Chinese
法的印契是，念诵扎瓦拉纳拉卡的咒语。业的印契是，从所有印契中，幻化出无数微小的手印形象，恐吓、驱逐、摧毁一切魔障。从收摄回来，从外依次观想金刚、法轮、如意宝、莲花、宝剑、铃铛各自带着火焰之墙。另外，如果放置铃铛，则称之为五部佛名。对于忿怒尊，即使示现十忿怒尊的姿态，因为嗔恨显现为金刚，如同忿怒尊的开端一样，通过幻化和神变的奇迹驱逐魔障后，从收摄回来，虽然在被忿怒尊自性的金刚帐幕充满的外面，用火、风、水的三重墙依次隔开，也不会有冲突，而且显得容易进入。如果示现十忿怒尊的姿态，从（藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）中生出黄色十辐轮，空心的内部与法界相等，在自身显现为嗔恨金刚的心间（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中，生出十位母尊，在辐条内部都变成日垫。然后幻化出扎吉ra匝，他召唤十方护法，放置在日垫之上，再次幻化出十个（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），在各自的心间生起三面六臂或一面二臂、下半身为橛足的十忿怒尊。从他们之中幻化出无数的小忿怒尊，驱逐魔障后，从融入为本尊，在被忿怒帐幕充满的外面，是无边燃烧的火焰。这样进行隔绝的必要是为了不让障碍的魔障能够侵入。如《虚空藏续》的要诀鬘中说：本体自他无二，但对于最初的业者瑜伽士，为了断除禅定修习，必须进行隔绝。第四是，显现为四种净罪之门：以大智慧使习气无自性；以大智慧之火焚烧；伴随强烈的后悔；通过忏悔来弥补过失。第一是，所净、能净、净者三者都不真实存在，如《不可说》中所说：胜义谛不可见，超越戏论，因此任何分别念都不会成为可见的。第二是，从忏悔境的三个处所散发出的
English
The Dharma Mudra is reciting the mantra of Jvalanarka. The Karma Mudra is that from all the Mudras, emanate countless subtle forms of respective hand symbols, threatening, expelling, and destroying all demons and obstacles. From gathering back, visualize successively from the outside Vajra, Wheel, Jewel, Lotus, Sword, and Bell, each with its own fire fence. Alternatively, if the bell is placed, it is termed the names of the Five Kings. Although performing the play of the Ten Wrathful Ones for the Wrathful One, since hatred is clear as Vajra, like the beginning of the Wrathful One, after expelling obstacles through the miracles of manifestation and magical power, from gathering back, although the outside filled with the Vajra tent of the Wrathful One's nature is separated by three layers of fire, wind, and water fences, it is not contradictory and appears easy to enter. If performing the play of the Ten Wrathful Ones, from (Tibetan: བྷྲཱུཾ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Chinese Meaning: Seed Syllable) arises a yellow ten-spoked wheel, the empty interior equal to the Dharmadhatu, in the heart of oneself clear as hatred Vajra, from (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hum) emanate ten mothers, in the inner spokes all become sun cushions. Then emanate Takkiraja, who summons the ten directional protectors and places them on the sun cushions, again emanate ten (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hum), in each of their hearts generate the Ten Wrathful Ones with three faces and six arms or one face and two arms, with lower body as a phurba foot. From them emanate countless small Wrathful Ones, expel obstacles, and from merging into the deity, outside filled with the Wrathful tent, is an endless burning fire. The necessity of separating in this way is to prevent the obstacles of interruption from being able to intrude. As it says in the essential garland of Namnying: Although the essence is non-dual self and other, for the initial practitioner yogi, to cut off the practice of samadhi, separation must be done. The fourth is, appearing as the four doors of purifying sins: with great wisdom, make the imprints without self-nature; burn with the fire of great wisdom; accompanied by strong remorse; confess by applying the signs of downfall. The first is, the object to be purified, the means of purification, and the purifier are all not truly perceived, as it says in the Inexpressible: Since the ultimate truth is invisible, beyond elaboration, therefore no conceptual thought will become visible. The second is, emanating from the three places of the objects of confession
Chinese
光芒净化我的身语意三门罪障。第三是，通过四力忏悔，其中，依靠力的忏悔对象是：将上师、本尊及眷属迎请至前方虚空。自续的依靠是：如果皈依和不舍菩提心，则按照之前的惯例忏悔即可，忏悔文中也有提及。厌患力是：在他们面前以强烈的后悔心忏悔。依靠一切对治力的力量是：对于之前所造的恶业，下定决心进入瑜伽次第。返回力的力量是：之后观想清净并欢喜，并发誓即使丧命也不再造恶。第四是，通过具备这些方法，将不可言说等的忏悔文放入悲伤的旋律中念诵。如《要诀》中所说：将不善罪业的习气，伴随着悲伤的歌声忏悔。第五是誓言：以坚定的增上意乐，按照所说之语立誓，即立誓为本尊。结合《忿怒尊莲花颅续》中所说的二十种誓言，或七种以上的圆满情况。其中，在《吉祥鬘续》中说：以金刚独股印，如理宣说誓言次第。因此，以金刚独股手印置于心间而立誓。第六是，念诵“吽 阿啦啦 吼”等，以六种降临、四种逝去、一种宝藏的意念来激励，并以四个“吽”字收摄加持，观想遍布虚空的诸神融入自身，从而获得加持。如《要诀鬘》中所说：以念诵咒语和光芒收摄的手印，降下五种果位的加持。第七是，以下面将要讲述的外供、食子和血供三种来加持。第二，分为寂静和忿怒两种。第一种又分为正行和后行。正行又分为特殊的加行——发菩提心，以及真实的入定次第。第一是，通过信解自己与他众一切的真谛无别来发菩提心。其中又分为世俗和胜义两种。第一种是：我和无边众生等。
English
The light purifies the sins and obscurations of my three doors of body, speech, and mind. Third, confess through the four powers. Among them, the object of confession by relying on the power is: inviting the Lama, Yidam, and retinue to the space in front. The reliance of one's own continuum is: if one takes refuge and does not abandon Bodhicitta, then it is sufficient to confess according to the previous practice, and it is also mentioned in the confession text. The power of aversion is: confessing with strong remorse in front of them. The power of relying on all antidotes is: for the evil deeds done before, firmly resolve to enter the stages of yoga. The power of restoration is: afterwards, contemplate purity and joy, and vow not to commit evil even if it costs your life. Fourth, through possessing these methods, the confession text of unspeakable etc. should be put into a sad melody and recited. As it is said in the "Essential Instructions": Confess the imprints of non-virtuous sins, accompanied by a sad song. Fifth, the vow is: with steadfast superior intention, make a vow in accordance with the words spoken, that is, vow to be a Yidam. Combine the twenty vows mentioned in the Tantra of the Wrathful Lotus Skull, or the complete situation of seven or more. Among them, it is said in the Tantra of the Glorious Garland: With the Vajra One-Point Mudra, the order of vows is properly shown. Therefore, make the vow by placing the Vajra One-Point Mudra on the heart. Sixth, recite "Hum Alala Hoh," etc., and motivate with the intention of six descents, four departures, and one treasure, and with the four "Hum" syllables, gather the blessings, and contemplate that all the deities pervading the sky dissolve into oneself, thereby receiving blessings. As it is said in the Garland of Essential Instructions: With the mudra of mantra recitation and light gathering, bestow the blessings of the five fruits. Seventh, bless with the three: outer offerings, torma, and rakta, which will be explained below. Second, it is divided into peaceful and wrathful. The first is divided into the main part and the subsequent part. The main part is further divided into the special preliminary practice of generating Bodhicitta, and the actual stage of Samadhi. First, generate Bodhicitta by believing that the truth of oneself and all others is inseparable. Among them, it is divided into conventional and ultimate. The first is: I and limitless sentient beings, etc.
Chinese
第二是，唉玛，五种奇妙。其中，有基础、道、果三种发心。此处是自性基础的发心。第二，有禅定的必要和修习禅定本身。第一是，《宝网》中说：修持之主是禅定者，此禅定能成办。如黑暗中出现光明一般，变化如点石成金药。禅定者能掌控念头，如此次第修习禅定。如是说。第二，有修习三种禅定，修习坛城的禅定，以及事业次第的禅定。第一有三种，为了遣除对显现执着为自性的缘故，如是之性的禅定是，如其中所说：诸法自身中无有自性。如是等等所说，如此修习一切显现之法皆不可得，为空性。嘿汝嘎续中说：不可思议，法界如虚空广大。法界虚空远离一切思念。不可思议的法界虚空，于虚空中不可得，亦无所缘。如是说。为了遣除执着于空性一边的缘故，一切显现是，《次第网》中说：如是之性虽无戏论，自性乃是周遍显现之界。为利乐一切有情故，于虚空中修习虚空。如是所说，对于未能证悟实相如是之性的如幻有情，修习无执如幻的大悲，与虚空同等。为了遣除执着二者为他体的缘故，因的禅定是，如其中所说：心性即是文字之自性，文字如意宝云。如是，自明自知即是显空无二的白色阿字，具有明稳的八种量。其中，稳固的四种量是：不动摇，不变异，不显变异，能转变成任何事物。明亮的四种量是：清亮，响亮，鲜亮，透亮。之后，作为稳固的支分，从阿字中生出细微阿字的舒卷，以及四十三字母的舒卷。即于此中说：阿，从极稳固的白色阿字中，舒展出极其细微的阿字。充满十方，变得明亮之后，收摄
English
Secondly, there are five wonders. Among them, there are three types of mind generation: the basis, the path, and the result. In this context, it is the mind generation of the natural basis. Secondly, there is the purpose of samadhi and the actual practice of meditating on it. Firstly, from the "Precious Net": The chief of practice is the one with samadhi; this samadhi will accomplish. Like the appearance of light in darkness, the transformation is like the elixir that turns things into gold. The one with samadhi controls thoughts; thus, meditate on samadhi in sequence. So it is said. Secondly, there are three samadhis to meditate on: the samadhi of meditating on the mandala, and the samadhi of the order of actions. The first has three aspects. To reverse the attachment to appearances as self-existent, the samadhi of suchness is, as it says: Phenomena themselves are without phenomena. As it is said, like this, meditate on all phenomena as being unobservable, as emptiness. In the Heruka Galpo it says: It is inconceivable, the Dharmadhatu is vast like space. The Dharmadhatu space is free from all thoughts. The inconceivable Dharmadhatu space, in space, there is no observation, and there is nothing to focus on. So it is said. To reverse the attachment to emptiness as one extreme, all appearances are, as it says in the "Gradual Net": Suchness is without elaboration, the nature is the realm of all appearances. For the sake of compassion for all sentient beings, meditate on space in space. As it is said, for sentient beings who have not realized the suchness of reality and are like illusions, meditate on great compassion, which is without grasping and like an illusion, equal to space. To reverse the attachment to these two as separate, the samadhi of the cause is, as it says: The nature of mind is the nature of letters, letters are like wish-fulfilling jewel clouds. Thus, self-awareness itself is the white letter A, inseparable from appearance and emptiness, possessing the eight qualities of clarity and stability. The four qualities of stability are: unmoving, unchanging, not manifestly changing, and capable of being transformed into anything. The four qualities of clarity are: clear, resonant, bright, and distinct. Then, as a branch of stability, the expansion and contraction of subtle A's from that A, and the expansion and contraction of the forty-three letters should be done. As it says in this very text: A, from the extremely stable white A, expand the extremely subtle A's. Having become clear, filling the ten directions, gather
Chinese
也显示了没有增减。由此，所有清晰闪耀的名相集合，舒展和收摄也是如此。这是金刚成就的，缘起智慧之因。这样说。第二，所依是宫殿，能依是观想本尊。第一，基础是生起五大自在父父佛母的坛城，真实生起宫殿，顺便生起坐垫。第一是，出自《宝网》：由此，诸佛的住所，自在坛城依次观想。因此，从根本字阿产生五种元素的种子字，依次开展，从这些字放射光芒，净化对外在和内在五种元素的执着，从汇集五种智慧元素的功德中，虚空的坛城是蓝色的三角形，风的坛城是蓝绿色的半月形，水的坛城是白色的圆形，地的坛城是黄色的正方形，伴随着四宝须弥山，火的坛城是红色的三角形，这些都是五位佛母的虚空界完全清净的自性，出自《大游戏续》：外在的元素等所有境，是方便和智慧无二的，地坚固的是金刚眼母，湿润的是女神嘛嘛嘎，成熟的是焚烧者白衣母，以及流动摇曳的是度母的虚空，空性明澈的虚空是普贤母。这样说。第二是，在火的环绕中，从根本字产生（藏文：བྷྲུཾ་，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）。从那放射的光芒，净化了众生对境和处所的执着，从汇集诸佛刹土和特殊宫殿的功德和加持中，用（藏文：བྷྲཱུཾ་，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）毗湿婆的咒语观想宫殿，出自这里：轮有四辐和轮辋，用四个角装饰，有走廊，四面都是正方形，有门楣，各种乐器像云朵一样，用四十二个坛城装饰。这样说。这些的意义和象征，在广泛讨论的基础时已经解释过了。第三是，出自这里：狮子、大象、马和琼鸟，在飞翔天空的大宝座上，日月莲花珍宝。关于铺设坐垫的方式是，如前在讨论基础时所说，对五种人叠加五层，对勇士叠加三层，单日忿