English
Om. The parts below the navel are in the form of a phurba at the tip. The upper body is that of a great wrathful deity, with three faces and six arms, suppressing all the hordes of obstacles beneath. Having recited its mantra, if the vajra phurba is definitely planted, the body of the obstacle will be utterly immovable. Oṃ vajrakrodha hūṃ kāra hūṃ garja garja hūṃ phaṭ, etc., are the mantras of the ten wrathful deities. Having said "ghata ya," the wrathful deities descend in order into the hearts of the guardians of the ten directions. Piercing their bodies, they are visualized as being joined to the solar seat below. The necessity of planting in this way is that, just as when a king is imprisoned, the populace is subdued, so by planting the phurba on the chief of the obstacles, the guardians of the ten directions, other minor obstacles will be unable to rise up. Another way of explaining it is that the king lays down a seat and dissolves into hūṃ kāra. The wrathful deity below, appearing in the form of a mallet and a threatening mudra, hūṃ kāra strikes its waist with a threatening mudra, and it is visualized as striking the seat of Brahma in the upper direction with a mallet. Having struck the upper direction and the intermediate directions in order, the mallet is handed over to the hand of hūṃ kāra, and there is a tradition of saying that the wrathful deity below strikes my seat, so it is permissible to strike in any way. Then, again, from one's own heart, a rain of various weapons radiates out, destroying the obstacles of the three realms, and gathering back, it is visualized as becoming a tent and fence of weapons outside the wrathful deities. Secondly, specifically, here, according to the sadhana, there are two kinds of boundaries: the boundary without characteristics and the boundary with characteristics. The first is that by ascertaining the purity, equality, and non-duality of the view, realizing that ordinary clinging to reality is without self-nature is the king of all boundaries. The second boundary with characteristics is that from within emptiness, from the hūṃ that abides on the lotus and sun disc, various vajras emanate, marked with the letter hūṃ, from which rays of light emanate. Outside the vajra ground, fence, net, and tent, surrounded by a blazing fire of the eon, in the center, from bhrūṃ arises a yellow wheel with weapon spokes, like pincers joined together, the two upper and lower spokes like spear points piercing the upper and lower vajra tent and ground, the eight spokes in the intermediate directions in the form of empty tubes.
Chinese
那么，对于后面的三种，如果舍弃七支行和发心之外的其他部分，就没有中断的过失。第二，正行禅定，以特殊的加行和必要性来发心，是使所有方便生起次第都转为大乘道的力量。一般来说，一切众生本来就是心性自性清净的佛，但由于不认识到这一点，而被虚妄显现的错觉所欺骗，从而无勤地生起大悲心。通过这种方式，希望将迷惑的众生安置于其自性的智慧、自性任运成就、具足七种殊胜功德、本体自性任运成就的佛地。特别是，愤怒尊的特殊修法，与之前的开场白相符的发心是，如来对恶毒者的境域生起大悲心而调伏他们一样，对于极其恶毒和残暴的众生，生起随顺的慈悲心，我将修持金刚愤怒尊的身语意不竭庄严轮坛城的果位，希望将因邪分别的势力而被调伏和不由自主地流转的众生安置于佛地。因执着而痛苦，调伏三有之恶毒，为了显示大我慢，修持幻化网的禅定。如是，往昔如来以善巧方便调伏了罗刹恶毒者及其眷属，并调伏其心续，安置于正道，同样，也应发菩提心，并发誓并重视发心。第二，在禅定的实际次第中，建立三种禅定的框架，通过自生和他生的方式生起所依和能依的坛城，以及事业次第的三种禅定。在第一种中也有三种，即如是性禅定、普照禅定和因之禅定。这三种是前译宁玛派特有的术语，在其他宗派中，不会出现积聚智慧资粮之后在中阴界化生为天尊的情况，而在这里，则是以空性和慈悲为核心。
English
Then, for the latter three, if one omits everything except the seven-branch practice and the generation of bodhicitta, there is no fault of interruption. Second, the main practice of meditating on samadhi, generating bodhicitta with special application and necessity, is the force that transforms all the stages of skillful means generation into the path of the Great Vehicle. In general, all sentient beings are inherently Buddhas of the nature of mind, self-nature pure, but because they do not recognize this, they are deceived by illusory appearances, and great compassion arises effortlessly. In this way, one wishes to place confused sentient beings in the wisdom of their own nature, spontaneously accomplished self-nature, possessing seven superior qualities, and the spontaneously accomplished Buddha-ground of essence. In particular, the special practice of wrathful deities, generating bodhicitta in accordance with the previous introduction, is like the Tathagata who, with great compassion, became wrathful and subdued the realm of the wicked. Likewise, for extremely wicked and violent beings, generate compassionate great compassion that follows, and I will accomplish the state of the inexhaustible wheel mandala of adornment of the body, speech, and mind of Vajra Wrathful One, wishing to place sentient beings who are subdued by the power of wrong conceptions and involuntarily wander in samsara on the Buddha-ground. Suffering from clinging, subduing the wickedness of the three realms, and for the sake of showing great pride, meditate on the samadhi of the net of illusion. Thus, in the past, the Tathagata skillfully subdued the wicked Rakshasa and his retinue, tamed their minds, and placed them on the right path. Likewise, one should generate the mind of enlightenment, make a vow, and pay attention to generating bodhicitta. Second, in the actual sequence of samadhi, establishing the framework of the three samadhis, generating the mandala of the support and supported through the self-generation and other-generation, and the three samadhis of the order of activities. In the first, there are also three: suchness samadhi, all-illuminating samadhi, and cause samadhi. These three are unique terms of the Early Translation Nyingma school. In other schools, the manifestation of a deity in the intermediate state after accumulating the accumulation of wisdom does not occur, but here, it is emptiness and compassion as the core.
Chinese
通过投射，化现的本尊神像以面容和手势的形态显现，通过四种事业利益他人，这是双运二资粮的大乘无误之道。即使在不清净的轮回时期，在任何投生之处，如果不对投生之业施以贪爱的滋养，就无法入胎。就像以贪爱滋养后入胎一样，这里也是以大悲的投射来滋养，从光明空性的状态中执持为坛城本尊的生起，这与母胎的净化相符。即使在最终的果位阶段，也以离于分别的大悲，从法身的状态中显现为色身，成办遍布虚空边际的利益，这与法性相符。由于空性与悲心之力的不分离，因此生起次第不可能偏离自续。像确定道和圆满次第一样修持，从而获得对如是之性的三摩地的稳固，这会转变为生起次第和圆满次第的双运。由于证悟了莲花生大士所赞同的深明双运的圆满次第的特点，因此莲花生大士说，通过圆满次第来增广生起次第的修持。如果像这样修持这三种三摩地，就像确定道和圆满次第一样，首先要通过对所知见之真如的认识和推理来获得确信，然后通过将所见之法安住于此，或者通过将觉性普遍倾注的方式，以任何一种方法，让心不加改造地、无戏论地、自然地放松，切断念头和分别的流动，从而安住于远离沉没和掉举的过失之中。安住的方式是，以专注的方式保持心的松紧适度，让觉性内在放松，保持执持的力度不放松，即使力度减弱，也要收紧心来安住，等等，像《幻化寂静本尊修法仪轨》一样，在这里采取安住心的方法，从而圆满修持五种体验。如果从寂静的阶段已经成就了禅定，那么在这里每个段落都不需要比一个座次的局部时间更长，通过习惯，气脉明点会汇聚于中脉，从而圆满十相的显现。具有极强根器的人也能生起依靠三现分的比喻智慧。即使不是这样，空性戏论
English
Through projection, the deity images of the emanation appear in the form of faces and hands. Accomplishing the benefit of others through the four activities is the unmistaken path of the Great Vehicle, which unites the two accumulations. Even in the impure time of samsara, in any place of birth, if the action of projecting is not nourished by craving and grasping, it is impossible to enter the womb. Just as one enters the womb after being nourished by craving and grasping, here too, being nourished by the projection of great compassion, one grasps the birth of the deity of the mandala from the state of clear light emptiness, which is in accordance with the purification of the womb. Even in the state of the ultimate fruition, with great compassion free from conceptualization, one arises from the state of the Dharmakaya into the Rupakaya, accomplishing the benefit of pervading the ends of space, which is in accordance with Dharma. Since emptiness and the power of compassion are inseparable, the generation stage cannot deviate into self-attachment. Meditating like the definite path and completion, thereby gaining stability in the samadhi of suchness, transforms into the union of the generation and completion stages. Because the characteristics of the profound and clear non-duality of the completion stage, which was approved by the master Padmasambhava, have arisen in the mindstream, Padmasambhava said that the practice of the generation stage is expanded by the completion stage. If one practices these three samadhis in this way, just like determining the path and completion, one must first gain conviction through the recognition of suchness of knowable objects and reasoning, and then, by placing the seen phenomena in this, or by pouring awareness universally, in any way, let the mind relax naturally, without fabrication, without elaboration, cutting off the flow of thoughts and concepts, thereby abiding free from the faults of sinking and agitation. The way to abide is to keep the mind focused with a balance of tension and relaxation, let awareness relax inwardly, and keep the intensity of grasping without loosening. Even if the intensity is lost, tighten the mind and abide, etc. Like the "Illusion of Peaceful Deities Sadhana Manual," take the method of abiding the mind here, thereby perfecting the practice of the five experiences. If meditation has already been accomplished from the peaceful stage, then here each section does not need to be longer than a partial time of a session. Through habituation, the winds and mind gather in the central channel, thereby perfecting the appearance of the ten signs. People with extremely strong faculties can also generate the wisdom of the example that relies on the three appearances. Even if it is not like that, emptiness elaboration
Chinese
如果对离戏的境界和不离戏的心态获得稳固，那么在看待如幻显现的轮回时，修持无执如幻的遍空慈悲，对慈悲和慈悲的禅定进行修心。一旦习惯了这一点，并将心安住在空性上时，就不会离开慈悲的滋养。如此一来，对于那些没有觉悟、被虚幻显现所迷惑的众生，会自然而然地生起慈悲。即使修持慈悲，也不会离开空性的滋养，不会陷入自他的执着，并且在如幻的显现中，认识到缘起无自性，从而生起对空性的确信。因此，要习惯于空性与慈悲的结合。因为这是法性与一切显现二者的意义。所以，这两种道必须不分离地修持。因此，对于经部的法性禅定，念诵“唉玛吙！稀有”等语，并如前所述地安住于此。一旦习惯了这一点，就念诵“唉玛吙！普贤”等语，修持一切显现的禅定。如果单独修持这二者中的任何一个都无法成就圆满菩提，更何况是与二者分离呢？成就百尊之父萨ra哈说：若离慈悲观空性，不能获得殊胜道，若仅修持唯慈悲，岂能于此轮回中得解脱？谁能结合此二者，不住有寂亦不住。如是，断除以智慧执着有之根本的邪见，不住于有；以慈悲断除执着自利的作意，不住于寂灭涅槃之边。正如所说：智慧不住于有，慈悲不住于寂，不住涅槃与轮回，顶礼不住之您！因此，空性与慈悲结合是菩萨共同的大道，所以任何时候都不要分离地修持这三种禅定，这是极其秘密甚深的要点，尤其殊胜之处在于：本体是空性，自性是大慈悲，相是显现为寂静或忿怒本尊的种子字。因此，坛城的轮涅一切都为空性，