English
Since it comes from the sequence of oral instructions, it will be clearer elsewhere. Here, it is only briefly explained according to the meaning of the tantra, without detailed explanation. The above preliminary sequences are the preliminary sequences common to the peaceful and wrathful activities, so they are generally clear and detailed. Here, a little explanation is added to supplement the actual instructions of the Black Wrathful One, such as the boundary. To create a boundary with the blazing boundary wheel, there are three essentials, eight roots, and thirty-three branches. First, each one has three meanings. Second: Who creates the boundary? What is being bounded? What is the essence of the meaning of the boundary? The three great treatises on boundaries? The source from which it is explained? The result of creating the boundary? The classification of boundaries? And their results, from the perspective of classification, the detailed explanation of how it becomes thirty-three branches is clear in the commentary and other treatises, so it will not be elaborated here. The meaning is: In other treatises it is also said: I am originally the self-born wrathful one! The wrathful one of the boundary fills the sky! From the playful boundary of the wrathful one who subdues obstacles, let no one cross over! Similarly, through the firm protection boundary of mantra, mudra, and samadhi, the temporary need is: the outer boundary cuts off distractions, the inner boundary cuts off obstacles, and the secret boundary causes the mind to abide in the Dharmakaya. The ultimate need is: it is said that one can obtain the three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya. Second, opening the symbolic door: Between myself, who is with the obscurations of afflictions and knowledge, and the mandala wheel of great pure wisdom, as the illusion of dualistic appearance that obstructs the apprehended and the apprehender, in the equal space of non-duality, recognizing the nature of pure oneness, the symbol or form of the door, opening the east door of the mandala and looking, it is merely believing that it is clearly visible from the main deity to the doorkeeper. As it is said: Myself and the assembly of deities of the mandala wheel, are originally non-dual. We are obscured by the delusion of ignorance, obscured by the clouds of false appearance conceptualizations, and even cannot see the faces of the mandala deities, please open this door of the mandala for me to enter! Obstructed by the collection of the darkness of ignorance, the sun and moon of compassion
Chinese
如是说，祈请遣除障碍光明！手印顶礼是：本来在无二大平等的状态中，蕴、界、处等皆已清净为本尊坛城，于大清净自性中，安住于未作造作的本有深奥法性中，以方便道认识自性，即是现见自面之见解，仅以表示此义的姿势和名言，加上以手顶礼的声音。如是说：法身自性根本之坛城，报身十方忿怒尊达拉等，化身聚集之殊胜子吉拉雅，于三坛城炽燃之天众，随喜稀有，以手印、姿势和舞蹈之门顶礼。此乃此句所说之义。安立吉祥之标志是：与大坛城之事业仪轨和主尊相关之义。必要是确定为天、勇士、空行之族类，具有亲近且迅速成就之必要等。于列于兄弟姐妹行列之下，作为智慧本尊之标志，于鼻尖、两颊可见拉克塔之明点。于顶髻、喉间有大灰之堆积，于额头有三尖之纹路，于心间绘制酥油之十字图案，如是大成就者之仪轨中所出现的一样。忏悔衰损、罪障是：以四种根本、八种支分、三十二种支节的方式宣说，详细的请看大疏。总而言之，忏悔之对境，忏悔者，忏悔之罪堕，如何忏悔之方便，忏悔之利益，不忏悔之过患，这些在诀窍引导次第中广说，在此也应结合。实际上，若不将分别念之习气清净于自处，则无法于相续中获得殊胜之成就，作为巨大障碍之对治，以对罪堕分别念之极度后悔，于本尊坛城及眷属之前，以猛烈忏悔、追悔、发露、咒语之悲痛，如火焰般于脉轮中，以对治力焚烧应断除之罪堕，使其无力成熟解脱，此乃其自性。降临加持是：
English
As it is said, please dispel the obstacles with light! The mudra of prostration is: Originally, in the state of non-dual great equality, the aggregates, elements, and sense bases are all purified into the mandala of the deity. In the nature of great purity, abiding in the profound nature of uncreated, inherent reality, recognizing one's own nature through the means of skillful methods, which is the realization of seeing one's own face, is represented by gestures and mere words, combined with the sound of prostration with the hands. As it is said: The Dharmakaya, the fundamental mandala of self-nature, the Sambhogakaya, the wrathful kings of the ten directions, such as Tārā, the Nirmanakaya, the supreme son Kīlaya gathered together, to the assembly of deities blazing in the three mandalas, I rejoice and offer wondrous prostrations through the gates of mudras, gestures, and dances. This is the meaning of the words spoken. Establishing the auspicious mark is: It is related to the activities and the main deity of the great mandala. The purpose is to be certain of belonging to the family of deities, heroes, and dakinis, and to have the necessity of being close and quickly accomplishing siddhis, etc. Below the rank of brothers and sisters, as a sign of the wisdom deity, a drop of rakta is visible on the tip of the nose and both cheeks. On the crown of the head and throat, there is a pile of great ashes, on the forehead there are three-pointed lines, and on the heart, a swastika pattern is drawn with ghee, as it appears in the rituals of the great accomplished ones. Confessing deficiencies and obscurations is: It is explained in terms of four roots, eight branches, and thirty-two limbs, which should be examined in detail in the great commentary. In short, the object of confession, the confessor, the sins to be confessed, the means of how to confess, the benefits of confession, and the faults of not confessing are extensively explained in the instructions on the stages of guidance, and should be applied here as well. In reality, if the habitual tendencies of conceptual obscurations are not purified in their own place, then the supreme accomplishment cannot be obtained in the continuum. As an antidote to the great obstacle, with intense remorse for sins and conceptual obscurations, in front of the mandala of the yidam deity and retinue, with intense confession, regret, disclosure, and the pain of mantras, like a flame in the channels, burning the sins to be abandoned with the power of the antidote, making them powerless to ripen and be liberated, this is its very nature. Bestowing blessings is:
Chinese
具足传承的上师勇父空行，以及五部佛陀三世诸佛，执明众眷属，百万空行母眷属，如现量般云集于前方，从父母双运的身体处，降下加持之本体菩提心甘露之流，清净身语意三门垢染，证得身语意金刚自性，难以衡量之殊胜智慧加持，于甚深证悟生起坚定之信解。以悦耳动听之妙音，催动加持，并奏响各种乐器。聚集焚烧浓郁之大供香等降临之缘起物。三根本如海之三金刚之智慧，将所显现的庸俗三门及修持物等，于无二无别之甚深意界中，清净庸俗之执着分别念，如铁变成金之炼金术一般，加持于三根本之智慧游舞之界中，是为此之特征。加持三种之坛城，需从三要、八根、三十七支之门径了知。三要者，即每一个加持皆有三重意义。八根者：以何加持之三种，于何处陈设之三器，所陈设之三物，以何清净之三种清净物，所安立之三印，所生起之三尊，加持之外内密三种，以三种真言念诵计数等共八种。初、加持之三种为：右白左红中蓝，如主尊三面之顺序一般，右置甘露，左置隆达，中央置朵玛之顺序亦如是，加持者亦为三面。三器者，如根本续云：男颅、女颅、雌雄同体颅，巴陵、隆达、甘露合。如是，于雌雄同体颅中置甘露，于男颅中置朵玛，于女颅中置隆达。所陈设之三物为：于清净精华中加入甘露，于谷物中加入吉祥食子及装饰品，于血中加入肉。清净
English
Along with the lineage lamas, heroes, and dakinis, and the Buddhas of the five families and the Buddhas of the three times, the assembly of vidyadharas, and the retinue of millions of wide-ranging mother dakinis, appearing vividly in front, from the place of the union of father and mother, the essence of blessings, the stream of bodhicitta nectar descends, purifying the defilements of the three doors, realizing the vajra nature of body, speech, and mind, the immeasurable supreme wisdom blessings, and generating firm conviction in the profound realization. With melodious and pleasing sounds, the blessings are invoked, and various musical instruments are played. Gathering the conditions for descent, such as burning abundant great offering incense. The wisdom of the three vajras of the three roots, like an ocean, purifies the ordinary appearances of the three doors and the objects of practice, etc., in the profound realm of non-duality, clearing away ordinary clinging and conceptual thoughts, like the alchemy of turning iron into gold, blessing them into the realm of the play of the wisdom of the three roots, which is its characteristic. The mandala of the three types of blessings should be understood through the doors of the three essentials, eight roots, and thirty-seven branches. The three essentials are that each blessing has three meanings. The eight roots are: the three ways of blessing, the three vessels in which they are arranged, the three objects that are arranged, the three purifying agents with which they are purified, the three mudras that are established, the three deities that are generated, the three outer, inner, and secret blessings, and counting the recitations with the three mantras, making eight in total. First, the three ways of blessing are: white on the right, red on the left, and blue in the center, like the order of the three faces of the main deity, with nectar placed on the right, rakta on the left, and torma in the center, also showing the order. The blessers are also the three faces. The three vessels are, as stated in the Root Tantra: Male skull, female skull, hermaphrodite skull. Combine Baling, Rakta, and Nectar. Thus, nectar is placed in the hermaphrodite skull, torma in the male skull, and rakta in the female skull. The three objects that are arranged are: adding nectar to pure essence, adding glorious food and ornaments to grains, and adding meat to blood. Purifying
Chinese
三种是：经中说，用རྃ་ཡྃ་ཁྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）焚烧、净化、洗涤。意思是说，用རྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）焚烧罪过，用ཁྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）净化，用ཡྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）作驱逐之事。又，经中说，用三字加持。意思是说，用ༀ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）加持甘露，用ཨཱཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）加持血，用ཧཱུྃ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）加持食子，意义相同。三种手印是：甘露用海螺杯旋转的手印，食子用盆旋转的手印，血用莲花旋转的手印。所生起的三尊神是：从甘露的泡沫中生起甘露旋，从食子的光芒中生起三界胜，从血的蒸汽中生起马头金刚，用于守护。三种加持也有甘露外、内、密三种，食子外、内、密三种，血外、内、密三种的方式来加持，这是广大的方面。如果简略，则是身体的手印，口中各自念诵真言，心中各自观想，这些与修持次第相结合，成为事业的次第，所以这里不需要广说。各自的名称意义和清净等，经和论的意旨，以及持明传承的口诀，在其他深广之处可以了解。第二，讲述三种坛城，分为三部分：显示基础三摩地的生起，生起所依的宫殿，生起所依的神。第一，讲述基础三摩地的生起，也分为三部分：如是性三摩地，普光明三摩地，因的三摩地的讲述。这些也如《根本续·金刚忿怒》中所说：如是性与普光明，因之三摩地应修持。这里，金刚忿怒断嗔恨，大兵器蓝色大燃烧，虚空之中现明点。所显示的如是性，普光明，因的三摩地三种。第一是金刚忿怒所显示。其中，如是性三摩地的体性是：从色蕴到一切智所包含的一切法，本来就自性不成立的空性，离戏大乐，一切相的