English
Rana, how does the sound of self-nature purify defilements? Not in the manner of abandonment and remedy like the lower vehicles, but in the manner of realizing self-nature. That is, in order, the middle finger, ring finger, little finger, thumb, and little finger are joined together, and the vajra extended upwards, the mudra of summation touches the five places such as the crown of the head, or it can be done without mudras. When reciting the mantras of the head ornament, the five families of fathers and mothers are successively united, and the fire that arises melts away, and the five wisdoms, such as the wisdom of emptiness, empower them. The defilements of the five afflictions are gradually purified, and it is contemplated that the five families adorn the head in order from the pouring of water, and the pride that the nature of obtaining the five pure aggregates is me should be generated. That is, Akshobhya father and mother, Samantabhadra father and mother, the six Thubpas are mainly adorned with Akshobhya, Vairochana father and mother, Ksitigarbha father and mother, Maitreya father and mother, Yamantaka father and mother are Vairochana, Ratnasambhava father and mother, Akashagarbha father and mother, Sarvanivaranaviskambhin father and mother, Mahabala father and mother are Ratnasambhava, Amitabha father and mother, Avalokiteshvara father and mother, Samantabhadra father and mother, Hayagriva father and mother are Amitabha, Amoghasiddhi father and mother, Vajrapani father and mother, Manjushri father and mother, Amritakundalin father and mother are Amoghasiddhi. Or it is thought that Akshobhya is the main one for everything. Third, the miracle of blessing is that in the skull cavity at the crown of the head, light radiates from the white Om (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) residing on the lunar disc, thereby urging the lineage of the heart commitment of all Tathagatas, and the empowerment of the blessing of the body is obtained. I am blessed to be inseparable from the body of all Tathagatas. As a symbol of blessing, from the light mass of the melting Om (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om) at the crown of the head, the Vajra body arises according to the scriptures, and the pride that the body nature of all Tathagatas is me or mine should be generated. The following four can be understood through explanation. In the hearts of those deities are wisdom beings identical to themselves, holding the same emblems, but not clinging to them, abandoning ornaments, and the seats of the wisdom beings are also, the five families of fathers and mothers, and Samantabhadra is a triple layer of sun, moon, and lotus, and Thubpa and Bhadra are
Chinese
莲花。门神是太阳。智慧勇士的心间，在太阳之上，其心间手印的标识，有以语文字母标识的两种方式：生起次第的种子字ཨཱ་ལི་ཀཱ་ལི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和以咒语的首字母标识两种。此处，除了六续之外，都以咒语的首字母标识。六续则以ཀྲེམ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等标识。门神之父以四个ཧཱུྃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）标识，门神之母以ཛ་ཧཱུྃ་བྃ་ཧོ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）四个或ཕཊ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）四个标识。其周围，父亲们是各自的咒语，从内向外以顺时针方向念诵，母亲们则以逆时针方向念诵。那也是金刚的中心，倒扣的轮的中央，八角宝的内部，莲花的中心，剑刃的交界处，五位佛母的铃铛内部摇动，三尖嫩芽的汇合处，倒扣的镜子之上，念珠的线头，琵琶的腹内，手掌的中央，龙树之上，铃杵把手的交界处，香炉的中央，经书的内部，花盘的中央，麦穗的根部，灯盏的中央，乌 উৎপala（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的中心，海螺法器的内部，干骷髅，金刚杵，湿骷髅，十字路口内部，铁钩的交界处，绳索的结，铁链的连接环，木制模具的内部，火葬柴堆把手的燃烧处，火焰向上燃烧，水向下流淌的交界处等处观想。或者，所有父亲都在太阳之上，所有母亲都在月亮之上。所有金刚部都在金刚ཧཱུྃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之上，佛部在轮轮ༀ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之上，宝部在珍宝སྭཱ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之上，莲花部在莲花ཨཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之上，所有事业部都在剑ཧས་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之上。也有人认为门神父母以金刚ཧཱུྃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）标识。加持的本尊和观想智慧勇士的方式是：至尊父子认为智慧勇士在中央，加持的本尊是方便的一部分，所以在右边观想。中部的人认为：智慧勇士在心间，加持的本尊在心间的围墙，胸膛的内部观想。第四，智慧者融入胜者的甘露的加持，以及供养的奇迹有十四个共同点。第一是请降倾听：那也是对于未觉悟众生的界，错误认识的自显幻象的坛城显现为四十二种妄念。对于觉悟者，佛陀的意旨是：
English
Lotus. The gatekeeper is the sun. In the heart of the wisdom hero, above the sun, the symbol of his heart hand gesture has two methods of marking with speech syllables: the seed syllables of the generation stage, Āli Kāli (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and marking with the first letter of the mantra. Here, except for the six tantras, it is marked with the first letter of the mantra. The six tantras are marked with Trem (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and so on. The father gatekeeper is marked with four Hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and the mother gatekeeper is marked with four Ja Hūṃ Baṃ Ho (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) or four Phaṭ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Around it, the fathers have their own mantras, recited clockwise from the inside out, and the mothers are recited counterclockwise. That is also the center of the vajra, the center of the overturned wheel, inside the eight-cornered jewel, the center of the lotus, the junction of the sword's edge, the shaking inside the bells of the five mothers, the confluence of the three-pointed sprouts, above the overturned mirror, the thread of the rosary, inside the belly of the lute, the center of the palm, above the Nāga tree, the junction of the bell handle, the center of the incense burner, inside the scripture, the center of the flower plate, the root of the wheat ear, the center of the lampstand, the center of the Utpala (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), inside the conch shell instrument, the dry skull, the vajra, the wet skull, inside the crossroads, the junction of the iron hook, the knot of the rope, the connecting ring of the iron chain, inside the wooden mold, the burning place of the handle of the cremation pyre, the junction where the flame burns upwards and the water flows downwards, and so on, are to be visualized. Alternatively, all fathers are above the sun, and all mothers are above the moon. All Vajra families are above the Vajra Hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the Buddha family is above the wheel Oṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the Ratna family is above the jewel Svā (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the Padma family is above the lotus Aṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and all Karma families are above the sword Has (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Some also believe that the gatekeeper parents are marked with Vajra Hūṃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The method of blessing the deity and visualizing the wisdom hero is: the supreme father and sons believe that the wisdom hero is in the center, and the blessing deity is a part of the means, so visualize it on the right. The people of the central region believe that the wisdom hero is in the heart, and the blessing deity is visualized inside the wall of the heart, inside the chest. Fourth, the blessing of the wisdom being infused with the nectar of the victors, and the miracles of offerings have fourteen common points. The first is to invite listening: that is also because, for the realm of unenlightened beings, the mandala of self-manifesting illusions of wrong perceptions appears as forty-two kinds of delusions. For the enlightened ones, the intention of the Buddha is:
Chinese
智慧自显的坛城显现为四十二位佛。对于瑜伽士来说，它显现为心性自显的殊胜禅定坛城。然而，由于这三者在法界中无别，因此，为了将瑜伽士的错觉显现转化为智慧的显现，在这个殊胜禅定的坛城中，与圆满同时，将无量任运成就、无边无际的佛之坛城显现，并做到无别。此外，与密宗的四门结合如下：以言语表达的开显真义之门，以象征、手印、姿势表达的表相之门，以心之誓言、要诀劝请表达的秘密咒语之门，以专注一境的禅定表达的意之门。首先，以言语表达是念诵“嗡，无所缘”。手印是自己双臂交叉，摇动腰鼓。咒语是念诵“嗡 班匝 萨玛那 匝 吽 匝”。观想是：无量任运成就的诸佛从法身显现为色身，面朝我，眼观我，心念我，直到降临。像倒茶一样，以意供养。第二，迎请是念诵“霍，有无”。迎请无量任运成就的坛城。虽然本体上没有来去，但为了调伏众生，就像一盏灯点燃另一盏灯一样降临，观想火焰山相互连接的东门与东门相连而安住。第三，祈请安住是念诵“降临圆满后，嗡 班匝 萨玛雅 匝”，从四门迎请入内。“萨玛雅 吽”观想本尊从神像处右绕，每一誓言本尊的右侧都安住着一智慧本尊。“萨玛雅 斯德旺”融入。“萨玛雅 霍”观想智慧本尊与誓言本尊无别。第四，先行以手供养是念诵偈颂，并在四方幻化出无数以眼母等为主的明妃，观想她们从四门唱着喜悦之歌，行持秘密之手印，或者观想每一位本尊都被四位明妃围绕赞颂。据说像忿怒本尊一样不需要实际的手印。完毕后，将四位明妃收摄于自己心中。第五，普贤供养是念诵偈颂时。
English
The mandala of self-arisen wisdom appears as forty-two Buddhas. To the yogi, it appears as the mandala of supreme samadhi, self-arisen from the nature of mind. However, since these three are inseparable in the Dharmadhatu, in order to transform the yogi's deluded appearances into appearances of wisdom, in this mandala of supreme samadhi, simultaneously with completion, the immeasurable, spontaneously accomplished, endless, and centerless mandala of the Victorious Ones arises and is made inseparable. Furthermore, combining it with the four gates of the secret mantra system: The gate of speech that clarifies the ultimate meaning, the gate of signs, symbols, mudras, and gestures, the gate of secret mantras that urge the heart's commitment and essential points, and the gate of mind that focuses single-pointedly on samadhi. First, the expression with words is saying, "Om, without object." The mudra is crossing one's arms and shaking the hand drum. The mantra is saying, "Om Vajra Samana Dza Hum Dza." The visualization is: The spontaneously accomplished Buddhas of Samye arise from the Dharmakaya into the Rupakaya, turn their faces towards me, look at me with their eyes, think of me with their minds, and come until they arrive. Like pouring tea, offer with the mind. Second, the invitation is saying, "Ho, existence and non-existence." Invite the spontaneously accomplished mandala of Samye. Although there is no coming and going in essence, in order to tame beings, they come like one lamp lighting another, and visualize the eastern gate of the mountain of fire connecting with the eastern gate and abiding. Third, the request to abide is saying, "Having finished coming well, Om Vajra Samaya Dza," invite them in from the four gates. "Samaya Hum" visualize the deities coming from the deity statue, circumambulating to the right, and each wisdom deity abiding to the right of each commitment deity. "Samaya Tvam" merge. "Samaya Ho" visualize the wisdom deity and the commitment deity becoming inseparable. Fourth, the preliminary offering with hands is reciting verses, and emanating countless goddesses such as the eye goddess in the four directions, visualize them singing joyful songs from the four gates and performing secret hand gestures, or visualize each deity being surrounded and praised by four goddesses. It is said that actual hand gestures are not necessary like with wrathful deities. Having finished, gather the four goddesses into one's own heart. Fifth, the Samantabhadra offering is at the time of reciting verses.