English
Therefore, there is no obstacle to breaking the vows. Here, although the yoga of the mind arising from intention, namely view and meditation, is not included in the text, if the vows are not broken, the ḍākinīs will also accomplish its meaning, because the ḍākinīs are their own vows, so for entrusted matters, they should be accomplished without hindrance, and if the fourfold retinue of the mantra holder is cared for like an only child, the vows promised by the ḍākinīs before the great glorious one will not be broken, therefore, the subtle one is the independent mother, although the body maintains a worldly form, the mind abides in the realm of the Buddha. Therefore, the ḍākinīs also go to accomplish because they have not broken the promised vows, because they have attained accomplishment, so it should be admonished that the four kinds of activities entrusted by the vow holder should be visibly accomplished. From the perspective of each mandala, the scripture for entrusting activities is: The lord of the activity of accomplishing the wrathful one is this. The teacher Śekapādorje said that at the time of the mandala of the assembly of wrathful ones, the supreme of activities is the dance that is about to be explained. Guru Padmasambhava said that the assembly of wrathful ones that appear from the beginning and end of this tantra, especially when accomplishing the assembly of wrathful ones, the method for quickly obtaining accomplishment is this secret mantra. Secret refers to the view that is free from thought and expression. Mantra refers to recitation, that is, the nature of the secret view, visualizing the deity like an image in a mirror, and the recitation of speech like an echo in a valley, meditating on the three as inseparable, in the indivisible dharmadhātu, clearly appearing in one's own mind as it is, in equanimity, when reciting without moving from the state of self-appearance, one's own self clearly appears as the mandala of the wrathful deity and the wrathful mother, because there is no object and subject, so nominally contemplate as the great sovereign, contemplate that the upper tooth of one's own Heruka is Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), the lower tooth is Āḥ (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊), and the tongue is Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and contemplate radiating light, or contemplate one's own tongue as a three-pointed vajra, making it possess color, shape, and light, this is the crucial instruction for the method of recitation. Then, the place for performing the practice is a charnel ground, or a steep mountain rock, and a fierce place of Yama. Furthermore, a solitary tree, fire touch, trees, and saplings are real objects. A solitary tree is a tree
Chinese
此为立桩之根本。祖父之语乃是树木真实生出枝条的树干。此时应聚集所有 желаемые 功德，即所说的五种资具。以此，不吉祥之物，丑陋之相，黑色头发，极其恐怖之物，应做一、二、三或四等。食物方面，瑜伽士应食用新旧田地所产之物，不应间断。亦应供养大吉祥天女，并向内外之使者母供养食子，并劝请其执行任务，亦应示现其形象。若形象不立即显现，则应念诵“吽 བྱོ་ ཨེ་ ཨ་ རལླི་ ཛཿ (藏文：ཧཱུྃ་བྷྱོ་ཨེ་ཨ་རལླི་ཛཿ)”，并进行折磨压制。若显现，则应命令其执行任何 желаемые 任务。若不执行，则将如违背各自本尊前所立之誓言般受苦，并转生至地狱及呼号之处。若要成办世间之事，如勾招、威力、偷盗、控制等，无论做什么，都应念诵十六使者母之咒语，清晰观想手印，并以空性之语供养药“班扎阿姆日达 (藏文：པཉྩ་ཨ་མྲྀ་ཏ་，梵文天城体：पञ्चामृत，梵文罗马拟音：pañcāmṛta，汉语字面意思：五甘露)”，并在夜晚施放大型食子。念诵无数百万咒语至关重要。至于成就任何事业的温度，无论要成就什么，都应如此行事：将三个人头架设成灶，在其上放置一个大型干颅骨，并用鲜血充满。时常观想其中燃烧火焰，成就之征象即为颅骨中的鲜血沸腾。如此行事，则诸母将显现。应让其执行任何 желаемые 任务。饮血父尊母尊之事业：如饮血大尊等。如是等等，于其范畴内，安住于父尊母尊十尊之三摩地中，观想为各自念诵咒语、歌唱舞蹈之身，乃是足之舞，手之舞，所说之歌词，大歌词即是父尊母尊十尊。一切首先是共同之成就，其次是殊胜之成就。共同成就亦有多种，如虚空金刚岩石等。殊胜成就亦有三种持明、佛陀及四种，任何 желаемые 皆可成就。应说此二种成就皆会向瑜伽士显现。财源天母等等。乃是大吉祥天女之心性显现，故为共同与殊胜之成就。
English
This is the root of erecting a stake. The ancestor's word is the trunk of a tree from which branches actually grow. At that time, all desired qualities should be gathered, namely the five implements that are spoken of as a gathering. With that, inauspicious things, ugly appearances, black hair, and extremely terrifying things, one, two, three, or four, etc., should be done. As for food, the yogi should eat from new and old fields without interruption. One should also make offerings to the Great Glorious Goddess, and give torma offerings to the inner and outer messenger mothers, and urge them to perform their tasks, and also manifest their forms. If the form does not appear immediately, one should recite "Hum Bhyo E Ah Ralli Dza (Tibetan: ཧཱུྃ་བྷྱོ་ཨེ་ཨ་རལླི་ཛཿ)" and inflict torment and oppression. If it appears, one should command it to perform any desired task. If it does not, it will suffer as if it has broken its vows before its own deity, and will be reborn in hell and the place of wailing. If one wants to accomplish worldly activities, such as summoning, power, stealing, controlling, etc., whatever one does, one should recite the mantras of the sixteen messenger mothers, clearly visualize the mudras, and offer the medicine "Pancha Amrita (Tibetan: པཉྩ་ཨ་མྲྀ་ཏ་, Sanskrit Devanagari: पञ्चामृत, Sanskrit Romanization: pañcāmṛta, Literal Chinese Meaning: Five Nectars)" with empty words, and cast a large torma offering at night. Reciting countless millions of mantras is of utmost importance. As for the temperature at which any task is accomplished, whatever one wants to accomplish, one should act in this way: set up three human heads as a stove, place a large dry skull on top of it, and fill it with blood. If one constantly visualizes flames burning within it, the sign of accomplishment will be that the blood in the skull boils and bubbles. If this happens, the mothers will manifest. One should have them perform any desired task. The activity of the blood-drinking father and mother: such as the Great Blood-Drinker, etc. Thus, within that category, abiding in the samadhi of the ten father and mother deities, visualizing them as bodies reciting mantras, singing and dancing, is the dance of the feet, the dance of the hands, the words of the song, the great song is the ten father and mother deities. Everything is first the common accomplishment, and then the supreme accomplishment. There are many common accomplishments, such as space, vajra, rock, etc. There are also three vidyadharas, Buddhas, and four supreme accomplishments, any desired one can be accomplished. It should be said that both of these accomplishments will appear to the yogi. The Great Treasure-Holding Mother, etc. Is the manifestation of the mind of the Great Glorious Goddess, therefore it is the common and supreme accomplishment.
Chinese
具有宝藏等的四位，如凯乌日玛等。如果想要聚集就聚集。 意思是说，从想要支配什么开始，直到佛的智慧。 增长就是广大，也就是从寿命福德权势直到佛的智慧广大。 大膨胀母就是布嘎斯等四位守护边地母。 如果想要聚集就聚集。 这指的是寂静的事业，内外一切痛苦都不存在。 愚昧是猛烈的事业，使心没有忆念。 狮面母等等。 等等，指的是四位方位食肉鬼首母，舞蹈歌词等，对于猛烈所调伏的众生，无论哪个都吃，身心都摧毁。 连微尘的少分也不存在。 笑面母是四位守护边地母鸟首母，舞蹈歌词相同。 对于一切所调伏的众生，毫无选择地给予，也就是挖出眼睛等，使五根不存在，使之衰败。 意思是说，使五根的作用没有清晰的部分。 自在母的舞蹈歌词等，以咒语和三摩地来诅咒，派遣使者，无论要成办四种事业中的哪种，都派遣使者，意思是说，对于息增怀诛一切事业都能成办。 显示处所和明妃以及心意，树木等，意思是说，如同树木枝繁叶茂般生长。 森林美好的隐蔽处，是成办寂静的处所。 或者是寂静的佛母，如同树木柔软、缠绕、摇曳般，如同寂静的佛母般摇曳。 白色矮小声音大，面容身体发髻向右旋，肢体纤细柔和声音清晰，风性重而行寂静事业。 就像这样。 嫩枝丛，意思是说，许多小树生长，枝繁叶茂，是生长的处所，成办增长事业。 或者是佛母，具有月亮和众多肢体，纤细且在屠夫处长久停留，面容身体黄色且安住于四方形，耳环肉和乳房丰满，在增长的时期应当执持这些。 就像这样。 单独的树是怀爱的处所，一棵树挺立的根。 在那里，许多空行母男女聚集。 或者是怀爱的佛母，面容颜色如莲花般红润，眉毛细长，上半身和下半身分开，身体有水气香味芬芳，具有安乐且没有肢体。 在这里
English
The four who possess treasures, such as Keurima, etc. If you want to gather, then gather. This means from wanting to control something up to the wisdom of the Buddha. Increase is expansion, that is, from life, merit, power, up to the wisdom of the Buddha. The great swelling mother is Pukkasi, etc., the four borderland mothers. If you want to be together, then be together. This refers to peaceful actions, where all internal and external pains do not exist. Ignorance is a violent action, making the mind without memory. Lion-faced Great Mother and so on. And so on, referring to the four carnivorous animal-headed mothers of the directions, dance, song, lyrics, etc. Whatever violent beings are to be tamed, they eat, destroying body and mind. Not even a tiny particle remains. Laughing Face is the four borderland mothers with bird heads, dance, song, lyrics are the same. To all those to be tamed, giving without choice, that is, gouging out eyes, etc., making the five senses non-existent, causing them to decline. This means making the function of the five senses without clarity. The dance, song, lyrics, etc. of the Powerful Woman, cursing with mantras and samadhi, sending messengers, whatever of the four actions is to be accomplished, sending messengers, that is, for all peaceful, increasing, powerful, and wrathful actions, everything is done. Showing the place, the consort, and the mind, the trees, etc., meaning like a tree with spreading branches growing. The forest's good hiding place is the place to accomplish peace. Or the peaceful mother, like a tree being soft, entwined, and swaying, like a peaceful mother swaying. White, small, loud voice. Face and body, topknot curled to the right. Limbs slender and soft, voice clear. Heavy in the wind, doing peaceful deeds. Like that. Thicket of saplings. This means many saplings grow, branches spread, it is a place of growth, accomplishing increasing deeds. Or the mother, having a moon and many limbs. Slender and long in the butcher's shop. Face and body yellow and dwelling in a square. Earrings, flesh, and breasts full. These should be held in times of increase. Like that. A single tree is the place of power. The root of a single standing tree. There, many male and female dakinis gather. Or the mother of power. Face color like a lotus, reddish. Eyebrows long and upper and lower body separated. Body with water, wind, and fragrant scent. Having bliss and without limbs. Here
Chinese
成为传承的殊胜之处。如此说。梅热是猛厉之处，在黑色空屋或偏僻处，或土地粗糙之处修持。或者梅热是猛厉之母，黑三角，竖毛发，具有愤怒皱纹的孩童身体，凶猛粗暴无所顾忌，斩杀清净者的虚妄分别。如此说。当瓦以，是指修持寂静事业之时，心喜悦、正直、平等如虚空，是坦然之心。在增益之时，喜悦广大、高昂。洽巴，是指怀爱之时，一般也是贪恋执着之类，特别是对于所修之事物，要像贪恋执着那样。 क्रोध 措巴是猛厉之心，就像现在立刻要杀生一样。嘎丽，是指刹那间身心分离，以斩断意识的唯一心念来做。功德是，第六丈夫如此说，如来本身，是指对眷属显示如来本身的利他事业达到究竟。或者，先前的如来是开启智慧的眷属，后来的如来是共同的眷属。从确定秘密心髓的自性任运，任运成就的事业是，此续部的利他事业与瑜伽续部不同，导师种姓主尊的意旨，安住于自性任运的利他事业，如虚空般不可动摇。加持是，在所化众生面前，此不灭之显现，在四种事业的差别中显现，无需寻找而自然显现，是誓言的自性。这是第二十章的讲解。 第二十一章 赞颂：三续中自性任运忿怒本尊坛城是果续。续部的十种事物中，歌是智慧的供养。十二坛城中，忿怒增上三摩地。也就是在宣说忿怒本尊坛城和修持三摩地之后，以歌智慧的供养来赞颂忿怒本尊坛城。历史是，此后薄伽梵等，此后，是指声音的紧接着是第二十章，意义的紧接着是，修持忿怒本尊坛城