛta phaṭ. Oṃ mahā padma dhara mahā krodhi śvarī jvala nī hūṃ phaṭ. In the west gate, arrange Hayagrīva Father and Mother, Hūṃ vighnānta kṛta phaṭ. Oṃ mahā karma dhara mahā krodhi śvarī jvala nī hūṃ phaṭ. In the north gate, arrange Kīlaya Father and Mother, etc. Although not clearly stated in the root text, Glan-ston extracted and arranged the main deity of the peaceful and wrathful ones and the peaceful retinue in the secret space of Samantabhadra Father and Mother. It is very reasonable that the other wrathful deities, after the mandala has been generated, bless the secret space as before, and arise from the union and the method of arrangement, so the meaning is put into practice as it is. That is, one's own place of Samantabhadra Father and Mother transforms into the Bhagavan Great Supreme Heruka, whose body color is dark black, blazing greatly, with twenty-one heads, forty-two hands holding the forty-two peaceful deities, eight feet stretched out on a lotus sun Rudra seat, the Mother Namshyalma with nine heads, eighteen hands holding the wrathful mother Tramen of the place and in union, both adorned with the eight charnel ground ornaments and the ten glorious ornaments, playing with the attitude of the nine dances in the midst of the blazing fire of wisdom.