English
And vow to learn and explain. Straightforward. I prostrate to the deity of my own Yidam, who has realized and is accustomed to the unity of peaceful and wrathful mudras. Like meditating on the manifestation of multiple deities from one deity, I will explain the stages of yoga samadhi with and without mudras. ༈. The content of the text is divided into two parts. Counting. Showing consistency with the previous body, straightforward. Briefly showing the body that is the basis for meditating with mudras. Just as fifteen points were explained during the previous samadhi, here also fifteen points are established, and for complete liberation, the branches will be explained in detail. There are fifteen points in the detailed explanation of the branches. The first is the preliminary, which has three points. Counting. First, build the support, straightforward. Complete the three yogas of the great emptiness of that samadhi, the illusion of great compassion, and the unity of mudras before having mudras. From the holes in the earth, etc., make clear body, speech, and mind mudras with gold, silver, copper, wood, etc. That is also, cloth, paper, clay, pastels, these four kinds of painting materials, or carve wood, etc., or cast with three kinds of gold, silver, and copper, or make clay sculptures, etc. The mandala is a more excellent image than work and activity, and it is actually built together with the practice house. Make it have the blessings and consecration of wisdom and hold it as a support. That is also, for the above four kinds of painting materials and carving and casting, in the third chapter of the Kun Dus, it says: With the charnel ground of tree bark cloth, on the silk cloth with five colors, after drawing the image of the burning mudra, that is the support for the appearance of signs. From stones and crystals, etc., from the materials of conch shells and cowrie shells, after being carved out by the wise, it is made as a support for the appearance of signs. From gold, silver, jewels, etc., from the burning materials of copper and iron, if it is cast with paint and not damaged, that also becomes a support for signs. From Kalasha Bodhi trees, etc., on the soft branches of the Naga tree, after skillfully making the ritual of mudras, that is also said to be a support by the wise. For the excellent things that are soft and sticky, skillfully connect other connections, and after making the image of the great mudra, that is also suitable as a reliance. It is said like that.
Chinese
嗡。 供养陈设品等。 正。 嘛哈巴陵达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）大食子，阿弥利达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）甘露药，大红血，外五供和内三供等，是诛敌之法。 收集众生之三毒后，大勇士之右面白色的供甘露，左面红色的供血，中间蓝色的供食子，故大食子在中间。 各种不同的乐器供养等，以及旗幡、伞、幢、幡等，凡是能引信徒生起清净心的助缘之物，都应如法陈设。 事业之前行。 正。 结界是指，建立四大天王之坛，以及以十忿怒尊守护的大帐篷。 从八支开始，忏悔、立誓、降临加持等次第圆满后，自身观为业之甘露漩，或与本尊瑜伽相应，如法加持内外供品。 首先，如仪轨以甘露水洒扫，驱除障碍，然后陈设供品，接受加持。 其次，目的有二：一、为自利，正，圆满积累福德资粮和智慧资粮，将一切受用之处加持为天神的坛城，并将字母轮安立于大会轮的尽头，即是为了获得这些。为了在圆满完成荟供时必须修持，故而禅修。 二、为利他。 勾招是摄受之意，即勾招怨敌魔障，摄受国土等，以及勾招明妃。 放逐是，对怨敌，放出恶兆，驱逐并放逐怨敌魔障，以及驱逐并放逐不合之敌的国土。 束缚是，束缚猛兽之口，以及邪魔抢夺精气、夺取魂魄等。 解脱是，解除诅咒，即解除他方一切恶毒之力，解除恶语诅咒，从铁牢地狱中解脱。 滋养是。
English
Om. Arranging offering substances, etc. Right. Mahabalinga (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) the great offering cake, Amrita (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) nectar medicine, great red blood, the five outer offerings and the three inner offerings, etc., are the methods of subduing enemies. After collecting the three poisons of sentient beings, the right face of the great hero is white, offering nectar on the right; the left is red, offering blood on the left; the middle is blue, offering the offering cake, so the great offering cake is in the middle. Various different musical instrument offerings, etc., and banners, umbrellas, canopies, pennants, etc., all the conditions that help faithful people generate pure minds should be arranged as appropriate. Preliminary practices for activities. Right. "Binding the directions" means building the platform of the four great kings and erecting the great tent protected by the ten wrathful deities. Then, starting from the eight branches, after completing the sequence of confession, vows, and blessings, etc., oneself is viewed as a swirl of karmic nectar, or in union with the yoga of whichever yidam deity, and the outer and inner offering substances are blessed accordingly. First, the ground is purified with nectar water according to the scriptures, obstacles are removed, and then the offerings are presented and blessed. Secondly, there are two purposes: one, for one's own benefit, to fully accumulate the accumulation of merit and the accumulation of wisdom, to bless all places of enjoyment as the mandala of the deities, and to establish the wheel of letters at the end of the great assembly wheel, that is, to obtain these. Because it is necessary to practice at the time of the complete accomplishment of the Tsog offering, therefore meditate. Two, for the benefit of others. Summoning means to subdue, that is, to summon enemies and obstacles, to subdue countries, etc., and to summon consorts. Sending away means, to the enemy, sending bad omens, expelling and sending away enemies and obstacles, and expelling and sending away the countries of incompatible enemies. Binding means, binding the mouths of wild animals, and the Mamos robbing essence and seizing life force, etc. Liberating means, liberating from curses, that is, liberating all the evil powers of others, liberating from evil speech curses, and liberating from iron prisons and hells. Nourishing means.
Chinese
治疗他人的疾病、创伤、瘟疫和麻风病，以及治疗昆虫和作物等。诛杀是指诛杀敌对势力等，击败是指击败他人的领土和魔军。胜利是指战胜自己的领土和一切方向。这些都是通过手印扩展、显现光明的等持来实现的。瑜伽士们通过手印扩展的方式，将所有需要调伏的众生从轮回中解脱出来。因此，手印扩展具有必要性。第三，修习方法有三种：生起誓言的坛城，以智慧迎请并融入，以及供养和事业的次第。第一种分为两种：简略说明和详细解释。首先是简略说明：在获得单一手印的瑜伽稳固之后，修习手印扩展的瑜伽也有两种方式。哪两种呢？即与单一手印相符的寂静扩展和忿怒扩展。这两种寂静和忿怒，每一种都有次第和同时两种方式，以适应调伏对象智慧大小的不同层次。接下来是详细解释，分为寂静的修习和忿怒的修习。寂静的修习分为两种：简略说明和详细解释。首先是简略说明：之前的寂静修习有次第和同时两种方式。接下来是详细解释，分为计数和同时。在简略说明的阶段，已经区分了次第和同时两种方式，因此后者是同时进入。像单一手印一样同时进入，例如，天空中的日月星辰同时显现，就像在清澈的湖水或海洋中清晰地映现出影像一样。同样，手印扩展的明亮身形，也观想为一个光芒四射的个体。通过念诵心咒，使寂静的轮涅，无论是广大、中等还是简略的本尊坛城都显现出来。次第修习分为两种：简略说明和详细解释。首先是简略说明：就像之前在单一手印的阶段所展示的那样，扩展的次第进入是指见解的证悟和先前道路的
English
Healing others' diseases, wounds, plagues, and leprosy, as well as healing insects and crops, etc. Killing refers to killing enemies and obstacles, etc. Defeating refers to defeating others' lands and the armies of demons. Victory refers to conquering one's own land and all directions. All these are accomplished through the mudra expansion, the samadhi of illuminating appearances. Yogis, through the means of mudra expansion, liberate all those who need to be tamed from samsara. Therefore, mudra expansion has a purpose. Third, there are three methods of practice: generating the mandala of samaya, inviting and dissolving with wisdom, and the sequence of offerings and activities. The first is divided into two: a brief explanation and a detailed explanation. First, the brief explanation: After gaining stability in the yoga of the single mudra, the practice of the yoga of mudra expansion also has two aspects. What are they? They are the peaceful expansion and the wrathful expansion, both in accordance with the single mudra. Each of these two, peaceful and wrathful, has two modes, sequential and simultaneous, to appropriately teach according to the different levels of intelligence of the beings to be tamed. Next is the detailed explanation, which is divided into the practice of peacefulness and the practice of wrathfulness. The practice of peacefulness is divided into two: a brief explanation and a detailed explanation. First, the brief explanation: The previous peaceful practice has two modes, sequential and simultaneous. Next is the detailed explanation, divided into counting and simultaneous. In the stage of brief explanation, the two modes, sequential and simultaneous, have already been distinguished, so the latter is entering simultaneously. Entering simultaneously like the single mudra, for example, the sun, moon, planets, and stars appearing simultaneously in the sky, just as images clearly appear reflected in a clear lake or ocean. Similarly, the clear form of the mudra expansion is also visualized as a single being blazing with light. By reciting the essence mantra, the peaceful wheel, whether it is a vast, medium, or concise mandala of deities, is made clear. The sequential practice is divided into two: a brief explanation and a detailed explanation. First, the brief explanation: Just as it was shown earlier in the stage of the single mudra, the sequential entry with expansion refers to the vision of the view and the previous path of
Chinese
通过习惯于三种三摩地相同的印契的力量，获得印契开展的三摩地。例如，就像学习一个知识后学习多个知识一样，印契开展的诸佛坛城也是如此。习惯于一个印契的力量也能使之清晰。如果问如何做到？对于未从寂静转为忿怒，或未加修饰的纯粹寂静坛城有四种：轮，即寂静开展；组，即寂静开展；形相开展；面容和手印开展。总共有四种。进一步详细解释有四种：计数，学习寂静开展，正直。寂静有广、中、略三种，首先是寂静略的八尊神：五部佛的父母十尊，门神父母八尊，共十八尊。中等的四十二尊神很容易理解。广大的坛城有八十二尊神。五部佛各自以本部的佛为主尊，父母各十尊，共五十尊。十六位菩萨，共六十六尊。门神父母八尊，共七十四尊。普贤父母两尊，六位能仁，共八十二尊。依次学习这三种坛城开展的方式。组开展有三种：计数，学习一个组，正直。在寂静开展之后，第二个学习的组是：自性，即本部的自性，金刚萨埵父母双尊。所居住的宫殿是四辐轮，具有中心和环绕，要清晰地观想有角隅和门饰。在狮子座等三层或五层座垫的中央，本部的自性主尊金刚萨埵父母安住，周围环绕着金刚部的八位菩萨父母，以及四方的八位忿怒尊父母。一个组中有十八尊神。诸神的名称与红色标记相同。第三个，正直。像这样，在一个组中获得稳固的定解后，在前方、后方和中央观想身毗卢遮那佛，语无量光佛，意金刚萨埵，每尊各有十位神，在轮的宫殿中有三十位神，以及四角的十六位忿怒尊，总共四十六位神圆满地观想。观想身体、语言和意念的种子字，嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三个字。
English
Having obtained the samadhi of expanding mudras through the power of being accustomed to the same mudra of all three samadhis. For example, just as learning multiple subjects after learning one, so too are the mandalas of deities that expand mudras. The power of being accustomed to one mudra also makes it clear. How is it so? For the peaceful mandala that has not been transformed from peaceful to wrathful, or the pure peaceful one that is unadorned, there are four: the wheel, which is the expansion of peace; the group, which is the expansion of peace; the expansion of forms; and the expansion of faces and hand gestures. There are four in total. To explain in detail, there are four: counting, learning the expansion of peace, and being upright. Peace has three types: extensive, moderate, and concise. First, the eight deities of concise peace are: the ten parents of the five families, and the eight gatekeeper parents, making eighteen. The forty-two deities of the moderate one are easy to understand. The extensive mandala has eighty-two deities. Each of the five families has the chief of the family as the main deity, with ten parents each, making fifty in total. There are sixteen bodhisattvas, making sixty-six. There are eight gatekeeper parents, making seventy-four. There are two Samantabhadra parents, and six Thubpas, making eighty-two. The way to learn these three mandala expansions in sequence. There are three types of group expansion: counting, learning one group, and being upright. After the expansion of peace, the second group to learn is: the self, which is the self of the family, Vajrasattva parents. The palace where they reside is a four-spoked wheel, with a center and a surrounding, and it should be clearly visualized with corners and door decorations. In the center of the three-tiered or five-tiered seat with lion thrones, the main deity, the self of the family, Vajrasattva parents, resides, surrounded by eight Vajra family bodhisattva parents, and eight wrathful deity parents in the four directions. There are eighteen deities in one group. The names of the deities are the same as the red marks. The third, being upright. In this way, having gained firm conviction in one group, visualize in the front, back, and center the body Vairochana, speech Amitabha, and mind Vajrasattva, with ten deities each. In the wheel palace, there are thirty deities, and sixteen wrathful deities in the intermediate directions, making a total of forty-six deities to be fully visualized. Visualize the three seed syllables of body, speech, and mind, Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽).