English
Thus, they perform the work of guarding the gate. Furthermore, the protectors who cherish the phurba are the hosts of Arali, Vajra Arali, and Samaya Arali, etc. Adorned and surrounded by countless retinues, they fill the world without letting even a breeze escape, and contemplate thoroughly. Visualize the blazing retinue assembly. It is said. The method of generating the deity, transforming from peaceful to wrathful, the root deity, the great glorious father and mother, and the retinue deities, the ten wrathful Kasing gatekeepers, and the protecting deity, Wangmo, and the guest deities, the dakinis, ging, lang, etc., are distinguished by the instructions of time and place. Know them as extensive, intermediate, and concise. Moreover, when generating the deity, generate the peaceful deity during the approaching period. During the accomplishment, combine peaceful and wrathful deities, and know the ritual of changing the place. This is the meaning of what was said. Then, the teaching of the completion stage is: Taking it down from the top of the mandala, according to the scriptures taught by the accomplished ones: "The body colors are individually clear, the mudras, ornaments, and attire, contemplate the deities of the generation and completion stages." It is said. Then, regarding the stage of generation, the transformation of the place from peaceful to wrathful, from what reliable source was it spoken? It was spoken by the spontaneously accomplished body, the glorious Vajrasattva. To whom did he speak it? He spoke it to the compiler of the scriptures and instructions, the teacher Garab Dorje. Where did he speak it? He spoke it in the land of Oddiyana, in the continent of Dhanakosha. What Dharma did he speak? He spoke the sutras that transcend the world and the essential points of Heruka. Why did he speak it? He did it in order to subdue the ground of the Mahamudra vidyadhara and to obtain the siddhis that encompass the supreme and the common. Garab Dorje, having obtained the non-dual siddhi of the glorious Vajrasattva and the glorious Great One, arising from the wisdom of his mind, compiled the collection of instructions into a catalog and revealed it to Vajra Hasa, the emanation of Buddha Vairochana. By practicing according to this scripture, the intention of the true phurba, the life accomplishment, and the three are accomplished. He revealed it to King Urushani and the Naga daughter Ocean Mother. He revealed it to King Indrabodhi. He revealed it to the monk Sokya Deva and the Nepalese woman Mangala Siddhi. Those two revealed it to the Nepalese Humkara. The teacher
Chinese
从嗡 吽 嘎RA处，获得了非常伟大的成就。将真实成就的根本口诀，记录在文字上。莲花生大师亲见了金刚嬉笑和吽嘎RA，并接受灌顶和口诀的传授。吽嘎RA上师所著的典籍，被认为错乱且不完整。在钦浦布热古格乌，为了君主菩提萨埵赤松德赞，补全了错乱的文句和不完整的内容。与吽嘎RA上师的根本释论相符，努南卡坚则担任译师。为君主赤松德赞和卡钦萨措嘉等，传授了深奥广大的修法仪轨。如成就者所教导的传承一般。如是说。从吉祥金刚萨埵到莲花生大师的传承。如同《超世间经》和《黑汝嘎之要》中所说的那样。吉祥饮血大尊坛城之诸神，诸神的身体颜色各自清晰，手印各自清晰，也如续部所说的那样排列。其手印有四种：主要的是身之手印，本尊誓言的手印，从无二加持中生起轮围的广大中等，圆满事业之行是业之手印，于心中观修和念诵等是法之手印。对此，续部中说：稳固三种禅定，系缚前三种表相的手印，于法之手印中观修自性。此外，尸陀林的庄严和怖畏的装束等，如续部中所说的那样，如同导师噶绕多杰和吽嘎RA上师获得成就并亲见一样。在此，作为口诀而记录下来的是：身体颜色各自清晰，手印庄严和装束等。如是说。观修生圆次第成就之诸神。其中，生起次第、圆满次第和最圆满次第。其中，生起次第是玛哈瑜伽，进入三种三摩地的门径，圆满仪轨的支分，生起为本尊之身。
English
From Om Hung Kara, having attained the very great accomplishment. The root instructions for true accomplishment were recorded in writing. Master Padmasambhava personally saw Vajra Smiling and Hung Kara, and received initiation and the transmission of instructions. The text composed by Master Hung Kara was considered confused and incomplete. In Chimphu Bregu Ge'u, for the sake of the sovereign Bodhisattva Trisong Detsen, the confused sentences and incomplete content were supplemented. Conforming to the root commentary of Master Hung Kara, Nub Namkhai Nyingpo acted as the translator. For the sovereign Trisong Detsen and Kharchen Bza Tso Gyal and others, this profound and vast method of accomplishment ritual was taught. As the lineage taught by the accomplished ones. Thus it is said. The lineage from glorious Vajrasattva to Padmasambhava. As stated in the Sutra Beyond the World and the Essence of Heruka. The deities of the mandala of the glorious Great Blood Drinker, the body colors of the deities are each clear, the hand implements are each clear, and they are arranged as explained in the tantra. Its mudras are also four: the main one is the mudra of the body, the mudra of the samaya of the mantra, from the non-dual blessing arises the extensive and intermediate retinue, accomplishing the activities of action is the karma mudra, and meditating and reciting in the heart are the dharma mudra. Regarding this, it is said in the tantra: Stabilize the three samadhis, bind the first three symbolic mudras, and meditate on self-nature in the dharma mudra. Furthermore, the ornaments of the charnel ground and the terrifying attire, as they are known in the tantra, just as the teacher Garab Dorje and Master Hung Kara attained accomplishment and personally saw. Here, what is recorded as instructions is: the body colors are each clear, the mudras, ornaments, and attire, etc. Thus it is said. Meditate on the deities of the generation and completion stages of accomplishment. Among these are the generation stage, the completion stage, and the great completion stage. Among these, the generation stage is Mahayoga, entering through the door of the three samadhis, perfecting the limbs of the ritual, generating the body of the deity.
Chinese
从无二结合的菩提心中，生起广、中等本尊，迎请自性坛城，进行供养赞颂，圆满念诵，为了圆满自他之利，是嘛哈瑜伽之精华。其见解也在圆满阿努瑜伽中阐述，胜义谛中，法性普贤王母于无生灭之界中，仅以宣说各自心要，世俗谛中，一切有为法皆为普贤王如来生起之神变，显现为方便手印智慧嬉戏之差别。那么，这个具有染污分别念之所依，如何成为无染之本尊呢？阿赖耶识之相为吉祥黑汝嘎，其境为母尊卓提虚瓦热玛。眼、耳、鼻、舌四识为革乌日、则乌日、札摩哈、贝达里四者之自性。眼、耳、鼻、舌四根为布嘎悉、格玛日、玛夏尼、旃札里四者。眼、耳、鼻、舌四境为僧哈玛嘎、巴札穆嘎、斯日拉穆嘎、夏那穆嘎四者。四时为基日达等四者。身根、识、境触、触四者为四门母。意识为三摩地所摄持，烦恼意为自在母等。如经中所说：阿赖耶识与境俱，识根境时与根识，所触皆为圆满手印，本自解脱。成就之名为阿努经，也是大圆满阿底瑜伽，是胜义谛之自性，法性离戏本净之体性平等性中，不需生起转变身与智慧等，自然显现，譬如无云晴空中，日月星辰之众，无需寻觅自然显现一般，法性清净中，自生智慧任运显现之体性，于难以执取者，远离特意造作之分别念，实相自证菩提心，智慧嬉戏之自性坛城中自然显现，普贤王如来耶
English
From the Bodhicitta that unites without duality, arise the deities of extensive, intermediate, and so on. Inviting the Mandala of intrinsic nature, making offerings and praises, and perfecting the recitation, in order to perfect the benefit of oneself and others, this is the essence of Mahāyoga. Its view is also explained in the perfection of Anuyoga. In the ultimate truth, Dharmatā Samantabhadrī in the realm of no arising and ceasing, merely by expressing their respective essences, in the relative truth, all conditioned dharmas are the miraculous manifestations of Samantabhadra arising, appearing as the distinctions of skillful means, mudrā, and wisdom play. Then, how does this, which has the basis of defiled conceptualization, become an undefiled deity? The aspect of the ālaya-vijñāna is the glorious Heruka. Its object is the mother Krodheśvarīmā. The four consciousnesses of eye, ear, nose, and tongue are the nature of the four: Gaurī, Caurī, Pramohā, and Vetālī. The four faculties of eye, ear, nose, and tongue are the four: Pukkasī, Ghasmarī, Śmaśānī, and Caṇḍālī. The four objects of eye, ear, nose, and tongue are the four: Siṃhamukha, Vyāghramukha, Śṛgālamukha, and Śvānamukha. The four times are Kṛta and so on. The four: body faculty, consciousness, object of touch, and touch, are the four gatekeepers. The mind consciousness is held by samādhi. The afflicted mind is the Īśvarīs and so on. As it is said in the tantra: "The ālaya-vijñāna together with its object, consciousness, faculty, object, and time, faculty, consciousness, and touch, are all primordially liberated in the perfect mudrā." The name of accomplishment is also the Anu scripture, which is also the Great Perfection Atiyoga, which is the very nature of the ultimate truth. In the equality of Dharmatā, the nature of primordial purity free from elaboration, without needing to generate or transform body and wisdom, and so on, it naturally appears. For example, in a clear cloudless sky, the assembly of sun, moon, planets, and stars naturally appears without needing to be sought. In the purity of Dharmatā, the nature of spontaneously arising wisdom appearing in any way, for that which is difficult to grasp, free from specially fabricated conceptualizations, the actual self-awareness, Bodhicitta, naturally appears in the Mandala of the nature of wisdom play. Samantabhadra Ye
Chinese
从智慧的游舞中成佛，在原始任运成就的自性中显现，观修此即是清净之神。续部中也说：胜义无戏论菩提心，平等不动法界虚空大，自生智慧无寻无住，无有根本之心性如是显现。如是证悟之时，也无迎请与供养，若迎请与供养，也是从此迎请与供养。成就颅鬘的上师们如是说。２）那么，什么是迎请与供养的事业呢？迎请智慧坛城，安住与稳固与不动，誓言威慑作礼敬，供养与赞叹与享用等，以通达仪轨熟练的清净智慧，如理如实地观察。如是说。对此，第十四品结合之次第，是开示迎请与供养智慧嘿汝嘎之仪轨的章节。六边是舍弃于事业之行持或三摩地，坛城是第八慈悲事业之坛城，二种资具，九种教言中第八是事业之教言。其必要关联也是，胜义中法身的自性，以及如来之智慧，于一切处皆是周遍之自性而安住，虽不执著从其他处，迎请至如此之处，然不享用智慧本尊之权，以侍奉之方式，为了在清净刹土中，播下积聚二资粮之种子，开示任运成就自性之坛城，迎请与供养之事业有六义，即开示迎请之次第，安住不动，劝请不违越誓言，以威慑，作礼敬，以及供养之次第。１）其中，迎请之次第有三，从法界中生起智慧之身而请闻，智慧之身与眷属化身一同迎请，以及降临本尊加持并安住而生起光辉。其中１）从法界中生起智慧之身而请闻是什么呢？以“智慧坛城”来表示，譬如一位国王
English
Having become enlightened in the play of wisdom, and appearing in the self-nature of primordial spontaneous accomplishment, meditating on this is the pure deity. Also in the tantra it is said: The ultimate, free from elaboration, is the essence of enlightenment, equal, unmoving, the great space of the dharmadhatu, self-born wisdom, unsearched for, without abiding, the mind itself, without a basis, appears as such. It is said that at the time of such realization, there is neither invitation nor offering, and if there is invitation and offering, it is from there that one invites and offers. The accomplished skull-bearing gurus have said so. 2) So, what is the activity of inviting and offering? Inviting the wisdom mandala, abiding and steadfast and unmoving, subduing vows, making prostrations, offerings and praises and enjoyments, with pure intelligence that is familiar with the methods, one should examine it appropriately. It is said. In this regard, the fourteenth chapter, the order of combination, is the chapter that shows the ritual of inviting and offering the wisdom Heruka. The six limits are the practice of abandoning to action or samadhi, the mandala is the eighth mandala of compassionate activity, two kinds of equipment, the eighth of the nine instructions is the instruction of activity. Its necessity is also that, in the ultimate sense, the nature of the dharmakaya, and the wisdom of the Tathagata, abide in the nature of pervading all things, although one does not fixate on inviting from another place to such a place, without taking the power of the wisdom deity, taking the form of service, in order to sow the seeds of accumulating the two accumulations in the pure realm, the activity of inviting and offering the mandala of spontaneous accomplishment is shown to have six meanings, namely, showing the order of invitation, abiding unmoving, urging not to transgress the vows, with subjugation, making prostrations, and the order of offerings. 1) Among these, there are three stages of invitation: arising the wisdom body from the sphere and requesting to listen, inviting the wisdom body together with the retinue of emanations, and bestowing the deity's blessing and abiding, generating splendor. Among them 1) What is it to arise the wisdom body from the sphere and request to listen? It is indicated by "wisdom mandala," for example, a king