Chinese
奇妙啊！心之相有三种，即大悲、威猛、寂静。因此，这九种秘密相传授给有缘者，对无缘者则保密。心之意为阎罗王的克星，从上师的心中一个接一个地传承。心之精华口诀的意义如同精华一般。所谓“口吞”，是指从各个续部中收集而来，因此上师邦敦说，从意义上讲，这被称为“口吞”。这些无论哪一个都不能被认为是“口吞”，因为其他的修法也会犯同样的错误，因此，以三者聚集之义而称为“口吞”，这是从秘密续部的教证中得知的。或者，以阎罗王轮的口，以母血来充满；或者，像犛牛角的口一样，进行杀戮之事，因此称为“口吞”。所谓“执着”，是指强烈的嗔恨聚集于一方。所谓“唯有现行才能成就”，是指其近修、修持和事业等。这就是名称的意义。现在，第七个总义，如果问及与该名称相应的有实义之物，从头到脚归纳起来的意义何时显示，则以三种方式显示。也就是说，不像其他的法一样，分为开头、中间和结尾三部分。那么，如何显示呢？第一个意义是，在随顺之处积聚随顺之物，从而亲近智慧本尊；第二个意义是，显示旋转第四日轮，并以猛烈的力量杀戮的次第；第三个意义是，将黑色的死主交付给阿儿，进行镇压和折磨，这是轮的口被压制的次第。第一部分有四点：随顺之处、时间、物品和亲近智慧本尊的实际显示。第一点，处所有二：近修之处以口诀的方式宣说，以及修持之处与通常的方式相结合。第一种是：西北方有庇护，东方和南方倾斜，背靠金刚岩石，前面有水芹和水池缓缓流淌，树木上鲜花和果实累累，修持者感到愉悦，吉祥，加持力大，心生欢喜，具备各种功德，远离各种过患。修持之处与通常的方式相结合是指
English
Wonderful! The heart's aspects are of three kinds: great compassion, ferocity, and peacefulness. Therefore, these nine secret aspects are shown to those who are fortunate, and kept secret from those who are not. The meaning of "heart" is the nemesis of Yama, transmitted from one guru's heart to another. The meaning of the heart's essence-instruction is like an essence. The term "mouth-swallowing" refers to the collection from various tantras, so Master Pangton said that in terms of meaning, this is called "mouth-swallowing." None of these can be considered "mouth-swallowing," because other methods of accomplishment would also fall into the same error. Therefore, it is called "mouth-swallowing" in the sense of the gathering of three, which is known from the scriptural authority of the secret tantras. Or, the mouth of the wheel of Yama is filled with maternal blood; or, like the mouth of a yak horn, it performs the act of killing, hence it is called "mouth-swallowing." "Clinging" refers to intense hatred gathered in one direction. "Only through actual practice is accomplishment" refers to its approach, practice, and activities, etc. That is the meaning of the name. Now, the seventh general meaning, if asked when the meaning of the actual object corresponding to that name, summarized from head to toe, is shown, it is shown in three ways. That is, unlike other dharmas, it is not divided into three parts: beginning, middle, and end. So, how is it shown? The first meaning is to accumulate conducive substances in a conducive place, thereby approaching the wisdom deity; the second meaning is to show the order of rotating the fourth solar wheel and killing with fierce force; the third meaning is to entrust the black Lord of Death to Ar, suppressing and tormenting, which is the order of the wheel's mouth being suppressed. The first part has four points: the conducive place, time, substance, and the actual display of approaching the wisdom deity. The first point, the place, has two aspects: the place of approach is explained in terms of oral instructions, and the place of practice is combined with the usual way. The first is: the northwest has protection, the east and south slope, the back rests on a vajra rock, in front there are watercress and a pond flowing slowly, trees are full of flowers and fruits, the practitioner feels joy, auspiciousness, great blessings, delight, possessing various qualities, and abandoning various faults. Combining the place of practice with the usual way means
Chinese
土地应被视为墓地。这表明，如果按照印度的传统，墓地应有凉爽的树林，以及秃鹫、乌鸦等墓地生物。据说，如果在像卡拉克迪热瓦这样的业力空行母之地修行，一生即可获得阎罗王的成就。由于西藏没有墓地，历代上师会在宣布成就的扬宗、洛扎卡曲或聂的格热等处，或在朝北的岩洞中，如张开的红色马尸，或在单根树木、古老寺庙等极其险峻之地修行。在两种与时俱进的方法中，如果将念诵的时间解释为口诀，则应选择上弦月的时间，即每月的上半月，选择吉祥的星宿和吉祥的时刻。如果将修持的时间与通常的时间结合起来，那么一年的时间应选择新年旧年交替、神魔交战之时。一个月的时间应选择下弦月的时间，即每月的下半月。一周的时间应选择星期四，尤其应选择面向星期四的日子，据说这是在海底生火的日子。星宿的时间应选择昴宿星团，尤其应选择面向昴宿星团的日子。与修持相符的物质有两种：口诀中解释的念诵物质，以及与通常方法结合的修持物质。第一种物质有两种：维持生命的食物用具，以及遣除障碍的药物用具。第二种修持物质的用具，由“味道”等词语表明。其中有两种：共同的物质是在念诵时陈设的五种时令鲜花等。念诵的誓言物是味道的布匹和颜料的坛城等。特殊的誓言物有四种：供养的誓言物是大量的肉食祭品，大量的红色血祭，大量的油脂灯，大量的焚香。守护的誓言物是在修持时穿黑色斗篷等。词义很容易理解。智慧本尊的实际念诵有六个阶段：积累业力黑汝嘎的慢心之资粮的次第1，设立结界的次第2，祈请垂念并加持三种特殊供品的三种供品3，三种三摩地
English
The land should be regarded as a cemetery. This indicates that, according to Indian tradition, cemeteries should have cool groves and creatures of the cemetery such as vultures and crows. It is said that if one practices in a place like the karmic dakini Klakdirewa, one will attain the siddhi of Yama in one lifetime. Since there are no cemeteries in Tibet, the previous masters would practice in places like Yangdzong, Lhodrak Kharchu, or Nyal Geri, where siddhis were proclaimed, or in north-facing caves, like an opened red horse corpse, or in extremely dangerous places such as a single tree or an old temple. Among the two methods that are in accordance with the times, if the time for recitation is explained as a secret instruction, it should be done during the waxing moon, i.e., the first half of the month, choosing auspicious stars and auspicious moments. If the time of practice is combined with the usual time, then the time of year should be chosen at the juncture of the old and new year, when gods and demons are at war. The time of month should be chosen during the waning moon, i.e., the second half of the month. The time of week should be chosen on Thursday, especially auspicious is facing Thursday, it is said to be the day when fire is lit in the depths of the ocean. The time of the star should be chosen for the Pleiades, especially auspicious is facing the Pleiades. There are two kinds of substances that are in accordance with the practice: the substances for recitation explained in the secret instructions, and the substances for practice combined with the usual method. The first substance has two kinds: the food utensils for sustaining life, and the medicine utensils for averting obstacles. The second substance for practice is indicated by words such as "taste." Among them, there are two kinds: the common substance is the five seasonal flowers, etc., that are arranged during recitation. The samaya substances for recitation are cloths of taste and mandalas of colored powders, etc. There are four kinds of special samaya substances: the samaya substance for offering is a large offering of meat, a large offering of red blood, a large offering of oil lamps, and a large offering of incense. The samaya substance for protection is wearing a black cloak during practice, etc. The meaning of the words is easy to understand. The actual recitation of the wisdom deity has six stages: the stage of accumulating the accumulation of pride of the karmic Heruka 1, the stage of establishing the boundary 2, the stage of praying for mindfulness and blessing the three kinds of special offering substances 3, the three kinds of samadhi
Chinese
四、由母产生文殊根本五尊，五、由暴怒大魔降临倾听，迎请深蓝色者，以供养供养后，与誓言者无二无别地混合。这是阿卓拉的修持次第。其中，首先是积累资粮的次第：如前所述的地方，一切事物聚集，首先在自己的心间观想从raṃ（藏文，梵文天城体，ram，火）字化为日轮，其上观想种子字hūṃ（藏文，梵文天城体，hūṃ，吽）。专注于此。然后，念诵生起次第的咒语：嗡 曼殊室利 阿卓 谛革 卡雅 曼达嘎 吽 啪特（藏文，梵文天城体，oṃ mañjuśrī akroti kAya mantaka hūṃ phaṭ，嗡，文殊师利，阿卓，身，曼达嘎，吽，啪特）。仅仅通过念诵，自己就观想为业力阎魔，一面二臂，右手持田杖或棍棒，左手持期克印和绳索，以八种尸林装束严饰。在自己的心间观想从raṃ（藏文，梵文天城体，ram，火）字化为日轮，其上观想一个hūṃ（藏文，梵文天城体，hūṃ，吽）字。从hūṃ（藏文，梵文天城体，hūṃ，吽）字放出光芒，迎请文殊寂怒本尊众。在他们面前积累资粮：如果财力雄厚，就尽可能多地宣说善逝的教言等，行持善业。如果财力中等，就念诵灌顶仪轨，或者塑造擦擦，或者布施水食等，尽可能多地做。如果财力微薄，也应按照仪轨，行持顶礼等七支供，并附带偈颂。也将自己的身体供养给文殊寂怒本尊众作为仆从。如是说：世尊阎魔敌，忿怒尊，于身像画像前，尽力积聚福德资粮。如是说。是所说之义。其正文是，最初之夜，以寂静事业正文结束。然后，为了收摄会供本尊众，有多种方式，有返回自性之地的，有不作意于彼的，也有收摄于自己心间的，这里是收摄于自己心间的方式。如果问有什么必要，回答说，收摄于自己心间可以降临加持。二是结界的次第：然后，以忿怒事业显示结界。分为外结界和内结界。首先是外结界：
English
4. The five fundamental deities of Manjushri are generated by the mother. 5. The great wrathful arrogant one descends to listen. The dark blue one is invited, and after being offered with offerings, it is mixed with the samaya being without duality. This is the order of how to spend the retreat of Akro Lha. In that, first is the order of accumulating the gathering: In such a place as shown above, all substances gather, first in one's own heart, think of a sun disc from raṃ (藏文，梵文天城体，ram，fire), and on top of that, fixate on the letter hūṃ (藏文，梵文天城体，hūṃ，吽). Having done that. oṃ mañjuśrī akroti kAya mantaka hūṃ phaṭ (藏文，梵文天城体，oṃ mañjuśrī akroti kAya mantaka hūṃ phaṭ，Om, Manjushri, Akroti, Body, Mantaka, Hum, Phat). Just by reciting the mantra of the generation cause, one meditates as the Lord of Death of Karma, with one face and two arms, the right holding a field staff or club, the left holding a threatening mudra and a lasso, adorned with the eight adornments of the charnel ground. In one's own heart, think of a sun disc from raṃ (藏文，梵文天城体，ram，fire), and on top of that, think of one hūṃ (藏文，梵文天城体，hūṃ，吽). From that hūṃ (藏文，梵文天城体，hūṃ，吽), light radiates, and one thinks that the peaceful and wrathful deities of Manjushri are invited. Accumulating the gathering in front of them: If one is very wealthy, one should proclaim the Sugata's teachings as much as possible and accomplish virtuous deeds. If one is of moderate wealth, one should recite the empowerment cycle or plant tsatsas and give water offerings, etc., and accomplish as much as possible. If one is of little wealth, one should also arrange the ritual and perform the seven-part practice of prostrations, etc., as it arises, along with verses. One should also offer one's own body to the peaceful and wrathful deities of Manjushri as a servant. As it is said: Bhagavan, the slayer of the Lord of Death, the wrathful one, In front of the painted image of the body, Accumulate as much merit as possible. Thus it is said. It is the meaning of what was said. Its text is, the first night, ends with the peaceful activity text. Then, there are many ways to gather the deities of the gathering support, some go to their natural abode. Some do not focus on it. Some gather into their own heart, and this is the way to gather into one's own heart. If one asks what is the need for that, it is said that gathering into one's own heart will bring blessings. Second is the order of cutting off the boundaries: Then, the wrathful activity shows the cutting off of the boundaries. There are two: the outer boundary cutting and the inner boundary cutting. First, the outer boundary cutting is the direction.