Chinese
在地的轮中，安置了无我母坛城之时和守护之时其他的十尊忿怒尊。其中也只有守护和遣除两种，仅仅守护不能成就遣除，而遣除则能成就两者。现在的实践是遣除的仪轨。因为需要生起十尊忿怒尊的处所和四支，所以要详细了解遣除的五个处所的良好基础。这样修持守护的轮，象征着在基础轮回的法中，消除直至无论投生何处都会产生的障碍。在果位的法中，象征着在显现圆满成佛的事业之前，摧毁魔众。第二，正行之事，是天瑜伽的次第和观想天尊的形象。第一，导师无能胜月说： “宫殿佛陀毗卢遮那，灌顶不动如来如是逝，饮甘露者无量光，赞颂宝生具德，供养不空成就自性供，后起金刚萨埵之真实。” 如是宫殿生起毗卢遮那的支分，后起是金刚萨埵的支分，灌顶是不动尊的支分，饮甘露是无量光佛的支分，供养是不空成就的支分，赞颂是宝生佛的支分这六者中，第一，生起宫殿毗卢遮那的支分是，如是说，金刚帐中说：“成就佛陀住处后。” 如是生起宫殿，对此，基础的支分是法生，原因的支分是具有四大之轮，缘的支分是安放中阴清净之物并混合中阴的识，本体的支分是真实生起宫殿。此处法生，如果与外器世界的形成相符，则象征着虚空，如果与果位的成就相符，则象征着法界清净无垢。四大如宫殿成就一般，化为四天女的体性。从四大形成外器，以及象征着化为四天女体性的刹土。
English
In the wheel of earth, the other ten wrathful deities are arranged at the time of the mandala of the selflessness mother and at the time of protection. Among them, there are only two types: protection and repulsion. Mere protection cannot accomplish repulsion, but repulsion can accomplish both. The current practice is the ritual of repulsion. Because it is necessary to generate the places of the ten wrathful deities and the four limbs, one should thoroughly understand the excellent foundation of the five places of repulsion. By meditating on the wheel of protection in this way, it symbolizes the elimination of obstacles in the basic cycle of Dharma, which will arise wherever one takes birth. In the Dharma of the fruition, it symbolizes the destruction of the hordes of demons before the manifestation of the deeds of perfect enlightenment. Second, the actual activity involves the stages of deity yoga and focusing on the form of the deity. First, the teacher Invincible Moon said: "The palace is the Buddha Vairochana, the empowerment is Akshobhya, the Thus Gone One, the nectar is tasted by Amitabha, the praise is the glorious Ratnasambhava, the offering is the nature of Amoghasiddhi, and the subsequent arising is the reality of Vajrasattva." Thus, the generation of the palace is a branch of Vairochana, the subsequent arising is a branch of Vajrasattva, the empowerment is a branch of Akshobhya, the tasting of nectar is a branch of Amitabha, the offering is a branch of Amoghasiddhi, and the praise is a branch of Ratnasambhava. Among these six, the first, the generation of the palace, the branch of Vairochana, is as follows: As it is said in the Vajra Tent, "Having accomplished the abode of the Buddha." Thus, the generation of the palace, for this, the basic branch is the Dharma origin, the causal branch is the wheel with the four elements, the conditional branch is the placing of the purification of the intermediate state and the mixing of the consciousness of the intermediate state, and the essential branch is the actual generation of the palace. Here, the Dharma origin, if it corresponds to the formation of the external world, symbolizes the sky, and if it corresponds to the accomplishment of the fruition, it symbolizes the stainless Dharma realm. Just as the palace is accomplished by the four elements, it transforms into the essence of the four goddesses. From the four elements, the external vessel is formed, and it symbolizes the realm that has transformed into the essence of the four goddesses. Here, the
Chinese
四大。根本续中，主要观想逆行次第，金刚帐续中，主要观想顺行次第，无论哪七种都不相违。观想宫殿的因是，那本身是毗卢遮那佛的种子字，因为宫殿是毗卢遮那佛的体性。一些具有标准的喜金刚修法中，没有安立中阴所诠释的，有些虽然有，但有内在的观想等。此处大成就者 Dombi Heruka 的意旨，阿阇黎无胜月在六支修法中，安置五字，是按照秘密集会智慧足的规矩所作。那里的三个字诠释中阴的身语意三，两个“ཧོ་”字诠释取生的因贪爱。如果结合于净果，则诠释报身语意，以及法界和智慧。将心的显现分，四大和轮涅和合，则宫殿转变为本尊的体性，需要了知那本身是自己心的显现。如同有情众生的业力使器世间形成，以及通过净治田地而成就清净刹土一样。从五字形相的报身威力中，宫殿得以成就，混合心的一部分的清净调和的一个方面也是这个。这样，如果按照所净、能净、调和方式的顺序，一个环节就只有这么多，此外，如同净治宫殿的身体，以及本尊净治心一样，按照入胎的前行次第，四大顺行，以及处于胎中时，如同四大互相帮助一样，观想逆行。这样，如同从四大成就身体一样，从此成就宫殿。混合心的显现分也是，因为是中阴的意识进入，所以出现两种不同的所净方式。这样，后面的两种净治方式，在阿阇黎 Virupa 和 Dombipa 的口诀中没有，但按照帕唐巴父子的口诀，如同上师们在此处所说的那样讲述。生起本尊的坐垫也是宫殿。
English
The four elements. In the Root Tantra, mainly contemplate the reverse order, and in the Vajra Tent Tantra, mainly contemplate the forward order. Whichever of the seven is not contradictory. Contemplating the wheel as the cause of the palace is because it is the seed syllable of Vairochana, and the palace is the essence of Vairochana. In some qualified Hevajra sadhanas, there is no representation of the bardo, and some have it, but there are inner contemplations and so on. Here, the intention of the great accomplished Dombi Heruka, Acharya Invincible Moon, in the six-limbed sadhana, arranges the five letters in accordance with the secret assembly of wisdom feet. The three letters there represent the body, speech, and mind of the bardo, and the two "HO" represent the cause of taking birth, craving. If applied to the result of purification, it represents the enjoyment body, speech, and mind, as well as the dharmadhatu and wisdom. Mixing the appearance of the mind, the four elements, and the chakras, the palace transforms into the essence of the deity, and it is necessary to know that it is the appearance of one's own mind. Just as the power of sentient beings' karma causes the formation of the vessel world, and the purification of the field achieves a pure land, from the power of the enjoyment body in the form of five letters, the palace is accomplished, and one aspect of the pure harmony of mixing a part of the mind is also this. Thus, if according to the order of what is to be purified, what purifies, and how to harmonize, one link is only this much. Furthermore, just as purifying the body of the palace and the deity purify the mind, according to the preliminary order of entering the womb, the four elements proceed forward, and when in the womb, just as the four elements help each other, contemplate in reverse order. Thus, just as the body is accomplished from the four elements, from this the palace is accomplished. Mixing a part of the mind's appearance is also because it is the entry of the consciousness of the bardo, so two different ways of what is to be purified arise. Thus, the latter two ways of purification are not in the instructions of Acharya Virupa and Dombipa, but according to the instructions of Phadampa Sangye and his sons, they are explained as the lamas say here. Generating the deity's seat is also the palace.
Chinese
是修习的支分。明咒的慢是为知晓所依坛城自明智慧的体性，也是为了知晓六支的界限。第二，后起金刚萨埵的支分是，如《金刚帐》所说：“普贤真实之事物，五种相状当修习，各自殊胜天之修法。”如是生起誓言尊和迎请智慧尊两种。第一种里，生起因金刚持，作因金刚持，以歌祈请，果金刚持起立，光芒放出收回清净刹土，书写字和加持等六种。第一种是，五现证是和果位一起的。其中，前四个现证和正在起因金刚持不是第五个现证，已经起好的因金刚持是果位。其中略微解说五现证的现证，有经续中所说之理，和现证的清净对治，以及它的其余意义略微解说。第一是，瑜伽续和，无上续的一切，共同合用的就是《摄略》中所说的，也就是从各自心识的分别而现证，从菩提心而现证，从坚固金刚而现证，从金刚自性而现证，如所有如来的一切自性那样，从中现证等五种。在密集金刚圣者派的宗派里，从如是性而现证，从月亮而现证，从字而现证，从相而现证，从圆满身而现证等五种。其余无上续部大多数，除了日月和合与月月和合等细微差别外，意义上是共同的。第二，有解说清净对治生起次第的五现证，解说所清净的轮回生，解说清净果果位的现证。第一里，有不依赖简略的母音子音的现证，和依赖广大的母音子音的
English
It is a branch of meditation. The pride of mantra is to know the nature of the self-aware wisdom of the dependent mandala, and also to know the boundaries of the six branches. Second, the subsequent Vajrasattva branch is, as stated in the Vajra Tent, "The reality of Samantabhadra, the five aspects should be meditated upon, each with its own supreme deity's practice." Thus, there are two types: generating the Samaya being and inviting the Wisdom being. In the first type, there are six aspects: generating the cause Vajradhara, acting as the cause Vajradhara, requesting with songs, the fruit Vajradhara arising, radiating and withdrawing light to purify the field, writing letters and blessing. The first is that the five Abhisambodhis are together with the fruit. Among them, the first four Abhisambodhis and the cause Vajradhara being generated are not the fifth Abhisambodhi, and the cause Vajradhara that has already arisen is the fruit. In this regard, a brief explanation of the realization of the five Abhisambodhis includes how it is explained in the tantras, an explanation of the purification of the Abhisambodhi, and a brief explanation of its remaining meaning. The first is that the common application to all Yoga Tantras and Anuttara Tantras is stated in the Compendium, which is to attain enlightenment from the individual thoughts of the mind, to attain enlightenment from the mind of enlightenment, to attain enlightenment from the steadfast Vajra, to attain enlightenment from the nature of Vajra, and to attain enlightenment from the nature of all Tathagatas, just as they are, these are the five. In the tradition of the Arya lineage of Guhyasamaja, it is said that there are five: to attain enlightenment from Suchness, to attain enlightenment from the moon, to attain enlightenment from letters, to attain enlightenment from signs, and to attain enlightenment from the fully perfected body. In most of the remaining Anuttara Tantras, apart from minor differences such as the union of the sun and moon and the union of the moon and moon, the meaning is generally the same. Secondly, there is the explanation of the five Abhisambodhis of the generation stage that purify, the explanation of the samsaric birth that is to be purified, and the explanation of the Abhisambodhi of the fruit that is the result of purification. In the first, there is the abbreviated Abhisambodhi that does not depend on vowels and consonants, and the extensive one that depends on vowels and consonants.
Chinese
关于两种明现。第一种，如所说，在根本续中说：“其上有月亮，月亮上有种子，外面由战胜魔者镇压，二者结合产生大乐。”这表明它必定只是不平等结合。第二种，广大的，关于依赖元音和辅音的明现，有不平等结合和平等结合两种。第一种，根本续中说：“元音是月亮形象的处所，辅音的形象使其显现。日月结合，白色等极为著名。”据说，在三个续部的上下部分，这被认为是主要的。第二种，平等结合的明现，在胜乐金刚的场合，只有这个传承才这样认为。也就是说，如所说，根本续：“元音辅音平等结合，是金刚萨埵的座，从字母产生的丸药中，也不希望有吽（ཧཱུྃ，hūṃ，हूँ，吽）啪（ཕཊ，phaṭ，फट्，啪）的形象。”这只是略微地指出了，详细的在桑布扎的，金刚界坛城的场合出现，所以是补充。也就是说，在第一和第二明现的场合，月亮是三角形的白色交合，第三明现，确定是手印白色金刚杵，没有种子的标志，第四明现的特点是有光芒的放出和收回以及净化。其他的胜乐金刚派，虽然经文确定，但只是指出了日月交合，桑布扎中说月亮是交合的，这只是以金刚界的坛城为依据，并且那里的月亮也被认为是圆形的。这样，在生起次第的清净方面，从所生起本尊的角度来说，只有主要本尊从明现中生起，以及主要和眷属全部从明现中生起，这两种情况。第二，讲述所要净化的轮回的生起，按照这个传承的古代上师们的说法，明现的月亮净化了化生的心的明分，湿生者的湿润和胎生者的父精。太阳净化了化生者对住处的贪恋，湿生者的温暖和胎生者的母血，日月二者一起