English
pa'o. Then, properly. That is to say, according to the tradition of inner yoga, there are four types of activities: pacifying, increasing, magnetizing, and subjugating, each with its own way of dwelling. Here, it is to bring peace to the mind, so one should dwell as in the manner of pacification. The guru's 2) blessing of myself and the wisdom mother in three ways: blessing the ordinary body into the body of a deity, arranging deities on the body and blessing it, and gathering the blessings of wisdom and blessing it. 1) So, how does one bless the ordinary body into the body of a deity? Combine as desired. This shows that for the peaceful deity, one visualizes oneself as Vajrasattva, or for the wrathful deity, one visualizes oneself as any of the great powerful deities on the left side, that pleasing woman, as desired, visualizes as the consort Samantabhadri, or the nature of Vajravarahi. Purifying and blessing the ordinary body into the body of a deity is also to symbolize the equality of the Dharmadhatu with the nature of the consort, visualizing a white letter ཨ་ (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) in her heart, from that ཨ་ (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) light radiates, burning and purifying her aggregates of clinging, and again merging into the base of ཨ་ (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), dwelling in the only ཨ་ (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), that ཨ་ (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A) also becomes smaller and smaller, and finally only the sound remains. That sound also eventually disappears, meditating in a state of no object of focus. From that state, reciting ཧཱུྃ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum), ཧཱུྃ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) appears as a completely filled dark blue color. From that radiating and merging, blessing into the nature of the consort Samantabhadri, or the consort Vajravarahi. 2) Arranging deities on the body and blessing it, there are two lineages, namely arranging peaceful deities and arranging wrathful deities. This is also shown with one subject and two aspects, so how does one arrange peaceful deities and bless it? Like a dancer, like a net of illusion. In that, it appears like a rainbow. This shows that on the crown of the head of Vajrasattva, who is the nature of the father's skillful means, from ༀ་ (Tibetan, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) appears Vairochana, the Buddhas of the four families in the four directions, namely Vajrasattva, Ratnasambhava, Amitabha, Amoghasiddhi are surrounded. On the tongue, from ཨཾ་ (Tibetan, Devanagari: अं, Romanized Sanskrit: aṃ, Literal Chinese meaning: Ang) appears Amitabha, the Bodhisattvas of the lotus family, Dharma Bodhisattva, Vajra Sharp, Vajra Wheel, Vajra Speech, thinking of being surrounded by these four, and
Chinese
心间由吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）化现金刚萨埵，观想由金刚部的金刚心、金刚王、金刚欲、金刚善四者围绕。脐间由梭（藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭）化现宝生部主，观想由宝生部的金刚宝、金刚光荣、金刚幢、金刚喜四者围绕。秘密处由哈（藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）化现不空成就，观想由事业部的金刚业、金刚拳、金刚护、金刚牙四者围绕。四肢由吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）化现四忿怒尊，右手阎魔敌，左手大力明王，右脚马头明王，左脚甘露漩明王。应当如此观想，并以各自本部的种子字加持。如续部所说：『方便自性五处中，勇士五种种子字，印持加持并灌顶，五部如来坛城显。』如是宣说。于彼智慧母普贤佛母所显现之五处，亦可布置五部母及十六心母，各自观修。尼（藏文：ནི，梵文天城体：णि，梵文罗马拟音：ṇi，汉语字面意思：尼）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、朗（藏文：ལཱྃ，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：朗）、芒（藏文：མཱྃ，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：芒）、邦（藏文：པཱྃ，梵文天城体：पां，梵文罗马拟音：pāṃ，汉语字面意思：邦）、当（藏文：ཏཱྃ，梵文天城体：तां，梵文罗马拟音：tāṃ，汉语字面意思：当）。头顶为佛眼佛母，由四大母围绕。舌为白衣母。心间为金刚界自在母。脐间为嘛嘛ki。秘密处为誓言度母，每一佛母由四心母围绕。四肢为四门母，右手铁钩，左手绳索，右脚铁链，左脚铃。以各自本部的种子字加持。如续部所说：『彼之色蕴身之中，五部如来之种子，放收明观而显现，印持加持并灌顶，五部佛母坛城显。』如是出现。又，续部中说：『头顶梵穴与舌上，乳间以及脐之上，秘密处及肢体中，安布五母心门母。』如是出现。如是加持之父母，其行为亦如舞者之姿态，父母互相令悦之方便，善于施予，如幻如化，显现而无自性之身，作为手印
English
In the heart, from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) arises Vajrasattva, visualize being surrounded by the Vajra-being of the Vajra family, Vajra Mind, Vajra King, Vajra Desire, and Vajra Goodness. In the navel, from Svā (藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：Svā) arises Ratnasambhava, visualize being surrounded by the Ratna family's Vajra Jewel, Vajra Glory, Vajra Banner, and Vajra Laughter. In the secret place, from Hā (藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：Hā) arises Amoghasiddhi, visualize being surrounded by the Karma family's Vajra Karma, Vajra Fist, Vajra Protector, and Vajra Tusk. On the four limbs, from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) arise the four wrathful ones, with the right hand Yamāntaka, the left hand Mahābala, the right leg Hayagrīva, and the left leg Amritakundalin. One should contemplate thus, and bless them with the heart essence of each family. Furthermore, as it is said in the tantra: 'In the five places of the nature of means, on the heart essence of the five hero syllables, having sealed, blessed, and empowered, the mandala of the five Sugata fathers is clear.' Thus it is said. In that wisdom mother Samantabhadrī, who is clear, in her five places also, arrange the five family mothers and the sixteen mind-mothers separately and meditate on them. Ni (藏文：ནི，梵文天城体：णि，梵文罗马拟音：ṇi，汉语字面意思：Ni), Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), Lāṃ (藏文：ལཱྃ，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：Lāṃ), Māṃ (藏文：མཱྃ，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：Māṃ), Pāṃ (藏文：པཱྃ，梵文天城体：पां，梵文罗马拟音：pāṃ，汉语字面意思：Pāṃ), Tāṃ (藏文：ཏཱྃ，梵文天城体：तां，梵文罗马拟音：tāṃ，汉语字面意思：Tāṃ). On the crown of the head is Buddha Locanā, surrounded by the four great mothers. On the tongue is Pāṇḍaravāsinī. In the heart is Vajradhātvīśvarī. In the navel is Māmakī. In the secret place is Samaya Tārā, each mother surrounded by four mind-mothers. On the four limbs are the four gatekeepers, with the right hand a hook, the left a rope, the right leg a chain, and the left a bell. These should be blessed with the heart essence of each family. Furthermore, as it is said in the tantra: 'In that body of form, the seeds of the five Sugatas, emanating and gathering, becoming clear, having sealed, blessed, and empowered, the mandala of the five Sugata mothers is clear.' Thus it appears. Also, in the tantra it says: 'On the crown of the head and on the tongue, between the breasts and on the navel, in the secret place and on the limbs, place the five mothers, mind-mothers, and gatekeepers.' Thus it appears. The conduct of the father and mother who are thus blessed is also like the manner of dancers, the father and mother being skilled in bestowing various methods of pleasing each other, like an illusion, the body appearing but without inherent existence, as a mudra.
Chinese
在那个禅修中，观想五部种姓的五个坛城，互不遮蔽，各自的身体颜色和手印清晰分明，如同天空中的彩虹般清晰。然后是忿怒尊的加持：如舞者般姿态，如幻术之网，于彼如彩虹般显现。其中，父母双尊并非凡俗之辈，身体和心意可以随意转变，如同舞者的姿态一般。通过各自的字、咒语和禅定，加持成天尊之身，并非实体之物，而是显现为心之幻化，如同幻术一般。于彼之中，观想自身为大吉祥尊，头顶为吽字（藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉字字面意思：吽），前额为尊胜佛母，舌头上为吉祥马头金刚，心间为甘露漩涡，肚脐为阎魔敌，右手为三界尊胜，左手为不动明王，右脚为无能胜，左手为蓝色手杖，密处为大威力。观想所有毛孔都充满了许多芥子大小的忿怒尊。同样，观想明妃也清晰显现为卓迪夏瓦里玛，头顶为高里玛，心间为朝里玛，舌头上为布拉摩哈，肚脐为贝塔里，右肩为布嘎斯，左肩为卡玛里，右耳根为斯玛夏尼，左耳根为旃茶里，右臂为悉达穆卡，左臂为比亚格里穆卡，右大腿为斯里拉穆卡，左大腿为秀那穆卡，右小腿为克里塔穆卡，左小腿为冈嘎穆卡，右脚踝为卡卡穆卡，左脚踝为呼鲁穆卡，右脚后跟为马面母，左脚后跟为猪面母，右脚腕为铁钩母，左脚腕为铃铛母，从脊椎向下为自在母。如此，父母双尊各自的身体上，显现出许多智慧差别的身相，如同天空中的彩虹般，显现而无自性，清晰而无实体。如此加持之后，三、如何理解汇集智慧加持而进行加持呢？为了使贪欲智慧清晰显现，由各种燃烧的密集光芒，融入而加持成佛母。经文如此阐释，那也
English
In that meditation, visualize the mandalas of the five families of five aggregates, without obscuring each other, with their respective body colors and hand symbols clearly distinct, like a rainbow in the sky. Then, the blessing of the wrathful deities: Like the posture of a dancer, like a net of illusion, in that, it appears like a rainbow. Among them, the father and mother deities are not ordinary beings; their bodies and minds can be transformed at will, like the posture of a dancer. Through their respective syllables, mantras, and samadhi, the blessing into the form of deities is not a substantial thing, but appears as a manifestation of the mind, like an illusion. In that, visualize oneself as the Great Glorious One, with Hūṃ (藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉字字面意思：吽) at the crown of the head, the Victorious Mother on the forehead, Glorious Hayagriva on the tongue, a swirling nectar at the heart, Yamāntaka at the navel, the Victorious One of the Three Realms on the right hand, Achala on the left, Aparājita on the right foot, a blue staff on the left, and Mahābala in the secret place. Meditate that all pores are filled with many mustard-seed-sized wrathful deities. Similarly, visualize the consort clearly as Kroḍīśvarīmā, with Gaurīmā at the crown of the head, Caurīmā at the heart, Pramohā on the tongue, Vetālī at the navel, Pukkasī on the right shoulder, Kasmarī on the left, Smāśānī at the right ear, Candalī at the left, Sidhamukhī on the right arm, Vyāghrīmukhī on the left, Śrīlāmukhī on the right thigh, Śvonamukhī on the left, Kṛtamukhī on the right shin, Kaṅkamukhī on the left, Khākhamukhī on the right ankle, Hulumukhī on the left, Horse-faced Mother on the right heel, Pig-faced Mother on the left, Iron-hook Mother on the right wrist, Bell Mother on the left, and Īśvarīmā from the spine downwards. Thus, on each body of the father and mother deities, many forms of wisdom distinctions appear, like a rainbow in the sky, appearing without inherent existence, clear without substance. After such blessing, 3) How to understand the blessing by gathering the wisdom blessings? In order to clarify the wisdom of desire, by the light of various burning intensities, dissolving and blessing into the Mother. The scripture explains it this way, that also
Chinese
没有断除颠倒的贪欲而实际行用，将贪欲完全清净，为了显现为真实的智慧，从父母的身相中显现为智慧嬉戏的身相，从各自的身相中，那些具有老虎般凶猛笑容的光彩，慈悲智慧的光芒闪耀，身色和，手印和，各种装束全部聚集的光，这表示，诸佛各自观视，或者心意相合，或者手相触碰，或者仅仅是亲吻，从身之所在以及殊胜菩提心中，放射出智慧的光芒，五五二十五种颜色，自然任运成就的寂怒本尊众，恳请忆念本誓，以智慧的光芒迎请，观想安住在面前的虚空中，如同寂怒事业中所说的那样，迎请智慧尊，安住，顶礼，供养，赞颂之后，无别地，父亲和母亲，父亲融入本尊，母亲融入佛母来观修，经续中说：诸佛观视相合以光芒，迎请坛城供赞颂，降临融入父母二尊，加持为国王王妃。这样说的。那么自然之坛城融入父母，父亲是金刚国王，他的母亲是金刚王妃，因此，母亲也观想为智慧之母普贤佛母，或者仅仅观想为克罗地施瓦里玛，并加以加持。这是所要表达的意义。2），思考如何开始无二的结合，由父母无二结合所表示，对此，此时需要努力实际结合，也就是下面所说的，以智慧大誓言的，莲花珍宝具备之后，以大乐幻化的手印来表示，法界大乐生起，自明智慧从中发光，如其本性在虚空中显现，比无垢太阳的光芒还要耀眼，此菩提心完全清净，甚至完全超越三界，无余地以慈悲遍布，极度喜悦所欲之事，光蕴融入最初之形，这十二句词需要结合，其中父亲是伟大智慧的主