Chinese
并且，以布施使有情相续得到满足。 告诫护法守护教法，告诫鬼神安住于自己的处所，告诫魔障不要制造障碍。 以防护轮作结界。 真实。 那么，以防护轮橛钉作结界，就是瑜伽士自身融入于怖畏金刚的忿怒金刚之灌顶或三摩地中，依次催发吽 (藏文:ཧཱུྃ，梵文天城体:हुं，梵文罗马拟音:hūṃ，汉语字面意思: 吽) 卡拉等，仅仅念诵心咒，就使十忿怒尊和十忿怒母成为眷属。 在日轮座上，镇压十方护法，以顶端加持为十忿怒尊的橛钉，以甘露充满地钉在十方护法上。 也就是从自性处下密处，将智慧的十忿怒尊父母请下来，迎请融入，进行供养和赞颂。 所有制造修行障碍的魔障，都要以十忿怒尊的殊胜三摩地来遮止。 像这样，做所有近修和修持共同的结界轮。 ༈。 近修有两种：前行和正行。 第一，前行是：念诵完毕后，第二个近修，要有寂静的装饰，田地的幡，肠子的铃铛，寂静等等，放置颠倒的装饰品，以及金刚铃和颅器等所有修法的物品，以及外内密三种供养的物品，成就阿罗汉后，外结界是马头明王，内结界是甘露漩，密结界是显现为十忿怒尊，以此来守护障碍。 一般来说，虽然以外内外三种方式作结界，但实际上，这些都是外结界。内结界是以十善断除十不善，也就是以断除所断的十种罪恶不善，以十善来断除，从而获得十种自在的果位，转变为十忿怒尊。 也就是从地狱开始。 断除杀生的过患，掌握寿命。 等等来阐明。 因此，这非常重要，如果没有这个，那么现在的外结界。 什么用处也没有。 只是影像而已。 密结界是断除我执，那么用什么对治来断除呢？ 用证悟无我的大宝剑。 也就是以智慧轮一瞬间。 妄念
English
And, by giving, may the minds of sentient beings be satisfied. Admonish the Dharma protectors to protect the teachings, admonish the spirits to remain in their own places, and admonish the obstacles not to create hindrances. The boundary is sealed with a protective wheel. True. Then, to establish the boundary stake with a protective wheel means that the yogi himself enters into the empowerment or samadhi of Vajrakilaya, the wrathful Vajra of Fearful Wrath, and sequentially stimulates Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) Kara, and Taki Ra Tsa, etc. By merely reciting the essence mantra, the ten wrathful deities and ten wrathful mothers are made into attendants. On the seat of the sun disc, oppress the ten directional guardians, and stab the ten directional guardians with the stake blessed as the ten wrathful deities at the top, filled with nectar. That is, from the natural abode of Akanishta, invite down the ten wrathful deities, father and mother, of wisdom, invite and integrate them, and make offerings and praises. All the obstacles that create hindrances to practice should be averted by the supreme samadhi of the ten wrathful deities. In this way, perform the common boundary protection wheel for all approach and accomplishment practices. ༈. There are two types of close approach: preliminary practices and the actual practice. First, the preliminary practices are: after the recitation is completed, the second close approach should have peaceful decorations, field banners, intestine bells, peace, etc., placing inverted decorations, as well as the vajra bell and skull cup, etc., whatever implements are for the practice, and the substances for outer, inner, and secret offerings. After achieving Arhatship, the outer boundary is Hayagriva, the inner boundary is the swirling nectar, and the secret boundary is manifested as the ten wrathful deities, thereby protecting against obstacles. Generally, although the boundary is sealed in this way with outer, inner, and secret methods, in practice, all of these are outer boundaries. The inner boundary is cutting off the ten non-virtues with the ten virtues, that is, by cutting off the ten sinful non-virtues to be abandoned, with the ten virtues, thereby obtaining the fruit of the ten powers, transforming into the ten wrathful deities. That is, starting from hell. Abandoning the fault of killing, mastering life. And so on, to clarify. Therefore, this is very important, and without it, the current outer boundary. Is of no use at all. It is just an image. The secret boundary is cutting off self-grasping, so what antidote is used to cut it off? With the great sword of realizing selflessness. That is, with the wheel of wisdom in an instant. Discursive thoughts
Chinese
为了降伏邪恶的障碍。因此，如果不能彻底断除我执，成佛是不可能的。然后，按照经典中出现的方式，镇压召唤和诛杀业力魔王玛当，以及制造寂静等行为。此外，过去伟大的金刚食肉魔降伏玛当之后，瑜伽士们才会进入，所以，父亲的任何事业，都由儿子继承，就像狮子的尸体，其他野兽无法靠近一样。在玛当的腹中建造宫殿，障碍无法靠近，或者有必要降伏我执三毒。此外，经中说：从翅膀之路的门的世界里，断绝真正解脱之路的，粗暴的、有实体的生灵，你同样遮蔽了真理。以真正确定的智慧，切断根源，彻底断除，从我而生。我执被我所认识。以颠倒的力量和精进，做着接受恶劣处境的精进。因为它本身就是我执，所以用无我的虚空之力摧毁它。因此，要具备三种征兆，通过忏悔来净化罪障，发誓，并给予加持。然后，加持内外供品。༈ 按照仪轨行事有三：制造禅定的寂静，迎请智慧的寂静并进行事业的次第，以及修持。第一项有三：念诵。生起坛城本尊有两种：念诵。简要指示，正直。前行圆满，然后观想眷属坛城为一体，或者观想三个或五个坛城，即在宫殿的轮、中间空地和门中，观想怖畏金刚黑鲁嘎轮，作为部族之主，与妃女眷属一同。༈ 详细解释有三：念诵。一体坛城，正直。或者说，轮和中间空地，从这里开始进行详细解释。༈ 如果将一体坛城的寂静分为内外两部分，那么就有两种：同样以部族之主为中心，以及将其与四个部族结合。第一种有四：在何处观想的处所，观想的主尊，观想的眷属，以及如何观想的方法。
English
In order to subdue the evil obstacles. Therefore, if one cannot completely sever self-grasping, it is impossible to attain Buddhahood. Then, according to the manner in which it appears in the scriptures, suppress the summoning and slaying of the karma demon king Matam, and the creation of tranquility, etc. Furthermore, in the past, after the great glorious Vajra Rakshasa subdued Matam, the yogis would enter, so whatever the father's task was, it was inherited by the son, just as other wild animals cannot approach a lion's corpse. By building a palace in Matam's belly, obstacles cannot approach, or it is necessary to subdue the three poisons of self-grasping. Furthermore, the sutra says: From the world of the gate of the wing path, cutting off the path of true liberation, the violent, substantial being, you likewise obscure the truth. With truly certain wisdom, cut off the root, completely sever it, born from the self. Self-grasping is realized by me. With inverted strength and diligence, one makes the diligence of taking up bad situations. Because it itself is self-grasping, destroy it with the power of the emptiness of selflessness. Therefore, one must possess three signs, purify sins through confession, take vows, and bestow blessings. Then, bless the outer and inner offerings. ༈ There are three things to do according to the ritual: creating the tranquility of samadhi, inviting the tranquility of wisdom and performing the order of activities, and practicing. The first has three: recitation. There are two ways to generate the mandala deity: recitation. Brief instruction, upright. Completing the preliminaries, and then visualizing the retinue mandala as one, or visualizing three or five mandalas, that is, in the wheel of the palace, the intermediate space, and the doors, visualize the terrifying Vajra Heruka wheel, as the lord of the family, together with the assembly of consorts. ༈ There are three detailed explanations: recitation. The one mandala, upright. Or, the wheel and the intermediate space, from here onwards, a detailed explanation will be given. ༈ If the tranquility of the one mandala is divided into inner and outer parts, then there are two: likewise, with the lord of the family as the center, and combining it with the four families. The first has four: the place where to visualize, the main deity to visualize, the deities of the retinue to visualize, and the method of how to visualize.
Chinese
第一，在何处修习呢？在下部基座的轮，无论是单数、三数、五数中的哪一个，加上两个走廊和两道门，以及劫末的火焰山中。༈ 第二，修习主尊的见解是：修习什么呢？修习吉祥大威德金刚，在忿怒轮的四辐条的中央，观想具有部主和最胜明妃。༈ 第三，修习眷属本尊的本尊是：也就是，寂静方的东面四辐条，以及猛烈的北方，怀柔的西方，增益的南方这四个辐条上，调伏所化众生的大众部多黑鲁嘎，以及业、莲花、宝生黑鲁嘎这四者安住。其中央的中心之上，有一个具有四辐条和中心的，在中心处。༈ 第四，如何修习的方法是：也就是如何修习呢？瑜伽士自身从寂静转变为猛烈的，显现为金刚黑鲁嘎的形象，观想自己的身语意三门清晰地显现在坛城中。༈ 第二，将其与四部相联系：如是修习主尊忿怒尊的方式，在小轮的东面辐条上，是金刚部的如来部小部，西面是金刚莲花部的小部，南面是金刚宝生部的小部，北面是金刚宝剑即事业部的父母双尊共十位。三个集合的中央不变，边缘不改变，因此边缘的眷属众神的数量这里没有说，但通过暗示可以理解。八处母，八境母，四门母，二十八自在母，二十忿怒父母，因此，在一个集合中，修习七十八位本尊。三个集合。正直。如果喜欢除了一个集合之外的身语意金刚的三个集合，那么前方是身佛部集合，后方是语莲花部集合，中央是意金刚部的怖畏金刚。这些忿怒尊集合各自有十位本尊，宫殿本尊三十位，眷属六十八位，因此三个集合共有九十八位本尊。༈ 修习生起五部集合的本尊。正直。修习圆满具足的怖畏金刚忿怒尊五部集合。
English
Firstly, where to meditate? On the lower base wheel, whether it is one, three, or five, with two corridors and two doors, and in the mountains of fire at the end of the kalpa. ༈ Secondly, the view of meditating on the main deity is: What to meditate on? Meditate on glorious Vajrabhairava, in the center of the four spokes of the wrathful wheel, visualize the lord of the family and the supreme consort. ༈ Thirdly, the deities to meditate on as retinue deities are: That is, on the four spokes of the peaceful east, and the fierce north, the subjugating west, and the increasing south, the great assembly of those who terrify beings to be tamed, Buddha Heruka, and Karma, Padma, and Ratna Heruka, these four reside. Above the center of that center, there is one with four spokes and a center, in the very center. ༈ Fourthly, the method of how to meditate is: That is, how to meditate? The yogi himself transforms from peaceful to fierce, appearing as Vajra Heruka, and clearly meditate on his own three doors of body, speech, and mind clearly in the mandala. ༈ Secondly, applying it to the four families: Just as meditating on the main wrathful deity, on the eastern spoke of the small wheel, is the Tathagata family of the Vajra family, the small family, in the west is the small family of the Vajra Padma family, in the south is the small family of the Vajra Ratna family, and in the north is the Vajra sword, that is, the parents of the Karma family, ten in total. The center of the three groups is unchanging, the edges do not change, so the number of deities of the surrounding retinue is not mentioned here, but it can be understood by implication. Eight place mothers, eight realm mothers, four door mothers, twenty-eight empowerment mothers, twenty wrathful parents, therefore, in one group, meditate on seventy-eight deities. Three groups. Straight. If one likes the three groups of body, speech, and mind Vajra other than one group, then in front is the body Buddha family group, behind is the speech Padma family group, and in the center is the mind Vajra family's Bhairava. Each of these wrathful deity groups has ten deities, thirty palace deities, and sixty-eight retinues, so the three groups have ninety-eight deities. ༈ Generating and meditating on the deities of the five-family group. Straight. Meditating on the complete and perfect five-family group of Bhairava wrathful deities.
Chinese
由于十方一切诸佛都汇集为五部，所以是五部众。如此，胜乐金刚五部每一部，都包括小部在内，共有二十五尊本尊。在此，安排五部眷属的方式是：身的众有十尊，语的众有十尊，意的众有十尊，功德的众有十尊，事业的众有十尊，总共五十八尊。因此，第五部众要观想圆满一百一十八尊本尊。 并且要圆满观想装饰和服饰。正确。这些也包括八种尸林装饰、八种吉祥服饰和九种燃烧舞姿等。对于所化难度之有情，要观想成令其畏惧的忿怒尊众。从自性处下界，安住于究竟果位的，如实修持的上师佛母双运，总摄一切本尊而修，或者每个瑜伽士各自观想每一尊本尊。这些也要清楚地观想成威严盛大的忿怒尊的装束。 再以支分本尊灌顶加持。正确。之后，对于一切本尊，加上支分，五种顶饰，身语意三者，智慧勇识等，每一尊本尊都具备九种，如此获得身语意的加持，以及五智灌顶的自性誓言坛城。 迎请智慧坛城，事业次第有四。念诵。自性安住迎请并融入。正确。自性智慧尊，恭敬迎请，以铁钩召请，以索套束缚，以铁链紧缚，以铃声悦之，祈请坚住。 进行供养次第，接受甘露成就。正确。之后，从顶礼开始，直到药供为止，按照次第进行供养。接受甘露成就的咒语是：嗡啊吽，身语意，苏Ra多，松迪瓦，玛哈千波，班杂五，阿弥利达甘露，夏日巴嘿，如嘉巴，嘎钦列，曼扎拉，匝瓦拉，玛哈千波，曼达拉，嘎雅瓦嘎则达身语意，嗡嗡嗡身的，身语意，吽吽吽意的三，梭梭梭功德的