English
It is called "Yoga of Taking the Aggregate Body," in order to purify one's own impure births in the future and to establish the special ability to accomplish the emanation body of the Victorious Ones. It is also in accordance with becoming enlightened through the five Abhisambodhis, namely, the moon arising from the first letter A is enlightenment from the mirror-like wisdom; similarly, from the letter Dhih to becoming a sun disc is the sun, the essence of the wisdom of equality; from the blue letter Hum to entering into Hum is the speech seed of the wisdom of discernment; from the wrathful vajra to dissolving into the vajra is the mind hand gesture, the essence of the wisdom of accomplishment; all of these mixed together, up to manifesting as the body of the Vajradhara of the result, is the reason for enlightenment from the complete body, the essence of the wisdom of the Dharmadhatu. In this field of accumulation, there is a way to establish the five paths of the generation stage. From the field of accumulation to before the retraction stage is the path of accumulation, from the retraction stage to the sun disc in the heart of Manjushri is the path of joining, from the rays of light emanating from the sun to becoming the outer sun disc is the path of seeing, from the Hum on the sun to not becoming Yamantaka is the path of meditation, and becoming Yamantaka is established as the path of no more learning. The above have a basis for training and a way of practicing, namely, the part of the field of accumulation is in accordance with accumulating karma on the ground, the retraction stage is in accordance with abandoning the previous aggregate body when taking birth due to karma after death, the palace is in accordance with the place of birth, the cause Vajradhara is in accordance with the intermediate state arising before the state of birth, and the result Vajradhara is in accordance with taking birth. Secondly, there is a way of visualizing clearly, namely, on various lotus and moon and sun seats, oneself is the result Vajradhara, the great glorious Vajrabhairava, body color blue-black, nine faces, thirty-four arms, sixteen legs, sitting in a posture with the right leg bent and the left leg extended, etc., as in the Abhisambodhi. If combined with some symbolic meanings, then the blue-black body color symbolizes the unchanging Dharmadhatu, the nine faces symbolize the nine ultimate absorptions, and the thirty-four arms symbolize the purity of the eighteen elements, the two truths, the ten powers, and the four fearlessnesses.
Chinese
以威势压倒十六尊者的十六足，右屈左伸以摧毁魔军。能吞噬三界，故能掌控一切。发出哈哈等声音，卷舌咬牙等，能摧毁一切邪魔和顽劣之徒。眼、眉、须如火焰般燃烧，焚烧恶毒者。以水牛之面摧毁阎罗。以罗刹之面慈悲不舍。以文殊之面即可知是其化身。右侧的中央面为蓝色。其右侧面为红色，朝向后方。左侧面为黄色，朝向根部。左侧的中央面为白色。其右侧面为烟色，朝向根部。左侧面为黑色，朝向后方。左右前后的八只手都紧密排列并伸展。从手臂交界处肩头生出的两只手拿着象皮。右手中的弯刀等，以指尖朝上的威吓印，向超越世间的佛菩萨等，为了赐予修行者成就而劝请。左手以指尖朝下的威吓印，以威吓之姿降伏对世间神生起恶念者。梵天和帝释天等世间主尊被足踩踏，象征着压制他们。五个干骷髅代表五种智慧清净。湿头代表语光明清净。手持黑蛇作为供品，代表嗔恨完全清净。三眼代表了知三时。象皮代表愚痴的破除。右侧八足前后排列，将梵天等四大天神面朝下压在人等八者之上。左侧八足也如此排列，将童子等四大天神面朝下压在鹫等八者背上。观想其安住于智慧之火熊熊燃烧的中央。第二部分分为两部分：从生处、身语意加持后观想另外两位勇识。
English
The sixteen feet that overwhelm the sixteen upholders, the right bent and the left extended, destroy the armies of demons. Able to devour the three realms, thus controlling all of them. Uttering sounds like "Haha" and curling the tongue and gnashing the teeth, etc., destroys all demons and unruly beings. Eyes, eyebrows, and beard blazing like fire, burning the malicious. With the face of a buffalo, destroys Yama. With the face of a Rakshasa, compassion is not abandoned. The face of Manjushri itself makes it understood as his emanation. The central face on the right side of the horn base is blue. Its right face is red, facing backwards. The left face is yellow, facing towards the root. The central face on the left side of the horn base is white. Its right face is smoky, facing towards the root. The left face is black, facing backwards. All eight hands on the right and left, front and back, are arranged closely and extended. The two hands emerging from the shoulder at the junction of the arms hold elephant skin. The right hands, with curved knives and so on, with the tips of the threatening fingers pointing upwards, urge the Buddhas, Bodhisattvas, and other deities beyond the world to bestow accomplishments upon the practitioner. The left hands, with the tips of the threatening fingers pointing downwards, subdue those worldly deities who generate evil thoughts with a threatening gesture. Brahma and Indra, and other worldly lords, are trampled underfoot, symbolizing the suppression of them. The five dry skulls represent the purification of the five wisdoms. The wet heads represent the purification of speech and clarity. Holding a black snake as an offering represents the complete purification of hatred. The three eyes represent knowing the three times. The elephant skin represents the destruction of ignorance. The eight right feet are arranged in front and behind, pressing Brahma and the other four great gods face down on top of eight beings such as humans. The eight left feet are arranged in the same way, pressing the four great gods such as youths face down on the backs of eight beings such as vultures. It is contemplated that he resides in the center of the fiercely blazing fire of wisdom. The second part has two parts: after blessing the birthplaces, body, speech, and mind, contemplating the other two heroes.
Chinese
如何进行迎请、安住、灌顶、增益以及供养赞颂等。首先，在十三尊法和此法的某些现观中，有时会生起两个萨埵。然而，从宗喀巴大师的论著来看，此处讲的是进行生处加持等，因此如果这样做，一般来说，生处加持等有广略两种。从各自的种子字中生起彼彼本尊是广的，将种子字本身观想为本尊的体性是略的。前者如十三尊法中所述，后者如此处所说。后者如何进行呢？应将根脉脉轮的眼耳等处，观想为地藏等体性的ཀྵིཾ་（藏文，梵文 देवनागरी，梵文罗马转写：hrih， 汉语字面意思：啥）等与眼等无别。如此观想是有必要的，因为是为了成就眼之现量等。有加持三门之法，应在自己的顶门等三处安立诸佛身语意金刚三之体性的白色ༀ་（藏文，梵文 देवनागरी，梵文罗马转写：om， 汉语字面意思：嗡）等三字。这样做是有必要的，因为是为了加持自己的三门。有生起另外两个萨埵之法，即观想自己誓言萨埵心间的月轮上，有智慧萨埵文殊，如前所述，其心间阿字上，有日轮之上的三摩地萨埵蓝色吽字，放出五种光芒。这三重萨埵与基、道、果三者相合。誓言萨埵与基位的粗大蕴身，道位的粗大化身，以及果位的佛之化身相合。智慧萨埵与基位的风心二者中的风，道位的幻身二者，以及果位的佛之报身相合。三摩地萨埵与基位的风心二者中的心，道位的幻身二者的心，以及果位的佛之智慧法身相合。其次分二，智慧尊众的迎请安住等，以及供养赞颂等。首先有迎请之法，ༀ་ཧྲཱིཿ
English
How to perform inviting, abiding, empowerment, increasing, offering, praising, etc. Firstly, in some realisations of the Thirteen Deity practice and this practice, two beings are sometimes generated. However, according to Je Rinpoche's own teachings, it is explained that in this case, one should perform the blessing of the birthplaces, etc. Therefore, if done in that way, generally speaking, there are two types of blessing of the birthplaces, etc.: extensive and concise. The extensive is generating that particular deity from its own seed syllable, and the concise is considering the seed syllable itself as the essence of the deity. The former is as it appears in the Thirteen Deity practice, and the latter is as explained here. How should the latter be done? One should meditate on the essence of earth, heart, etc., such as ཀྵིཾ་ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization: hrih, Literal Chinese meaning: Hrih), in the eyes, ears, etc., of the root face, as being inseparable from the eyes, etc. There is a need to meditate in that way, because it is for the sake of accomplishing the direct perception of the eyes, etc. There is a method of blessing the three doors, which is to place the essence of the three vajras of body, speech, and mind of all the Buddhas, such as the white ༀ་ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization: om, Literal Chinese meaning: Om), in the three places of one's own crown, etc. There is a need for this, because it is for the sake of blessing one's own three doors. There is a method of generating two other beings, which is to meditate on oneself as the samaya being, with a wisdom being Manjushri on a moon seat in one's heart, as previously explained, and a blue Hum syllable, radiating five lights, as the samadhi being on a sun mandala above the A in its heart. This triple being is in accordance with the three bases, paths, and results. The samaya being is in accordance with the coarse aggregates as the base, the coarse nirmanakaya as the path, and the nirmanakaya of the Victorious One as the result. The wisdom being is in accordance with the wind out of the two, wind and mind, as the base, the two illusory bodies as the path, and the sambhogakaya of the Victorious One as the result. The samadhi being is in accordance with the mind out of the two, wind and mind, as the base, the heart of the two illusory bodies as the path, and the wisdom dharmakaya of the Victorious One as the result. Secondly, there are two parts: the invitation and abiding of the wisdom beings, etc., and the offerings, praises, and purifications, etc. Firstly, there is the method of inviting: ༀ་ཧྲཱིཿ