English
Eh, the so-called "karma" refers to the radiance emanating from the places of the body through the syllables of the source chamber. "Etc." or "assembly" refers to the fierce lineage born from the accumulation of intense afflictions, and "retinue" refers to the manifestation of the mandala of the chief deity of that fierce lineage. Because it is a retinue of gods, it secretly reveals the fierce offering. Although it is not a Chinese confession, it is a profound essence of language with deep meaning. The explanation says that this secret also comes from the tantras: Vajrasattva is the lord of all Buddhas, Vajradhatu's hand is in the pure emptiness, possessing the mandala of the five Buddhas and Bodhisattvas, benefiting all by pervading them with great compassion, the attendants and retinue of the chief deity of the fierce lineage, subduing themselves and others, purifying through upright meditation. This is the meaning, the words are postpositions made to express the difference of wisdom. The so-called five mandalas, if considered from the aspect of difference, Vairochana is surrounded by fierce offerings, Vajrasattva is surrounded by Kshitigarbha, Maitreya, Yamantaka Father and Mother, Ratnasambhava is surrounded by Akashagarbha, Sarvanivaranaviskambhin, Mahabala Father and Mother, Amitabha is surrounded by Avalokiteshvara, Samantabhadra, Hayagriva Father and Mother, Amoghasiddhi is surrounded by Vajrapani, Manjushri, Amrita Father and Mother. "Etc." refers to the emanation of light, and "retinue" refers to being surrounded by twenty-four Dakinis, such as the Samcharya. That is, Vajrasattva Father and Mother have eight, each of the four directions has five, and in general, there are four surrounding and abiding. That is to say, the three bodies are simultaneously complete, as stated in the Lankavatara Sutra spoken by Vajrasattva and the past sutras. The color of the body is Vajrasattva blue, Vairochana white, etc., in a distinct manner, possessing four mudras. The Father deities are the great body mudra, the Mother deities are the samaya mudra, the Dharma mudra is represented by silk and the secret letters of the Dakinis, the bliss of mutual union is the uninterrupted karma mudra, possessing these four mudras. The ornaments are the chief Father and Mother deities having five silk garments and eight precious ornaments, possessing these thirty. The Bodhisattva Father and Mother deities have no other ornaments except precious ornaments and lower garments, secretly saying that the fierce offering has five garments, a white silk upper garment with a golden swan pattern and a lower garment with a pattern drawn with ocher pigment, with no other ornaments, secretly saying that the gatekeepers are adorned with eight silk garments. The so-called "part" refers to the manner of abiding.
Chinese
显现身之差别为何？ 初为本尊父母与普贤父母，圆满跏趺坐，勇士佛母半跏趺，立于炽燃之座，门神父母为抛掷之姿。二者，诸佛明亮闪耀，聚集光辉，具足威严，四位佛母柔软纤细，缠绵摇曳，具足青春之姿，五者，具足寂静之差别。炽燃猛烈燃烧之座，门神父母具足忿怒而语之差别。彼等之光亦为五部，普贤父母安住于虹光五色之中，勇士父母与炽燃安住于三色光中，门神父母安住于劫火燃烧之境。以“清净”二字，以确定强调之相，瑜伽士之三摩地与智慧之行境，观修无有黑暗污垢与山岩阻碍，清净而明亮之义。彼等乃生起次第之摩诃瑜伽，获得稳固之后，当修圆满与预备之诸本尊，乃圆满次第。二者，行持供养。以寂静之供养令欢喜。如是宣说。如是于智慧三摩地之坛城生起之后，迎请法界自性之坛城而融入，智慧安住于法界，以大悲之游舞，为获得身语意之真实成就，当以寂静之供养令欢喜。首先，手印于胸前交叉，摇动手铃，结金刚摄集手印，念诵咒语，从我之脉轮与秘密虚空中，放出不可思议之铁钩般的光芒。又从手铃中，放出具足音声之光芒，以三界之光芒，一者，祈请从法身之自性中显现色身之基。一者，献上外内密三种供养。一者，发出获得身语意之真实成就之音声，十方一切善逝皆从法性中以智慧之身大悲显现而来。以迎请之词句，如芝麻般从各各刹土中充满，并伴随着光芒放射而来，安住于三摩地之坛城与光网交融之处。再次以四手印念诵迎请之词句，从父母之脉轮与虚空秘密处放出四手印之光芒
English
What are the differences in the appearance of the body? The first is the principal deity parents and the Samantabhadra parents, in complete lotus posture, the hero and heroine in half lotus posture, standing on a blazing seat, the gatekeeper parents in a throwing posture. Secondly, the deities are bright and shining, gathering splendor, possessing majesty, the four consorts are soft and slender, entwined and swaying, possessing youthful forms, the five are endowed with peaceful differences. A seat of blazing fire fiercely burning, the gatekeeper parents possess the difference of being wrathful and speaking. Their light is also of the five families, the Samantabhadra parents reside within the five rainbow lights, the hero and heroine and the blazing fire reside within the three-colored light, and the gatekeeper parents reside within the realm of the burning fire of destruction. The word "pure" is used as a two-word phrase to emphasize the aspect of certainty, the yogi's samadhi and the realm of wisdom, meditating clearly and brightly without darkness, defilement, or rocky obstacles. These are the Mahayoga of the generation stage, after gaining stability, one should meditate on the deities of completion and preparation, which is the completion stage. Secondly, performing offerings. May they be pleased by peaceful offerings. Thus it is said. Thus, after generating the mandala of wisdom samadhi, invite and absorb the mandala of the nature of reality, wisdom abides in reality, and through the play of great compassion, in order to obtain the true accomplishment of body, speech, and mind, one should please them with peaceful offerings. First, cross the mudra at the chest, shake the hand bell, form the vajra gathering mudra, and recite the mantra, from my nadis and the secret space, emanate inconceivable iron hook-like rays of light. Also from the hand bell, emanate rays of light accompanied by sound, with the light of the three realms, one, request the basis for the manifestation of the form body from the nature of the dharmakaya. One, offer the outer, inner, and secret three offerings. One, emit the sound of obtaining the true accomplishment of body, speech, and mind, all the Sugatas of the ten directions manifest from the nature of reality with the wisdom body of great compassion. With the words of invitation, like sesame seeds, they are filled from each field, and accompanied by radiating light, they come and abide in the place where the mandala of samadhi and the web of light intermingle. Again, with the four mudras, recite the words of invitation, and from the nadis of the parents and the secret space, emanate the light of the four mudras.
English
And, offering the outer torma, which is larger than Mount Meru with a hundred flavors, inwardly visualize the goddesses of the five desirable qualities, secretly visualize the radiant jewel-like drop of light of bodhicitta. In terms of music, outwardly there are various sounds such as striking and plucking, inwardly there are many celestial lute players proclaiming the Dharma sound, secretly visualize the non-dual self-sound of bodhicitta, offering with cymbals and hasids. Then, for the nectar, the medicine that is initially blessed, the mandala of self-arisen nectar, that is the state of meaning where birth and death are inseparable, the deities reside, symbolizing that nectar is the offering of the play of bodhicitta, arising from the east and causing joy. First, speak of the greatness of the nectar, and to each deity of the mandala, in a foot-stepping manner, at the time of reciting the mantra, transform the phenomena into nectar with the first phrase of Sakaram. The second phrase gathers it and dissolves it into the samaya substance. The third phrase, with the thumb and forefinger, like the light of the sun and moon, takes a drop of nectar and drips it onto the tongues of each deity, reciting "Thim Kha Hi." By this, contemplate the great bliss of body, speech, and mind. Finally, take a small amount of the actual substance of the nectar, and again visualize the nectar itself filling the three thousand worlds with five kinds of wisdom light, and make an offering of Dharma nature or gratitude. Thus, the nectar offering of equality and purity is the most supreme of all offerings, pleasing the deities, obtaining accomplishments, satisfying sentient beings, and above all discriminations, afflictions, and sufferings, applying the medicine of non-discriminating wisdom of Dharma nature, thereby liberating from the fate of disease, weapons, and famine. Samsara itself is liberated in the place of nirvana, obtaining the most supreme accomplishment of no birth and no death, and being able to walk in the sky, possessing the youthfulness of Vajra, etc., all common accomplishments will be obtained. Then, with the torma wisdom mandala, offer with the inconceivable goddesses of the five desirable qualities, etc., contemplate making them happy and offer. Furthermore, the differences in offerings should be understood in detail or briefly, combining the timing and sequence. Then, with the nature of body, speech, mind, qualities, and activities, speak of the great qualities, and please them with offerings of praise and song, and then make prayers. These respective phrases and mantras, as stated in the "Galpo," should be practiced as recorded in the commentary. Third
Chinese
获得木材等实物。观想比以前更清晰的智慧之星，并念诵。四种姓也混合自己的心髓和烦恼，在勇士勇母的线毯上，每个月亮上都充满光彩，每个光彩的顶端都环绕着自己的字种心髓。在猛烈的火坛上，莲花座上每个光彩的顶端都环绕着自己的黄色命种心髓。门神父尊母尊的线毯上，每个太阳上都充满蓝色光彩，每个光彩的顶端都环绕着字种。清晰地观想，各自念诵并净化烦恼，进行收集实物的禅定，各自修持各自本尊的个人仪轨或特殊念诵，然后专注于共同，并念诵共同总集的精髓。最后，为了积累资粮，用欲妙天女供养，赞美各自本尊，为了消除实物的障碍，从一般的忏悔开始，进行实物加持的仪式，念诵“ཛཿ”。从我父尊母尊的线毯上，由ཛཿ化为铁钩，牵引着自在的不动明王，母尊牵引着国王，如同眷属不由自主地摇动一样，面前的本尊坛城连同光芒，从光道融入我，观想自己身语印的坛城非常清晰，光芒四射。如果这样的禅定清晰而稳定，那么就是亲近、修持和获得实物，这样就完成了息法的亲近。现在是第二个忿怒尊的修法，有忿怒尊的修法和以大修法获得实物两种。首先，从息法转为忿怒法。正行是迎请并献上供品。修行的核心是念诵亲近咒。最后是守护誓言并使之喜悦，共有四个部分。第一部分是说明与场合相关的必要性，以及说明具备必要性的转换方法两种。第一，为了获得实物誓言智慧。如是说，以前在息法坛城中修习的亲近咒，与此时非常接近的身语意誓言的实物，瑜伽士以智慧的力量立即获得的特殊必要性，因此开始修持忿怒尊坛城。如是说。第二是转变修行者的装束和转变禅定两种。