English
and most sentient beings are shown as not having transcended the world. The essence is the single wisdom of the victorious ones, and they teach according to whatever methods tame whatever beings, and they are taught here and there, so you should generate pride. However, the sequence of conventional situations is not entirely without good or bad. If you place something like a naga in the main position and practice meditation and recitation, not only will you not achieve siddhis, but it will also become a cause of great obstacles. Vajra-vega, the king of wrathful ones, when making the wrathful division, needs to hold two lineages because it has a higher lineage than other wrathful ones, that is, it is equal to the peaceful bodhisattvas. At that time, because it is in accordance with the Buddha, it is also given the name Buddha Wrathful Heruka, but other wrathful ones are not given the name Heruka. If you understand what has been said in this way, then many of the debates about affirmation and negation in these cases will be pacified in the sphere without the need for refutation. That is why I have explained it in a little more detail. Now it is enough to elaborate. The sequence of visualizations is clear, and the body color of Vajra-vega should be dark blue. However, in the Kalachakra, blue and black are mostly distinguished because of the difference in elements, but sometimes they are said to be the same. In this case of the protection wheel, black is praised. The third is the meaning of placing mudras, weapons, and ornaments. Many people think that at first they meditate on something that has nothing, no ornaments or weapons. Then, from those things, they generate clothes, ornaments, and weapons, and put them on their bodies and give them to their hands. Thinking like this is a mistake of not understanding the intention, and without the oral instructions of the holy ones, being proud and satisfied with just reciting the words. Therefore, blessing them here and there and making them more powerful by the power of seed syllables and mantras is the placement of blessings, so you should understand the meaning of placement in that way. The seed syllable for the two earrings is haṃ haḥ (藏文，梵文天城体，haṃ haḥ，梵文罗马拟音，haṃ haḥ，汉语字面意思). The seed syllable for the necklace is aṃ (藏文，梵文天城体，aṃ，梵文罗马拟音，aṃ，汉语字面意思). The seed syllable for the neck ornament is āḥ (藏文，梵文天城体，āḥ，梵文罗马拟音，āḥ，汉语字面意思). The seed syllable for the bracelets is a āḥ (藏文，梵文天城体，a āḥ，梵文罗马拟音，a āḥ，汉语字面意思). The seed syllable for the anklets is ha hā (藏文，梵文天城体，ha hā，梵文罗马拟音，ha hā，汉语字面意思). The seed syllable for the skull crown and the crest jewel combined is haṃ (藏文，梵文天城体，haṃ，梵文罗马拟音，haṃ，汉语字面意思). The seed syllable for the great ashes smeared on the body is
Chinese
又，宝珠与灰布施，耳环安忍，手镯戒律，颈饰精进，为供养故执持静虑，幡幢智慧。又，剩余的四种手印是：虎皮的种子字ཀྵཿ（藏文，梵文天城体ksha，梵文罗马拟音ksha，摧毁凶猛）是为了摧毁不驯服，以及罗刹的种子字，象征着从脐下升起能催动的拙火。一百种魔族头颅的鬘上的种子字ཧཾ་ཀྵཿ（藏文，梵文天城体ham ksha，梵文罗马拟音ham ksha，大乐）是空性与大乐双运，象征着摧毁一切魔。{有的地方说头鬘的咒语和空行母的鬘咒语是一样的。这里也出现三十和七十。首先，将六部的明点三十个作为分类的基础根本。在其上加上哈部，分为长短两种，三十五分为七十，是内部分类的形式。七十和三十加起来，是包含所有一百个明点的自性的头鬘。}头饰五骷髅的种子字是：ཧ་（藏文，梵文天城体ha，梵文罗马拟音ha，大乐）字是大乐的自性，融入了五个根本元音，象征着五蕴清净的智慧。这样在三个的基础上加上下面的牛皮，这里是四个，加上上面的六个，就是十度清净的十手印，其中六个已经讲完。虎皮是显现的傲慢，即通过舍弃对实有的执着，以善巧方便行利益众生之事，是方便的波罗蜜多。头鬘是摧毁四魔的力量的波罗蜜多，清净十气的力量，以五蕴和方便智慧的十种分类一一分开。一百种力量，即以此摧毁魔类不清净的五蕴和界十种，各自使业气十种的作用进入的百种现象。骷髅的头饰就像肉已分离，骨头坚硬一样。清净过患的愿望的果实是不会改变的，所以是愿望的波罗蜜多。牛皮是智慧的波罗蜜多。这些以处所的分类，使十六手印，十六空性完全清净。两个耳环，两个手镯，两个脚镯，两个颈饰各自，宝珠和灰各自，半月和幡幢各自计算，总数为十
English
Also, giving jewels and ashes, earrings patience, bracelets discipline, necklaces diligence, holding contemplation for offering, and banners wisdom. Furthermore, the remaining four mudras are: the seed syllable of the tiger skin, ksha (Tibetan, Devanagari ksha, Romanized Sanskrit ksha, destroying the fierce), is to subdue the untamed, and the seed syllable of the rakshasa, symbolizing the kindling of the tummo that stimulates from below the navel. The garland of a hundred demon heads has the seed syllable ham ksha (Tibetan, Devanagari ham ksha, Romanized Sanskrit ham ksha, great bliss), which is the union of emptiness and great bliss, symbolizing the subduing of all demons. {In some places, it is said that the mantra of the head garland and the mantra of the dakini's garland are the same. Here, thirty and seventy also appear. First, the thirty clarifying points of the six classes are placed as the basis of classification. On top of that, the ha class is added, and the thirty-five are divided into seventy by long and short, which is the method of internal sorting. Seventy and thirty together are the head garland of the nature of all one hundred clarifying points.} The seed syllable of the five dry skull head ornaments is: the syllable ha (Tibetan, Devanagari ha, Romanized Sanskrit ha, great bliss) is the nature of great bliss, and the five root vowels are incorporated, symbolizing the wisdom of the purification of the five aggregates. Thus, adding the oxhide below to the three, here are four, plus the six above, which are the ten mudras of the ten perfections, of which six have been explained. The tiger skin is manifest pride, that is, by abandoning attachment to reality, skillfully benefiting beings, which is the perfection of skillful means. The head garland is the perfection of the power to subdue the four maras, the power of purifying the ten winds, each separated by the ten divisions of the five elements and skillful wisdom. One hundred powers, that is, by this, the impure aggregates and elements of the demon class are destroyed, each causing the hundred phenomena of the action of the ten karmic winds to enter. The skull head ornament is like flesh separated and bones hardened. The fruit of the aspiration to purify faults is immutable, so it is the perfection of aspiration. The oxhide is the perfection of wisdom. These, by the classification of places, make the sixteen mudras and sixteen emptinesses completely pure. Two earrings, two bracelets, two anklets, two necklaces each, jewels and ashes each, half-moon and banner each, totaling ten.
Chinese
将变为六种。对于手印，右边的手印代表红色的ཀྵཿ（藏文，梵文天城体：क्ष，梵文罗马转写：kṣa，汉字字面意思： ક્ષ），代表智慧方面的断除，以及代表猛烈的火的རཾ་（藏文，梵文天城体：रं，梵文罗马转写：raṃ，汉字字面意思： रं）。左边的手印代表白色的ཧ་（藏文，梵文天城体：ह，梵文罗马转写：ha，汉字字面意思： ह），以及代表方便的顶髻和寂静水的བ་（藏文，梵文天城体：व，梵文罗马转写：va，汉字字面意思： व）字聚集在一起。因为所有智慧都认为代表方便，所以种子字都很短，并与方便的字母ཧོཿ（藏文，梵文天城体：होः，梵文罗马转写：hoḥ，汉字字面意思：होः）结合。因为所有方便都认为是智慧，所以种子字很长，并与智慧的字母ཧོཿཕྲཻཾ་（藏文，梵文天城体：होःफ्रें，梵文罗马转写：hoḥ phreṃ，汉字字面意思：होःफ्रें）结合。其他一切都以金刚杵（བཛྲ་）开头，但梵天顶上没有，因为“ཙ་ཏུར་བེ་ཏ་སྭ་བྷཱ་ཝ་”本身就是金刚杵的替代，意思是“四吠陀的自性”。牛皮的种子字是十二个ཀྵཿ字，是右边十二个手印的种子字，以及十二个ཧ་字，是左边十二个手印的种子字，因此最后两个手是从其他手的部分产生的，手印牛皮包含了所有其他手印的部分。这也代表了十二时轮的风，以及十二个业风大转移停止的智慧之地，这些智慧之地被方便和智慧区分开来，并且每个ཧཱ་（藏文，梵文天城体：हा，梵文罗马转写：hā，汉字字面意思： हा）和ཀྵ་（藏文，梵文天城体：क्ष，梵文罗马转写：kṣa，汉字字面意思： क्ष）都以六个长短元音区分，总共十二个，这是以方便和智慧区分的六个不变明点之智慧。因此，胜义中方便智慧无别，普光等十二地合一的智慧就是智慧的真实波罗蜜多。在世俗谛中，大忿怒尊摧毁了魔王邪引者，在胜义谛中，这种智慧摧毁了包括附属物在内的三种障碍之魔，这就是牛皮所代表的。同样，以十条龙装饰也应理解为十度等十类法的完全清净之义。这里，龙王之种子字为短ཧཱུྃ་（藏文，梵文天城体：हुं，梵文罗马转写：hūṃ，汉字字面意思： हुं），而尊胜之种子字为长ཧཱུྃ་（藏文，梵文天城体：हुं，梵文罗马转写：hūṃ，汉字字面意思： हुं）字。因此，六种手印是骨饰，而龙是与蛇毒之形色显现相符的。对于六种手印，蛇身略微缠绕，头抬起并向外看。面容
English
will become six. Regarding the hand symbols, the right-hand symbols represent the red ཀྵཿ (Tibetan, Devanagari: क्ष, Romanized Sanskrit: kṣa, Literal Chinese meaning: ક્ષ), the cutting off that represents wisdom, and the རཾ་ (Tibetan, Devanagari: रं, Romanized Sanskrit: raṃ, Literal Chinese meaning: रं) that represents fierce fire. The left-hand symbols represent the white ཧ་ (Tibetan, Devanagari: ह, Romanized Sanskrit: ha, Literal Chinese meaning: ह), and the བ་ (Tibetan, Devanagari: व, Romanized Sanskrit: va, Literal Chinese meaning: व) letter representing the topknot of skillful means and peaceful water are gathered together. Because all wisdom is considered to represent skillful means, the seed syllables are short, and combined with the letter ཧོཿ (Tibetan, Devanagari: होः, Romanized Sanskrit: hoḥ, Literal Chinese meaning: होः) of skillful means. Because all skillful means are considered to be wisdom, the seed syllables are long, and combined with the letter ཧོཿཕྲཻཾ་ (Tibetan, Devanagari: होःफ्रें, Romanized Sanskrit: hoḥ phreṃ, Literal Chinese meaning: होःफ्रें) of wisdom. Everything else is preceded by Vajra, but it is absent on the Brahma head, because "catur veda svabhāva" itself is the substitute for Vajra, meaning "the nature of the four Vedas." The seed syllable of the oxhide is twelve ཀྵཿ letters, which are the seed syllables of the twelve right-hand symbols, and twelve ཧ་ letters, which are the hand symbols of the twelve left-hand symbols, so the last two hands arise from the parts of the other hands, and the hand symbol oxhide contains all the parts of all the other hand symbols. This also represents the winds of the twelve times, and the twelve wisdom grounds where the great transfer of karma winds has ceased, which are distinguished by skillful means and wisdom, and each ཧཱ་ (Tibetan, Devanagari: हा, Romanized Sanskrit: hā, Literal Chinese meaning: हा) and ཀྵ་ (Tibetan, Devanagari: क्ष, Romanized Sanskrit: kṣa, Literal Chinese meaning: क्ष) are distinguished by six long and short vowels, totaling twelve, which is the wisdom of the six immutable bindus distinguished by skillful means and wisdom. Thus, in the ultimate sense, the wisdom of the twelve grounds, such as all-pervading light, where skillful means and wisdom are inseparable, is the actual perfection of wisdom. In the conventional truth, the Great Wrathful One destroys the king of obstacles, the misleader, and in the ultimate truth, that wisdom destroys the obstacles of the three obscurations, including their attachments, which is what the oxhide represents. Similarly, being adorned with the ten nagas should also be understood as the complete purification of the ten categories of dharma, such as the ten perfections. Here, the seed syllable of the Naga King is short ཧཱུྃ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: हुं), and the seed syllable of the Victorious One is long ཧཱུྃ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: हुं) letter. Thus, the six hand symbols are bone ornaments, and the nagas are in accordance with the manifestation of the form and color of venomous snakes. For the six hand symbols, the snake bodies are slightly coiled, and the heads are raised and looking outwards. The face