English
Compassion is the loving heart that wishes to be free from the suffering of samsara. Joy is the wish to encounter the bliss beyond sorrow. Equanimity is meditating without enemies or friends. Because compassion is present like the realm of Brahma, the yogi develops a firm mind towards the realm of Brahma, which is cultivated in advance. The way the supreme Mahayana arises. This teaches to meditate like the Great Vehicle. Because it encompasses everything, it is a vehicle; because the view is vast, it is great. Thus, the way to cultivate compassion for sentient beings is: In suchness, from the Dharmakaya, the all-illuminating Sambhogakaya arises, and from that, the Nirmanakaya arises from the samadhi of cause, benefiting sentient beings. Therefore, meditate on the arising of body, speech, and mind of compassion. Thus it is said. The place is indicated as: In the palace of the great charnel ground. Thus, in emptiness, the all-illuminating compassion arises. From that, the cause arises from Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum). From Ai (Tibetan: ཨེ་, Sanskrit Devanagari: ऐ, Sanskrit Romanization: ai, Literal Chinese meaning: Ai) arises space, from Yaṃ (Tibetan: ཡཾ, Sanskrit Devanagari: यं, Sanskrit Romanization: yaṃ, Literal Chinese meaning: Yang) arises wind, from Ra (Tibetan: ར་, Sanskrit Devanagari: र, Sanskrit Romanization: ra, Literal Chinese meaning: Ra) arises a sea of blood, from Suṃ (Tibetan: སུྂ, Sanskrit Devanagari: सुं, Sanskrit Romanization: suṃ, Literal Chinese meaning: Sum) arises the earth, from Keṃ (Tibetan: ཀེཾ, Sanskrit Devanagari: केँ, Sanskrit Romanization: keṃ, Literal Chinese meaning: Kem) arises Mount Sumeru, from Bhrūṃ (Tibetan: བྷྲཱུྂ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Chinese meaning: Bhrum) arises the palace, inside the square house of the charnel ground. The seat is above Yama Yamantaka in union, on top of a buffalo, and above that are a lotus and the sun and moon. The method of generation is indicated as: From the connection of the three rituals. It is said that the ritual of the seed syllable of speech, Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) falling on the seat, arises from the gate of self-awareness bliss, like the awareness of the bardo. The ritual of the mind hand symbol vajra, arises from parts and fragments, like consciousness entering the womb from the sperm and blood of the parents. After the vajra has the two meanings of expansion and contraction, it is the ritual of the complete body, like the self-body being formed from the five great elements. What is that? The color of the poisonous Hala tree is black. It is said that it is like a fierce black poison, that one dies by touching it. The meaning is that the black color destroys everything with fierce power. Possessing three, six, and six, extremely blazing and beautiful. It is said that there are three faces, and the three bodies are also united in the Dharmakaya, so the face is dark blue. The six hands are the six great wisdoms arising from the three bodies. From the Dharmakaya arise emptiness, the Dharmadhatu, and mirror-like wisdom. From the Sambhogakaya arise equality and discriminating awareness wisdom.
Chinese
罗！化身事业成就的智慧生起。具有六种标志和手印。六足是指四无量、方便和智慧二者，共六种。极燃是指手足具有象征意义的装饰而燃烧。具有六种手印，以及九三张开而咬紧牙关。意思是九眼以九种大智慧照看三界九地的众生。三面是为了消除三种毒素。从鼻孔放出化身，咬紧牙关是为了彻底断绝众生的轮回。手持木杖、战斧和断灭之剑于右侧。意思是第一只手拿着摧毁三种毒素的田地木杖，右中间的手拿着斩断轮回于法界的蓝色战斧，右边的最后一只手拿着将烦恼转化为智慧的宝剑。左边的第一只手拿着带有火焰尖端的忿怒印和绳索，以压制一切恶毒者，左中间的手拿着刺穿烦恼的短矛，最后一只手拿着盛满鲜红鲜血的头盖骨，以使一切轮回在法身中消尽。因此说：绳索、短矛和头盖骨在左边。陈述装饰是：以九种尸陀林饰物极为庄严。意思是所穿的三件衣服是：大象皮表示无明未舍弃而清净，人皮裙表示贪欲未舍弃而清净，虎皮下裙表示嗔恨未舍弃而清净，从而摧毁三种毒素。佩戴的三种饰物是：象征三身的头盖骨，象征五毒的五种龙族，象征方便和智慧结合的日月和哇苏达。安插的三种饰物是：调伏事业的装饰大灰烬，慈悲的象征红色的明点，以及实义精华的装饰酥油图案。陈述坐垫是：压着阎摩、雅玛底、男女交合的兔子，这是自性的坐垫。水牛和野牛践踏是指业力阎摩以自己的坐骑来贬低。三地为坐垫，有六种威严的姿势。意思是莲花遍满光芒之地，月亮无染莲花之地，太阳文字轮圆满之地。六种安坐的姿势。在火焰熊熊燃烧的中央。
English
Ro! The wisdom of accomplishing the activities of the emanation body has arisen. It possesses six symbols and hand implements. The six feet are the four immeasurables, the two of skillful means and wisdom, thus possessing six. 'Rabbar' means blazing because the hands and feet are adorned with meaningful symbols. Possessing six hand implements, and the nine and three are opened wide and clenched. This means the nine eyes gaze upon the beings of the three realms and nine grounds with nine great wisdoms. The three faces are to exhaust the three poisons. Emanations are sent forth from the nostrils, and clenching the teeth severs beings from the root. A staff, battle-axe, and severing sword are held in the right hands. This means the first hand holds a field staff that destroys the three poisons, the middle right hand holds a blue battle-axe that severs samsara into the expanse, and the last right hand holds a sword that destroys afflictions into wisdom. The first left hand holds a threatening mudra with a rope, with fire blazing at the tip, to subdue all the wicked. The middle left hand holds a short spear that pierces afflictions, and the last holds a skull cup filled with fresh red blood, to exhaust all samsara into the nature of the Dharmakaya. Therefore, it is said: 'Rope, short spear, and skull cup in the left.' The ornaments are shown as: 'Extremely beautiful with nine charnel ground adornments.' This means the three garments worn are: an elephant hide, purifying ignorance without abandoning its place; a human skin skirt, purifying attachment without abandoning its place; and a tiger skin lower garment, purifying hatred without abandoning its place, thereby destroying the three poisons. The three ornaments worn are: a skull cup symbolizing the three kayas, five types of nagas symbolizing the five poisons, and the sun and moon and Vasudha symbolizing the union of skillful means and wisdom. The three ornaments inserted are: great ashes, an ornament of taming activity; a red bindu, a symbol of compassion and attachment; and a ghee pattern, an ornament of essential meaning. The seat is shown as: 'Yama, crossed rabbits, buffalo trampled.' This means the seat is the self-nature seat of Yama, Yamatri, male and female rabbits crossed. The buffalo and wild bull trampled means the Yama of karma humiliates with his own mount. The three grounds are the seat, with six majestic postures. This means the ground of lotus pervading light, the ground of moon unattached lotus, and the ground of sun letters wheel great assembly. The six postures of sitting. In the center of a blazing fire mass.
Chinese
在如火焰般的空间中，在三角形深蓝色燃烧的中央。所说的佛母是：青蓝色，持弯刀和颅骨，美丽且贪恋，与法界结合。这是结合之母贝塔丽，身色青蓝，右手持弯刀，左手持颅骨，身躯极其美丽，具有装饰和服饰，通过观察产生乐空之义，本父大智慧者与佛母法界结合。生起度母爱噶扎智是：深蓝色，散布着吉札和夏纳，伟大的度母在右边降临。所说的爱噶扎智，身色深蓝，右边是吉札，左边散布着铁狼，从十方世界轮回中救度，在本父的右边生起。两位佛母到来的比喻是：比如世间一个丈夫有两个妻子一样，大妻贝塔丽缠绕在身上，小妻爱噶扎智做杀戮之事。生起本父本母也是：从方便和智慧相同中，从移动、催促、搅拌的结合中。因此显示了加持虚空秘密，本父是慈悲方便之身，本母是智慧空性之身，本父的金刚是所需所欲的来源，本母的虚空莲花是没有污垢的。金刚莲花如网般相连是：本父的金刚以不执著的方便移动到本母的子宫，本母的莲花不接受，以嬉戏的方式催促，以不执著的方便嬉戏，从无二搅拌的结合中，从字母亚中显现出最胜之子亚玛茹阿匝的身相。深蓝黑色，持剑，期克印，绳索。所说的身色深蓝黑色，是以猛烈的方式惩罚后以威力摄受，是行使威猛事业之义。右手持剑是斩断烦恼的象征。左手期克印和绳索是勾召和束缚。黑母持铁钩和颅骨。所说的其佛母黑母血眼母是：右手拿着铁钩，左手拿着供养本父的颅骨。迎请智慧尊并供养是：圆满后勾引入住使之喜悦。所说的誓言尊生起仪轨圆满后，迎请智慧尊的仪轨是：祈请从法身和法界中显现色身，融入唐卡中安住
English
In the space like a firestorm, in the center of a triangular dark blue blaze. The mother is described as: bluish-gray, holding a curved knife and skull, beautiful and desiring, united with the realm of Dharma. This is the uniting mother Betali, with a bluish-gray body, right hand holding a curved knife, left hand holding a skull, body extremely beautiful, possessing ornaments and attire, generating the meaning of bliss and emptiness through contemplation, the father, the great wisdom one, uniting with the mother in the realm of Dharma. Generating the Tara Ekajati is: dark blue, scattering Tsitta and Shwana, the great savior comes to the right. The described Ekajati, with a dark blue body, Tsitta on the right, scattering iron wolves on the left, saving from the ten realms of samsara, generated on the right side of the father. The analogy of the two mothers coming is: like a worldly husband having two wives, the elder wife Betali clinging to the body, the younger wife Ekajati performing the act of killing. Generating the father and mother is also: from the sameness of method and wisdom, from the union of moving, urging, and churning. Therefore, it shows the blessing of the secret of space, the father is the body of compassion and method, the mother is the body of wisdom and emptiness, the father's vajra is the source of needs and desires, the mother's space lotus is without defilement. The vajra and lotus connected like a net is: the father's vajra moves to the mother's bhaga with non-attachment method, the mother's lotus does not accept, urging in a playful manner, playing with non-attachment method, from the union of churning in non-duality, from the letter Ya arises the form of the supreme son Yamaraja. Dark blue-black, holding a sword, threatening mudra, lasso. The described body color dark blue-black, is the meaning of exercising fierce actions by punishing fiercely and then subduing with power. The right hand holding a sword is a symbol of destroying afflictions. The left hand threatening mudra and lasso is to summon and bind. The black mother holds an iron hook and skull. The described mother, the black mother with bloodshot eyes, is: the right hand holding an iron hook, the left hand holding a skull offering to the father. Inviting the wisdom being and offering is: after completion, hook and draw in, make them happy. The described completion of the Samaya being generation ritual, the ritual of inviting the wisdom being is: praying to manifest the form body from the Dharmakaya and the realm of Dharma, dissolving into the Thangka and abiding.
Chinese
祈请，身语意三恭敬顶礼，以供养之云承侍并恭敬陈设，祈请身语意之成就，奉献感恩之供，赞颂，之后修持，即：嗡（藏文：ཨཱོྂ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），卓（藏文：ཀྲོ，梵文天城体：，梵文罗马拟音：kro，汉语字面意思：卓），德（藏文：ཏེ，梵文天城体：，梵文罗马拟音：te，汉语字面意思：德），嘎（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎），亚（藏文：ཡ，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚），曼（藏文：མཱན，梵文天城体：मान，梵文罗马拟音：mān，汉语字面意思：曼），达（藏文：ཏ，梵文天城体：त，梵文罗马拟音：ta，汉语字面意思：达），嘎（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎），哈（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈），纳（藏文：ན，梵文天城体：न，梵文罗马拟音：na，汉语字面意思：纳），玛（藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：玛），塔（藏文：ཐ，梵文天城体：थ，梵文罗马拟音：tha，汉语字面意思：塔），班（藏文：བྷཉྫ，梵文天城体：भञ्ज，梵文罗马拟音：bhañja，汉语字面意思：班），匝（藏文：ཛ，梵文天城体：ज，梵文罗马拟音：ja，汉语字面意思：匝），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）。如果结合外在的本尊数量来解释，嗡（藏文：ཨཱོྂ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）是五种智慧的自性，是阎魔敌心咒的唯一字母。阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是无生之自性，是明妃贝塔丽的心咒。卓（藏文：ཀྲོ，梵文天城体：，梵文罗马拟音：kro，汉语字面意思：卓）是度脱之自性，是明妃一发母的心咒。德（藏文：ཏེ，梵文天城体：，梵文罗马拟音：te，汉语字面意思：德）是九种忿怒尊的心咒。嘎（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎）是圣者玛茹的心咒。亚（藏文：ཡ，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚）是令人陶醉燃烧的心咒。曼（藏文：མཱན，梵文天城体：मान，梵文罗马拟音：mān，汉语字面意思：曼）是阎魔罗阇的心咒。达（藏文：ཏ，梵文天城体：त，梵文罗马拟音：ta，汉语字面意思：达）是降伏魔鬼的心咒。嘎（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎）是降伏刚则岩的心咒。哈（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）是阿瓦牛头者的心咒。纳（藏文：ན，梵文天城体：न，梵文罗马拟音：na，汉语字面意思：纳）是亚瓦提的心咒。玛（藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：玛）是恰桑的心咒。塔（藏文：ཐ，梵文天城体：थ，梵文罗马拟音：tha，汉语字面意思：塔）是梦兆。班（藏文：བྷཉྫ，梵文天城体：भञ्ज，梵文罗马拟音：bhañja，汉语字面意思：班）是泰尔巴。匝（藏文：ཛ，梵文天城体：ज，梵文罗马拟音：ja，汉语字面意思：匝）是至尊烟色神。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是法王的心咒。啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）是赤眼者的心咒。十七个字母与十七位本尊相对应而宣说。又，如果结合秘密续部来解释，嗡（藏文：ཨཱོྂ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）是五种智慧自性的身之本体，是智慧本尊阎魔敌的心咒。阿卓德嘎（藏文：ཨ་ཀྲོ་ཏེ་ཀ，罗马拟音：Akroteka）是示现忿怒身。阎魔敌（藏文：ཡ་མཱནྟ་ཀ，罗马拟音：Yamantaka）即是忿怒阎罗死神。哈纳（藏文：ཧ་ན，罗马拟音：Hana）是吞噬。玛塔（藏文：མ་ཐ，罗马拟音：Matha）是击打。班匝（藏文：བྷཉྫ，罗马拟音：Bhanja）是从下方用铁钩勾取。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是降伏怨敌魔障。啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）是焚烧殆尽。这是结合唯一身饰坛城来解释的。按照秘密的说法，如果解释为一切善逝的汇集，嗡（藏文：ཨཱོྂ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）是身语意功德事业五种自性，是五部之本体，是五种智慧的本体，是一切密咒之首。阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）是法界无生之本体。卓（藏文：ཀྲོ，梵文天城体：，梵文罗马拟音：kro，汉语字面意思：卓）是诸大忿怒尊之身显现。德嘎（藏文：ཏེ་ཀ，罗马拟音：Teka）是十七位忿怒本尊降伏一切怨敌魔障。阎魔敌（藏文：ཡ་མཱནྟ་ཀ，罗马拟音：Yamantaka）是催动这些忿怒尊，从“亚”引出的是阎罗，从“曼”引出的是母神，从“达”引出的是如来，从“嘎”引出的是事业。