English
Think of slowly sawing the body with a saw. Thus, by sawing the body, think that all the sins and obscurations accumulated from his beginningless life will be purified, and his consciousness will be born in the immovable realm, and recite the mantra. As it is said, it should be practiced accordingly. The meaning of the mantra recited therein, as explained in the fourth chapter of the Tantra, is: Namaḥ Samanta Buddhānāṃ (Tibetan, Devanagari: नमः समन्त बुद्धानां, Romanized Sanskrit: namaḥ samanta buddhānāṃ, literal Chinese meaning: Homage to all Buddhas), which means to pay homage to the Buddhas who are completely pure. Similarly, Namaḥ Samanta Dharmānāṃ (Tibetan, Devanagari: नमः समन्त धर्मानां, Romanized Sanskrit: namaḥ samanta dharmānāṃ, literal Chinese meaning: Homage to all Dharmas), which means to pay homage to the Dharma that is completely pure. Namaḥ Samanta Saṃghānāṃ (Tibetan, Devanagari: नमः समन्त संघानां, Romanized Sanskrit: namaḥ samanta saṃghānāṃ, literal Chinese meaning: Homage to all Sanghas), which means to pay homage to the Sangha that is completely pure. Oṃ (Tibetan, Devanagari: ओं, Romanized Sanskrit: oṃ, literal Chinese meaning: Oṃ) here means: possessing auspicious qualities. Sitā Tapatatra (Tibetan, Devanagari: सिता तपतत्र, Romanized Sanskrit: sitā tapatatra, literal Chinese meaning: White Umbrella) means having a white umbrella, just as an umbrella protects from heat, the wisdom of the Dharmadhatu protects from the suffering of afflictions. Oṃ (Tibetan, Devanagari: ओं, Romanized Sanskrit: oṃ, literal Chinese meaning: Oṃ) Vimala means immaculate, that is, the self-nature of the wisdom of the Dharmadhatu is free from the defilements of afflictions and characteristics. Oṃ (Tibetan, Devanagari: ओं, Romanized Sanskrit: oṃ, literal Chinese meaning: Oṃ) Śaṃkara means the source, that is, this wisdom becomes the source of bliss for the enjoyment of the Dharma. Oṃ (Tibetan, Devanagari: ओं, Romanized Sanskrit: oṃ, literal Chinese meaning: Oṃ) Pratyaṃgira Vajra means the Vajra that destroys what is improper, that is, this wisdom destroys all characteristics and discriminations. Uṣṇīṣa Cakravartin means the Crown-Jewel Wheel-Turning King, that is, the wisdom of the Dharmadhatu, which previously possessed the three qualities of immaculateness, etc., appears as the wrathful Crown-Jewel Wheel-Turning King. What is the function of this wrathful deity? Sarva (Tibetan, Devanagari: सर्व, Romanized Sanskrit: sarva, literal Chinese meaning: All), all; Yantra (Tibetan, Devanagari: यन्त्र, Romanized Sanskrit: yantra, literal Chinese meaning: Wheel), wheel; Mantra (Tibetan, Devanagari: मन्त्र, Romanized Sanskrit: mantra, literal Chinese meaning: Mantra), mantra; Mūla Karma (Tibetan, Devanagari: मूल कर्म, Romanized Sanskrit: mūla karma, literal Chinese meaning: Root Karma), root karma; Bandhanāṃ (Tibetan, Devanagari: बन्धनां, Romanized Sanskrit: bandhanāṃ, literal Chinese meaning: Binding), binding; Tāḍanāṃ (Tibetan, Devanagari: ताडनां, Romanized Sanskrit: tāḍanāṃ, literal Chinese meaning: Repelling), repelling. In short, through mantras, wheels, and manifest actions, it binds and repels all actions that harm me. Moreover, the second function is: Kīlā Nāṃ Pā (Tibetan, Devanagari: कीला नां पा, Romanized Sanskrit: kīlā nāṃ pā, literal Chinese meaning: Pegs), pegs; Mā Mā (Tibetan, Devanagari: मा मा, Romanized Sanskrit: mā mā, literal Chinese meaning: Me), me; Kṛta (Tibetan, Devanagari: कृत, Romanized Sanskrit: kṛta, literal Chinese meaning: Done), done; Yena (Tibetan, Devanagari: येन, Romanized Sanskrit: yena, literal Chinese meaning: If), if; Kena (Tibetan, Devanagari: केन, Romanized Sanskrit: kena, literal Chinese meaning: Who), who; Citta (Tibetan, Devanagari: चित्त, Romanized Sanskrit: citta, literal Chinese meaning: Mind), mind; Kṛtaṃ Tata (Tibetan, Devanagari: कृतं तत, Romanized Sanskrit: kṛtaṃ tata, literal Chinese meaning: Done That), done That. In short, if someone else has done harm to me with pegs, that is, curses, or intends to do so, those. Sarvantu (Tibetan, Devanagari: सर्वन्तु, Romanized Sanskrit: sarvantu, literal Chinese meaning: All), all, gather all the previous harmful actions together and destroy them. How to destroy them?
English
Ḍha tsindha cut! Cut the vidyā-mantras of others! Bindha bindha pierce! Pierce all the mudrās of others! Tsiri tsiri pulverize! Pulverize all base, inferior actions! Giri giri do! What to do? Mara mara kill kill! Please kill! The meaning is: Just as killing external enemies makes the body invisible, may the wisdom of dharmadhātu make all grasping and clinging demons invisible! Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hūṃ) Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hūṃ) Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hūṃ) Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hūṃ) Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hūṃ) Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hūṃ) Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hūṃ) Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hūṃ) Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hūṃ) Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hūṃ) - since there are no ten objects in the dharmadhātu, ten Hūṃs are spoken. Phaṭ (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Literal Chinese Meaning: Phaṭ) Phaṭ (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Literal Chinese Meaning: Phaṭ) Phaṭ (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Literal Chinese Meaning: Phaṭ) means to repel, it means to repel the faults of falling into the three places. Recite the secret mantra that corresponds to those meanings seven times, or twenty-one times, or one hundred and eight times, etc., as appropriate. At that time, how should one visualize? The instructions of the Lord say: From "Namaḥ samanta" up to "Cakravarti," make the main deity clear. From "Sarva yantra" up to "Mara," emanate countless wrathful deities identical to the wrathful deity itself from the wrathful deities, and think that all harm-doers are completely destroyed. The ten Hūṃs make the ten wrathful deities clear. One Phaṭ makes the top clear, one makes the bottom clear, and one makes myself and those to be protected clear. Thus it is said. Then, when placing the remainder, Sachen said: Those who have hatred towards me, those who have malicious minds, those who have violent minds, and whatever enemies and obstacles are doing evil deeds, bind their bodies, bind their speech, bind their minds, destroy their power, destroy their magic, destroy their strength, may the mantra they recite destroy themselves, may the gods and demons they have accomplished eat their own flesh. Saying this, clap your hands. As it is said, recite those words of reversal in the mouth, and clap your hands with the body. In the Vajra Tent it says: With Hūṃ, be proud, seal with a mudrā, squeeze with a vajra and squeeze. The meaning is: In the palms of both hands, visualize various vajras arising from Hūṃ, and also think of the fingers as being of the nature of vajras, and clap both hands together.
Chinese
据说，将思维视为障碍的折磨，就像帐篷的装饰。然后，心的目标是，萨钦大师从自己的心中散发出无数个与自己相似、手持武器的忿怒尊。斩断所有有害者的舌头，将身体从头到排泄口切开，剖开，将身体变成微尘，用火焚烧，用风吹散。正如他所说的那样。这样做之后，观想佛顶转轮王的宽阔腹部，或者观想它融化成光，然后从法生中生起，进入证悟的禅修。在腹部内禅修，如金刚帐篷中所说：“智慧金刚自身中央，十分之五坛城之自性。”这是从保护轮的章节中所说的意义，即智慧金刚，瑜伽士自己化现为吽（ཧཱུྃ，梵文：हूँ，hūṃ，种子字）等，以中央忿怒尊的傲慢，安住在保护轮的中央。十分之五坛城，即种姓总集的坛城的五个坛城，观想在自己的腹部。正如神族智慧的注释中所说：“中央的五个坛城与其他的忿怒尊同在。”因此，必须在保护轮的中央同时具备忿怒尊和坛城。第二个总义是正行瑜伽，有四支、六支两种。如果按照四支，则是生起所依和生起能依两种。后者有近修、近成就、成就、大成就四种方式。然而，六支包含了一切，因此这里按照六支来讲解，分为四部分：观修生起次第六支，将其与六如来种姓结合，其原因，以及观修所产生的征兆。第一部分有六支：生起宫殿是毗卢遮那佛的支分，随后生起是金刚萨埵的支分，灌顶是不动佛的支分，品尝甘露是无量光佛的支分，供养是不空成就佛的支分，赞颂是宝生佛的支分。第一支有四部分：基础支，原因支，条件支，安住方式支。第一部分是：如果这样观修共同的保护轮，那么在其中心，以及十忿怒尊的
English
It is said that thinking of obstacles as torment is like the decoration of a tent. Then, the object of the mind is that Je Sachen emanated countless wrathful deities similar to himself, holding weapons, from his own heart. He cut off the tongues of all harmful beings, cut the body from head to the anus, dissected it, made the body into fine dust, burned it with fire, and scattered it with wind. As he said. After doing so, contemplate the wide belly of the Crown Wheel-Turning King, or contemplate it dissolving into light, and then arise from the Dharma-source and enter into the meditation of realization. Meditating inside the belly is as stated in the Vajra Tent: "Wisdom Vajra in its own center, The nature of the mandala of ten and five." This is the meaning stated from the chapter on the protection wheel, that is, the Wisdom Vajra, the yogi himself manifesting as Hūṃ (ཧཱུྃ，梵文：हूँ，hūṃ，seed syllable), etc., with the pride of the central wrathful deity, abiding in the center of the protection wheel. The mandala of ten and five, that is, the five mandalas of the mandala of the condensed family, contemplate in one's own belly. As stated in the commentary on the wisdom of the divine family: "In the center, the five mandalas are with other wrathful deities." Therefore, it is said that both the wrathful deity and the mandala must be present in the center of the protection wheel. The second general meaning is the actual yoga, which has two types: four branches and six branches. If according to the four branches, there are two types: generating the support and generating the supported. The latter has four ways: approaching, near accomplishment, accomplishment, and great accomplishment. However, the six branches include everything, so here the explanation is according to the six branches, which are divided into four parts: meditating on the six branches of the generation stage, combining it with the six Tathagata families, the reason for it, and the signs arising from meditating on it. The first part has six branches: generating the palace is the branch of Vairochana, subsequent generation is the branch of Vajrasattva, empowerment is the branch of Akshobhya, tasting nectar is the branch of Amitabha, offering is the branch of Amoghasiddhi, and praising is the branch of Ratnasambhava. The first branch has four parts: the base branch, the cause branch, the condition branch, and the method of abiding branch. The first part is: if one meditates on the common protection wheel in this way, then in its center, and the ten wrathful deities'