Chinese
因为三处意念显现为一的缘故，本身就是红色。虽然说像藏红花一样，红色和黄色并不矛盾。但似乎是考虑到克什米尔地区巴尔布尔山上自生的藏红花盛开时，红色成分非常多。此尊的造像在印度的绘画真迹中显现为朱红色。此尊仪轨的支分，在之后的章节中也应类推，共同的特点在各自的章节中进行阐述。 阿惹巴匝那五尊的修法有两个，授予灌顶一个。于莲花月轮之上，从（藏文：དྷཱིཿ，梵文天城体：धीः，梵文罗马拟音：dhīḥ，汉语字面意思： धीः）中，自身化为文殊菩萨，身色白色。右手上扬宝剑于肩膀处，左手持般若波罗蜜多经函于心间。双足金刚跏趺坐。身穿红色丝绸的上衣和下裙。心间有从（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思： अ）字所化的白色八辐轮。脐部和方向的轮辐上各有一个月亮坐垫。在这些上面，中央有从（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思： आः）字所化的与自己相同的圣文殊。东方有从（藏文：ར་，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思： र）字所化的网光佛母。后方有从（藏文：པ་，梵文天城体：प，梵文罗马拟音：pa，汉语字面意思： प）字所化的月光佛母。右方有从（藏文：ཙ་，梵文天城体：च，梵文罗马拟音：ca，汉语字面意思： च）字所化的发髻佛母。左方有从（藏文：ན་，梵文天城体：न，梵文罗马拟音：na，汉语字面意思： न）字所化的近发髻佛母。诸佛母具足佛母的相好，身色、法器、坐姿、装饰与主尊相同。五尊佛的心间也有各自的种子字，以及方位之间的四个轮辐上，从东南开始顺时针方向，有尼、帕、匝、擦四个字。头饰是不动佛。咒语是：嗡 阿惹巴匝那 德（藏文：ཨོཾ་ཨ་ར་པ་ཙ་ན་དྷཱིཿ）。此法有两种修法，偈颂体是米旁上师所著，散文体是莲花生大士所著。 从现观庄严幻化网中产生的文殊修法是：于莲花月轮之上，从种子字（藏文：མུཿ，梵文天城体：मुः，梵文罗马拟音：muḥ，汉语字面意思： मुः）中，自身化为文殊童子，三面六臂。主面如上好的藏红花。右面蓝色，左面白色。右三手持宝剑、箭、胜施印。左三手持般若经函、蓝色乌巴拉花、弓。左右后方都有束起的三个发髻。以菩萨跏趺坐姿安坐，具有花朵的装饰。种姓为
English
Because the three places of mind appear as one, it is red in itself. Although it is said to be like saffron, red and yellow are not contradictory. However, it seems to be considering that when saffron flowers grow naturally on Mount Palpur in the Kashmir region, the red component is very large. The statue of this deity appears crimson in the actual Indian paintings. The branches of this deity's ritual should also be inferred in the following chapters, and the common characteristics should be explained in their respective chapters. There are two sadhanas for the five deities of Arapacana, and one empowerment is granted. On the lotus moon disc, from (Tibetan: དྷཱིཿ, Devanagari: धीः, Romanized Sanskrit: dhīḥ, Literal meaning: धीः), oneself transforms into Manjushri, with a white body color. The right hand raises the sword at the shoulder, and the left hand holds the Prajnaparamita Sutra at the heart. The legs are in the vajra posture. Wearing a red silk upper garment and lower skirt. In the heart, there is a white eight-spoked wheel transformed from (Tibetan: ཨ་, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: अ). There is a moon seat at each of the navel and the directional spokes. On these, in the center, there is Arya Manjushri, identical to oneself, transformed from (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal meaning: आः). In the east, there is Net Light Mother transformed from (Tibetan: ར་, Devanagari: र, Romanized Sanskrit: ra, Literal meaning: र). In the back, there is Moon Light Mother transformed from (Tibetan: པ་, Devanagari: प, Romanized Sanskrit: pa, Literal meaning: प). On the right, there is Hair Bun Mother transformed from (Tibetan: ཙ་, Devanagari: च, Romanized Sanskrit: ca, Literal meaning: च). On the left, there is Near Hair Bun Mother transformed from (Tibetan: ན་, Devanagari: न, Romanized Sanskrit: na, Literal meaning: न). The goddesses are complete with the characteristics of a goddess, and their body color, implements, posture, and ornaments are the same as the main deity. In the hearts of the five deities, there are also their respective seed syllables, and on the four spokes between the directions, from southeast clockwise, there are the four letters Ni, Pra, Pa, Tsa. The head ornament is Akshobhya. The mantra is: Om Arapacana Dhi (Tibetan: ཨོཾ་ཨ་ར་པ་ཙ་ན་དྷཱིཿ). There are two sadhanas for this practice, the verse form was written by Mipham Jamyang Namgyal, and the prose form was written by Padmasambhava. The Manjushri Sadhana arising from the Net of Illusion of Manifestation is: On the lotus moon disc, from the seed syllable (Tibetan: མུཿ, Devanagari: मुः, Romanized Sanskrit: muḥ, Literal meaning: मुः), oneself transforms into Manjushri as a youth, with three faces and six arms. The main face is like fine saffron. The right face is blue, and the left face is white. The three right hands hold a sword, an arrow, and the supreme giving mudra. The three left hands hold the Prajnaparamita Sutra, a blue utpala flower, and a bow. The hair on the right, left, and back is tied into three chignons. Seated in the posture of a bodhisattva, adorned with flower ornaments. The lineage is
Chinese
出自《持明藏》的文殊修法之二的随许：于莲月之上，由（藏文：དྷཱིཿ，梵文天城体：धीः，梵文罗马拟音：dhīḥ，汉语字面意思： धीः）字融化为白 bindu（藏文：ཐིག་ལེ，梵文天城体：बिन्दु，梵文罗马拟音：bindu，汉语字面意思：明点）。由此，自身为圣文殊菩萨，身色白，一面二臂，右手持剑挥舞，左手持邬波罗花上的经书。右足伸展，以嬉戏坐姿安住。部主为毗卢遮那佛。咒语是：嗡 དྷཱིཿ（藏文，梵文天城体：धीः，梵文罗马拟音：dhīḥ，汉语字面意思： धीः） 梭哈。汉地典籍中，有通过燃滴之门生起智慧的仪轨，无需随许。 出自《名义集》的文殊智慧心之修法：由（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思： ह्रीः）字化为莲花，由阿字化为月亮，其上有种子字（藏文：མུཿ，梵文天城体：मुः，梵文罗马拟音：muḥ，汉语字面意思： मुः）呈红白色。自身观为文殊智慧勇识，身色红白，根本面与身色相同，具三面，右面蓝，左面白。前两手持剑与经书，下两手持箭与弓。双足金刚跏趺坐。心间有明妃金刚母，额间有宝金刚母，喉间有莲花金刚母，顶上有业金刚母。部主是不动佛。咒语是《名义集》的下方完整咒语，或简略为：嗡 吽 ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思： ह्रीः） 巴嘎万 嘉纳 穆尔地 瓦给效ra 玛哈瓦杂，萨瓦达玛，嘎嘎那 阿玛拉 苏巴瑞效达，达玛达度 嘉纳 嘎巴 阿。 出自《名义集》的法界语自在修法：于莲月之上，由阿字化现吉祥法界语自在，身色白，四面皆白。八手中，前两手说法印，其余右三手持剑、箭、金刚杵，左三手持经书、弓、铃。双足金刚跏趺坐。心间有（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思： 吽），额间有（藏文：ཏྲཱཾ，梵文天城体：त्रां，梵文罗马拟音：trāṃ，汉语字面意思： 吒），喉间有（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思： ह्रीः），顶上有阿字所化现的金刚、珍宝、莲花、十字金刚杵，是四印之自性。部主是五部如来，以五部如来为头饰。咒语是：嗡 班杂 谛叉那 杜卡 策达 札亚 嘉纳 穆尔达耶，嘉纳 嘎亚 瓦给效ra 阿ra 巴杂那 亚 谛 纳玛。 出自《金刚帐》所说的无肢文殊金刚修法：于莲月之上，由（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思： 航）字化为箭弓，以（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思： 航）字标帜。自身为无肢者
English
One of the two Manjushri sadhanas from the 'Holding Section' with അനുജ്ഞ：On a lotus moon, the letter DHĪḤ melts into a white bindu. From that, one's self is the noble Manjushri, body color white, one face, two arms, right hand brandishing a sword, left hand holding a book resting on an utpala flower. Seated in a playful posture with the right leg extended. The family lord is Vairochana. The mantra is: OM DHĪḤ SVĀHĀ. In the Chinese texts, there is a text on generating wisdom through the gate of burning and dripping in this intermediate period, which does not require അനുജ്ഞ. The Manjushri Wisdom Mind Sadhana from the 'Nomenclature': From HRĪḤ a lotus, from A a moon, on which is the seed syllable MUḤ, reddish-white. One's self is Manjushri Wisdom Mind Hero, body color reddish-white. The root face is the same as the body, with three faces, the right face blue, the left face white. The first two hands hold a sword and a book, the lower two hands hold an arrow and a bow. Legs in vajra posture. In the heart is the consort Vajra Mother, on the forehead is Jewel Vajra Mother, on the throat is Lotus Vajra Mother, on the crown of the head is Action Vajra Mother. The family lord is Akshobhya. The mantra is the complete lower mantra of the 'Nomenclature' or abbreviated: OM HŪṂ HRĪḤ BHAGAVĀN JÑĀNA MŪRTI VĀGĪŚVARA MAHĀVĀCA SARVA DHARMĀ GAGANA AMALA SUPARIŚUDDHA DHARMA DHĀTU JÑĀNA GARBHA A. The Sadhana of Dharmadhatu Speech Empowerment from the 'Nomenclature': On a lotus moon, from the letter A appears the glorious Dharmadhatu Speech Empowerment, body color white, four faces all white. Of the eight hands, the first two make the teaching gesture. The remaining three right hands hold a sword, an arrow, and a vajra. The three left hands hold a book, a bow, and a bell. Legs in vajra posture. In the heart is HŪṂ, on the forehead is TRĀṂ, on the throat is HRĪḤ, on the crown of the head is A, from which arise vajra, jewel, lotus, and crossed vajra, the nature of the four seals. The family lord is the five Tathagatas, adorned with the five families on the head. The mantra is: OM VAJRA TIKSHNA DUKHA TSEDA PRAJÑA JÑĀNA MURTAYE JÑĀNA KĀYA VĀGĪŚVARA ARA PA TSA NA YA TE NAMAḤ. The Limb-less Vajra Sadhana of Manjushri spoken from the Vajra Tent: On a lotus moon, from HAṂ an arrow and bow marked with HAṂ. One's self is the limb-less one
Chinese
身金刚，身色黄，一面六臂，前两臂以红色邬波罗花为箭头的箭和红色的弓拉至耳际。其余右两臂持剑和镜子，左两臂持蓝色邬波罗花茎和无忧树红色树枝及花朵。左腿伸展而坐，有发髻，如十六岁少年。 咒语是：嗡 曼则郭嘎 舍以 匝（藏文：ཨོཾ་མཉྫུ་གྷོ་ག་ཧྲཱིཿཛཿ，梵文天城体：，梵文罗马拟音：oṃ mañjugo gha hrīḥ jaḥ，汉语字面意思：）。或者观修此四臂像，舍弃持镜和无忧树枝的手。 。 。 顶礼！单尊文殊勇士之修法：于莲花之上，由阿字化为月轮，由曼字化为自身文殊，身色白，具五髻，右手臂作胜施印，左手持蓝色邬波罗花茎，双足以菩萨跏趺坐姿安住。部主为不动佛。 咒语是：嗡 瓦杰达那那嘛（藏文：ཨོཾ་ཝཱ་ཀྱེ་དཱ་ན་ན་མཿ，梵文天城体：，梵文罗马拟音：oṃ vā kye dā na na maḥ，汉语字面意思：）。 。 顶礼！文殊智慧轮之修法：于莲月之上，由阿字化为宝剑，上有阿字为标志，与文殊阿惹巴匝纳的修法相同。双足以菩萨跏趺坐姿安住，身着各色丝绸天衣。部主为金刚萨埵。 咒语是：嗡 班匝 德叉 德昂（藏文：ཨོཾ་བཛྲ་ཏིཀྵྞ་དྷཱཾ，梵文天城体：，梵文罗马拟音：oṃ vajra tikṣṇa dhāṃ，汉语字面意思：）。接受灌顶时，仅以此观想即可。若修持此法，观修咒轮至关重要。 也就是在脐下，由勃隆（藏文：བྷྲཱུཾ，梵文天城体：，梵文罗马拟音：bhrūṃ，汉语字面意思：）字化为月轮，如菩提树叶，其上由舍以（藏文：ཧྲཱིཿ，梵文天城体：，梵文罗马拟音：hrīḥ，汉语字面意思：）字化为莲茎，莲花花苞的中心为吽（藏文：ཧཱུཾ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：）字，其光芒稍微张开。其上由阿字化为月轮。与其相隔一指之处，为六辐轮，中心为德昂（藏文：དྷཱིཿ，梵文天城体：，梵文罗马拟音：dhīḥ，汉语字面意思：）字，轮辐上为除去变性的十二元音字母，两两成对。这些字母之上各有六字的字母。外圈为除去鼻音的阿利嘎利。此轮为不转之轮。然后相隔德昂（藏文：དྷཱིཿ，梵文天城体：，梵文罗马拟音：dhīḥ，汉语字面意思：）字两指之处，月轮上有四辐轮，为阿惹巴匝纳。此为猛烈旋转之轮。 顶礼！迅速获得体验的阿惹巴匝纳修法：于莲月座之上，由生起本尊之因阿（藏文：ཨཿ，梵文天城体：，梵文罗马拟音：āḥ，汉语字面意思：）字所化之月轮上，安住由德昂（藏文：དྷཱིཿ，梵文天城体：，梵文罗马拟音：dhīḥ，汉语字面意思：）字所化之
English
Vajra Body, yellow in color, with one face and six arms. The first two arms hold an arrow with a red Utpala flower arrowhead and a red bow drawn to the ear. The remaining two right arms hold a sword and a mirror, and the two left arms hold a blue Utpala flower stem and a red Ashoka tree branch with flowers. Seated with the left leg extended, with a hair knot, appearing as a sixteen-year-old youth. The mantra is: Om Manju Gho Gha Hrih Jah (藏文：ཨོཾ་མཉྫུ་གྷོ་ག་ཧྲཱིཿཛཿ，梵文天城体：，梵文罗马拟音：oṃ mañjugo gha hrīḥ jaḥ，汉语字面意思：). Alternatively, meditate on this four-armed form, omitting the hands holding the mirror and the Ashoka branch. Homage! The Sadhana of the Single Hero Manjushri: On a lotus, from the letter A arises a moon disc, and from the letter Mam arises oneself as Manjushri, white in color, with five tufts of hair. The right hand makes the supreme generosity mudra, and the left hand holds a blue Utpala flower stem. Seated in the vajra posture. The Lord of the Family is Akshobhya. The mantra is: Om Va Kye Da Na Na Mah (藏文：ཨོཾ་ཝཱ་ཀྱེ་དཱ་ན་ན་མཿ，梵文天城体：，梵文罗马拟音：oṃ vā kye dā na na maḥ，汉语字面意思：). Homage! The Sadhana of the Manjushri Wisdom Wheel: On a lotus and moon disc, from the letter A arises a sword marked with the letter A, similar to the Sadhana of Manjushri Arapacana. Seated in the vajra posture, wearing various silk garments. The Lord of the Family is Vajrasattva. The mantra is: Om Vajra Tikshna Dhih (藏文：ཨོཾ་བཛྲ་ཏིཀྵྞ་དྷཱཾ，梵文天城体：，梵文罗马拟音：oṃ vajra tikṣṇa dhāṃ，汉语字面意思：). At the time of initiation, this much visualization is sufficient. If practicing this, it is crucial to meditate on the mantra wheel. That is, below the navel, from the letter Bhrum (藏文：བྷྲཱུཾ，梵文天城体：，梵文罗马拟音：bhrūṃ，汉语字面意思：) arises a moon disc, like a Bodhi tree leaf, and on it, from the letter Hrih (藏文：ཧྲཱིཿ，梵文天城体：，梵文罗马拟音：hrīḥ，汉语字面意思：) arises a lotus stem, and in the center of the lotus bud is the letter Hum (藏文：ཧཱུཾ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：), its light slightly opening. Above that, from the letter A arises a moon disc. One finger's distance away from it is a six-spoked wheel, with the letter Dhih (藏文：དྷཱིཿ，梵文天城体：，梵文罗马拟音：dhīḥ，汉语字面意思：) in the center, and on the spokes are the twelve vowels excluding the neuter gender, in pairs. Above each of these letters is one of the six letters. The outer circle contains the Ali Kali excluding the nasals. This wheel is a non-rotating wheel. Then, two fingers' distance away from the letter Dhih (藏文：དྷཱིཿ，梵文天城体：，梵文罗马拟音：dhīḥ，汉语字面意思：), on the moon disc is a four-spoked wheel, which is Arapacana. This is a fiercely rotating wheel. Homage! The Sadhana of Arapacana for Swiftly Gaining Experience: On a lotus and moon seat, on the moon disc arising from the seed syllable Ah (藏文：ཨཿ，梵文天城体：，梵文罗马拟音：āḥ，汉语字面意思：), the cause of generating the deity, abides the letter Dhih (藏文：དྷཱིཿ，梵文天城体：，梵文罗马拟音：dhīḥ，汉语字面意思：) arising from