English
It should also be known that the sign of the hand gesture is coiling the phurba and throwing it at the enemy. Regarding the subtle parts, there are some slight variations in this type of sign in different lineages, but here it has been slightly explained as taught in the lineage of the Phurba Eater Yaksha. The intention of all lineages converges on one key point, so it doesn't matter how it is explained. Thus, combining it with the beginning of Rudra, mentioning the origin of this mandala, if applied to the practice of a yogi, it mainly shows the mudra of the generation stage. The key point to know here is that no matter what the eighteen great Maha Yoga Tantras teach, whether it is a tantra or a practice, its intention is to view all conventional phenomena as the pure mandala of deities. In the ultimate truth, they are inseparable from the primordial dharmadhatu, establishing that truth is indivisible and beyond the realm of the mind. Meditation mainly takes the generation stage as the path, with the three forms of samadhi and their branches, manifesting appearance and existence as the mandala of deities. Conduct is to accept whatever arises without acceptance or rejection, with skillful means of special conduct, such as union and liberation. The result is the aspiration to attain Buddhahood in this life by traversing the path of the four vidyadharas in the great assembly place of the letter wheel. In the secret mantra texts, meditating on deities, reciting mantras, drawing mandalas, empowerment, and so on, all ten ends of learning, are mainly transformed by relying on the generation stage for those who practice with elaboration and those who have minds focused on objects of appearance. Through the generation stage, the completion stage is guided by stable samadhi, entering the way of union of generation and completion, all the key points of these paths come down to the key of accomplishing appearance as the deity of Maha Yoga. If this is not present, it will become a shadow of the path. Therefore, this is a very important point to understand in detail as it appears from the root tantra of illusion and the secret essence itself. Although there are some who speak disapprovingly and slanderously of the view of accomplishing appearance as the deity, that is speculative wisdom, as narrow as the eye of a needle.
Chinese
由于秘密的见解如同虚空般未能领会，仅仅停留在哀叹的程度，因此并非具有精髓。所以，宁玛派的持明有缘者、具有辨别智慧的人们，应当以大瑜伽续部的甚深见解，将显现修持为本尊的教理和理证，以狮吼般的巨大声音，不遗余力地弘扬甚深且秘密的要点，不懈地努力。这是顺便说的一段话。他们认为，法身的自性是从大吉祥自性根本坛城中产生的。忿怒尊被认为是圆满报身。为了调伏十方护法，安住于十个方位。主尊位于中央，手印等作为眷属。十方忿怒尊坛城简略地叙述完毕。第三，作为化身的自性，宣说金刚橛物质坛城，分为两部分：祈请和真实生起次第的宣说。第一部分是：诸佛之智慧身，金刚之本性自性中，法界之体性自性，炽燃忿怒难忍尊，身之宝藏祈请生。如是说。对此，简略归纳三种持明的见解之义：驱散所有无明的黑暗，如同莲花般盛开智慧的自性，三时中一切逝者的无为金刚智慧之身，或者成为诸佛法身的所依，或者五毒清净，五智增长的智慧，也有自生智慧，他生智慧，转依智慧等自性。从作为彼等功德之所依的角度，而安立为身的名称。法身金刚之体性，彼之自性法界或法身之自性中，法界本来清净，彼之体性自性的幻化，不为他动，随所应调伏的悲悯力量和游舞不间断的显现。对于调伏顽劣者，威力更加炽燃，或者舞姿九相的光辉炽燃的忿怒尊，殊胜之子金刚橛大吉祥的威力、能力、事业的体性更加增长所产生的，难以忍受的光辉，以不可思议的威严，恐怖猛烈的身
English
Since the secret view is like the sky, it has not been understood, and it only ends up in lamentation, so it is not essential. Therefore, the Nyingma Vidyadharas, the fortunate ones with discerning wisdom, should use the profound view of the Mahayoga Tantra to cultivate appearances as deities, and with the great sound of the lion's roar of reasoning, they should tirelessly promote the profound and secret key points without negligence, and work hard. This is a side note. They believe that the nature of the Dharmakaya arises from the great glorious self-nature root mandala. Wrathful deities are considered to be the nature of the Sambhogakaya. In order to subdue the ten directions of protectors, they reside in the ten directions. The main deity is in the center, and the hand seals etc. are the retinue. The mandala of the ten directions of wrathful deities has been briefly described. Third, as the nature of the Nirmanakaya, the material mandala of Vajrakilaya is explained in two parts: supplication and the actual explanation of the generation stage. The first part is: The wisdom body of all Buddhas, From the very nature of the Vajra, The very essence of the Dharmadhatu, Blazing wrathful unbearable one, As a treasure of the body, generate me! Thus it is said. In this regard, to briefly summarize the meaning of the views of the three Vidyadharas: dispelling all the darkness of ignorance, the self-nature of wisdom blooming like a lotus, the unconditioned Vajra wisdom body of all those who have passed away in the three times, or becoming the basis of the Dharmakaya of the Buddhas, or the wisdom of the five poisons purified and the five wisdoms increased, there is also self-born wisdom, other-born wisdom, and transformed wisdom. From the perspective of being the basis of those qualities, the term "body" is applied. The nature of the Dharmakaya, which is the nature of the Vajra, from the Dharmadhatu or the nature of the Dharmakaya itself, the Dharmadhatu is originally pure, the manifestation of its very nature, unwavering, the compassionate power of whatever is to be subdued, and the uninterrupted appearance of the play. For subduing the wicked, the power is even more blazing, or the wrathful deity with the blazing glory of the nine dance postures, the power, ability, and activity of the great glorious Vajrakilaya, the supreme son, are even more increased, the unbearable glory, the inconceivable majesty, the terrifying and fierce body.
Chinese
祈请您作为一切功德聚集圆满的自性生起。第二，关于实际的生起次第，从三身之界中生起有三种法，身语意智慧一心一意加持，有三个字，以摩羯解脱之手印接受，有三种必要，五部灌顶，有三种物质，身语意加持，有三种真言，用古古（熏香）对治毒害，有三种能力，用芥子驱赶，有三种三摩地，用红粉涂抹，有三种威猛，殊胜子之相分为四种，金刚橛之相分为七种法，要知道这十种意义。在此，如果用简短的语言来完整地表达这些意义，一般来说，所谓的物质坛城就是殊胜子五部。据说这必须与转轮王的儿子在教法上相合来解释。例如，转轮王的儿子需要父亲的血统清净，母亲的血统清净，即种姓、血统、出身都具备。同样，这里首先是法身，第二是报身，第三是化身，三头六臂，或者一头四臂，下半身是金刚橛火焰形象的，这要从三身之界中显现。密续中说：‘此处三头六臂，或一面四臂，除此之外我未曾说。’又说：‘从脐下到下半身，是蓝黑色，不可怕，降伏之相。’这样，转轮王的儿子即使出身高贵，如果没有眷属和受用，也不能算作国王。同样，这里的殊胜子即使从三身之界中生起，如果神众和物质等不齐全，也不会变成殊胜子。因此，神众也必须齐全。那么，如何才能清晰而完整呢？密续中说：‘从一身体性中，一切坛城圆满。八方自性八忿怒，八隅生起八忿怒母，上下五种自性。’如是说，一切坛城都包含在此处。这样，国王即使具备眷属和受用，如果威严不足，也不能算作国王。同样，这里的殊胜子即使具备金刚橛的神众，也
English
Praying that you arise as the nature of gathering and perfecting all virtues. Secondly, regarding the actual generation stage, there are three dharmas for generating from the realm of the three bodies. Blessing body, speech, mind, and wisdom with one-pointedness, there are three syllables. Receiving with the Makara liberation mudra, there are three necessities. Empowering with the five families, there are three substances. Blessing body, speech, and mind, there are three mantras. Subduing harm with gugul (incense), there are three powers. Dispelling with mustard seeds, there are three samadhis. Anointing with red powder, there are three ferocities. The divisions of the supreme son are fourfold. The divisions of the phurba are seven dharmas. It is necessary to understand these ten meanings. Here, if we express these meanings completely in few words, in general, the so-called material mandala is the supreme son, the five families. It is said that this must be explained in accordance with the Dharma of the son of a Chakravartin king. For example, the son of a Chakravartin king needs to have a pure father's lineage and a pure mother's lineage, that is, to have lineage, ancestry, and origin. Similarly, here, first is the Dharmakaya, second is the Sambhogakaya, and third is the Nirmanakaya, with three heads and six arms, or one head and four arms, the lower body being in the form of the phurba's flame. This arises from the realm of the three bodies. In the secret tantras, it is said: 'Here, three heads and six arms, or one face and four arms, I have not spoken of more than that.' And it says: 'From the navel down to the lower body, it is blue-black, not terrible, in the manner of subduing.' Thus, even if the son of a Chakravartin is of noble birth, if he does not have retinue and enjoyment, he cannot be considered a king. Similarly, here, even if the supreme son is generated from the realm of the three bodies, if the assembly of deities and substances are not complete, he will not become the supreme son. Therefore, the assembly of deities must also be complete here. So, how can it be clear and complete? In the secret tantras, it is said: 'From the nature of one body, all mandalas are complete. Eight directions are the nature of eight wrathful ones, eight corners arise from eight wrathful mothers, the nature of five above and below.' As it is said, all mandalas are contained here. Thus, even if the king possesses retinue and enjoyment, if his splendor is small, he cannot be considered a king. Similarly, even if this supreme son possesses the assembly of phurba deities,
Chinese
生起。如是说。又如国王出征时，不仅要穿盔甲，还要携带锋利的武器。同样，这里也要用古古律熏香，使其具有凶猛的光彩和令人畏惧的威严。经中说：熏烧古古律，投掷芥子，加持灌顶，极其珍贵。如是说。又如国王必须用锋利的武器击中敌人一样，这里也要用红色的液体涂抹，使黑红色的橛触及便能摧毁，这一点非常清楚。经中说：为了摧毁凶猛之物，用熊、狗、猪的血涂抹。如是说。又如国王在战场上获胜，必须获得敌人的国土和城市一样，这里也要将敌人和魔障的心脏插入黑白的分界处。经中说：一切重要之处汇集之处，应插入黑白的分界处。如是说。像这样，转轮圣王通过多种方式与法相同，对于这位殊胜之子，如果认为从数量上确定为佛（བུདྡྷ，Buddha， बुद्ध，觉者），金刚（བཛྲ，Vajra，वज्र，金刚），宝（རཏྣ，Ratna， रत्न，宝），莲花（པདྨ，Padma， पद्म，莲花），业（ཀརྨ，Karma， कर्म，业）这五种，那就不是了。殊胜之子有上等一百零八种，中等二十一种或五种，下等金刚集合一种。名称的类别有：也称为“修持橛”，也称为“橛的物质坛城”，也称为“殊胜之子”。其中，“修持橛”是因为修持的所有力量都聚集于此；“橛的物质坛城”就像聚集大量财富和受用时，普遍称为“物质”一样，因为一切神和加持都汇集于此。称为“殊胜之子”是因为是从大吉祥的意中化现的儿子，坛城在身体上圆满，并且是行一切事业的殊胜者。其他那些虽然是主尊殊胜，但不是儿子；忿怒尊十位是儿子，但不行持像殊胜之子一样的所有事业，所以不是殊胜者；誓言者们既不是儿子，也不是殊胜者。如是说：从根本意中生起之故，说是救度之子。为了调伏凶猛者，因被委派故说是殊胜者。事业圆满是国王，故说是大殊胜之子。如是说。
English
Generated. Thus it is said. Furthermore, just as when a king goes to war, he must not only wear armor but also carry sharp weapons, so too here, one must fumigate with gugul to create something possessing fierce splendor and unbearable power. As the tantra says: "Fumigate with gugul and throw mustard seeds. Blessings and empowerments are extremely precious." Thus it is said. Moreover, just as a king must strike the enemy with sharp weapons, similarly here, it is clearly stated that smearing with rakta, the black-red phurba destroys upon contact with smoke. As the tantra says: "In order to destroy the fierce, smear with the blood of bears, dogs, and pigs." Thus it is said. Furthermore, just as a king must conquer the enemy's land and city by winning the battle, similarly here, one must insert the black and white hearts of enemies and obstructors at the boundary. As the tantra says: "At the place where all important points converge, it should be inserted at the boundary between black and white." Thus it is explained. In this way, the supreme son is similar in dharma to the Chakravartin king through various aspects. If one thinks that the number of supreme sons is fixed as five, namely Buddha (བུདྡྷ，Buddha， बुद्ध，Awakened One), Vajra (བཛྲ，Vajra，वज्र，Diamond), Ratna (རཏྣ，Ratna， रत्न，Jewel), Padma (པདྨ，Padma， पद्म，Lotus), and Karma (ཀརྨ，Karma， कर्म，Action), then it is not so. It is said that there are one hundred and eight supreme sons of the highest rank, twenty-one or five of the middle rank, and one Vajra assembly of the lowest rank. The categories of names are also called "approach phurba," also called "phurba substance mandala," and also called "supreme son." Among these, "approach phurba" is because all the power of approach is accumulated in this; "phurba substance mandala" is like when a large collection of wealth and enjoyment is commonly called "substance," so too, all the deities and blessings are assembled in this. It is called "supreme son" because it is the son emanated from the mind of the Great Glorious One, the mandala is complete in the body, and it is the supreme one who performs all activities. Others are supreme lords but not sons, and the ten wrathful ones are sons but do not perform all the activities like the supreme son, so they are not supreme. The oath-bound ones are neither sons nor supreme. As it is said: "Because it arises from the root mind, it is said to be the son who liberates. Because it is commanded to subdue the fierce ones, it is said to be supreme. The king who perfects all activities, is called the great supreme son." Thus it is said. Such a