Chinese
那为虎肉。从资粮道至修道之间为虎肉。真实胜妙的权能比以前更具影响力。如是，亲近寂静后修持忿怒，首尾相连。《八教》中说：亲近寂静，修持忿怒。如是说。那么，寂静与忿怒会变成不同或有好有坏吗？并非如此。对于应调伏者顺应或违逆，或者对于意乐不同的显现，寂静与忿怒似乎不同，但实际上，在如来显现中没有好坏和不同，因为寂静与忿怒是所有相的总相。如广说中：忿怒的自性不会转变为凶猛，寂静的自性不会变得美丽和悦意。二者无二无别，并非二元，神通无量，周遍一切。如是说。第二，广说分为二：修持寂静和修持忿怒。第一又分为二：数，第一，普遍随所欲修持；理，第一，观想具有梵天童子形象的寂静本尊圆满之法。无论修持五部本尊中的哪一部，都从各自的种子字 ཧཱུྃ་ (藏文，ཧཱུྃ，hūṃ，吽), ༀ་ (藏文，ओ，oṃ，嗡), སྭ་ (藏文，स्वा，svāhā，梭哈), ཨཱྃ་ (藏文，आः，āḥ，啊), ཧཱ་ (藏文，हा，hā，哈) 中生起。那么，有好坏吗？对此，普遍来说，无论修持五部本尊中的哪一部，对于胜者来说，没有好坏和差别，一切皆相同且平等。此处是修心幻化网的场合，因此观修金刚萨埵即已包含一切，因为他是所有部族的主尊。第二，修持方法分为二：小根器者次第修持，大根器者同时修持。第一又分为二：观想所依宫殿和所依本尊。第一又分为二：数，第一，于阿字上修心，观想坐垫；理，彼之修法如下所示，应如是习惯于本尊之三摩地。在生起宫殿和观想本尊之前，从如是之三摩地，即无所缘、无生之法性三摩地，以及大悲周遍显现之三摩地中，自明觉性即是白色阿字，语字真言手印光芒四射，颜色极
English
That is tiger meat. From the path of accumulation to the path of meditation is tiger meat. Truly excellent power is more influential than before. Thus, by propitiating the peaceful and practicing the wrathful, they are connected head to tail. In the Eight Teachings, it is said: Propitiate the peaceful and practice the wrathful. Thus it is said. Then, will peacefulness and wrathfulness become different or have good and bad qualities? It is not so. For those to be tamed, whether conforming or opposing, or for the appearances of different inclinations, peacefulness and wrathfulness seem different, but in reality, in the appearance of the Thus-Gone One, there is no good or bad and no difference, because peacefulness and wrathfulness are the general form of all forms. As in the extensive explanation: The nature of wrathfulness does not change to fierceness, the nature of peacefulness does not become beautiful and pleasing. These two are non-dual, not non-dual, and miracles are immeasurable, pervading all. Thus it is said. Secondly, the extensive explanation has two parts: meditating on peacefulness and meditating on wrathfulness. The first has two parts: enumeration, first, generally meditating on whatever one desires; reasoning, first, the method of contemplating the complete peaceful deity of the form of a Brahma child. Whichever of the five families of deities is practiced, it is generated from the five seed syllables ཧཱུྃ་ (Tibetan, ཧཱུྃ, hūṃ, Hūṃ), ༀ་ (Tibetan, ओ, oṃ, Oṃ), སྭ་ (Tibetan, स्वा, svāhā, Svāhā), ཨཱྃ་ (Tibetan, आः, āḥ, Āḥ), ཧཱ་ (Tibetan, हा, hā, Hā) respectively. Then, is there good or bad? Regarding this, generally speaking, whichever of the five families of deities is meditated upon, for the Victorious Ones, there is no good or bad and no difference, all are the same and equal. Here, it is the occasion of the Mind Accomplishment, the Net of Illusion, therefore meditating on Vajrasattva includes everything, because he is the chief of all families. Secondly, the method of meditation has two parts: gradually meditating for those with small faculties, and simultaneously meditating for those with great faculties. The first has two parts: meditating on the supporting palace and meditating on the supported deity. The first has two parts: enumeration, first, purifying the mind on the letter A and meditating on the seat; reasoning, the method of meditation is shown below, one should become accustomed to the samadhi of the deity in this way. Before generating the palace and meditating on the deity, from the samadhi of suchness, which is unapprehendable and unborn, and from the samadhi of great compassion pervading all, one's own awareness is the white letter A, the radiant speech syllable mudra, the color extremely
Chinese
观想明亮且光芒四射，于三摩地中清晰观想。外观内观，所有有情万物，义为菩提心。象征为白色“阿”字。观想“阿”字之义，如实了知其二元性，令心习惯并熟稔。如一灯分二之状，从根本之白色“阿”字中，生出“ཨ་སྥ་ར་ཎ་ཕཊ༔ (藏文，梵文天城体：अ स्फर ण फट्，梵文罗马拟音：a spha ra ṇa phaṭ，汉语字面意思：阿，舒展，爆发)”之红色“玛”字坛城无量无数。如是生出后，观想十方全部充满“阿”和“玛”二字，清晰地呈现在三摩地的智慧中。以“སཾ་ཧ་ར་ཎ་ཧཱུྃ་(藏文，梵文天城体：संहारण हूँ，梵文罗马拟音：saṁ hā ra ṇa hūṁ，汉语字面意思：收摄 吽)”收摄，融入光中，观想日月交融。所谓“苏雅旃陀曼陀罗”，即观想太阳，以及阿拉萨满月坛城，二者相连叠加。其下，观想红色明亮的“ཧྲཱིཿ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：希利)”字融入光中，观想一朵未被淤泥沾染，无有执着，颜色各异的莲花。第二，观想宫殿及座垫。正直。义为五种智慧，象征为“བྷྲཱུྃ་(藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṁ，汉语字面意思：嗡)”字，从光芒四射的珍宝座垫之光中，观想寂静的宫殿如帐篷一般。或者，于座垫之下，从智慧珍宝光芒四射的座垫之光中，观想寂静的宫殿如帐篷一般。如是观想日月莲花珍宝座垫，以及珍宝宫殿，其中，珍宝的扎拉擦等所有装饰，皆收摄其中，观想其清净的自性，细微之处亦清晰明了。第二，观想所依之本尊，分为二：以根本本尊仪轨之三支观想，以及观想支分增上的九本尊。第一者分为三：念诵。第一，声音的种子字。正直。于宫殿之中，座垫的中央，观想安住着声音的种子字“ཧཱུྃ་(藏文，梵文天城体：हुं，梵文罗马拟音：hūṁ，汉语字面意思：吽)”。观想此“ཧཱུྃ་(藏文，梵文天城体：हुं，梵文罗马拟音：hūṁ，汉语字面意思：吽)”字本身为深蓝色，光芒四射且清晰，义为智慧，象征“ཧཱུྃ་(藏文，梵文天城体：हुं，梵文罗马拟音：hūṁ，汉语字面意思：吽)”字的光芒向十方放射。如是，“ཧཱུྃ་(藏文，梵文天城体：हुं，梵文罗马拟音：hūṁ，汉语字面意思：吽)”字放射光芒，利益圣众，利益有情，以“སཾ་ཧ་ར་ཎ་ཧཱུྃ་(藏文，梵文天城体：संहारण हूँ，梵文罗马拟音：saṁ hā ra ṇa hūṁ，汉语字面意思：收摄 吽)”再次收摄于法界，融入光中，成为心之手印。第二，心之手印。正直。以“བཛྲ་(藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚)”之名，观想蓝色五股金刚杵，从极其细微直至如豌豆般大小。从金刚杵中放射光芒，利益有情，颜色清晰，光芒四射。
English
Meditate clearly with radiance and brilliance, clearly meditate in samadhi. All phenomena, outer and inner, sentient and insentient, are in essence Bodhicitta. The symbolic letter is the white A. Meditate on the meaning of the A, truly understanding its non-duality, familiarizing and habituating the mind to it. Like one lamp splitting into two, from the root white A letter, emanate countless red Ma mandala, saying "ཨ་སྥ་ར་ཎ་ཕཊ༔ (Tibetan, Devanagari: अ स्फर ण फट्, Romanized Sanskrit: a spha ra ṇa phaṭ, Literal meaning: A, expand, burst forth)". Having thus emanated, visualize all ten directions filled with the letters A and Ma, clearly present in the wisdom of samadhi. Gather them with "སཾ་ཧ་ར་ཎ་ཧཱུྃ་(Tibetan, Devanagari: संहारण हूँ, Romanized Sanskrit: saṁ hā ra ṇa hūṁ, Literal meaning: Gather 吽)", dissolve into light, and meditate on the union of the sun and moon. The so-called "Surya Chandra Mandala" is to meditate on the sun, and the Alasa full moon mandala, connected and stacked together. Below that, visualize the bright red "ཧྲཱིཿ (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal meaning: Hrīḥ)" dissolving into light, and visualize a lotus unstained by mud, without attachment, and of various colors. Second, meditate on the palace with its seat. Straightforward. The meaning is the five wisdoms, symbolized by the letter "བྷྲཱུྃ་(Tibetan, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṁ, Literal meaning: Bhrūṁ)". From the light of the radiant jewel seat, visualize a peaceful palace like a tent. Alternatively, below the seat, from the light of the radiant jewel of wisdom seat, visualize a peaceful palace like a tent. Thus, meditating on the sun, moon, lotus, jewel seat, and jewel palace, gather all the ornaments such as the jewel zara tsak, and meditate on their pure essence, clearly understanding even the subtle details. Second, meditating on the deity as the support, there are two: meditating with the three branches of the root deity ritual, and meditating on the nine additional branch deities. The first has three parts: recitation. First, the seed syllable of sound. Straightforward. In the center of the palace, in the middle of the seat, visualize the seed syllable of sound, "ཧཱུྃ་(Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṁ, Literal meaning: Hūṁ)", residing. Visualize that very "ཧཱུྃ་(Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṁ, Literal meaning: Hūṁ)" itself as dark blue, radiant and clear, its meaning being wisdom, the light rays of the symbol "ཧཱུྃ་(Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṁ, Literal meaning: Hūṁ)" radiating in all ten directions. Thus, the light rays radiate from the "ཧཱུྃ་(Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṁ, Literal meaning: Hūṁ)" letter, benefiting the noble ones, benefiting sentient beings, and are again gathered into the Dharmadhatu with "སཾ་ཧ་ར་ཎ་ཧཱུྃ་(Tibetan, Devanagari: संहारण हूँ, Romanized Sanskrit: saṁ hā ra ṇa hūṁ, Literal meaning: Gather 吽)", dissolving into light, becoming the heart mudra. Second, the heart mudra. Straightforward. With the name "བཛྲ་(Tibetan, Devanagari: वज्र, Romanized Sanskrit: vajra, Literal meaning: Vajra)", visualize a blue five-pronged vajra, from extremely subtle to the size of a pea. Light rays radiate from the vajra, benefiting sentient beings, its color clear and radiant.
Chinese
变成燃烧，进行供养，之后再次融入虚空，融入金刚。第三是身手印，分为两种：念诵。第一是身微细。念诵。通过“嗡 班匝 萨埵”（藏文：ༀ་བཛྲ་ས་ཏྭ་，梵文天城体：，梵文罗马拟音：oṃ vajrasattva，汉语字面意思：嗡 金刚 萨埵），使金刚化为光，从那之中，金刚萨埵变成蓝色，手持金刚和铃，成为色彩圆满的身。那个身体也极其微小，观想其装饰和服饰全部具足且聚集。第二是圆满，分为两种：念诵。第一是面容一个、手两个。念诵。如前一样，那个微细的身放射聚集，变得无二而清晰。通过“吽 班匝 德热”（藏文：ཧཱུྃ་བཛྲ་དྷྲིག་，梵文天城体：，梵文罗马拟音：hūṃ vajradhṛk，汉语字面意思：吽 金刚 持），观想粗大的身体如自身一般，面容一个、手两个，右手持金刚，左手持铃，光芒闪耀，具有九种姿态。第二是观想面容三个、手六个。念诵。如前一样，生起一个面容、两个手的身，变得熟练稳固之后，作为具有三种解脱的象征，观想为三个头。作为具有六种智慧的象征，观想为六只手。也就是右边的第一个是金刚，中间是法轮，左边最后一个是光芒闪耀的宝剑，右边最后一个是珍宝，中间是莲花，左边第一个是光芒闪耀的铃。第二是观想增加肢体的九尊神。念诵。如果将此叠加组合，在那尊神的意处合一之处，在微细的光所形成的宫殿中，在具有莲花日月垫的处所，观想智慧萨埵根本上师是什么样的。在根本上师的头顶、喉咙和意三处，以及日月莲花三者之上，观想从嗡 阿 吽 三字中生出的加持之神，即身语意金刚三者。在根本上师的头部位置，即头顶、右耳后、后脑勺、左耳后这五个位置，在五个珍宝小室中，观想吽 嗡 索 阿 昂 哈 这五个字。念诵“空性”等咒语，以象征五种智慧的水流，圆满灌顶，观想以五部佛陀为标志来装饰头部。第二是一起观想，分为两种：念诵。第一是一起观想。念诵。也就是瑜伽士因智慧能力强而一起观想，因能力弱而次第观想，有这样的差别。
English
Having become ablaze, make offerings, and then dissolve back into space, dissolving into the vajra. The third is the body mudra, which has two parts: recitation. The first is the subtle body. Recitation. Through "Om Vajrasattva" (Tibetan: ༀ་བཛྲ་ས་ཏྭ་, Sanskrit Devanagari:, Sanskrit Romanization: oṃ vajrasattva, Literal Chinese Meaning: Om Vajra Sattva), the vajra transforms into light, from which Vajrasattva becomes blue, holding a vajra and bell, becoming a body of complete color. That body is also extremely subtle, and one should contemplate that its ornaments and attire are all complete and assembled. The second is complete, which has two parts: recitation. The first is one face and two hands. Recitation. As before, that subtle body radiates and gathers, becoming clear as non-dual. Through "Hum Vajradhrik" (Tibetan: ཧཱུྃ་བཛྲ་དྷྲིག་, Sanskrit Devanagari:, Sanskrit Romanization: hūṃ vajradhṛk, Literal Chinese Meaning: Hum Vajra Holder), contemplate the coarse body as being the size of one's own body, with one face and two hands, the right hand holding a vajra, the left hand holding a bell, blazing with light, possessing nine attitudes. The second is contemplating three faces and six hands. Recitation. As before, after generating the one face and two hands and becoming accustomed and stable, as a symbol of possessing three liberations, contemplate three heads. As a symbol of possessing six wisdoms, contemplate six hands. That is, the first on the right is a vajra, the middle is a wheel, the last on the left is a blazing sword, the last on the right is a jewel, the middle is a lotus, and the first on the left is a blazing bell. The second is contemplating the nine deities with additional limbs. Recitation. If this is stacked and combined, at the single place of the deity's mind, in the palace formed by subtle light, in that place with a lotus, sun, and moon seat, contemplate what the wisdom being, the root deity, is like. On the crown of the head, throat, and three places of the mind of the root deity, and above the three of the sun, moon, and lotus, contemplate the deity of blessing arising from the three syllables Om Ah Hum, which are the three vajras of body, speech, and mind. At the head position of the root deity, namely the crown of the head, the right back of the ear, the back of the head, and the left back of the ear, in the five precious chambers, contemplate the five syllables Hum Om Sva Ah Ham. Recite the mantra of "Emptiness" and so on, and by fully bestowing empowerment with a stream of water symbolizing the five wisdoms, contemplate adorning the head with the five families of victorious ones as a sign. The second is contemplating all at once, which has two parts: recitation. The first is contemplating all at once. Recitation. That is, yogis with great intellectual ability contemplate all at once, and those with less ability contemplate gradually, there is such a difference.