English
Oh! For example, just as other wild beasts cannot approach the corpse of a lion. By suppressing with the view of ma Tam, the karmic demon within is one's own self-grasping, and self-grasping is suppressed. Then bless the objects. In order for the practitioner to be recognized, one should possess three signs. As it is said in the Garland of Actions: "In order for the three and the non-dual to be one, establish the marks of the three sounds." Therefore, in order to be one with the Buddhas of the three times, draw a ghee drawing at the hairline. In order to be non-different from the eighteen great ging, make a pile of great ashes in the middle of the forehead. In order to be non-different from the mothers and dakinis, place a red bindu (Sanskrit: bindu) between the eyebrows. That is, the shape of the bindu. Furthermore, it is written on the paper: "Blood, oil, and great ashes are the signs, place them above, below, in the directions, and in the middle." Purify obscurations with the inexpressible confession, and invoke the blessings of the wisdom deity of vows. Then, visualizing oneself as the deity, bless the outer and inner offering substances according to the scripture. Secondly, to act according to the scripture, there are three aspects: generating the mandala of samadhi, inviting the wisdom mandala and performing the order of activities, and performing recitation. Firstly, there are three aspects: generating the mandala deity, perfectly contemplating the ornaments and attire, and the limb deities empowering and blessing. Firstly, there are two aspects: recitation, first the root, and then, recitation, first the preliminary practices are completed, and then the wheel of wrathful deities, that is, visualizing one mandala, or three mandalas, or five mandalas. Secondly, the extensive one, there are two aspects: recitation, first, generally showing the way to visualize the deity in the palace, and then, the palace is, in the case of one mandala, the lower base is the center of the four-spoked wheel, with a wheel of four spokes. In the case of three mandalas, the east-west spokes and the center have three four-spoked wheels. In the case of five mandalas, the center and the four spokes of the wheel have five four-spoked wheels. In the middle corridor and the two doors, how should one visualize the deity? Visualize the glorious Vajrabhairava, the wrathful deity with a four-spoked wheel, in the central center, visualize the lord of the family together with the consort, and possessing the assembly of wrathful deities of the small family. Secondly, explaining in detail the method of visualizing the mandala deity.
Chinese
关于那个有三种：计数。第一是单组，正直。也就是寂静的东方和忿怒的北方，自在的西方和增长的南方的四个小瓣，是调伏对象感到恐惧的大众，佛（藏文：བུདྡྷ，梵文天城体：बुद्ध，梵文罗马拟音：Buddha，汉语字面意思：佛陀）和业（藏文：ཀརྨ，梵文天城体：कर्म，梵文罗马拟音：Karma，汉语字面意思：业）和莲花（藏文：པདྨ，梵文天城体：पद्म，梵文罗马拟音：Padma，汉语字面意思：莲花）和宝生（藏文：རཏྣ，梵文天城体：रत्न，梵文罗马拟音：Ratna，汉语字面意思：宝）黑汝迦四者所居住的地方。在那的中央，瑜伽士自己将寂静转变为忿怒，以金刚黑汝迦的姿态，自己的三门，化为本尊的身语意坛城。观想主尊父母和眷属四部父母双运。如是观想金刚部的如来部，金刚部，莲花部，宝生部，利剑事业部的组，宫殿的本尊父母十尊。第二是三组，正直。如果信奉不同于单组的身语意金刚三组，那么前方是身佛（藏文：བུདྡྷ，梵文天城体：बुद्ध，梵文罗马拟音：Buddha，汉语字面意思：佛陀）组，后方是语莲花组，中央是意金刚部的怖畏金刚忿怒尊组，那些每一组都有十尊本尊，生起宫殿的三十尊本尊。第三是观想生起五组本尊。正直。观想怖畏金刚忿怒尊的五组圆满坛城，因为十方诸佛都汇集为五部，所以五组的五部每一部都有包括小部的父母双运二十五尊，这样安置在五个轮上。前方身部的佛（藏文：བུདྡྷ，梵文天城体：बुद्ध，梵文罗马拟音：Buddha，汉语字面意思：佛陀）黑汝迦父母，眷属小部是慈悲心父母，大悲心父母，世间心父母，舍心父母，共十尊。后方语部的莲花黑汝迦父母的眷属是，得胜父母，嬉戏父母，食心父母，生起父母，共十尊。中央意部的金刚黑汝迦父母的眷属是，金刚心父母，宝生心父母，莲花心父母，业心父母，共十尊。右方功德部的宝生黑汝迦父母，眷属小部是，金刚嬉戏父母，金刚罗刹父母，金刚非天父母，杂色金刚父母，共十尊。
English
Regarding that, there are three: counting. First is the single group, upright. That is, the four small petals of peaceful east and wrathful north, empowered west and increasing south, are the great assembly that makes the objects of taming fearful, Buddha (Tibetan: བུདྡྷ, Sanskrit Devanagari: बुद्ध, Sanskrit Romanization: Buddha, Chinese literal meaning: Buddha) and Karma and Padma and Ratna Heruka, the place where the four reside. In the center of that, the yogi himself transforms from peaceful to wrathful, in the form of Vajra Heruka, his own three doors, transforming into the mandala of the deity's body, speech, and mind. Visualize the main deity, father and mother, and the retinue of the four families as father and mother in union. Thus, visualize the ten palace deities, father and mother, of the Tathagata family of the Vajra family, the Vajra family, the Padma family, the Ratna family, and the sword Karma family. Second is the three groups, upright. If one believes in the three Vajra groups of body, speech, and mind, which are different from the single group, then in front is the body Buddha group, behind is the speech Padma group, and in the center is the mind Vajra family's Bhairava Wrathful One group, each of those has ten deities, generating the thirty palace deities. Third is to contemplate generating the five-group deities. Upright. To contemplate the complete mandala of the five groups of Bhairava Wrathful One, because all the Buddhas of the ten directions are gathered into the five families, each of the five families of the five groups has twenty-five father-mother pairs, including the minor families, and they are arranged on the five wheels. In front, the body family's Buddha Heruka father and mother, the retinue of the minor family is Compassionate Heart father and mother, Great Compassion Heart father and mother, Worldly Heart father and mother, Equanimity Heart father and mother, totaling ten. Behind, the speech family's Padma Heruka father and mother's retinue is, Victorious father and mother, Playful father and mother, Mind-Eating father and mother, Arising father and mother, totaling ten. In the center, the mind family's Vajra Heruka father and mother's retinue is, Vajra Heart father and mother, Ratna Heart father and mother, Padma Heart father and mother, Karma Heart father and mother, totaling ten. On the right, the quality family's Ratna Heruka father and mother, the retinue of the minor family is, Vajra Play father and mother, Vajra Rakshasa father and mother, Vajra Asura father and mother, Variegated Vajra father and mother, totaling ten.
Chinese
业力事业部族噶玛黑鲁嘎父母及其眷属是，救度者终结者。嬉戏体验父母及十位，总共观想宫殿的五十位本尊。虽然此处未提及眷属本尊的名目，但通过暗示来讲述，三个组的宫殿本尊眷属中，有母姐妹二十位，自在母二十八位，忿怒父母二十位，总共七十八位，九十八位，一百一十八位。第二，圆满观想装饰和服饰，是。那些也是八种尸林装饰，八种光荣服饰，以及九种燃烧舞姿等，为了使难调伏的恶劣有情生畏，忿怒尊众是，在自性处下界，如实观想获得究竟果位的坛城。修行者观想父母双运本尊为共同的父母本尊。或者瑜伽士各自观想一位本尊，那些也观想为具有威慑力的大威力嬉戏忿怒尊的服饰。第三，支分本尊灌顶加持，是。之后，对所有本尊，在支分增上的坛城中，五佛冠，身语意三和五智尊，九九地每一位本尊都具备。如此这般，观想身语意加持的三尊，以及以五智灌顶获得之象征的五佛冠部族本尊，意智心尊即具备九尊之自性的誓言坛城。第二，迎请智慧坛城有五，计数。第一，真实展示迎请自性坛城并供养的仪轨，是。迎请自性智慧坛城，恭听，迎请，以铁钩手印勾招，以索套安住，以铁链束缚，以铃声生喜，祈请安住于依凭处，顶礼后，按照从供水到供品的次第进行供养。第二，获得甘露成就之咒语，是。对此，在杰尊的注释中，改变果位坐姿，排列意义的顺序，按照他心中所想的补充说明，嗡，身之精华苏惹多乐，嘛哈大，班杂五，阿弥利达
English
The retinue of Karma Heruka, the father and mother of the activity family, is the savior, the terminator. The playful experience of the father and mother and ten others, a total of fifty deities of the palace, are fully visualized. Although the names of the retinue deities are not mentioned here, they are explained by implication. In the retinue of the palace deities of all three groups, there are twenty mother sisters, twenty-eight independent mothers, and twenty wrathful fathers and mothers, a total of seventy-eight, ninety-eight, and one hundred and eighteen. Second, to fully contemplate the ornaments and attire, is. Those are also the eight charnel ground ornaments, the eight glorious garments, and the attire of the nine burning dances, etc., to terrify the difficult-to-tame evil beings, the assembly of wrathful ones is, in the natural realm of the lower world, visualizing the mandala of ultimate fruition as it is. The practitioners visualize the father and mother deities in union as the common father and mother deity. Or each yogi visualizes one deity, those are also visualized as having the attire of the terrifying and powerful playful wrathful deity. Third, the limb deities empower and bless, is. Then, for all the deities, in the mandala of increasing limbs, the five Buddha crowns, the three of body, speech, and mind, and the five wisdom deities, each deity is endowed with nine and nine. In this way, visualizing the three deities blessed by body, speech, and mind, and the five Buddha crown family deities as a sign of obtaining empowerment through the five wisdoms, the mind wisdom heart deity, that is, the samaya mandala with the nature of the nine deities. Second, inviting the wisdom mandala, there are five, counting. First, actually showing the ritual of inviting and offering the self-nature mandala, is. Inviting the self-nature wisdom mandala, listening, inviting, beckoning with the iron hook mudra, dwelling with the lasso, binding with the iron chain, creating joy with the bell, and requesting to dwell in the support, after prostrating, offering according to the order from water offering to offerings. Second, the mantra for obtaining nectar accomplishment, is. Regarding this, in Jetsun's commentary, changing the posture of the fruition, arranging the order of meaning, explaining according to the intention of supplementing what is in his mind, Om, essence of the body, Surato pleasure, Maha great, Pancha five, Amrita.
Chinese
甘露。吉祥。嘿，喜悦。如堆积。嘎，事业，或者饮血。曼陀。咒语。火焰燃烧。曼荼罗坛城。迦耶，身。嗡 嗡 嗡，身的语意心三者。昂，语的精华。苏ra多等。哇嘎，语，昂 昂 昂，语的身语意三者。吽，意的精华。苏ra多等。吉大，意，吽 吽 吽，意的身语意三者。隆，倾斜躺卧，扶正，是斯哇和哈二者。斯哇，功德的精华。苏ra多等。古纳，功德，斯哇 斯哇 斯哇，功德的身语意三者。哈，事业的精华。苏ra多等。嘎玛，业， 航 航 航，事业的身语意三者。班杂 Vajra（藏文，梵文：वज्र，罗马转写：vajra，汉语字面意思：金刚）。玛哈，伟大。嘎巴拉，头盖骨。卡尔嘎，精华。达那，布施。匝拉，燃烧。悉地 Siddhi（藏文，梵文：सिद्धि，罗马转写：siddhi，汉语字面意思：成就）。乐，甘露，五大。吉祥燃烧，饮血大尊，咒语坛城，五部族的身的语意心三者。语的意的。功德的事业的身语意三者。金刚头盖骨大尊的精华，以布施燃烧，忿怒尊的身语意的成就祈请赐予。这是献上甘露并接受成就。第三，五种供养等。玛哈，伟大，般若，吉祥，嘿热嘎，饮血，阿美，花，熏香，燃香，悉陀，成就，愿成。桑哈ra纳，聚集。吽 吽 吽，是聚集。吉祥饮血大尊，以花和熏香的供养，愿二利成就。之后将本尊融入自身，观想获得金刚饮血的身语意的成就。这是以欲妙天女供养朵玛。第四，秘密供养等。玛哈，伟大。瑜伽，瑜伽士。阿的嘎，内在。萨玛雅，誓言。如鲁如鲁，饮三口。阿拉拉，稀奇。霍，喜悦。这是因为大瑜伽士不违背内道的誓言而立誓。饮三口朵玛，不违背身语意的誓言，获得稀奇的成就而喜悦。第五，献朵玛并作供养赞颂。嗡 阿 吽，身语意。苏ra多，乐。嘎玛列，花鬘。