English
Sapa, etc., the Karma workers have loud and pleasant voices, possessing a continuous sequence of activities with unerring order, and so on. Among the four activities, the peaceful consort of pacification grows like a tree, with good conduct, a peaceful and gentle nature; the increasing one is like a small branch; the subjugating one is like a single tree; the wrathful one is touched by fire. Thus, the consort who possesses complete characteristics, and those yogis, without attachment or aversion, have great affection like siblings. From the group of five downwards, either one person meditates on everything, or the number of people equals the number of deities, and they accomplish it through male and female union. Third, the equipment is threefold: gathering the equipment, how to use it, and its necessity. The first is twofold: first, the material equipment for practice. White essence is the father's bodhicitta; red essence is the mother's rakta; excrement; urine; great meat; vajra conch shell, that is, a skull cup filled with red rakta; a human leg bone trumpet and a life-sustaining pole, that is, new and old human vertebrae; the support of the deity, wrathful deity painted and sculpted images; a great statue, that is, a sculpted image; a supreme conch shell, that is, a skull image; eight charnel ground ornaments; eight glorious articles, that is, sixteen complete items; the sustenance equipment of the practitioners, food, etc.; the material equipment for practice, vajra bell; butter lamps, etc., all offerings; becoming a field is twofold: an auspicious and pure field, the seventh rebirth; here, ten fields to be liberated by compassion: seven that have become supreme, and three lower realms of bad rebirths. Second, the equipment for averting obstacles and adverse conditions is threefold: for obstructing forces, white mustard seeds; a phurba and a tongue, that is, black guggul incense; inner aversion, medicine and a doctor; outer aversion, vajra armor, weapons, bows, arrows, swords, etc.; all the substances needed for tsok practice. Second, how to use it? The yogi himself, with the samadhi of visualizing himself as the body of the great glorious Vajrabhairava, knowing everything as mind, should use it with a mind free from fear and shyness. Third, the necessity. Gathering these equipments, making it a tsok of equipment, for the sake of practice, whatever siddhis one desires, all the equipment that appears to be needed, I fully possess.
Chinese
这样做。第四，关于时间，分为两部分。第一，修持的时间。修持的日数，下等者为三十六，即六个月；中等者为六十日，即两个月；中等者为九十六日，即三个月零六日之间。应清楚地观想大威德金刚的忿怒尊众坛城。第二，不抱希望和疑虑地修持。在幻化网忿怒尊父尊母双运的坛城中，以具备见修信心的意念，不抱希望获得成果和不抱不能获得的疑虑，精进修持。第五，圆满的修持方法。如广品第八品所说，进行会供的语言、歌唱、词语、声音和身体的舞蹈、手印，以及了知智慧作为方便，方便智慧二者无别而享用的日月菩提心之乐，为自他供养，以及修持时身语的表示等功德如何呢？接近成就，令佛母和空行母欢喜，以威力压倒他人，不变成庸俗的想法等，有诸多必要。详细情况从《总集手印品》中了解。食物、衣服和饮料等味道鲜美，穿着接触柔软等，具备五种欲妙，所有与瑜伽士三摩地相应者，总而言之，应现量修持忿怒尊会供的一、三、五组。第二，以四种次第修持来端正经文，分为两部分。第一，共同道的近修和修持，如前寂止时所说，应如是了解。第二，关于修持的近修和修持，分为两部分。以四种近修和修持来端正经文的实际内容，以及修持的助伴资具的使用方法。第一部分分为两部分。第一，简略地说明。忿怒尊会供法的近修、近近修、修持、大成就四者是什么呢？第二，分为四部分来详细解释八种。近修，近近修，修持，大修持。第一部分分为四部分。第一，入定或者缓慢地建造和绘制。第一，在近修的时候，在上面所说的大处寂静的地方
English
Do so. Fourth, regarding time, there are two parts. First, the time for practice. The number of days for practice is thirty-six for the lowest, which is six months; sixty days for the best, which is two months; and ninety-six days for the intermediate, which is between three months and six days. One should clearly visualize the mandala of the wrathful assembly of Greatly Wrathful One. Second, practice without hope or doubt regarding the time. In the mandala of the illusory net of wrathful deities, father and mother in union, with a mind possessing confidence in view and meditation, without hope of attaining results and without doubt of not attaining them, one should diligently exert oneself and practice. Fifth, the perfect method of practice. As stated in the Extensive Chapter Eight, the language, songs, words, sounds, and bodily dances, mudras of the assembly practice, and knowing how to combine wisdom as a means, and offering the bliss of the sun and moon bodhicitta, which is enjoyed without difference between means and wisdom, to oneself and others, and what are the qualities of the signs of body and speech during the time of practice? Approaching accomplishment, pleasing the mothers and dakinis, overpowering others with power, not turning into vulgar ideas, etc., there are many necessities. Details should be learned from the chapter on the signs of the Kun Dus. Foods, clothes, and drinks that are delicious, wearing soft to the touch, etc., possessing the five desirable qualities, all those in accordance with the samadhi of the yogi, in short, one should manifestly practice the one, three, and five groups of the wrathful deity assembly practice. Second, to rectify the text with the four stages of approach and accomplishment, there are two parts. First, the common path of approach and accomplishment should be understood as explained previously during the quiescence section. Second, regarding the approach and accomplishment of practice, there are two parts: the actual content of rectifying the text with the four approaches and accomplishments, and the method of using the assistant materials for practice. The first part has two parts. First, a brief explanation. What are the four: the approach of the method of the wrathful deity assembly practice, the close approach, the accomplishment, and the great accomplishment? Second, explaining the eight in detail in four parts: approach, close approach, accomplishment, great accomplishment. The first part has four parts. First, entering into samadhi or slowly constructing and drawing. First, at the time of approach, in the great secluded place mentioned above
Chinese
关于建造坛城的度量是：上等坛城由学业精进的修行者以由旬和俱卢舍等来建造。对于智慧较低者，则建造增上的形象坛城，一组是整个身体大小，三组是身体一半大小，五组是三个身体大小。师徒二人若皆具大智慧，则可凭借殊胜的定力观想形象，尽其所能地以俱卢舍和由旬为度量，清晰地呈现天神坛城。若智慧较低，则在形象坛城上以手印，即心意手势；形象，即身之轮；心髓，即语之字种等，用五种颜色的颜料绘制坛城。第二，加持物品。然后，像之前寂静仪轨时一样，将物品分成三组进行加持。第三，进行外供和设立外结界。进行外供是指观想自己为金刚萨埵，周围环绕着十二位天女，迎请并供养圣者寂怒本尊众。对于外道的护法，则以第一份食子使十方护法和四大天王感到满意。对于慈悲和宿债的两位客人，也分别以中间和最后一份食子，使他们通过布施而知足。告诫十方护法和四大天王守护教法，命令六道众生回到各自的居所，并告诫邪魔不要制造障碍。第四，以防护轮设立结界。然后是橛结界，即安住于怖畏忿怒金刚的定境中，瑜伽士依次念诵吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字和嘎拉等。仅念诵心咒，就能使十位忿怒尊和十位忿怒母成为眷属。从各自身上散发嘎拉，并各自催请，在十忿怒尊的莲花日月座上，召唤并压制十方护法，观想橛的上半身为忿怒尊，下半身为橛。观想甘露充满，依次钉入橛。然后，从自性处，即色究竟天，迎请智慧忿怒尊父母，降临并融入，进行供养和赞颂。以十忿怒尊的殊胜定力，遣除所有制造修法障碍的邪魔。
English
The measurement for constructing a mandala is as follows: Superior mandalas are constructed by diligent practitioners using distances such as yojanas and kroshas. For those with lesser intelligence, an enhanced image mandala is constructed, with one set being the size of the entire body, three sets being half the body size, and five sets being three body sizes. If both the teacher and student possess great wisdom, they can visualize the image through superior samadhi, using kroshas and yojanas as measurements to the best of their ability, clearly manifesting the mandala of deities. If intelligence is lesser, then on the image mandala, mudras, i.e., mind gestures; images, i.e., body chakras; and essences, i.e., speech seed syllables, are drawn with five-colored paints. Second, blessing the implements. Then, as in the previous peaceful ritual, the implements are divided into three groups and blessed. Third, performing outer offerings and establishing outer boundaries. Performing outer offerings means visualizing oneself as Vajrasattva, surrounded by twelve goddesses, inviting and offering to the assembly of peaceful and wrathful deities. For the Dharma protectors of outer paths, the first torma is used to satisfy the ten directional protectors and the four great kings. For the two guests of compassion and karmic debt, the middle and last tormas are offered respectively, satisfying them through generosity. The ten directional protectors and four great kings are instructed to protect the Dharma, the beings of the six realms are ordered to return to their respective abodes, and the obstructing demons are warned not to create obstacles. Fourth, establishing boundaries with a protective wheel. Then comes the kīla boundary, which involves the yogi residing in the samadhi of the terrifying wrathful Vajra, reciting Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽) and Kāla, etc., in sequence. By merely reciting the heart mantra, the ten wrathful deities and ten wrathful goddesses become the retinue. Emanating Kāla from each of them and urging them on, the ten directional protectors are summoned and subdued on the lotus-sun-moon seats of the ten wrathful deities, visualizing the upper half of the kīla as a wrathful deity and the lower half as a kīla. Visualizing the kīlas filled with nectar, they are sequentially hammered in. Then, the wisdom wrathful deities, father and mother, are invited from their natural abode, Akanishta, descending and merging, and offerings and praises are made. All obstructing demons that hinder the practice are dispelled by the superior samadhi of the ten wrathful deities.
Chinese
哦！因此，所有修持和证悟共同之处在于，应当观想五种兵器的防护轮。第二，关于近修，有二：第一是前行，在修持完毕后，第二是近修。摆放好寂静的装饰，如坛城的幡幢，以及肠子的悬挂物等上方的装饰，还有金刚铃、颅器等所有修法之物，以及外、内、密三种供品后，外结界是甘露旋转的等持，对三部本性下令，防护颠倒的魔障。内结界是从顶髻到不动佛的生起等持，对外续三部下令，防护颠倒的魔障。秘密结界是以十忿怒尊防护，对生起、圆满、究竟三者下令，防护颠倒的魔障。如同往昔大吉祥金刚手镇压业力罗刹之王摩怛姆嘎·鲁扎拉一样镇压魔障。为了让修行者被认出，要具备三种标志：发际涂抹酥油图案，额头涂抹大灰堆，眉间点三个红色的血点。以不可言说的忏悔清净业障，降下誓言智慧本尊的加持。之后，以自身明观为本尊，如仪轨般加持外、内、密供品。第二，如仪轨般行事，这有三：生起等持的坛城，迎请智慧坛城并进行事业次第，进行修持。第一，有三：生起堆积本尊，圆满观想装饰和装束，支分本尊灌顶加持。第一，有二：第一是简略指示，前行圆满后，观想忿怒本尊的轮，即一个堆积，或三个堆积，或五个堆积。第二是广说，这有二：第一是总的指示在宫殿中观想本尊的方式。处所宫殿，一个堆积的是下方基座四辐轮的中心有四辐轮，三个的是中心和东西的辐条上有三个四辐轮，五个的是中心和四个辐条上共有五个四辐轮。在中间走廊和两扇门等处如何观想本尊呢？大威德