English
In the abode of the gods, visualize the union of the father and mother deities, totaling six thousand. Except for Samantabhadri. Thus, contemplate these twenty-four thousand deities radiating light and blazing with glory, as if simultaneously illuminating the mandala of twenty-four thousand Buddhas. Third, practice spontaneous accomplishment. Visualize the external world, all realms of the ten directions, as the celestial palace of the gods, with the sun, moon, and stars constantly appearing as seats. Visualize all sentient beings within as the Sugatas, the complete mandala. This is training in the samadhi of spontaneous accomplishment. Fourth, practice elaborating faces and hands. The fourth point, briefly stated, is the elaboration of faces and hands: First, in a single group, visualize three faces and six arms. Once a stable samadhi is attained, visualize three faces and six arms in the third group as well. Similarly, once stability is achieved, in the fifth group, practice visualizing three faces and six arms in accordance with the previous method. Thus, when elaborating the mandala and names, visualize all deities as fully possessing three faces and six arms. Second, wrathful deities are of two types: First, a brief explanation. Due to the wishes of those to be tamed, the wheel of transforming peaceful deities into wrathful ones also has four aspects: mandala, group, names, and elaboration of faces and hands, just as in the case of peaceful deities. Second, the extensive explanation has four aspects: First, training in the elaboration of the mandala. First, there are three aspects to elaborating the mandala: In brief, there are fifty-eight deities: the five Buddha families, the ten fathers and mothers; eight place goddesses; eight land goddesses; four gate guardians, totaling twenty; and twenty-eight empowering mothers, totaling fifty-eight. After contemplating and becoming familiar with these, the intermediate level involves adding ten wrathful deities to these, becoming familiar with sixty-eight. The extensive level is the same as in the case of peaceful deities, with one hundred and eight deities, which will be clarified in the section on elaborating names below. Second, there are two aspects to the group: First, training in the first and third groups. First, there are three aspects to the group: The first is to visualize the central lotus with the father and mother Body Vajra Heruka as the main figures, surrounded by the eight wrathful fathers and mothers of the Body family's minor lineage. The third is on the eastern petal in front,
Chinese
本尊佛血饮父尊母尊，后西侧的轮辐上观想语莲花血饮父尊母尊的忿怒尊于前后显现，对此获得稳固后，观想眷属身语的小种姓忿怒父尊母尊等八尊。第二和第五要学习。如是对于身语意的血饮父尊母尊极稳固后，右南侧的轮辐上功德宝生血饮，左北侧的轮辐上，事业羯磨血饮，如是忿怒父尊母尊等在禅定中观想清晰后，眷属小种姓的忿怒父尊母尊等八尊，如集群轮的诸佛尊众都圆满观想，次第修习。集群一三五的佛尊，无论观想哪尊都要清晰，对于禅定不厌倦，要显示越来越清晰地向上提升。第三，详细阐述种类，分二，首先学习根本的种类阐述。第三，详细阐述种类，对于寂静和随顺的怖畏忿怒尊的种类阐述等，一为金刚部班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）黑汝嘎，二为如来部佛陀，三为莲花部，四为珍宝部，五为事业部羯磨黑汝嘎，即主要五部父尊母尊十尊的禅定观想至究竟。如是对于每一尊也分开轮的中心和四轮辐的配置，小种姓的忿怒父尊母尊等八八围绕的宫殿的五十尊佛众，有住处母神嘛嘛八尊，处所母神卓门八尊，门神四尊，发辫自在母二十八尊，吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）大的忿怒尊十尊，即一百零八尊佛显现。第二，支分的种类。主要班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）黑汝嘎父尊母尊二尊的支分佛的安布是，根本佛父尊的右手金刚血饮，左手宝生，左脚莲花，右脚羯磨，头顶安布佛血饮，眼，耳，鼻，舌的交界脉内有内的嘛嘛四尊，外有外的嘛嘛四尊，四掌心有门神四尊，脊椎有自在母二十八尊。母尊的五支分有母尊五尊，眼，耳，鼻，舌和四交界脉内有方位的卓门四尊，外有隅角的卓门四尊安布的方便佛五十
English
Buddha Blood-Drinker Father and Mother, on the back west side of the spoke, visualize the wrathful form of Speech Lotus Blood-Drinker Father and Mother clearly in front and back. Having gained stability in that, meditate on the retinue, the small family of Body, Speech, and Mind, along with the eight wrathful Father and Mother. The second and fifth should be studied. Having thus made the Blood-Drinker Father and Mother of Body, Speech, and Mind extremely stable, on the right south side of the spoke, Virtue Ratna Blood-Drinker, and on the left north side of the spoke, Action Karma Blood-Drinker, thus the wrathful Father and Mother, etc., meditate clearly in samadhi, and the retinue, the small family of the eight wrathful Father and Mother, etc., completely meditate on all the deities of the assembly of the group wheel, according to the order of practice. Whichever deity of the group of one, three, or five is meditated on, make it clear, and without tiring of the samadhi, show it rising upwards more and more clearly. Third, elaborating on the categories, there are two. First, study the elaboration of the root categories. Third, elaborating on the categories, also the elaboration of the categories of peaceful and accordant terrifying wrathful ones, one is the Vajra family Vajra (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) Heruka, the second is the Tathagata family Buddha, the third is the Padma family, the fourth is the Ratna family, and the fifth is the Karma family Karma Heruka, that is, the main five families, the ten Father and Mother, meditate on the samadhi until the end. Thus, for each one, also separate the center of the wheel and the arrangement of the four spokes, the small family of wrathful Father and Mother, etc., surrounded by eight eights, in the assembly of the fifty deities of the palace, there are eight dwelling mother Mamas, eight place mother Tramens, four door goddesses, twenty-eight braided Isvaris, and ten great Hum (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) wrathful ones, that is, one hundred and eight deities are clear. Second, the categories of limbs. The arrangement of the limb deities for the main Vajra (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning) Heruka Father and Mother is, the root deity, the Father's right hand Vajra Blood-Drinker, the left hand Ratna, the left foot Padma, the right foot Karma, and on the head is arranged Buddha Blood-Drinker. In the joints of the eyes, ears, nose, and tongue, there are four inner Mamas, outside there are four outer Mamas, on the four palms there are four door goddesses, and on the spine there are twenty-eight Isvaris. The Mother's five limbs have five Mothers, in the joints of the eyes, ears, nose, and tongue, there are four directional Tramens, and outside there are four corner Tramens, the skillful deities are fifty
Chinese
對於那個續部，每個都是智慧之神，智慧勇識。身語意之神各有三個，五十八個部分乘以五的數量，即二百九十位神祇，都具備這些支分，對於這些神祇，各有五個頭飾之神，即一千四百五十位。這樣，計算安住在身上的五十八位，總共有七萬六千八百五十位。第四，關於面容和手，有兩種。第一，學習擴展面容和手。首先，忿怒尊一面二臂。對此獲得穩固後，再修持三面六臂。對此獲得穩固後，觀想具備九頭十八臂的所有神祇。然後，二十一面四十二臂。從九百頭一千八百臂，直到無數足和手之間進行學習。第二，這是哪個道者的修行境界？這些面容和手的種類，說是通過次第漸進的方式學習的方法，但實際上修行的境界是：在資糧道廣大之境，修持三面六臂。在加行道中，修持九頭十八臂。在見道中，修持二十一面四十二臂。在修道中，修持九百頭一千八百臂。觀想無數面容和手，這最終是任運成就道的修行境界，次第具備。第二，迎請並融入智慧壇城。如前所述，以具備次第和頓悟兩種修持方法的等持，從最初進入修學到最後圓滿之間，在適當時機生起誓言壇城。從智慧自性的境界，也就是密嚴刹土，傾聽並迎請，以四印無二融入，並以身語意穩固安住等儀軌進行。第三，關於事業的次第，有兩種。第一，事業正行的次第。然後，以頂禮等供品，以及咒語、手印、等持等，按照次第進行供養。進行讚頌，並具備祈願，然後按照正行修持念誦和會供。第二，餘供結行的次第。在早晚座間的間隙，在寂怒任何一種的餘供處，滿足諸尊的期望。自己先前立下的誓言。
English
For that tantra, each is a wisdom deity, a jnanasattva. The deities of body, speech, and mind are three each, and the number of fifty-eight parts multiplied by five, which is two hundred and ninety deities, all possess these limbs. For these deities, there are five head ornament deities each, which is one thousand four hundred and fifty. Thus, counting the fifty-eight arranged on the body, there are seventy-six thousand eight hundred and fifty. Fourth, regarding faces and hands, there are two. First, learning to expand faces and hands. First, a wrathful deity with one face and two arms. Having gained stability in this, then practice with three faces and six arms. Having gained stability in this, contemplate possessing all deities with nine heads and eighteen arms. Then, twenty-one faces and forty-two arms. From nine hundred heads and one thousand eight hundred arms, up to countless feet and hands, one should learn. Second, which path is this the realm of practice for? These varieties of faces and hands are said to be methods of learning through gradual progression, but the actual realm of practice is: In the vast realm of the accumulation path, practice with three faces and six arms. In the path of joining, practice with nine heads and eighteen arms. In the path of seeing, practice with twenty-one faces and forty-two arms. In the path of meditation, practice with nine hundred heads and one thousand eight hundred arms. Contemplating countless faces and hands, this is ultimately the realm of practice for the spontaneously accomplished path, possessing the order. Second, inviting and dissolving the wisdom mandala. As mentioned above, with the samadhi possessing both gradual and sudden methods of practice, from initially entering practice to finally reaching completion, at appropriate times, generate the samaya mandala. From the realm of wisdom nature, that is, Akanishta, listen and invite, dissolve non-dually with the four seals, and perform rituals such as the stable abiding of body, speech, and mind. Third, regarding the order of activities, there are two. First, the order of the main activity. Then, with prostrations and other offerings, and with mantra, mudra, and samadhi, offer in sequence. Perform praise, and with prayers, then perform recitation and tsok offerings according to the text. Second, the order of the remaining concluding activity. In the intervals between morning and evening sessions, at the place of the remaining offerings of either peaceful or wrathful deities, fulfill the hopes of the deities. The samaya that one has previously vowed.
Chinese
委托宣说事业，祈请呀嘿嘎匝赐予息增怀诛之业，勿使衰退。之后，收摄轮，即坛城，守护身体，安住于行持受用道次第的禅定中，一切寂怒本尊的口诀，应如仪轨正文般修持。第四，本体分三。第一，本体自显现无境，止观双运中。蕴、界、处等一切分别念，显现为寂怒坛城之本尊，譬如大海中显现影像一般。器情蕴界处的一切法之实物，亦皆为自明，寂怒本尊显现，远离一与多之边，故为空性。明觉显现为本尊，对境与有境皆不执着，故为胜观。于此状态中不摇动，故为止住。双运是修持瑜伽禅定的本体，诸佛语传承皆如是宣说。第二，名相开展。分别念自性安住为本尊，以开展而修持的瑜伽禅定，亦开展为诸多本尊。此本尊亦开展为调伏恶劣所化之忿怒尊与寂静尊二者。每一尊亦有轮坛城开展，手印名相开展，聚众开展，面容手开展。如是，从基道一切方式开展之故，所证得之果亦为获得文字轮大集之位，即亦开展为诸多身与智慧。第三，指示定义。如是开展而体验且明晰，即为广大开展瑜伽之语意，或成就定义。第五，过患分三：第一，陷入懈怠与执着相之过患。安住于开展瑜伽之时，若于懈怠中懈怠，及造作不善业之恶劣执着之懈怠两种过患，及见海市蜃楼、烟雾、火星、灯火、日光等五种相真实显现，若执着于此，则成为过患。第二，魔之行境分二。第一，略示。广大开展瑜伽士若执持成就征相之行境，则为魔之行境。