English
There are two categories. Counting. The fundamental categories are learning, and. Straight. The categories of terrifying wrathful deities that are in accordance with tranquility are also expanded as: One, the Vajra family (Tibetan: བཛྲ་ཧེ་རུ་ཀ་, Sanskrit Devanagari: वज्रहेरुक, Sanskrit Romanization: vajraheruka, literal meaning: Vajra Heruka), Two, the Tathagata family (Tibetan: བྷུདྡྷ་ཧེ་རུ་ཀ་, Sanskrit Devanagari: बुद्धहेरुक, Sanskrit Romanization: buddhaheruka, literal meaning: Buddha Heruka), Three, the Padma family (Tibetan: པདྨ་, Sanskrit Devanagari: पद्म, Sanskrit Romanization: padma, literal meaning: Lotus), Four, the Ratna family (Tibetan: རཏྣ་, Sanskrit Devanagari: रत्न, Sanskrit Romanization: ratna, literal meaning: Jewel), Five, the Karma family (Tibetan: ཀར་མ་ཧེ་རུ་ཀ་, Sanskrit Devanagari: कर्महेरुक, Sanskrit Romanization: karmaheruka, literal meaning: Karma Heruka). The main ones are the five families, the ten male and female deities, cultivating clear samadhi until completion. And each of them is surrounded by the spokes of the five wheels, the eight Herukas of the small families. Thus, in the palace, the collection of all ten deities has eight female consorts, eight field consorts, four door consorts, twenty-eight playful female powers, and ten wrathful deities such as Humchen, appearing as one hundred and eight deities. ༈. The category of limbs is learning. Straight. The main Vajra Heruka male and female deities, arranging the limb deities, cultivate the fifty-eight deities by means of skillful means. Among them, the wisdom deity is the wisdom hero, each deity has three deities of body, speech, and mind, the number of fifty-eight deities in five parts, is the limb of two hundred and ninety deities. These deities all have five top ornament deities each. Thus, when all fifty-eight are counted, there are seventy-six thousand eight hundred and fifty in total. If calculated in detail, the so-called five parts, that is, fifty-eight deities of skillful means, fifty-eight deities of wisdom, fifty-eight deities of body, fifty-eight deities of speech, fifty-eight deities of mind. The number of fifty-eight deities in five parts is called two hundred and ninety. The so-called seven branches, that is, each of them has five deities of the top ornament family, the retinue of wisdom alone has four thousand four hundred and fifty, and if the root is counted, it has seven thousand seven hundred and forty. Although it is like that, it cannot be calculated like that. Here, Vajra Heruka male and female deities, in addition to arranging fifty-six deities. Roughly speaking, fifty-eight deities of skillful means. They cultivate the wisdom hero in their hearts, subtly speaking, eight deities of wisdom. Eighty-eight deities of the head body, eighty-eight deities of the throat speech, eighty-eight deities of the heart mind. Five times fifty-eight is two hundred and ninety. Among them, the subtle wisdom hero fifty-eight deities, have no top ornament, I
Chinese
在第四个世代中，有五组头饰智慧之神，即一千一百六十位智慧勇识。在其上加上两百九十位根本神，总共有一千四百五十位。同样地，佛陀黑鲁嘎、宝生、莲花、羯磨，这五个部族各有父母一对，每一位都有这一千四百五十位眷属。直到自在母等五十三位，每一位都有这一千四百五十位眷属。总计有七万六千八百五十位。或者按照红疏的说法来计算。 首先是面容和手，分为两种：计数和面容手势的展现。需要学习面容手势的展现。首先是一个面容两只手，然后是三个面容六只手。然后是九个头和十八只手，所有的手都持有手印。然后是二十一个头和四十二只手。然后是一百个头和一千八百只手，同样地还有八百只脚。然后要学习到面容和手无数的情况。 这是哪条道路的行境呢？正确的是，这些面容和手的数量，是为了让人们逐步学习的方法，而不是实际的行境。实际的行境是：在资粮道上，手印分为一和二，即三个面容六只手；在加行道上，是九个头十八只手；在共同道上，是二十一个头，四十二只手；在修道上，是九百个头一千八百只手；观修无数的面容和手，这是圆满任运持明者的行境，应该按照次第来理解。 事业的次第分为两种：计数和事业的次第。正确的是，如上所示，在见道上，通过增上定，有四种有相。首先要学习进入禅定，最后达到圆满，在中间要生起誓言的闲暇。从自性任运成就的闲暇处，即色究竟天，请降倾听，迎请，使其安住于无二无别之中，祈请其稳固安住等，要具备相应的仪轨。然后，通过精美的供养、供品、语言、咒语、手印和禅定的次第，按照经典进行供养，然后赞颂，祈愿，并
English
In the fourth era, there are five sets of head-ornamented wisdom deities, namely one thousand one hundred and sixty wisdom heroes. Adding two hundred and ninety root deities on top of that makes one thousand four hundred and fifty. Likewise, Buddha Heruka, Ratna, Padma, Karma, each of the five families has a male and female pair, each with these one thousand four hundred and fifty attendants. Up to the fifty-three female deities such as the Independent Mother, each has these one thousand four hundred and fifty attendants. Counting that, there are seventy-six thousand eight hundred and fifty. Alternatively, calculate according to the Red Commentary. Firstly, faces and hands are of two types: counting and displaying faces and hands. One needs to learn the display of faces and hands. First, one face and two hands, then three faces and six hands. Then nine heads and eighteen hands, all hands holding hand implements. Then twenty-one heads and forty-two hands. Then one hundred heads and one thousand eight hundred hands, likewise eight hundred feet. Then one learns up to the point of countless faces and hands. Which path is this the realm of practice for? Correctly, these numbers of faces and hands are described as a method for people to learn gradually, not as the actual realm of practice. The actual realm of practice is: on the path of accumulation, the mudras are divided into one and two, namely three faces and six hands; on the path of preparation, nine heads and eighteen hands; on the common path, twenty-one heads and forty-two hands; on the path of meditation, nine hundred heads and one thousand eight hundred hands; meditating on countless faces and hands, this is the realm of practice for the accomplished spontaneous awareness holder, which should be understood in order. The order of activities is divided into two: counting and the order of activities. Correctly, as shown above, on the path of seeing, through the superior samadhi, there are four with characteristics. First, one learns to enter samadhi, finally achieving perfection, and in the meantime, one generates the leisure of vows. From the spontaneously accomplished leisure place, namely Akanishta, one invites the hearing, invites the presence, and causes them to dwell in non-duality, requesting them to dwell firmly, etc., one should have the corresponding rituals. Then, through excellent offerings, substances, words, mantras, mudras, and the order of samadhi, one makes offerings according to the scriptures, then praises, makes aspirations, and...
Chinese
因此，应当如法进行念诵、修持和会供。之后，按照次第进行供养和结束。正直之人啊，在中间的间隙，满足对剩余食物有权者的愿望后，首先委托誓言，祈请他们各自安住于自己的位置，欢喜地执行各自的职责。将坛城收摄于自身，进行护身和穿戴盔甲。所有日常行为中的禅定，都应按照忿怒尊的口诀，幻化网，以及显现清净庄严等经典中所说的那样去做。因此，一些空谈空性见解的人，不重视仪轨。但《意集经》第九品中说：若于如来所喜之事业，肢分次第不圆满，则因所造之罪业，将损念力之根。此外，《娇金刚》中说：将自身三门与本尊之身语意，完全融合，恒常念诵，即是进入菩提之总持。因此，这些密咒的仪轨，是在无生之状态中，修习无碍之力量，是二元对立中自然解脱之方法。从八支开始，直到护身和穿戴盔甲为止，这些都需要理解其意图、目的、道路的尺度、大乘、禅修的实践方式，这些都应从《修持传承的甚深引导——至尊上师的心髓口诀要义之本尊引导》中了解。从本尊观修到将念头转化为道用，这需要显现清晰、正念清净、我慢稳固这三者圆满。若不圆满，则不可能解脱。修持此法时，上等根器者依赖普贤父母而成就，中等根器者依赖五部佛父母而成就，下等根器者依赖四十二寂静本尊而成就。必须理解这些的关键。如果有人自认为所修持的不是这样的密咒，那只是一些胡言乱语。对此，大班智达尼玛多吉说：外道、断见、密咒、苯教的吟诵，以及显明意旨、事业的吟诵和禅修，相似啊相似，最终会误入歧途。第四，本体分为二：念诵。本体是本尊自显现，无有对境，止观双运。
English
Therefore, one should perform recitations, practices, and gatherings according to the scriptures. Then, one should perform offerings and conclude in order. O upright one, in the intervening period, after fulfilling the wishes of those who have authority over the remaining food, first entrust the vows, requesting them to abide in their respective positions and joyfully perform their respective duties. Gather the mandala into oneself, and perform self-protection and armor. All samadhis in daily activities should be done according to the instructions of the wrathful deity, the Magical Net, and the scriptures such as the Manifestation of Pure Adornment. Therefore, some who speak of emptiness and view, do not value rituals. However, the ninth chapter of the Gongdü Sutra says: If the limbs and parts are not complete in the actions that please the Tathagatas, then the cause of the sins committed will impair the power of memory. In addition, Gekdor says: Completely merging one's own three doors with the body, speech, and mind of the yidam, and constantly reciting, is entering the dharani of enlightenment. Therefore, these tantric rituals are cultivating the power of unobstructedness in the state of non-origination, and are the method of self-liberation in non-duality. Starting from the eight branches, up to self-protection and wearing armor, these require understanding the intention, purpose, measure of the path, Mahayana, and the practice methods of meditation sessions. These should be understood from the Great Selection of the Practice Lineage - the Heart Essence Instructions of the Supreme Lord's Heart Practice, the Essential Deity Guidance. From deity meditation to transforming thoughts into the path, this requires the perfection of three things: clear appearance, pure mindfulness, and stable pride. If these are not perfect, liberation is impossible. When practicing this, the superior ones attain enlightenment by relying on Kuntuzangpo and Kuntuzangmo, the intermediate ones attain enlightenment by relying on the Five Buddha Families, and the inferior ones attain enlightenment by relying on the Forty-Two Peaceful Deities. It is necessary to understand the key to these. If someone claims that the tantra they are practicing is not like this, then it is just nonsense. To this, the great scholar Nyima Dorje said: Outsiders, nihilists, mantras, Bönpo recitations, and elucidating intentions, recitations and meditations of activities, are similar, similar, and will eventually go astray. Fourth, the essence is divided into two: recitation. The essence is the self-manifestation of the deity, without an object, the union of shamatha and vipassana.
Chinese
如是宣说。复次，所有了悟五蕴等之聚合，皆显现为天之闲暇，觉性自生之智慧天。譬如大海之中显现日月之影像一般，内外诸法之事物皆显现为自明觉性之天。非一非多，然诸天无碍地显现为种种戏论之集合，故离于一之边。显现之时，即是自生智慧觉性未曾动摇之时，故离于多之边。了悟之聚合于天之闲暇中显现，故为胜观。无有境与有境，且安住不动，故此寂止为瑜伽士之三摩地之体性，如是胜者所说。༈。有戏论禅修之定义。复次，自性从根本上戏论为三真如，故修习彼之瑜伽三摩地亦戏论为诸多天。彼天亦戏论为所调伏之有情与调伏之体性，即忿怒与寂静二者，彼二者又戏论为轮，即闲暇之戏论，以及手印，即名相之戏论，以及聚，以及面手之戏论。如是，从基道一切方面皆有戏论之故。将基显现之果为文字轮大集之地，彼亦戏论为诸多天之坛城。如是戏论，于等持中显现，故手印瑜伽之语义或定义得以成就。༈。第五过失有四。计数，懈怠与征相之过失。复次，安住于戏论瑜伽之时，有下劣之懈怠与昏沉之懈怠两种。以及烟等征相之五种边际真实显现，若执彼为真实，则成为过失。༈。魔之行境十八种。复次，若执持手印戏论瑜伽士所将宣说之此等行境，则自然显现魔之十八种行境。何为十八种？见无量佛之化身于世间散布为一。见自他之中有自之誓言存在为二。自言为诸佛与菩萨一切之誓言为三。见诸佛所说之法皆现前显明为四。三时之