English
Meditate with the Powa Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) in mind. Fourth is the action: It is the action of generating the support and the supported. Fifth is the name: It is called the Samadhi that generates the seed syllable of the cause. Sixth, if not instructed, the generation stage will not be complete with the ritual and will not be perfected. Seventh, it is said that the ritual will be perfected by instruction. As Rubimala said: First, the goal is to focus on the letter. The method of meditation is to meditate as if protruding. On the path, carry with signs. The sign is that the generation stage will appear clearly. Afflictions are cut off, and views are purified. It is the path of accumulation and the path of preparation. The result is said to be the attainment of the Nirmanakaya. As Ruwalpo said: From the three of base, path, and result, it is the temporary result. From the three bodies, it is the Nirmanakaya. The example is the seed. The sign is the appearance of clarity, as he said. Second, syllable pressing: With a burning blue great weapon, a drop appears from the center of the sky. From this, as Lotus said: The great weapon refers to color, also to grass leaves, also to swords and spears, also to male and female sexual organs, but here it is said to refer to the supporting palace and the supported deity Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum). The great weapon is endowed with the five wisdoms. Blue is the color of Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum). Burning means that many letters emanate from that Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) and gather together. As Rubimala said: The Buddha's intention is a symbol of the mind, blue because it is unchanging, and burning because of the signs and examples. As Ruwalpo said: The blue Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) representing the cause of having both support and supported, the light is burning. As Lotus said: The sky appearing in the sky, the hole sky, the unconditioned sky, the nature of reality sky, out of the four, this refers to the nature of reality sky. There is no middle, edge, or center. There are two kinds of drops: a drop because the meaning is condensed, and a drop because the meaning arrives. The first is: that Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) is condensed because it has five wisdoms. The second is: it arrives on the support and the supported, as he said. As Rubimala said: From the Dharmadhatu, like the center of the sky, compassion appears like a drop. As Ruwalpo said: The sky is the Dharmakaya, the blue great weapon is the Sambhogakaya, and the drop is said to be the Nirmanakaya. Third, if you practice, meditate on something like a Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) cast in gold and silver. The Samadhi of the cause is finished. Second is the visualization of the supporting palace.
Chinese
达到八万的高度。那是从地元素之门显现。内部的骨头是烦恼嗔恨。本尊是金刚萨埵和佛眼。智慧是如镜智慧。这一切都融入法性空性中。又是从吽字中分离出一个让字（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）。通过向外扩展和向内收缩，观想须弥山顶上燃烧着三角形的火焰。那是从火元素之门显现。内部是温暖。烦恼是傲慢。本尊是宝生佛和白衣。智慧是平等性智。这一切都融入法性空性中。第二是宫殿连同座垫从门中显现，从吽字中分离出一个部隆字（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：部隆）。通过向外扩展和向内收缩，念诵“部隆 毗湿婆 毗殊提 嘉纳 扎克拉 曼达拉 部隆”，从而显现出四方形、四门的智慧宫殿。外部由五种珍宝构成，内部是燃烧的尸陀林宫殿。那是由干燥头盖骨的边缘连接着夏拉山，湿润的头盖骨像柳条一样张开。那些头盖骨的口中燃烧着火焰，鼻孔中冒着烟，眼睛里流出悲伤的眼泪，吐出鲜血。用天铁乌尔莫钉子钉住，用肠子的双股连接堆叠起来。下面的地基是：肉的地基，血的海洋，骨骼的须弥山，盘旋着血液和脓液的堆积物。大便的食物像容器一样，上面洒着尿液。上面的屋顶是八位天神的柱子，八位龙王的栋梁，八个行星的横梁，二十八星宿的椽子，人类祭祀用的屋顶，小田地的篱笆，心间的屋顶，月亮的柱基，太阳的柱头，月亮的窗户，太阳的窗户。外部的装饰是：四个种姓的人类被压榨成西瓦林伽的旗帜，大鱼的幡，骨骼的伞，降伏大骄慢的尸陀林顶饰。那外面被八大尸陀林环绕。那外面有尸陀林的四种陈设：东方有鸟冈嘎发出声音，南方有狗发出吱吱的叫声，西方有鬼魂燃烧着火焰，北方有烟雾弥漫。中央的宫殿是八辐轮，或者观想成任何适合的绳结。在那里铺设座垫：从上面的吽字中发出匝 吽 班 霍（藏文：ཛཿཧཱུྃ་བྃ་ཧོཿ，梵文天城体：जः हुं बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：匝 吽 班 霍）四个天女，在中央宫殿轮的中心，从邦字（藏文：པཾ，梵文天城体：प，梵文罗马拟音：paṃ，汉语字面意思：邦）中生出莲花，从阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中生出月
English
Reaching a height of eighty thousand. That is manifested from the door of the earth element. The inner bones are the afflictions of anger. The deity is Vajrasattva and Buddha's Eye. Wisdom is mirror-like wisdom. All of that merges into the emptiness of dharmata. Again, from the syllable Hūṃ, one Raṃ (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, Literal Chinese meaning: Raṃ) is separated. Through outward expansion and inward contraction, visualize a triangular flame burning on top of Mount Meru. That is manifested from the door of the fire element. The inner is warmth. The affliction is pride. The deity is Ratnasambhava and White Cloth. Wisdom is equality wisdom. All of that merges into the emptiness of dharmata. Second, the palace together with the seat cushion is manifested from the door, from the syllable Hūṃ, one Bhrūṃ (Tibetan: བྷྲཱུྃ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Chinese meaning: Bhrūṃ) is separated. Through outward expansion and inward contraction, by reciting "Bhrūṃ Viśva Viśuddhe Jñāna Cakra Maṇḍala Bhrūṃ," the wisdom palace, which is square and has four doors, is manifested. The exterior is made of five kinds of precious jewels, and the interior is a burning charnel ground palace. That is, the edge of the dry skull is connected to the Shara mountain, and the moist skull is opened like a willow branch. From the mouths of those skulls, flames are burning, smoke is billowing from the nostrils, and tears of sorrow are flowing from the eyes, vomiting blood. It is nailed with meteoric iron Urmo nails, and stacked by connecting with the double strands of intestines. The ground below is: the ground of flesh, the ocean of blood, the Mount Meru of bones, swirling with accumulations of blood and pus. The food of excrement is like a vessel, with urine sprinkled on top. The roof above is the pillars of the eight gods, the beams of the eight nāgas, the crossbeams of the eight planets, the rafters of the twenty-eight constellations, the roof for human offerings, the fence of small fields, the roof of the mind, the base of the moon's pillar, the head of the sun's pillar, the window of the moon, and the window of the sun. The external decorations are: the flags of the four castes of humans squeezed into a Śivaliṅga, the banner of the great fish, the umbrella of bones, and the charnel ground crest to subdue great arrogance. Outside that, it is surrounded by eight great charnel grounds. Outside that, there are four arrangements of the charnel ground: in the east, the bird Kaṅka makes a sound; in the south, the dog barks with a squeaking sound; in the west, the ghost is burning with flames; and in the north, smoke is billowing. The central palace is an eight-spoked wheel, or visualize it as any suitable knot. There, the seat cushion is laid: from the Hūṃ syllable above, Jaḥ Hūṃ Baṃ Hoḥ (Tibetan: ཛཿཧཱུྃ་བྃ་ཧོཿ, Sanskrit Devanagari: जः हुं बं होः, Sanskrit Romanization: jaḥ hūṃ baṃ hoḥ, Literal Chinese meaning: Jaḥ Hūṃ Baṃ Hoḥ) four goddesses emanate, in the center of the central palace wheel, from the syllable Paṃ (Tibetan: པཾ, Sanskrit Devanagari: प, Sanskrit Romanization: paṃ, Literal Chinese meaning: Paṃ) a lotus is born, and from the syllable A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) a moon
Chinese
向上。嘛字化为太阳。念诵“德惹班”时，使鲁扎面向下，摩根仰卧，双腿交缠倒下。在其之上，以信心的坐垫压住自己的仇敌。第二是眷属的坐垫：念诵“扎 吽 班 霍”，从东方和东南方的帝释天和火神开始，直到下方的地神，都召唤来使面向下，摩根仰卧，双腿交缠倒下。四个门，东方是乐神，南方是阎罗王，西方是龙，北方是财神，召唤来压住。在神像上放置金刚橛护法，不需要坐垫。因此，密续中说：从“扬”（藏文：ཡྃ་，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）化为蓝色的风轮；从“让”（藏文：རྃ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）化为红色的三角形火轮；从“班”（藏文：བྃ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：班）化为白色的圆形水轮；从“松”（藏文：སུྃ་，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：松）化为黄色的正方形地基；从“康”（藏文：ཀེཾ་，梵文天城体：केँ，梵文罗马拟音：keṃ，汉语字面意思：康）化为燃烧的骨骼须弥山；其上由“仲”（藏文：བྷྲཱུྃ་，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：仲）成就，美丽的宫殿是颅骨之城，顶饰是日月之眼，流淌着燃烧的血水。这是所说的意义。这些是外生起的次第。第二，内生起的次第是：在自己的身体上完备。密续中说：脚是风轮，下体是火轮，腰部是水轮，腹部是土轮，胸部是骨骼须弥山，头是脑髓的宫殿，脉络中心居住着诸神。因此，坛城在身体上完备，身体一拃长的正方形就是坛城的正方形。五个轮是中央的宫殿。四肢是四个门，四个关节是四个马厩，八条腿是八根柱子，四个脚底是法轮伞，牙齿和指甲是顶饰，金刚宝幢，五根是星星，五个境是欲望，脉络是珍宝围栏，骨骼的关节是网和半网，手指是箭楼，皮肤是金刚帐篷，头发和毛发是火焰山。如同饮血根本坛城一样，在脉络中心安置完备的金刚橛诸神。内生起完毕。第三，秘密生起的次第是：在自己的心中完备诸神和坛城。五大次第累积是：因为心无边无际，所以是虚空；心轻盈散乱，所以是风轮；心湿润柔软，所以是水轮；心坚硬不变，所以是土轮；心广大
English
Upwards. The Ma syllable transforms into the sun. By reciting "Tira Bam," Rudra is made to face downwards, Mogan lies supine, and the intertwined legs fall down. On top of that, one presses down one's enemies with a seat of faith. Secondly, the seat of the retinue: Reciting "Ja Hum Bam Hoh," from Indra and the fire god in the east and southeast, up to the earth lord below, all are summoned to face downwards, Mogan lies supine, and the intertwined legs are made to fall down. The four doors, the east is the Gandharva, the south is Yama, the west is the Naga, the north is Yaksha, are summoned and pressed down. Placing the Vajrakila protectors on the deity image, no seat is needed. Therefore, it is said in the secret tantra: From "Yam" (藏文：ཡྃ་，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬) transforms into the blue wind mandala; from "Ram" (藏文：རྃ་，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让) transforms into the red triangular fire mandala; from "Bam" (藏文：བྃ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：班) transforms into the white circular water mandala; from "Sum" (藏文：སུྃ་，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：松) transforms into the yellow square earth base; from "Kem" (藏文：ཀེཾ་，梵文天城体：केँ，梵文罗马拟音：keṃ，汉语字面意思：康) transforms into the burning skeleton Mount Meru; on top of that, accomplished by "Bhrum" (藏文：བྷྲཱུྃ་，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：仲), the beautiful palace is the city of skulls, the top ornaments are the eyes of the sun and moon, and the blood flows like burning water. This is the meaning of what is said. These are the stages of external generation. Secondly, the stages of internal generation are: Complete in one's own body. It is said in the secret tantra: The feet are the wind mandala, the lower body is the fire mandala, the waist is the water mandala, the abdomen is the earth mandala, the chest is the skeleton Mount Meru, the head is the palace of the brain, and the deities reside in the center of the channels. Therefore, the mandala is complete in the body, and the square of the body's span is the square of the mandala. The five wheels are the central palace. The four limbs are the four doors, the four joints are the four stables, the eight legs are the eight pillars, the four soles are the Dharma wheel umbrellas, the teeth and nails are the crests, the vajra jewel banners, the five senses are the stars, the five objects are the desires, the channels are the precious fences, the joints of the bones are the nets and half-nets, the fingers are the arrow towers, the skin is the vajra tent, and the hair and body hair are the mountains of fire. Like the blood-drinking root mandala, the complete Vajrakila deities are placed in the center of the channels. The internal generation is complete. Thirdly, the stages of secret generation are: All the deities and mandalas are complete in one's own mind. The accumulation of the elements in order is: Because the mind has no beginning or end, it is empty space; because the mind is light and distracted, it is the wind mandala; because the mind is moist and soft, it is the water mandala; because the mind is hard and unchanging, it is the earth mandala; because the mind is vast