English
Think like that. The surrounding radiates light, turning into a huge Vajra Tent. Those gaps are smaller than that. Those gaps are filled with tiny vajras and atoms, connected and stable, and above, also think of such a tent, and to stabilize it, recite the Vajra Raksha (བཛྲ་རཀྵ，Vajrarakṣa) mantra three times. The uncommon protection wheel is: The fourth chapter of the Vajra Tent speaks of the methods and mantras of the Ten Wrathful Deities. The twelfth chapter says that before the realization of the Selfless Mother, one should meditate on the Ten Wrathful Deities and the wheel. Meditate as explained in detail in the twelfth chapter. That is, as it is said in the twelfth chapter of the Vajra Tent: In the center of the realm of space, meditate on various vajras. With the combination of twelve Hūṃs, the ten wrathful deities are established in order. Yama destroyer, wisdom destroyer. Lotus destroyer, obstacle destroyer. Ḍākinī wrathful deity, black staff. Immovable One and Great Powerful One, the crown parasol is white. The one who dwells under the vajra feet, with the combination of nectar in all places, meditate on the form of the wrathful deity. Thinking that a hundred yojanas are pervaded, dispel the obstacles. Thus it is said. The way of meditation is like the realization. The wheel is like a gau box, with eight spokes, showing outwards as sharp as a sword blade. The two spokes above and below are like hollow spearheads. If you want to do protection, the Hūṃ is in the center, and the crown chakra-ruler is above. If you do that, you enter the actual realization without reciting, or if you like to recite, you also recite the mantras of the ten wrathful deities separately, but do not recite the Uṣṇīṣa. If you mainly do reversal, then with the key of the main reversal, the crown chakra-ruler is in the center, and the Hūṃ is meditated on above. When doing this, the wheel in the right hand of the main deity is the wheel of weapons, with sharp spokes. The outside has no edge and is strung on the tip of the thumb. The hammer in the right hand of Yamāntaka is the vajra hammer, with five-pointed vajra marks on the back and sides of the hammer. Wisdom destroyer is invincible by others. The hand-held club is the vajra club, with a thin handle and a thick top.
Chinese
名为拉多杰。莲花摧毁者是马头明王，手持红色八瓣莲花，带有花茎。 遣除障碍的金刚是蓝色的、露出獠牙的金刚。 不动金刚是金刚手柄的宝剑。 如意铁钩。 持有蓝色杖的法器是： 阎魔的杖，根细，顶端略弯，强力三尖。 吽（ཧཱུྃ，hūṃ，hūṃ，种子字）作金刚和铃，以自己的手印持于心口。 损害美的法器木杵是两端细，两头粗的杵。 坛城上方诸尊位于主尊头顶或前方附近，下方诸尊观想在主尊背后附近。 因此，绘制坛城时，上方的忿怒尊位于东方门忿怒尊的外侧，下方的忿怒尊位于西方门忿怒尊的外侧。 加持他们的身语意，迎请智慧尊，以四水开路的供品供养，融入郭里玛等咒语。 迎请灌顶神，如前供养后，进行灌顶、加持和念诵是中等的。 也要加持其眷属。 供品中也放入白色的鹿等。 加持完毕后，进行供养赞颂，念诵是广大的，像中等一样，供品做五种供养。 这是放置灌顶神供品的简略方式。 这些守护轮之神是现观的支分，因此仪轨广、中、略都可以。 守护和遣除的观想如常，遣除有五个要点： 守护时，吽（ཧཱུྃ，hūṃ，hūṃ，种子字）作位于中央，遣除时移至上方。 中央安置顶髻转轮王，这是主要转换位置的要点，隐藏名字时，名字的字在藏语中是什么就想那个名字的开头。 将被守护者的身体观想在心间的金刚内，如果觉得不舒服，观想在轮内或金刚的栅栏内也可以。 从心间的吽（ཧཱུྃ，hūṃ，hūṃ，种子字）放出光芒，观想身体被金刚铠甲覆盖，这是守护身体和隐藏名字的要点。 所有忿怒尊都忿怒，右腿伸展，各个方向的忿怒尊都面朝外。
English
Named Ra Dorje. The Padma destroyer is Hayagriva, holding a red eight-petaled lotus with a stem. The Vajra of the destroyer of obstacles is a blue Vajra with fangs bared. The immovable one is a sword with a Vajra handle. The wish-fulfilling iron hook. The emblems of the blue staff are: Yama's staff, which is thin at the base and slightly bent at the tip, with a powerful three-pronged tip. Holding the Hum (ཧཱུྃ，hūṃ，hūṃ，seed syllable) making Vajra and bell at the heart with one's own mudra. The emblem of the destroyer of harm, the wooden pestle, is thin in the middle and thick at both ends. The deities on the upper side of the mandala are visualized near the head or front of the main deity, and the deities on the lower side are visualized near the back of the main deity. Therefore, when drawing the mandala, the wrathful deity on the upper side is drawn outside the wrathful deity of the east gate, and the wrathful deity on the lower side is drawn outside the wrathful deity of the west gate. Bless their body, speech, and mind. Invoke the wisdom beings. Offer with the offerings preceded by the four waters. Merge with the mantras of Gauri Ma and others. Invoke the empowerment deities. Offer as before, then performing the empowerment, sealing, and recitation is medium. Also bless their retinue. Also include white deer, etc., in the offerings. After the sealing is completed, make offerings and praises, and the recitation is extensive. Like the medium one, make about five offerings for the activity offerings. This is a condensed way of placing the offerings to the empowerment deities. These deities of the protection wheel are limbs of realization, so the ritual can be extensive, medium, or concise as appropriate. The visualization of protection and repulsion is as usual, and there are five key points for repulsion: During protection, the Hum (ཧཱུྃ，hūṃ，hūṃ，seed syllable) maker is in the center, but during repulsion, it is moved to the top. In the center, place the crown chakra-ruler, which is the key point of mainly changing positions, and when hiding the name, think of the beginning of the name in Tibetan. If it is uncomfortable to visualize the bodies of those to be protected inside the Vajra in the heart, it is also acceptable to visualize them inside the wheel or inside the Vajra fence. From the Hum (ཧཱུྃ，hūṃ，hūṃ，seed syllable) in the heart, radiate light, and think that the body is covered with Vajra armor, which is the key point of protecting the body and hiding the name. All the wrathful deities are wrathful and extend their right legs, and the wrathful deities in all directions turn their faces outwards.
Chinese
复次，上下二部的忿怒尊，亦不在中央本位，故将面转向外，实已得其要领，乃天神之相要诀。守护之轮右旋。于遣除之时，轮如前右旋，诵“吽”字之际，则左旋。轮之辐条间，有成办事业之成就旋风，不分差别，如半月形。其上，有燃烧之三角，乃自心间所放光之使者，以铁索缚住所调伏者之颈及手足而牵引之，于火风之上，作狮子卧式而观想。轮之辐条将所调伏者之身躯斩为数段。以火焚烧。残余则为风所吹散。令其神识从嗔恨中解脱，往生于不动佛刹土，此乃轮之旋转要诀。持咒之时，诵乌瑟腻沙，乃咒之五要诀。咒语之义为：顶礼一切诸佛！顶礼一切诸法！顶礼一切僧伽！此下之嗡字皆为顶礼之义。悉达，白色。扎萨扎，救度。嗡，维玛拉，无垢。嗡，香嘎拉，香，寂静，嘎拉，作者。亦可解释为带来安乐者。扎地扬格热，遣除，扎地，遣除，扬格热，遣除者。班扎，乌瑟腻沙，扎格拉瓦尔地，金刚顶髻转轮者，班扎，金刚，乌瑟腻沙，顶髻，扎格拉，轮，瓦尔地，转者。萨瓦扬扎，一切幻轮。曼达，咒语。穆拉嘎玛，根本之业。班达尼，束缚。达达囊，击打。格拉囊达，以橛钉之亦可。玛玛格热德，于我行持。耶那格那则当，无论何者。格热当，所作者。达达萨瓦囊度，所有造作者。钦达钦达，断二。宾达宾达，穿二。则热则热，磨成粉末二。格热格热，压制二。玛热玛热，杀二。吽十个，啪的三个。如是，首先顶礼三宝，然后以“班扎，乌瑟腻沙，扎格拉瓦尔地”呼唤忿怒尊，以“萨瓦扬扎”等确定所调伏之对象，以“钦达钦达”等说明如何行事，吽啪等字则为唤醒诸忿怒尊。合掌。
English
Furthermore, the wrathful deities of the upper and lower parts are also not in the central position, so turning the face outward actually obtains the key, which is the key to the appearance of the gods. The protective wheel rotates to the right. When dispelling, the wheel rotates to the right as before, and when reciting the syllable "Hum," it rotates to the left. Between the spokes of the wheel, there is an achievement whirlwind that accomplishes the task, without distinction, like a crescent moon. Above it, there is a burning triangle, which is the messenger radiating from one's own heart, binding the neck and limbs of the one to be subdued with iron chains and pulling them, visualizing them lying in a lion posture on the fire and wind. The spokes of the wheel cut the body of the one to be subdued into pieces. Burn it with fire. The remains are blown away by the wind. May their consciousness be liberated from hatred and be reborn in the pure land of Akshobhya, this is the key to the rotation of the wheel. When reciting the mantra, reciting Ushnishavijaya is the five keys of the mantra. The meaning of the mantra is: Homage to all Buddhas! Homage to all Dharmas! Homage to all Sanghas! The Om below all mean homage. Sita, white. Trasa Tra, protection. Om, Vimala, immaculate. Om, Shamkara, Sham, peaceful, Kara, maker. It can also be interpreted as the one who brings happiness. Pratyam Gire, dispel, Pratya, dispel, Angira, the dispeller. Vajra, Ushnisha, Chakravarti, the Vajra Crown Wheel Turner, Vajra, Vajra, Ushnisha, Crown, Chakra, Wheel, Varti, Turner. Sarva Yantra, all illusion wheels. Manda, mantra. Mula Karma, root karma. Bandhani, binding. Tadanam, striking. Kilanam Da, it is also acceptable to nail with a peg. Mama Grite, acting upon me. Yena Kena Chitam, whatever it may be. Kritam, the doer. Tata Sarvantantu, all doers. Chinda Chinda, cut two. Bindha Bindha, pierce two. Chiri Chiri, grind into powder two. Giri Giri, suppress two. Mara Mara, kill two. Hum ten times, Phat three times. Thus, first pay homage to the Three Jewels, and then call upon the wrathful deity with "Vajra, Ushnisha, Chakravarti," and determine the object to be subdued with "Sarva Yantra" etc., and explain how to act with "Chinda Chinda" etc., and the syllables Hum Phat etc. are to awaken the wrathful deities. Joining palms.
Chinese
又，金刚帐续中说：“以金刚橛钉之。”观想：自身成为极其高大的身躯，双手掌心如天空和大地般广阔无边，两掌心之间各有一块巨大的金刚板。在其中心，右边是太阳，左边是月亮，观想在这两者之间是所要降伏的目标，然后拍手，观想将其击成微尘，并拍手。所谓降伏时的神通，是指其修法中神灵的幻变。其他都容易理解。总的来说，这十位忿怒尊只有守护和遣除两种作用。仅仅守护无法实现遣除，而遣除则能实现两者。如此守护的轮涅之轮，通过观修，象征着在轮回的法中，阻断了所有将要受生的处所。在果位的法中，象征着在圆满正觉的示现之前，摧毁魔众。第二，正行之事包括宣说现观的系缚，以及详细阐述六支瑜伽。第一部分包括三三摩地、四处菩提、四支以及六支所系缚的三三摩地。三三摩地和六支，系缚的系缚无需单独计数。否则，四支与四处两者也成为系缚之法。所谓圆满瑜伽的修法，也只是圆满次第瑜伽的宗派，并非普遍适用的生起次第的系缚，因此不宜在此引用。首先是三三摩地的系缚：第一是结合，第二是坛城胜，第三是事业胜的三摩地的系缚。如《金刚顶续》所说：“第一是结合的三摩地胜，瑜伽士应入于等持。之后是坛城之王胜，之后又是事业胜。”这就像黑行派的《胜乐金刚》修法一样。其中，因果金刚持之间，轮不转动，而是因金刚持进入。通过歌声的激励，果金刚持得以建立。其身语意
English
Furthermore, it is said in the Vajra Tent Tantra, "It should be fastened with a vajra stake." Visualization: Oneself becomes an extremely large body, with the palms of the hands as vast as the sky and the earth. Between the two palms, there is a large flat vajra on each side. In the center of these, on the right is the sun, and on the left is the moon. Visualize the object to be subdued between these two, then clap the hands, visualizing it being crushed into dust, and clap the hands. The so-called magical power at the time of subjugation refers to the magical transformations of the deities in that practice. The others are easy to understand. In general, these ten wrathful deities have only two functions: protection and repulsion. Mere protection cannot achieve repulsion, but repulsion can achieve both. By meditating on the wheel of such protection, it symbolizes the cutting off of all places where one will take rebirth in the Dharma of samsara. In the Dharma of the fruition, it symbolizes the destruction of the hosts of demons before the manifestation of perfect enlightenment. Secondly, the main activities include explaining the bonds of Abhisamaya and elaborating on the six-limbed yoga. The first part includes the three Samadhis, the four abodes of Bodhi, the four limbs, and the three Samadhis bound by the six limbs. The three Samadhis and the six limbs, the bonds of binding, do not need to be counted separately. Otherwise, the four limbs and the four abodes would also become binding methods. The so-called practice of perfect yoga is only the tradition of the complete yoga sequence, not the binding of the generation stage that is universally applicable, so it is not appropriate to quote it here. First, the binding of the three Samadhis: the first is union, the second is the mandala supreme, and the third is the binding of the Samadhi of action supreme. As stated in the Vajra Peak Tantra: "First is the supreme Samadhi of union, the yogi should enter into Samadhi. Then the king of mandalas is supreme, then again the action is victorious." This is like the practice of Hevajra according to the Krishnacharya tradition. Among them, between the cause and effect Vajradhara, the wheel does not turn, but the cause Vajradhara enters. Encouraged by song, the effect Vajradhara is established. Its body, speech, and mind