Chinese
索。此外，后续的密续中说要在三层楼的建筑中进行。第二，修行者的特征是：通过身语意三门使具相的上师欢喜，从而获得圆满的灌顶。通过闻思使相续解脱，具有口诀，精通事业和行为，具有誓言，并且持有耳传的口诀来进行修行。对此，密续中说：首先应当依止上师，以三种欢喜供养，通过闻思智慧使相续解脱，从而获得圆满的灌顶和具有口诀。如果闻法少，智慧低下，没有获得灌顶并且没有誓言，不具备口诀的把握，即使修行也不会成就。如是说。第三，圆满的眷属是：应当依止能令人欢喜的，具有特征的明妃，以及值得信赖且誓言清净的朋友，还有精进且具有勇气的人。对此，密续中说：寻找最佳的修行伴侣，无论是婆罗门女还是其他，心胸开阔且智慧广大，知晓规矩且令人满意，朋友勇敢且精进。如是说。第四，圆满的时间是：在修近诵和修持的时间里，应当选择吉祥的初十等日期和吉星高照的日子，以及成就之日，并符合天文历算。对此，密续中说：成就之日是初十，应当选择吉祥美好的时间。如是说。在猛烈的时期，应当选择猛烈的星宿。对此，密续中说：当月亮被行星所影响时，以及魔日等日子，应当选择火星和土星，以及木棍和大鹏等。如是说。第五，圆满的物品是：生活资具的物品，以及所依和修持的物品，供养和誓言的物品，遣除障碍的物品，以及猛烈事业的物品等，应当事先准备好。对此，密续中说：生活的食物和供品的物品，修持和所依的用具，橛和芥子等，猛烈的物品和用具应当积聚。如是说。第二，积累资粮是：增长善的力量，进行地基仪式，制作擦擦，布施水食子，驱逐邪魔，摧毁路障，迎请证人等。
English
So. Furthermore, the subsequent tantra states that it should be done in a three-story building. Second, the characteristics of the practitioner are: having pleased the qualified lama through the three doors of body, speech, and mind, thereby obtaining complete empowerment. Liberating the mind-stream through hearing and contemplation, possessing oral instructions, being skilled in actions and activities, possessing vows, and holding the oral instructions of the whispered lineage, one should practice. Regarding this, the tantra says: First, one should rely on the lama, make offerings with the three kinds of pleasing, liberate the mind-stream through hearing, contemplation, and wisdom, thereby obtaining complete empowerment and possessing oral instructions. If one has little learning, inferior wisdom, has not received empowerment and has no vows, does not possess the confidence of oral instructions, even if one practices, it will not be accomplished. Thus it is said. Third, the perfect retinue is: one should rely on a consort who fulfills delight and possesses characteristics, a friend who is trustworthy and has pure vows, and one who is diligent and possesses courage. Regarding this, the tantra says: Seeking the best companion for practice, whether it be a Brahmin girl or anyone else, broad-minded and of great wisdom, knowing the rules and pleasing, a friend who is brave and diligent. Thus it is said. Fourth, the perfect time is: for the time of approach and accomplishment, one should choose auspicious dates such as the tenth day of the waxing moon and days with good stars, as well as the day of accomplishment, and engage in concordant calculations. Regarding this, the tantra says: The day of accomplishment is the tenth of the waxing moon, one should engage in auspicious and virtuous times. Thus it is said. In fierce times, one should rely on fierce planets and stars. Regarding this, the tantra says: When the moon is seized by planets, and on demon days, one should rely on Mars and Saturn, as well as clubs and great eagles. Thus it is said. Fifth, the perfect substances are: substances for sustenance and provisions, substances for relying on and accomplishing, substances for offerings and vows, substances for averting obstacles, and substances for fierce activities, all of which should be prepared in advance. Regarding this, the tantra says: Food for sustenance and substances for puja, implements for accomplishing and relying on, phurba and mustard seeds, etc., fierce substances and implements should be accumulated. Thus it is said. Second, accumulating merit is: increasing the power of virtue, performing the ground ritual, making tsa-tsas, offering water tormas, expelling demons, destroying obstacles, and invoking witnesses, etc.
Chinese
从收摄光芒中融化，埃（藏文：ཨེ，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：埃）化为蓝色三角形的虚空；央（藏文：ཡྃ，梵文天城体：यं，梵文罗马拟音：yam，汉语字面意思：央）化为绿色风，金刚交杵；ra（藏文：ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra）化为红色圆形血海；苏姆（藏文：སུྃ，梵文天城体：सुं，梵文罗马拟音：sum，汉语字面意思：苏姆）化为紫色方形的田地；康（藏文：ཀེཾ，梵文天城体：के，梵文罗马拟音：kem，汉语字面意思：康）化为八万由旬高的骨山，八万由旬沉入血海之中。其上，让（藏文：རྃ，梵文天城体：रं，梵文罗马拟音：ram，汉语字面意思：让）化为红色三角形的火焰。这是佛的慈悲和众生的共同业力汇集，结合外器世界的形成方式，观想自己的身体等同于五方佛母的空性。第三，生起坛城及座垫，分为两部分。第一部分是，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为黑色勃隆（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆），放射出各种光芒，在须弥山顶出现各种金刚交杵的中心，伴随着勃隆（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆），收摄融化为光，在巨大的尸陀林中央，生起红色法源，口大而深，充满血海，外围环绕着干骷髅堆砌的墙壁，内部具有统摄三界的三个红色半月，外部是四智法轮，红色四辐，被金刚墙环绕。其内部的辐条之间也有血，角落是绿色的，走廊的地面是田地，上面是血海。五层墙也是三层骷髅堆砌的墙壁，用熔化的铁钉固定，用血作为粘合剂，父颅和湿人头堆砌的墙壁，乌龟的柱基，田地的柱子，摩羯鱼的柱头，梵天的栋梁，八部神和八龙的横梁，八曜的门楣，星宿的排列，护方的皮革覆盖，日月的天窗，田地皮革的伞盖，菩提心的顶饰，摩羯鱼的飘带，蛇的网和半网。四个门也是摩羯鱼的上下门槛，黑蛇的门环，田地的门板，具有摩羯鱼的踏脚石。如此观想。第二部分是生起座垫，中央是吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的光芒所化的男女阎罗交合之上，是水牛和公牛践踏的宝座，其上是红色向上盛开的莲花，其上观想满月。四辐轮的东面是乾闼婆，南面是
English
From the dissolution into light of gathering and dispersing, Ai (Tibetan: ཨེ, Devanagari: ऐ, Romanized Sanskrit: ai, Literal Chinese meaning: Ai) transforms into a blue triangular sky; Yam (Tibetan: ཡྃ, Devanagari: यं, Romanized Sanskrit: yam, Literal Chinese meaning: Yang) transforms into green wind, a crossed vajra; Ra (Tibetan: ར, Devanagari: र, Romanized Sanskrit: ra, Literal Chinese meaning: Ra) transforms into a red and round ocean of rakta (blood); Sum (Tibetan: སུྃ, Devanagari: सुं, Romanized Sanskrit: sum, Literal Chinese meaning: Sum) transforms into a purple square field; Kem (Tibetan: ཀེཾ, Devanagari: के, Romanized Sanskrit: kem, Literal Chinese meaning: Kang) transforms into a mountain of bones eighty thousand yojanas high, eighty thousand yojanas submerged in the ocean of rakta. Above that, Ram (Tibetan: རྃ, Devanagari: रं, Romanized Sanskrit: ram, Literal Chinese meaning: Rang) transforms into a red triangular fire. This is the accumulation of the Buddha's compassion and the common karma of sentient beings. Combining it with the way the outer world is formed, one contemplates one's own body as equivalent to the emptiness of the five consorts. Third, generating the mandala and seat, which are in two parts. The first part is that Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) transforms into a black Bhrum (Tibetan: བྷྲཱུྃ, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: Bhrum), radiating various lights. At the summit of Mount Meru, various crossed vajras appear at the center, accompanied by Bhrum (Tibetan: བྷྲཱུྃ, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: Bhrum), dissolving into light. In the center of the great charnel ground, a red dharma source arises, with a large and deep mouth, filled with an ocean of blood, surrounded by walls built of dry skulls. Inside, it has three red crescent moons that control the three realms. Outside, it is the wheel of the four wisdoms, red with four spokes, surrounded by a vajra fence. Inside, there is also blood between the spokes, the corners are green, and the floor of the corridor is a field with an ocean of blood above it. The five-layered wall is also a wall built of three layers of skulls, fixed with molten iron nails, using blood as an adhesive, walls built of father skulls and wet human heads, turtle pillar bases, field pillars, makara pillar heads, Brahma's rafters, beams of the eight gods and eight nagas, lintels of the eight planets, a row of constellations, a roof covered with the skin of the guardians of the directions, skylights of the sun and moon, a field-skin umbrella, a bodhicitta crest, makara streamers, a net and half-net of snakes. The four doors are also upper and lower thresholds of makaras, black snake door rings, field door panels, and have makara footrests. Contemplate in this way. The second part is generating the seat. In the center, above the union of male and female Yama formed from the light of Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum), is a throne trampled by buffaloes and bulls, above which is a red lotus blooming upwards, and above that, contemplate a full moon. On the four spokes of the wheel, in the east is a Gandharva, in the south is
English
It is. The body is adorned with charnel ground ornaments, looking at the main deity with a smiling face. Then, the generation of the retinue: it is said that during the approach and accomplishment, it is generated from the heart or the union. Alternatively, from the eyes of the main deity, one jaḥ (藏文，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：jaḥ) radiates, and in the east, a Rakshasa mother Marutse arises, holding a curved knife in her right hand and a threatening mudra in her left. From the nose, from jaḥ (藏文，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：jaḥ), in the south, Yama mother Marutse arises, holding a staff in her right hand. From the tongue, from jaḥ (藏文，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：jaḥ), in the west, a demon mother Marutse arises, holding a sword in her right hand. From the heart, from jaḥ (藏文，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：jaḥ), in the north, a Yaksha mother Marutse arises, holding a club in her right hand, and all left hands hold lassos. All the consorts embrace the father with their right hands, or hold the mudras of the vajra and other families, or hold iron hooks and lassos, iron chains and bells. All the left hands offer skull blood to the main deity. The body colors are: according to Guru Padmasambhava's view, the east is the vajra family, white; the south is the ratna family, blue; the west is the padma family, red; the north is the karma family, green. According to Khenpo Dhanadala's view, initially, during the approach and accomplishment, all body colors are red. During fierce activities, the body colors of the Rakshasa and Yama are the same as above, the demon is black, and the Yaksha is reddish-yellow. The ornaments are also the same as the main deity during the approach and accomplishment. During activities, they are in accordance with the urging words. Then, the empowerment and blessing of the limb deities are threefold: reciting oṃ yamāntaka jvāla jvāla kāya hūṃ phaṭ (藏文，梵文天城体：ओं यमान्तक ज्वाल ज्वाल काय हुं फट्，梵文罗马拟音：oṃ yamāntaka jvāla jvāla kāya hūṃ phaṭ，汉语字面意思：oṃ yamāntaka jvāla jvāla kāya hūṃ phaṭ). By saying this, in the skull's bone chamber, on top of the moon, from oṃ (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：oṃ) arises Vairochana, and in its bone chamber, visualize a wheel marked with oṃ (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：oṃ). Reciting oṃ yamāntaka samaya vākka hūṃ phaṭ (藏文，梵文天城体：ओं यमान्तक समय वाक्क हुं फट्，梵文罗马拟音：oṃ yamāntaka samaya vākka hūṃ phaṭ，汉语字面意思：oṃ yamāntaka samaya vākka hūṃ phaṭ). By saying this, on top of the lotus in the throat, from āḥ (藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：āḥ) arises Amitabha, and in its throat, generate a lotus marked with āṃ (藏文，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：āṃ). Reciting oṃ yamāntaka citta pana cindha cindha hūṃ phaṭ (藏文，梵文天城体：ओं यमान्तक चित्त पन चिन्ध चिन्ध हुं फट्，梵文罗马拟音：oṃ yamāntaka citta pana cindha cindha hūṃ phaṭ，汉语字面意思：oṃ yamāntaka citta pana cindha cindha hūṃ phaṭ). By saying this, on top of the sun in the heart, from hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：hūṃ) arises Akshobhya, and in the heart, generate a vajra marked with hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：hūṃ). From these, the emanation and gathering of light rays blesses them into the nature of the body, speech, and mind of the Tathagatas. Then, the empowerment with the five wisdoms: reciting oṃ sarva tathāgata mañjuśrī yamāntaka jñāna pañca teroni abhiṣeka ta samaya śrī hūṃ (藏文，梵文天城体：ओं सर्व तथागत मञ्जुश्री यमान्तक ज्ञान पञ्च तेरोनि अभिषेका त समय श्री हुं，梵文罗马拟音：oṃ sarva tathāgata mañjuśrī yamāntaka jñāna pañca teroni abhiṣeka ta samaya śrī hūṃ，汉语字面意思：oṃ sarva tathāgata mañjuśrī yamāntaka jñāna pañca teroni abhiṣeka ta samaya śrī hūṃ). By saying this, the five Buddha families empower in the skull cup.