Chinese
《幻化网中忿怒尊坛城修持法之辅助仪轨——持明欢宴》。 鄂旺贝桑著。 《幻化网中忿怒尊坛城修持法之辅助仪轨——持明欢宴》。 鄂旺贝桑著。 《幻化网中忿怒尊坛城修持法之辅助仪轨——持明欢宴》之名著。 法性未离寂静界，炽燃饮血忿怒尊众聚。 无别具德上师前，以诸般虔诚敬顶礼。 何者欲入此道时，无谬要诀之口诀，乃是口耳相传之，极密文字愿宣扬。 因此，此处先进行幻化寂静尊之修持后，欲入忿怒尊修持者，当知晓三点：修持者之人格，修持之道次第，成就之果。 第一点：修持者进入此大坛城，获得内外灌顶，并如实安住于根本与支分之誓言中。 第二点：道的加行、正行、后行次第三者，如幻化寂静尊修持仪轨中所述。 此处将略述忿怒尊之特殊法门所需之物。 虽说地点为坟场与寂静山，然若修持寂静尊与忿怒尊二者，则无需寂静尊修持地点之外的其他地点。 上师口耳相传云：寂静尊于清净处，忿怒尊于转变处修持。 若未先进行广大之寂静尊修持，或仅略作修持，则忿怒尊之修持将极度混乱且难以驾驭。 如是，若已先进行寂静尊修持之人，再修持忿怒尊，则《大幻化网续》之续部要义将无所遗漏。 仅以轮回之短暂时间，舍弃懒惰与懈怠，对寂静尊与忿怒尊二者皆作修持，则于难得之暇满人身获得一次，已善取其精华，故应欢喜踊跃而入。 此外，聚集内外供品朵玛等所需之物后，择吉日良辰，于下午灌顶之时开始等，如寂静尊修持仪轨中所述。
English
A supplementary ritual for approaching the wrathful mandala from the Magical Net, entitled "Vidyadhara's Feast." Written by Ngawang Palzang. A supplementary ritual for approaching the wrathful mandala from the Magical Net, entitled "Vidyadhara's Feast." Written by Ngawang Palzang. This is the treatise called "Vidyadhara's Feast," a supplementary ritual for approaching the wrathful mandala from the Magical Net. Though the nature of reality does not move from peace, the assembly of blazing, blood-drinking wrathful ones, to the glorious lama who is indivisible from them, I prostrate with faith in all aspects. For those who would enter this path, the unmistaken key instructions, which have been transmitted from mouth to ear, are extremely secret letters that I will spread. Therefore, here, after the practice of the peaceful Magical Net has preceded it, those who wish to enter the practice of the wrathful one should know the following three things: the person of the practitioner, the stages of the path of practice, and the fruit of accomplishment. The first is that the practitioner enters this great mandala and abides correctly in the root and branch vows of having received outer and inner empowerments. The second is that the three stages of the path—preliminary, main part, and subsequent—are as described in the peaceful Magical Net practice text. Here, I will mention some of the special Dharma necessities for the wrathful one. Although the places mentioned are charnel grounds and solitary mountains, if one is performing the practice of both peaceful and wrathful deities, then no place other than the place where the peaceful practice was performed is necessary. According to the oral tradition of the previous lamas, the peaceful is practiced in a pure place, and the wrathful is practiced in a transformed place. As it is said that if the extensive peaceful practice, or even just a functional one, has not preceded it, the practice of the wrathful one will be very turbulent and difficult to control, so here too, if a person who has previously performed the peaceful practice also performs the wrathful practice, then there will be nothing missing from the essential meaning of the tantra of the great Magical Net. By abandoning laziness and idleness for just the duration of a cycle of time, and performing the practice of both peaceful and wrathful deities, one will have taken the essence well from having obtained a leisure and fortune body once, so it is appropriate to enter with joy and happiness. Furthermore, after gathering all the necessary materials such as outer and inner offerings and tormas, and on an auspicious day and star, starting in the afternoon at the time of the empowerment, etc., as in the peaceful practice text.
English
Therefore, here, especially during the time of boundary demarcation, regarding the meaning of boundary demarcation, the "Fierce Ten Wrathful Deities Burning Boundary Tantra" states: In the past, in the teachings of the Tathagata Former King, the Brahmin Samgha and the parents named "Boundary Mother" had eight sons, and they married eight wives. At that time, there was a great famine, so they took the vow to abandon the ten non-virtuous actions and made the aspiration that in the future, those who hold knowledge would protect against obstacles in accomplishing siddhis and bestow common and supreme siddhis. After they passed away, they were reborn in the Akanishta realm as the sons of Vajra Akshobhya, the two parents became the two wrathful deities above and below, and the eight sons, together with their wives, attained Buddhahood as the eight wrathful deities of the directions, through the power of their pure intention and aspiration. Now, in whatever practice, there is no inappropriateness in meditating on the protective wheel of the ten wrathful deities. In particular, whichever wrathful deity of the palace of the deity is, it must be generated from the seed syllable bhrūṃ (藏文，भ्रूं，bhrūṃ，轰) transformed from the crown chakra. Explaining the combination of the walls of the mandala palace and the letter bhrūṃ (藏文，भ्रूं，bhrūṃ，轰) is only a one-sided approach. This is divided into two: common and specific. The first is as shown in the "Fierce Ten Wrathful Deities Burning Boundary Tantra": Clearly visualize yourself as the wrathful deity Nodjön Dorje Thopa, holding a vajra mallet and an iron hook. By saying Hūṃ spharaṇa phaṭ. Saṃhāraṇa hūṃ (藏文，吽स्फरणफट्，संहारणहुं，吽，开展，啪！，桑，哈，拉，拿，吽！), a red mother emanates from the heart, named "Ma Suryamandala," who transforms into a sun cushion. By the mantra Oṃ śrī vajra hūṃ kāra vajra maṇḍala hūṃ phaṭ (藏文，嗡，西日，班匝，吽，嘎，拉，班匝，曼扎，拉，拉，吽，啪！), due to the mantra, the wrathful deity Hūṃkāra appears: Hūṃ! Residing in the center of the sun mandala, with a color like summer rain clouds, blazing like the fire of the eon's end. Legs stretched out in a throwing posture, with burning wrathful wrinkles between the eyebrows, three faces with bared fangs, and changing expressions. The two hands are bound with the Hūṃ mudra, holding a vajra and a bell, the two right hands holding an iron hook and a sword, and the two left hands holding an enemy axe and a lasso. Even just thinking of such a form, give instructions to yourself. By reciting the mantra containing the four Hūṃ syllables, to the peaceful and wrathful Hūṃkāra
Chinese
下令在十方布置忿怒尊的坐垫后，从心间取出锤子和铁钩递过去。然后，吽迦罗从口中念诵：嗡 舍利 扎吉ra匝 瓦吉ra 玛哈 卓达 吽 啪！以此来激励，忿怒尊欲王，青蓝色，右边白色左边红色。前两只手结自己的手印，中间的手拿铁钩和绳索，右边最后的手拿弓箭，左边最后的手拿着太阳的坐垫。又，吽迦罗念诵“玛 苏尔亚 曼达拉”，并念诵四个吽字。与下令“布置十方忿怒尊的坐垫”同时，欲王的心间化出十位母亲到十方，太阳坐垫显现。然后，吽迦罗说道：吽！这些忿怒尊之王，摧毁一切魔障之众，有智慧者善加结合，如仪轨般用橛钉住。这样说着，吽迦罗将锤子和铁钩递给欲王，他便前往十方，用铁钩抓住十方守护神，用锤子击打，将他们打成粉末，在十方太阳之上，男女交错放置。欲王想要念诵迎请忿怒尊的词句，便这样说道：吽！坐垫已铺设，忿怒尊之王众！从嗔恨金刚的坛城中，忿怒大尊，威严幻化之身，请安住在太阳的坐垫上！这样便迎请了十位忿怒尊。然后，欲王融入吽迦罗。之后，吽迦罗念诵十个吽字：有形炽燃怖畏者，十位忿怒尊出现，从吽中生起的太阳坐垫，下方观想为顶端之形。十方坛城各方向，依次安住于各方。为了摧毁一切魔障，以橛钉住作祟者，赐予威力。嗡 嘎嘎嘎嘎达亚等，这样激励。作祟者也说：吽！手中拿着锤子的至尊，观想为作祟者之王。念诵吽字，以炽燃的目光，为了摧毁魔障之众，作祟者领受了橛，赐予威力。念诵嘎达亚。又是作祟者的：吽！十位怖畏忿怒尊之王，安住于金刚橛中，如同蓝色乌 উৎপལ་（藏文，梵文天城体utpala，梵文罗马拟音，汉语意思：乌 উৎপལ་花）的颜色，炽燃的火焰环绕的
English
After commanding to arrange the seats of the wrathful deities in the ten directions, he took a hammer and an iron hook from his heart and handed them over. Then, Humkara recited from his mouth: OM SHRI TAKKI RAJA VAJRA MAHA KRODHA HUM PHAT! By saying this, he urged the wrathful Desire King, blue-gray, white on the right, red on the left. The first two hands bind their own mudra, the middle ones hold an iron hook and a lasso, the last right hand holds a bow and arrow, and the last left hand holds a sun seat. Again, Humkara said "Ma Surya Mandala" and recited four Hums. Simultaneously with the command to "arrange the seats of the ten wrathful deities," ten mothers emanated from the heart of the Desire King to the ten directions, and the sun seat became clear. Then, Humkara said: HUM! These kings of wrathful deities, destroy all the hosts of obstacles, the wise should combine well, and fix them with a phurba according to the ritual. Saying this, Humkara handed the hammer and iron hook to the Desire King, and he went to the ten directions, seized the guardians of the ten directions with the iron hook, struck them with the hammer, smashed them into powder, and placed them on the suns in the ten directions, male and female intertwined. The Desire King wanted to recite the words of inviting the wrathful deities, so he said: HUM! The seats have been laid, hosts of wrathful kings! From the mandala of wrathful vajra, great wrathful one, majestic emanation body, please dwell on the sun seat! In this way, the ten wrathful deities were invited. Then, the Desire King merged into Humkara. After that, Humkara recited ten Hums: Embodied, blazing, terrifying one, the ten wrathful deities appeared, the sun seat generated from Hum, the lower part is visualized as the shape of the top. In the ten directions of the mandala, dwell in order in all directions. In order to destroy all obstacles, fix the troublemakers with a phurba, and grant power. OM GHA GHA GHATA YA, etc., thus encouraging. The troublemaker also said: HUM! The supreme one holding a hammer in his hand, visualize as the king of troublemakers. Reciting the Hum syllable, with blazing eyes, in order to destroy the hosts of obstacles, the troublemaker received the phurba and granted power. Reciting Ghata Ya. Again, from the troublemaker: HUM! The ten terrifying kings of wrathful deities, dwelling in the vajra phurba itself, like the color of a blue utpala,
Chinese
嗡。脐下诸物，顶端为金刚橛之形。上半身为大忿怒尊，三面六臂，镇压一切魔众于下。念诵其咒语后，若能确定安插金刚橛，则魔之身躯将无法动摇。嗡 班杂 卓达 吽 嘎拉 吽 革扎 革扎 吽 啪等十忿怒尊之咒语，念诵“嘎达亚”后，诸忿怒尊依次降临于十方护法的中心，穿透其身，与下方的日轮座结合而观想。如此安插之必要在于，如国王被囚禁，民众则会屈服。由于将金刚橛安插于魔之首领——十方护法之上，其他小魔便无法兴起。另一种阐释方式是，国王铺设坐垫后，融入吽 嘎拉中。下方的忿怒尊，以手持锤和期克印之形象出现，吽 嘎拉以期克印击打其腰部，观想用锤子击打上方梵天的坐垫。依次击打上方和各个方向后，将锤子交给吽 嘎拉之手，听到其下方的忿怒尊击打我的坐垫的说法，因此无论如何击打都可以。然后，又从自己的心间放射出各种武器之雨，摧毁三界的魔障，收回后，观想成为忿怒尊之外的武器之帐篷和围墙。第二，具体而言，在此，按照修法，分为无相之界和有相之界两种。第一种是，通过对见解的纯净、平等和真谛无二的确定，认识到平凡的实执是无自性的，这是所有结界的国王。第二种有相之结界是，从空性之中，莲花日轮上安住的吽字，从中发出各种金刚，以吽字为标志，从中发出光芒。金刚地基、围墙、网幕、帐篷之外，被劫末之火熊熊燃烧所包围的中央，从仲字中生出黄色轮，具有武器之辐条，如同上下咬合的钳子，上下两根辐条如矛尖般刺入上下方的金刚帐篷和地基，各方之间的八根辐条呈空心之状