English
Therefore, holding it is the direct perception of yoga, and extremely holding it is the direct perception of self-awareness. If there is any need to hold it, one will obtain both common and supreme siddhis. If the siddhi arises from which basis? Remaining in spontaneous perfection. It means that all phenomena of samsara and nirvana are equally perfected in body and wisdom, which is the view of spontaneous accomplishment. Remaining in that state and not being distracted is meditation without meditation. There is no obstruction to any conduct. It means that by making the view strong, one is not stained by habitual tendencies, because there is no grasping of the three aspects of what is practiced, the practitioner, and the act of practicing. Therefore, the conduct of not accepting or rejecting anything is the special characteristic of Samantabhadra's conduct, as everything is primordially inseparable. It means that in this way, all three of view, meditation, and conduct are realized as inseparable from the beginning, and the arising of supreme and common siddhis is the result, or that the ultimate understanding of the meaning of all things abiding in the inseparability of appearance and emptiness from the beginning is the result. Secondly, the method of obtaining siddhis is shown as: limbs, etc., mandala meditation. There it says: all limbs, senses, and consciousness. It means that all five limbs, five senses, and eight consciousness aggregates are known as self-aware and self-illuminating. Know the fully ripened as Om (Tibetan: ཨཱོཾ, Devanagari: ओम्, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om). It means that those are not the forms of self-originated thoughts, but are known by viewing them as the five wisdoms themselves, represented by the letter Om. Meditate on the perfect mandala itself. It means to meditate on the mandala itself of the five families of deities, such as the father deities, which are the uninterrupted energy of the body and five wisdoms represented by it, in the completely perfect fruition, or to meditate on the wrathful mandala. It means to separate from the peaceful, or to meditate on the mandala of the five wrathful deities. Forms, sounds, smells, tastes, touches, etc. It means that likewise, all thoughts of objects such as forms, sounds, smells, tastes, and touches. Know the fully ripened as Mum (Tibetan: མཱུཾ, Devanagari: मु, Romanized Sanskrit: muṃ, Literal Chinese meaning: Mum). It means that it is not a self-originated form, but is known by viewing it as the dharmadhatu of equality itself, represented by the letter Mum. Meditate on the mandala itself of the mother.
Chinese
以平等性之界所代表的五种无灭之力量，观想为明妃坛城。或者观想忿怒母坛城。也就是说，从寂静中分离出来，或者观想五忿怒母的坛城。第二，展示了修持忿怒尊会供的方法：忿怒尊，忿怒母……使其圆满。那里写着：忿怒尊，忿怒母的大会众。也就是说，在修持忿怒尊会供的唯一坛城中，中央是心的坛城，由金刚黑鲁嘎父母为主尊，以及眷属的眷属，五部忿怒尊父和五部忿怒母，即父母十尊的大会众，安放在坛城中央。使者、侍者、听命众。也就是说，八位使者嘎日玛，八位侍者辛哈玛，四位听命守门者，以及化身又化身的会众。做什么等等的会众们。也就是说，还有“做什么事”等，各自坐在自己的座垫和法器上的二十八自在天，以及等等中的二十位忿怒尊父和忿怒母。在一个忿怒尊坛城中，共有七十八位本尊，与他们相应的瑜伽士们修持忿怒尊会供，就能圆满成就事业。也就是说，能圆满成就殊胜和共同的两种成就，或者如四种事业等，随所欲求的果。在三个坛城中，在其上方的前方是身的坛城，由佛黑鲁嘎父母为主尊，以及如来部的眷属的眷属，十位忿怒尊父和忿怒母。后方是语的坛城，由莲花黑鲁嘎父母为主尊，以及莲花部的眷属的眷属，十位忿怒尊父和忿怒母。在三个坛城中，共有九十八位本尊。在五个坛城中，右边是功德的坛城，由宝生黑鲁嘎父母为主尊，以及宝生部的眷属的眷属，十位忿怒尊父和忿怒母。左边是事业的坛城，由羯磨黑鲁嘎父母为主尊，以及事业部的眷属的眷属，十位忿怒尊父和忿怒母。在五个坛城中，共有一百一十八位本尊。忿怒尊的坛城有广、中、略三种：广坛城有一百位本尊
English
Meditate on the mandala of the goddess, the power of the five undying realms represented by the realm of equality itself. Or meditate on the mandala of the wrathful mothers. That is to say, separated from the peaceful, or meditate on the mandala of the five wrathful mothers. Secondly, the method of accomplishing the assembly of wrathful deities is shown: Wrathful deities, wrathful mothers... make it complete. It says there: The great assembly of wrathful deities and wrathful mothers. That is to say, in the single mandala of the wrathful deity assembly accomplishment, in the center is the mind mandala, presided over by Vajra Heruka father and mother, together with the retinue of the lineage, the five wrathful fathers and five wrathful mothers, that is, the great assembly of ten fathers and mothers, arranged in the center of the mandala. Messengers, attendants, and obedient retinues. That is to say, the eight messenger Karimas, the eight attendant Singhams, the four obedient gatekeepers, together with the assembly of emanations and further emanations. The assemblies of what to do, etc. That is to say, also the twenty-eight powerful ones who sit on their respective seats and instruments, saying "What to do?", and the twenty wrathful fathers and wrathful mothers from among the etceteras. In one wrathful deity mandala, there are seventy-eight deities, and if the yogis who are in accordance with them accomplish the wrathful deity assembly, they will complete the accomplishments and actions. That is to say, they will complete the two accomplishments, supreme and common, or the results as desired, such as the four activities. In the three mandalas, above that, in front is the body mandala, presided over by Buddha Heruka father and mother, together with the retinue of the Tathagata lineage, the ten wrathful fathers and mothers. Behind is the speech mandala, presided over by Padma Heruka father and mother, together with the retinue of the Padma lineage, the ten wrathful fathers and mothers. In the three mandalas, there are ninety-eight deities. In the five mandalas, on the right is the quality mandala, presided over by Ratna Heruka father and mother, together with the retinue of the Ratna lineage, the ten wrathful fathers and mothers. On the left is the activity mandala, presided over by Karma Heruka father and mother, together with the retinue of the Karma lineage, the ten wrathful fathers and mothers. In the five mandalas, there are one hundred and eighteen deities. The wrathful deity mandala has three forms: extensive, intermediate, and concise. The extensive mandala has one hundred deities.
Chinese
一百零八，即中央的轮有四个大辐和带中心的五个小辐，被五部忿怒尊的父母十尊，各自的眷属小部父母四十尊围绕，即中央有五十尊神。处所门神二十尊，即七十尊。明妃二十八尊，即九十八尊。十方忿怒尊父母十尊，这样，在广大的坛城中有一百零八尊神。中等坛城从广大坛城中减去四十尊小部神，即有六十八尊神。简略坛城从中间坛城中减去十尊忿怒尊，即有五十八尊神。第三，总义，究竟果位的特征有四：受用五种受用物的果位，掌握寿命的种姓传承的仪轨，究竟的果位，以及宣说这些的功德。第一，受用五种受用物的果位有五种：受用歌舞嬉戏的受用物的果位，受用歌词声音的受用物的果位，受用装饰和穿着的受用物的果位，受用饮食的受用物的果位，以及受用元音辅音的受用物的果位。第一，受用歌舞嬉戏的受用物的果位是，幻化……变化。那里有这样说到，幻化网完全圆满的。因为，三组的佛父母双运是幻化网，即那些在自明的显现中完全圆满的。坛城稳固的等持。因为，第一、三、五组，即任何一组的本尊坛城修习稳固的程度，不会被清晰的境界所夺走，获得分别显现的等持，由此可以受用五种受用物。尤其是在受用歌舞嬉戏的受用物的时候。歌舞嬉戏的手印。因为，在五根上安立本尊，以足舞和手舞以及光芒和各种化现嬉戏的方式，三门不离本尊身语意的印契，由此受用歌舞嬉戏的受用物的果位是，入道可在空中行走。因为，共同的成就
English
One hundred and eight, namely, the central wheel has four large spokes and five small spokes with the center, surrounded by the ten father and mother deities of the five wrathful families, and forty father and mother deities of their respective small families, that is, fifty deities in the center. Twenty gatekeepers in the dwelling place, that is, seventy. Twenty-eight power goddesses, that is, ninety-eight. Ten wrathful deities, father and mother, in the ten directions, thus, in the vast mandala, there are one hundred and eight deities. In the medium mandala, subtract the forty small family deities from the vast one, resulting in sixty-eight deities. In the condensed mandala, subtract the ten wrathful deities from the medium one, resulting in fifty-eight deities. Third, the general meaning, the characteristics of the ultimate fruition are four: the fruition of enjoying the five objects of enjoyment, the lineage tradition of mastering life, the ultimate fruition, and the explanation of these qualities. First, the fruition of enjoying the five objects of enjoyment is fivefold: the fruition of enjoying the objects of enjoyment of dance, music, and play; the fruition of the objects of enjoyment of song, lyrics, and sound; the fruition of the objects of enjoyment of ornaments and clothing; the fruition of the objects of enjoyment of food and drink; and the fruition of the objects of enjoyment of vowels and consonants. First, the fruition of enjoying the objects of enjoyment of dance, music, and play is: Illusion... Transformation. It says there, "The net of illusion is completely perfected." Because the union of the father and mother deities of the three groups is the net of illusion, that is, those that are completely perfected in the manifestation of self-awareness. The samadhi of the stable mandala. Because the first, third, and fifth groups, that is, the degree of stability achieved by meditating on the mandala of any of the three groups of deities, will not be taken away by the clear realm, and one will obtain the samadhi that distinguishes appearances, thereby enjoying the five objects of enjoyment. Especially when enjoying the objects of enjoyment of dance, music, and play. The mudra of dance, music, and play. Because the deities are established on the five limbs, and through the dance of the feet, the dance of the hands, the rays of light, and the various manifestations of play, the three doors do not deviate from the seal of the body, speech, and mind of the deity, thereby the fruition of enjoying the objects of enjoyment of dance, music, and play is: Entering the path, one can walk in the sky. Because, the common accomplishment
Chinese
穿透岩石和土地，或者在天空中行走，享受龙、天神和夜叉的女儿等等，并将她们全部变为奴隶，并且会成就至上的成就，意义得以实现。第二，歌词声音器具的果实是：歌词等，将会转变。那里存在着。通过歌词声音的手印，通过语言的门，歌词和声音器具等等，三门不离于本尊身语意的手印之境，使用歌词声音器具的果实是：将会获得佛法的成就。因此，共同的成就，对于每一个被调伏者，所有被展示的，讲述佛法之轮的成就将会获得，并且至上的成就，语光明无量将会成就。第三，装饰和穿着器具的果实是：装饰等，将会成就。那里存在着。通过装饰和穿着的手印，通过寂静的五种衣物和八种珍宝的装饰，即十三种装饰品，以及忿怒的骨骼和蛇的装饰以及生皮等等，具备穿着的器具，三门不离于本尊身语意的手印之境，使用装饰和穿着器具的果实是：炽燃的国王不可战胜将会成就。因此，共同的成就，身体上具有无法估量的光辉，炽燃的国王，任何人都无法战胜将会成就，即使是四军的军队也无法阻挡，并且至上的成就，毗卢遮那佛将会成就。第四，食物和饮料器具的果实是：食物等，将会成就。那里存在着。通过食物和饮料的手印，通过食物和饮料等等的各种享受，加持为欲妙天女，三门不离于本尊身语意的手印之境，使用食物和饮料器具的果实是：如意身和甘露将会成就。因此，共同的成就，如意宝珠，珍宝如同被放入水晶容器中一般，身体具有光彩，并且所有食物都是甘露，具有精华，因此不会耗尽，众生