English
When non-arising occurs, "ṇa yo" should be generated from "ra" and extracted. In the eyes of all deities, a wheel arises from (Tibetan: ཀྵིཾ, Devanagari: kṣiṃ, Romanized Sanskrit: kṣiṃ, Literal Chinese Meaning: Ke Xin), marked with (Tibetan: ཀྵིཾ, Devanagari: kṣiṃ, Romanized Sanskrit: kṣiṃ, Literal Chinese Meaning: Ke Xin), it is the essence of the earth, like the deluded Yama, Lord of Death. In the ears, a vajra arises from (Tibetan: ཛྲིཾ, Devanagari: jriṃ, Romanized Sanskrit: jriṃ, Literal Chinese Meaning: Zhe Ren), marked with (Tibetan: ཛྲིཾ, Devanagari: jriṃ, Romanized Sanskrit: jriṃ, Literal Chinese Meaning: Zhe Ren), it is Vajrapani, like Vajravarahi without a face on top. In the nose, a jewel arises from (Tibetan: ཁཾ, Devanagari: khaṃ, Romanized Sanskrit: khaṃ, Literal Chinese Meaning: Kang), marked with (Tibetan: ཁཾ, Devanagari: khaṃ, Romanized Sanskrit: khaṃ, Literal Chinese Meaning: Kang), it is Akashagarbha, like the subtle Yama, Lord of Death. On the tongue, a lotus arises from (Tibetan: གཾ, Devanagari: gaṃ, Romanized Sanskrit: gaṃ, Literal Chinese Meaning: Gang), marked with (Tibetan: གཾ, Devanagari: gaṃ, Romanized Sanskrit: gaṃ, Literal Chinese Meaning: Gang), it is Avalokiteśvara, like the desiring Yama, Lord of Death. On the forehead, a sword arises from (Tibetan: སྐཾ, Devanagari: skaṃ, Romanized Sanskrit: skaṃ, Literal Chinese Meaning: Si Gang), marked with (Tibetan: སྐཾ, Devanagari: skaṃ, Romanized Sanskrit: skaṃ, Literal Chinese Meaning: Si Gang), it is Sarvanivaranaviskambhin, like the jealous Yama, Lord of Death. In the navel, a vajra arises from (Tibetan: སཾ, Devanagari: saṃ, Romanized Sanskrit: saṃ, Literal Chinese Meaning: Sang), marked with (Tibetan: སཾ, Devanagari: saṃ, Romanized Sanskrit: saṃ, Literal Chinese Meaning: Sang), it is Samantabhadra, white, black and white, red, with three faces and six arms, holding Vajravarahi. On the crown of the head, a wheel arises from (Tibetan: ཨོཾ, Devanagari: oṃ, Romanized Sanskrit: oṃ, Literal Chinese Meaning: Om), marked with (Tibetan: ཨོཾ, Devanagari: oṃ, Romanized Sanskrit: oṃ, Literal Chinese Meaning: Om), it is Body Vajra, like the deluded Yama, Lord of Death. In the throat, a lotus arises from (Tibetan: ཨཱཿ, Devanagari: āḥ, Romanized Sanskrit: āḥ, Literal Chinese Meaning: Ah), marked with (Tibetan: ཨཱཿ, Devanagari: āḥ, Romanized Sanskrit: āḥ, Literal Chinese Meaning: Ah), it is Speech Vajra, like the desiring Yama, Lord of Death. In the heart, a vajra arises from (Tibetan: ཧཱུཾ, Devanagari: hūṃ, Romanized Sanskrit: hūṃ, Literal Chinese Meaning: Hum), marked with (Tibetan: ཧཱུཾ, Devanagari: hūṃ, Romanized Sanskrit: hūṃ, Literal Chinese Meaning: Hum), it is Mind Vajra, like Vajravarahi without a face on top, these are the six sense bases and the three vajras. In the hearts of the nine deities, they are also marked with their respective seed syllables. Then, according to the abbreviated empowerment and the entering of the wisdom being, it should be done as explained in the essence of the Abhisamayalankara. If one prefers a slightly more elaborate ritual, then rays of light emanate from the samadhi-mind being in one's heart. From the natural abode, invite the glorious Vajrabhairava, the embodiment of the thirteen deities. The wheel of the mandala in the sky in front. Vajra samājaḥ! Oṃ vajrapuṣpe... naivedya āḥ hūṃ! Oṃ vajramudgara jaḥ! Oṃ vajradaṇḍa hūṃ! Oṃ vajrapadma vaṃ! Oṃ vajrakhaḍga hoḥ! Again, rays of light emanate from (Tibetan: ཧཱུཾ, Devanagari: hūṃ, Romanized Sanskrit: hūṃ, Literal Chinese Meaning: Hum). From the natural abode, invite the empowerment deities, the Tathagatas, Bodhisattvas, and wrathful kings, together with their consorts of their respective families, for the purpose of empowerment. Vajra samājaḥ! Offer from argham to shapta. To the Buddhas, Vajradhara, like empowerment, benefit beings. For the sake of liberation, it is the source of qualities. Likewise, I request to be granted. Oṃ abhiṣiñcatu māṃ sarvatathāgata! Having prayed thus, the empowerment deities, in the three secret places
Chinese
如果随顺则会变得没有根据，必须一致。那时不需要遮止手印，也不需要四隅的起尸。他们这样说着，遮止饶氏的观点，这样说：头等是手印，再次安置本尊是不合理的。安置头等，是指安置执持那个手印的本尊的意思。布置愚痴阎魔敌等之后，头等就没有意义了，因为那些是本尊的标识。他们这样想着说着。这对于密咒总的规律来说，观修是执持那些手印的本尊，但在绘制的坛城中，仅仅是绘制手印，只是大致地看到方向。下部续部很多以及合修等无上瑜伽中，也有仅仅以手印就能代表本尊的情况。特别是阎魔敌，有很多展现手印坛城的时候，自宗的这些特殊之处是头脑的过失。经中说：轮的中央是手印的标识。这里说。手印是大手印，是本尊本身。标识是主尊的手印，手印本身就是本尊身大手印的意思。其他大多数情况下，本尊们的手印仅仅是本尊的体性，虽然本尊身大手印多指具有面容和手的形象，但这里显示手印本身就是本尊身大手印。另外，阎魔敌胜乐轮的手印本尊众，需要考虑生起执持那些手印的其他什么本尊呢？还有，对于怖畏金刚安置头等手印，是仅仅就四十九尊坛城而言的。起尸八绕是其他没有手印的坛城，十三尊不是那两者，眷属众从黑敌开始补齐，本尊的坐垫等也必须只随顺黑敌，其中最正确的仪轨是吉祥持的仪轨。如果觉得其他的不可靠，那么这与黑敌是同类的。虽然不确定黑敌是什么样的，但如果如实地做黑色的眷属众续部
English
If following, it becomes without basis, it must be consistent. At that time, there is no need to prevent hand gestures, nor is there a need for the rising corpses in the four corners. They say this, preventing the Ra tradition, saying this: The head and so on are hand gestures, it is unreasonable to place the deity again. Placing the head and so on means placing the deity who holds that hand gesture. After arranging the ignorant Yamantaka and so on, the head and so on are meaningless, because those are the deity's symbols. They think and say this. This, for the general rule of secret mantras, the meditation is the deity holding those hand gestures, but in the drawn mandala, only drawing the hand gestures, only roughly seeing the direction. In many lower tantras and Anuttarayoga such as combined practice, there are many situations where the deity can be represented by hand gestures alone. In particular, Yamantaka has many times when the mandala of hand gestures is displayed, these special features of one's own tradition are the fault of the head. The scripture says: In the center of the wheel is the symbol of the hand gesture. Here it says. The hand gesture is the great hand gesture, which is the deity itself. The symbol is the hand gesture of the main deity, the hand gesture itself is the meaning of the deity's body, the great hand gesture. In most other cases, the hand gestures of the deities are only the nature of the deities, although the deity's body, the great hand gesture, often refers to the image with face and hands, but here it shows that the hand gesture itself is the deity's body, the great hand gesture. In addition, for the hand gesture deity assembly of Yamantaka Chakrasamvara, what other deity needs to be considered to generate those holding those hand gestures? Also, placing the head and other hand gestures for Bhairava is only for the mandala of the forty-nine deities. The eight rounds of rising corpses are other mandalas without hand gestures, and the thirteen deities are not those two. The retinue is completed from the Black Enemy, and the deity's seat and so on must also only follow the Black Enemy, and the most correct ritual is the ritual of the Auspicious Holder. If you feel that the others are unreliable, then this is the same kind as the Black Enemy. Although it is not certain what the Black Enemy is like, if you do the Black Retinue Tantra as it is
Chinese
安立之后，如果是这样，座垫也不能偏离那个，那么，居住的宫殿也必须像那样做。因此，十三尊怖畏金刚如果没有九只眼睛，中央的九尊神必须安住在杂色金刚上。或者，就像怖畏金刚有九只眼睛一样，黑敌也必须做成九只眼睛，这将会是过失。莲花守护和遍照守护的怖畏金刚也需要杂色金刚座垫。香巴噶举派也认为黑敌有九只眼睛，但您却从来不这样认为。经典中说中央的眼睛上要安立头等，但没有说痴等。如果那里不安立头等，就会有违背经典所说的过失。在不违背经典所说的基础上，增加成就者传承不断的口诀的补充并不矛盾，但是，如果自己传承中明确说到的断绝了，用没有说的补充又有什么用呢？同样，按照您的宗派，如果观修与七支幻化网续部相符，那么就有神衣，也必须安立手印。神衣的意义也只是弯刀等四十九尊神的时候才需要，否则不需要，如果这样认为，那么空荡荡的神衣的周围又该怎么办呢？除非像唯一勇士那样只有一尊神，否则，把众神都堆在中央，把周围空着，是非常不美观的。如果神衣上安立弯刀等，那么，眼睛上不安立头等，就会变成不完整地安立经典所说的手印，而是安立一些空洞的东西。因此，安立一些，不安立一些，就纯粹是自己制造的了。因为这个原因，不安立手印，做成九只眼睛，这既不是黑敌宗派的宫殿，也不是七支宗派的，而是不伦不类的臃肿之物。因此，自己的宗派是，不追随各位论师的观点，不皈依所谓的口诀，而是七支幻化网第一支幻化时所说的，按照字面意思的直接指示的坛城只有一个，因为没有丝毫显示第二个坛城的词语。因此，
English
After establishing that, if that's the case, then the seat cushion shouldn't deviate from that either. Therefore, the dwelling palace must also be made like that. Thus, the thirteen-deity Vajrabhairava, without nine eyes, the central nine deities must be placed on a variegated vajra. Or, just as Vajrabhairava has nine eyes, the Black Enemy must also be made with nine eyes, which would be a fault. Padma Raksha and Vairochana Raksha Vajrabhairava also require a variegated vajra seat cushion. The Shangpa Kagyu also believes that the Black Enemy has nine eyes, but you never think so. The tantra says that the central eye should have a head, etc., but it doesn't mention ignorance, etc. If the head, etc., are not placed there, it would be a fault of violating what the tantra says. On top of not violating what the tantra says, adding the supplement of the unbroken lineage of siddhas' oral instructions is not contradictory. However, if what is clearly stated in one's own lineage is cut off, what's the use of supplementing what is not said? Similarly, according to your system, if you meditate in accordance with the Seven Branches of the Illusion Net Tantra, then there is deity clothing, and hand implements must also be placed. The meaning of deity clothing is only needed for the forty-nine deities such as the curved knife, otherwise it is not needed. If you think so, then what should be done with the empty surroundings of the deity clothing? Unless it's like the One Hero, where there is only one deity, otherwise, piling all the deities in the center and leaving the surroundings empty is very unsightly. If curved knives, etc., are placed on the deity clothing, then, since the head, etc., are not placed on the eyes, it will become an incomplete placement of the hand implements mentioned in the tantra, but rather placing some empty things. Therefore, placing some and not placing others is purely self-made. For this reason, not placing hand implements and making nine eyes, this is neither the palace of the Black Enemy tradition nor the Seven Branches tradition, but rather an incongruous, bloated thing. Therefore, one's own tradition is, not following the views of various teachers, not taking refuge in so-called oral instructions, but rather the mandala of the direct instruction according to the literal meaning, as stated during the first branch of illusion in the Seven Branches of the Illusion Net, is only one, because there is not a single word showing a second mandala. Therefore,