Chinese
等等。第三，以祈愿所欲之事得以成就的方式，以“所知一切”等等祈请。第四，以殊胜意乐一心不乱的方式，“善逝”等等。第五，打开念诵室，以具备光芒放射和收摄要诀的方式，在念诵之前先行劝请，然后念诵，之后赞颂，将两个坛城无二地融合。这些也出自《光明次第》：“瑜伽自在者忏悔衰损，为了事业之目的而委任事业，祈请成就之所欲，以外内之摄持，为了成就瑜伽而念诵。”等等。第二，后行次第有五，其中，会供、布施余食、守护誓句母将被阐述。第四，收摄坛城，明观根本坛城，献上酬谢供养和赞颂，并祈请宽恕过失，为了遣除常边，将坛城收摄于不可思议之法界中。为了遣除断边，从那状态中起立，显现为圆满之天神。在顶门安立ཧཾ་（藏文，梵文天城体ham，梵文罗马拟音ham，汉语字面意思： ཧཾ་），并以其融化的十字杵进行守护。以ཧཱུཾ་（藏文，梵文天城体hūṃ，梵文罗马拟音hum，汉语字面意思： ཧཱུཾ་）和ཏྲཱུཾ་（藏文，梵文天城体trāṃ，梵文罗马拟音tram，汉语字面意思： ཏྲཱུཾ་）在指尖生起两个忿怒尊，从而守护身体。戴上头饰和发髻，使其非常稳固，然后回向。如是也出自《宝网》：“自显无别之坛城，皆收摄于心之坛城中，通过念诵ཧཱུཾ་ཧཱུཾ་（藏文，梵文天城体hūṃ hūṃ，梵文罗马拟音hum hum，汉语字面意思： ཧཱུཾ་ཧཱུཾ་），将融入法界。之后，仅忆念心咒，大手印便显现，进行守护、设界限和身体防护。”等等。出自《光明次第》：“为了从常断边中解脱，坛城依次收摄于心中，从不可思议之状态中生起本尊，示现生起之圆满。为了从中断之流中解脱，进行十字杵守护和忿怒身防护。为了彼之利益众生具能力，赐予灌顶，具有头饰和发髻。”等等。第五，行住坐卧持续禅定，出自其中：“之后，彼大瑜伽士，行走、睡眠、坐立四者，即使为了生命也不放弃，在一切行住坐卧中不减损，稳固地修持大本体。”等等。第二，忿怒尊现证之事业结合，前行
English
Etc. Third, by wishing for the desired meaning to be accomplished, pray with "all knowable things" etc. Fourth, with a single-pointed mind of supreme intention, "Sugata" etc. Fifth, open the recitation room, and with the key instructions for radiating and gathering light rays, recite the mantra with the encouragement of recitation preceding it. Afterwards, praise and merge the two mandalas indissolubly. These are also from the Light Sequence: "The lord of yoga confesses his shortcomings, entrusts activities for the purpose of action, prays for the desired purpose of accomplishment, with the embrace of outer and inner, recites for the accomplishment of yoga." Etc. Second, the subsequent sequence has five parts, of which the assembly offering, the offering of leftovers, and the upholding of the steadfast mother will be explained. Fourth, the dissolution of the mandala is as follows: clearly establish the root mandala, offer gratitude, praise, and pray for forgiveness of faults. To eliminate the extreme of permanence, dissolve the mandala into the realm of non-objectification. To eliminate the extreme of annihilation, arise from that state as a complete deity. Place ཧཾ་ (Tibetan, Devanagari ham, Romanized Sanskrit ham, literal Chinese meaning: ཧཾ་) on the crown of the head and protect it with the dissolving vajra cross. Generate two wrathful deities on the fingertips with ཧཱུཾ་ (Tibetan, Devanagari hūṃ, Romanized Sanskrit hum, literal Chinese meaning: ཧཱུཾ་) and ཏྲཱུཾ་ (Tibetan, Devanagari trāṃ, Romanized Sanskrit tram, literal Chinese meaning: ཏྲཱུཾ་) and protect the body. Bind the head ornament and diadem, make it very stable, and then dedicate the merit. As it is also from the Jewel Net: "All self-appearing, undifferentiated mandalas are dissolved into the mandala of the heart. By uttering HŪṂ HŪṂ (Tibetan, Devanagari hūṃ hūṃ, Romanized Sanskrit hum hum, literal Chinese meaning: ཧཱུཾ་ཧཱུཾ་), it will merge into the realm of Dharma. Then, by merely remembering the essence, the great mudra will become clear, and protection, demarcation, and body protection will be performed." Etc. From the Light Sequence: "To be liberated from the extremes of permanence and annihilation, the mandala is gradually dissolved into the heart. The main deity is generated from the state of non-objectification, showing the completion of generation. To be liberated from the stream of interruptions, perform the vajra cross protection and wrathful body protection. For the benefit of beings, to be capable, grant empowerment, and possess head ornament and diadem." Etc. Fifth, the continuous practice of conduct is meditation. From it: "Then, that great yogi does not abandon the four postures of walking, sleeping, sitting, and staying, even for the sake of life, and without diminishing in all conduct, steadily meditates on the great self." Etc. Second, the combination of activities for the manifestation of wrathful deities, preliminary
Chinese
共同地，这里有正行和后行两种。首先，是修持禅定的必要性和实际修持。首先，如《圣者庄严经》所说：“以执著之故而受苦，调伏三有之暴虐，为了稳固广大的我慢，修持幻化网之禅定。”如同过去诸佛以慈悲之怒调伏暴虐的境域一般，现在作为追随者，也应以大悲心发誓为了调伏应调伏的暴虐众生，而成就佛陀的事业。这是最初生起菩提心的仪轨。其次，有三种禅定，即修持坛城和事业次第的禅定。首先，在三种禅定中，彼禅定是：“唉玛，稀有奇妙之法，圆满诸佛之秘密，从无生中生一切，生起之时即无生。”等等。一切禅定是：“唉玛，普贤佛母，从大乐离戏明点中，于空性中明亮显现，应修持慈悲之境。”等等。因禅定是：“吽，从决定中生金刚，从彼生大勇士黑汝嘎，大火燃烧九舞姿，如恐怖之时般猛烈。”如是，以智慧吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）蓝色明亮稳固的八种功德，通过收放的结合，观想九尖金刚蓝色。从彼收放融入光中，观想因黑汝嘎身色饱满，手持金刚和颅碗。对此身色有不同观点，拉杰卓玛和喇嘛扎达巴等认为是蓝色，达敦孜吉认为是紫黑色。金刚蓝色代表心不改变，身色紫黑色代表可以变成任何颜色，因此不应认为这两种颜色矛盾，也作了遮止，自己的上师的意趣也是后者。其次，是生起所依和能依。首先，是生起下基、实际生起宫殿、生起坐垫。首先，从自生黑汝嘎心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中散发种子字，通过收放的作用，成为五种克罗提的虚空自性，即天空、风、血和广阔的土地。
English
In common, there are two aspects here: the main practice and the subsequent practice. First, there is the necessity of meditation and the actual practice of meditation. First, as the "Ornament of the Holy" says: "Suffering arises from clinging, Subduing the cruelty of the three realms, For the sake of stabilizing great pride, Meditate on the Samadhi of the Net of Illusions." Just as the Buddhas of the past subdued the cruel realms with compassionate wrath, so too should followers now vow to accomplish the deeds of the Buddha with great compassion, in order to subdue the cruel beings to be tamed. This is the ritual of initially generating the mind of enlightenment. Secondly, there are three meditations: the meditation on the mandala and the meditation on the order of activities. First, among the three meditations, That Samadhi is: "Ema, wondrous and marvelous Dharma, The secret of all perfect Buddhas, From the unborn, all is born, In the very birth, there is no birth." And so on. All Samadhi is: "Emaho, Samantabhadri, From the bindu of great bliss, free from elaboration, In emptiness, clearly manifest, The object of compassion should be meditated upon." And so on. The Cause Samadhi is: "Hūṃ, from certainty, the great Vajra, From that, the great hero Heruka, The great blazing one with nine dances, As fierce as in a time of terror." Thus, with the wisdom Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), blue, clear, and stable, possessing eight qualities, through the union of emission and absorption, visualize the nine-pointed blue Vajra. From that emission and absorption dissolving into light, visualize the Cause Heruka, full of color, holding a Vajra and a skull cup. There are different views on this body color. Lhaje Drolma and Lama Drakpa, etc., consider it blue, while Taton Ziji considers it dark purple. The blue Vajra represents the unchanging mind, and the dark purple body color represents the ability to transform into any color, so one should not think that these two colors contradict each other. They also made a refutation, and the intention of their own Lama is the latter. Secondly, there is the generation of the support and the supported. First, there is the generation of the lower foundation, the actual generation of the palace, and the generation of the seat. First, from the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) in the heart of the self-generating Heruka, emanate seed syllables, and through the activity of emission and absorption, it becomes the nature of the space of the five Krodhis, namely the sky, wind, blood, and the vast earth.
Chinese
以骷髅骨的须弥山为标志，观想火焰，喜悦于大尸陀林中。等等。在《圣妙宝鬘》中说：大尸陀林极其恐怖，在血海翻腾的中央，在巨大的骷髅骨须弥山顶上，于燃烧的火焰之中。等等。第二，于火焰之中，观想由黑蓝色的བྷྲཱུྃ་（藏文，भ्रूम्，Bhrūṃ，种子字）字通过收放的方式形成的宫殿。其中有三种：形状、原因、条件。第一，燃烧的四辐轮，以四个角隅来庄严，四方形具备四个门和门框。等等，所说的象征意义，以及作为其象征的标志的形状，大多与寂静本尊相似。颜色是绿色角隅的中央，有金色的四辐轮，轮缘和中心是深蓝色。特别是，以象征二谛的燃烧的两道回廊来装饰是必要的：内层是金回廊，外层是血回廊。角隅和门是各自方位的颜色。关于台阶，在《金刚镜》中说：为了调伏内外因果的恶毒，宣说了四个台阶。按照这个意思，上述的诸位认为，内外回廊的四个门都以八个台阶来装饰，但经文的意义并不确定在那里。因为他们认为，内外所象征的八乘是原因的八个台阶，以及圆满其功德的果的八个台阶，都具备在四个门上。因此，在这里，按照我自己的上师的意旨，不以内门做台阶的方向是好的。第二，古代的人认为，外层的宫殿由珍宝构成，内层的由颅骨构成。对此，《金刚经》中说：在调伏恶毒的坛城中，有五种和三种颅骨，以及干燥颅骨的墙壁，按照次第排列。这样认为内外都是颅骨墙壁是有害的。自己的观点是：外层是五层颅骨墙壁，内层是新、旧、湿三种的堆砌。所谓干燥颅骨堆砌的经文意义是，如马鸣菩萨所许诺的那样，是角隅的墙壁。它的方式是：从角隅的回廊开始，以四方形的台阶的形式，用颅骨堆砌来抬高，而不是认为是到达顶部的堆砌。如果那样，那么三扇门
English
Marked by the Mount Meru of skeletons, contemplating the flames, delighting in the great charnel ground. And so on. In the "Holy Garland" it says: The great charnel ground is extremely terrifying, in the midst of the churning ocean of blood, on top of the great Mount Meru of skeletons, in the middle of the blazing expanse. And so on. Secondly, in the middle of the fire, contemplate the palace formed from the black-blue BHRUM (བྷྲཱུྃ་, Bhrūṃ, seed syllable) through the means of emanation and absorption. There are three aspects to it: shape, cause, and condition. First, the blazing four-spoked wheel, adorned with four corners, the square possessing four doors and doorframes. And so on, the meaning of what is said, and the shape that has become the mark symbolizing it, is mostly similar to the peaceful deities. The color is green in the middle of the corners, with a golden four-spoked wheel, the rim and center being dark blue. In particular, it is necessary to be adorned with two blazing corridors symbolizing the two truths: the inner one is the golden corridor, and the outer one is the blood corridor. The corners and doors are the colors of their respective directions. Regarding the steps, in the "Vajra Mirror" it says: To subdue the evil of outer and inner cause and effect, four steps are explained. According to this meaning, the former ones consider that the four doors of both the inner and outer corridors are adorned with eight steps, but the meaning of the scripture is not definite there. Because they consider that the eight vehicles symbolized by the inner and outer are the eight steps of the cause, and the eight steps of the fruit that perfect its qualities, are all present on the four doors. Therefore, here, according to the intention of my own lord lama, the direction of not making steps on the inner door is good. Secondly, the ancient ones thought that the outer palace was made of jewels, and the inner one was made of skulls. To this, the "Vajra" says: In the mandala for subduing evil, there are five and three kinds of skulls, and walls of dry skulls in order. Thus, it is harmful to consider that both the inner and outer are skull walls. My own system is: the outer is five layers of skull walls, and the inner is built of three kinds: new, old, and wet. The meaning of the scripture saying "dry skull piled up" is, as promised by Ashvagosha, it is the wall of the corner. Its manner is: starting from the corridor of the corner, it is raised in the form of a square platform with skull piling, but it is not considered to be a piling that reaches the top. If that were the case, then the three doors