English
Therefore, since the uncontaminated bliss pervades the body, the method is great, and since it surpasses compassion, it is the supreme of methods. Since it possesses the power of wisdom and intelligence and the supreme of bliss, it is extremely stable, so the power is also complete. Second, at the time when the twelve secret goddesses are fully playing, the merit of the appearance of the mandala of the deities, the true bliss arising from the union of the father's secret vajra and the mother's emptiness bell. The four mudras are: the one held by the right hand is the iron hook mother, the one entwined by the left hand is the rope mother, the one joined from top to bottom is the iron chain mother, and the one moving bliss is the bell mother. The eight goddesses are adorned with the attire of the father and mother, or beautified by the red and white sun and moon, are Lāsyemā. The uninterrupted bliss is Mālemā. The sound of Hasi emanating from the root is Girtimā. The loosening or moving of the root knot is Nirtimā. The satisfaction of the face of bliss is Dhūppemā. The spreading of bodhicitta is Puṣpemā. The meaning of bliss and emptiness is clear is Āloke. The coolness of bliss and the fullness of taste is Gandhemā. Thus, the twelve secret goddesses are complete, the parents play, and the two sun and moon bodhicitta merge in the sky at the same time. The parents' method and wisdom are inseparable, and the sun and moon are united in pairs. All the conceptualizations are manifested as the mandala of the blissful departed ones, so it is said that the mandala of all the victors will arise. Third, the merit of accomplishing common siddhis. At this time, the bindus of the father and mother, the sun and moon, return and mix with the wind, forming an indestructible vajra body, so one obtains the life empowerment transformed from the method. Thus, through this great offering of union, one will obtain common siddhis, longevity, walking in the sky like a bird, a radiant complexion, and blazing light. Fourth, the merit of accomplishing the fruit of supreme siddhi, which has two aspects. First, seeing through the great assembly of the wheel of letters. Illusion symbolizes the goddess, transformation symbolizes the god, that is, all conceptualizations such as the five aggregates appear as the forty-two deity mandalas. The union of the parents, the forty-two net mandalas are completely accomplished in the self-luminous manifestation. Therefore, the fruit of the complete manifestation of all the phenomena of samsara, which are contained in the ten directions and four times, in the deity mandala is the victor who is free from one and many.
Chinese
所有剩余的坛城都将成就。第二，见到智慧上师之地。如果对幻化网的四十二坛城获得稳固，达到明晰的程度，不被外境所夺的瑜伽士如何获得果位呢？对于十方和四时，到达真实之地或为利益众生而去的诸佛的坛城无余，以及三界众生的一切界和想法，都将在自证的显现中无二地显现，这就是获得智慧上师之地。第二，总的来说，从幻化网的定中显现的状态中，展示使用物品的功德。通过集合的本尊双运幻化网，在自证的显现中，对于圆满的坛城和名相的开展获得稳固，具有分别显现的禅定，因此，当他以脚的舞步和手的各种姿势，伴随着歌词来取用五种物品时，伴随着幻化的显现，以不离本尊身语意的印契，功德无碍地进入地中，并能控制龙女而享用。在空中像鸟一样行走，享用天人和药叉女，并能控制她们。从语言的门中，在歌词和声音的使用之时，以本尊身语意无别的印契，从那状态中在舌头上写上字母啥（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥），向上赞颂胜者，向下为所化众生转法轮，将获得成就。寂静者以珍宝为庄严，忿怒者以骨饰为庄严，在穿戴寂静和忿怒的丝绸和牛皮等物品时，以本尊的印契来使用，果报是身体具有光辉闪耀的国王，能压倒其他无法被征服者，像狮子一样成就。享用五种誓言物等饮食，以本尊的印契来供养的果报是，像如意宝珠的光芒一样，身体具有光彩，所有食物都变成甘露的精华，使众生满足而成就。在象征性地展示的阿黎结合的物品和嘎黎度脱的物品，或者嘎
English
All remaining mandalas will be accomplished. Second, seeing the ground of the wisdom guru. If one gains stability in the forty-two mandalas of the Magical Net, and the degree of clarity is such that it cannot be stolen by external circumstances, how does a yogi obtain the result? For the ten directions and four times, the mandalas of the Buddhas who have gone to the true ground or for the benefit of beings are complete, and all the realms and thoughts of sentient beings in the three realms will appear non-dually in the manifestation of self-awareness, which is the attainment of the ground of the wisdom guru. Second, in general, showing the qualities of using implements from the state of clarity of the Samadhi of the Magical Net. Through the union of the assembly deities, the Magical Net, in the manifestation of self-awareness, one gains stability in the complete mandala and the proliferation of names, possessing the Samadhi that distinguishes appearances. Therefore, when he takes the five implements with the dance steps of the feet and the various gestures of the hands, accompanied by lyrics, accompanied by the manifestation of emanations, with the mudra that does not deviate from the body, speech, and mind of the deity, virtues enter the ground unimpeded, and one can control and enjoy the daughters of the nagas. Walking in the sky like a bird, enjoying and controlling the goddesses and yaksha women. From the door of speech, at the time of using lyrics and sound, with the mudra of the indivisibility of the body, speech, and mind of the deity, from that state, writing the letter hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) on the tongue, praising the Victorious Ones upwards, and turning the wheel of Dharma downwards for those to be tamed, one will obtain accomplishment. The peaceful one is adorned with jewels, the wrathful one is adorned with bone ornaments, and when wearing the silk and oxhide of peaceful and wrathful deities, etc., one uses them with the mudra of the deity. The result is that the body becomes a king with radiant splendor, able to overwhelm others who cannot be conquered, and one will achieve like a lion. The result of offering the enjoyment of eating and drinking the five samaya substances, etc., with the mudra of the deity is that the body has radiance like the light of a wish-fulfilling jewel, and all food becomes the essence of nectar, satisfying all beings and achieving it. The implements of combining Āli and liberating Kāli, which are shown symbolically, or Kā
Chinese
礼敬！阿礼父和阿礼母二者的蕴界，以明晰的本尊身语意之手印安住，以此果为：四种事业全部，以及胜共悉地全部，皆如意成就。第二共同要义，修忿怒尊会供，分二：以五圆满作为修持的基础，以四近修作为正行。第一分二：第一略示，为了调伏难调伏的恶劣众生，要修持忿怒尊坛城，其中，处所圆满、修持的道友、物品资具、时间和修持方法圆满等，以专注于忿怒尊会供之殊胜，而安立修持之基础，如下所示。第二广说分五：第一处所，尸陀林或者有大片树木森林之处，距离村庄一由旬或更远，远离敌、魔、病三种障碍之地。获得符合《怖畏金刚》和《金刚次第》等续部所说的处所后，进行地基仪轨，布施该处所的损害者或邪魔的赎祭朵玛，用忿怒尊金刚橛驱逐，并在地下埋藏宝藏。将地基转变为智慧的自性光芒，加持为尸陀林的宫殿等，使地基平整，按照金刚次第仪轨广修。第二修持者分二：第一总的来说，以禅定力量不衰退者修持。幻化网，即忿怒尊父母双运，现证圆满正等觉，吉祥饮血忿怒尊坛城的五十八尊本尊，在观修生起次第时，以获得稳固的力量，具备五种仪轨、五种明咒支分和五种资具，共十五种圆满的忿怒尊，瑜伽男女十位、三十位、五十位，或者八十八位、九十八位、一百一十八位等，聚集具有相同根器者进行会供，则见道的成就必定会实现。第二分别而言，以具足功德的上师眷属修持。其中，上师金刚国王，具有八藏，具备圆满的灌顶之水，金刚补处金刚国王与见修功德相同。
English
Homage! The aggregates and realms of Ali Father and Ali Mother, residing in equanimity with the clear mudras of the deity's body, speech, and mind, result in: all four activities, and all supreme and common siddhis, being accomplished as desired. Second common essential point, the practice of the wrathful deity assembly, is divided into two: taking the five perfections as the basis for practice, and rectifying the practice with the four approaches. The first is divided into two: first, a brief explanation. In order to subdue the difficult-to-tame evil beings, one should practice the mandala of the wrathful deity. Among these, the perfection of the place, the companions for practice, the materials and implements, the time, and the perfection of the practice method, etc., are established as the basis for practice by focusing on the excellence of the wrathful deity assembly practice, as follows. The second, extensive explanation, is divided into five: first, the place. A charnel ground or a place with a large forest of trees, one yojana or more away from the village, a place free from the three obstacles of enemies, demons, and diseases. After obtaining a place that conforms to what is said in the tantras such as the Bhairava and Vajrakilaya, perform the ground ritual, offering ransom tormas to the harmers or evil spirits of that place, expelling them with the wrathful deity's vajra stake, and burying treasures in the ground. Transform the ground into the self-luminous essence of wisdom, blessing it as a palace of the charnel ground, etc., making the ground level, and extensively perform the ritual according to the Vajrakilaya sequence. Second, the practitioner is divided into two: first, in general, practicing with undiminished meditative power. The net of illusion, that is, the union of the wrathful deity father and mother, directly realizing complete and perfect enlightenment, the fifty-eight deities of the glorious blood-drinking wrathful deity mandala, when contemplating the generation stage, with the power of gaining stability, possessing five rituals, five mantra limbs, and five implements, a total of fifteen complete wrathful deities. Ten, thirty, or fifty male and female yogis, or eighty-eight, ninety-eight, one hundred and eighteen, etc., gathering those with equal fortune to perform the assembly practice, then the accomplishment of the path of seeing will surely be realized. Second, specifically, practicing with a qualified teacher and retinue. Among them, the teacher, the Vajra King, possesses the eight treasures, possesses the complete water of empowerment, the Vajra Regent, the Vajra King, is equal in the qualities of view and meditation.
Chinese
萨帕等，羯磨业者声音洪亮悦耳，具备行事业的仪轨次第无误的连贯性等。四业中，息业的明妃如树木般生长，行为善良，心性寂静柔和；增业如小树枝；怀业如独树；诛业如火烧。如是具足特征的明妃，以及瑜伽士们，无有贪嗔，如兄妹般具有极大的慈爱。从五聚以下，或者一人修持一切，或者人数与本尊数量相等，以男女双运来成办。第三，资具分三：积聚资具，如何使用，以及必要性。第一分二：第一，修法物质资具。白梵丸，是父的菩提心；红梵丸，是母的红菩提；大便；小便；大肉；金刚大法螺，即以红色梵丸充满的颅器；人腿骨号筒和命杆，即人的新旧脊椎骨；本尊的所依，忿怒尊的画像和塑像；大身像，即塑像；殊胜海螺，即颅骨像；尸林八饰；吉祥八物，即十六种齐全的物品；修行者们生活的资具食物等；修法物质资具，金刚铃；酥油灯等一切供品；成为田地的分二：吉祥清净的田地，第七生；此处以大悲度化的十种田地：殊胜的七种，以及下等的恶趣三种。第二，遣除障碍违缘的资具分三：对于魔障，用白芥子；橛和舌头，即黑色的古古鲁香；内遣除，药物和医生；外遣除，金刚铠甲、兵器弓箭刀剑等；会供所需的一切物品。第二，如何使用？瑜伽士自身观想为怖畏金刚大威德的身相，具有三摩地，了知一切皆为心性，以无有恐惧和羞愧的意念来使用。第三，必要性。收集这些资具，成为资具的会供，为了修持，自己想要成就什么悉地，凡是需要显现的资具，我都圆满具足。