Chinese
观想一字、三字、五字。 四十二尊全部， 从“手印清晰”开始，改变顺序。 忿怒尊的净化也是通过圣族的八种方式来净化的。 生起四十二尊神，观想智慧萨埵、加持三尊神和力量五尊神来净化。通过完整的词语和收集的词语，从寂静尊转变为忿怒尊。忿怒尊的净化也是通过圣族的八种方式来净化的。 因此，因为神本身就是自性，所以清晰地远离了对神本身的执着。 为了展示加持食物等，从“一切五种受用”等开始，在净化的同时，立即进行荟供等。在下面放置五个种子字，使其成为五种智慧的自性，并生起为五种姓的自性。 或者，将五欲天女或五种药物观想为五大甘露，或者根据情况进行改变。 为了念诵其咒语，念诵五次嗡（ༀ་，梵文：ओ，罗马转写：o，字面意思：嗡）和吽（ཧཱུྃ་，梵文：हुं，罗马转写：hūṃ，字面意思：吽）。 嗡（ༀ་，梵文：ओ，罗马转写：o，字面意思：嗡）班杂（བཛྲ་，梵文：वज्र，罗马转写：vajra，字面意思：金刚）阿弥利达（ཨ་མྲྀ་ཏ་，梵文：अमृत，罗马转写：amṛta，字面意思：甘露），意思是甘露旋转，倾泻并燃烧，即水的小分子转化为青黑色、持有武器的忿怒尊来驱逐。 嗡（ༀ་，梵文：ओ，罗马转写：o，字面意思：嗡）比秀达（བི་ཤུད་ཏེ་，梵文：विशुद्धे，罗马转写：viśuddhe，字面意思：清净）阿弥利达（ཨ་མྲྀ་ཏ་，梵文：अमृत，罗马转写：amṛta，字面意思：甘露）吽（ཧཱུྃ་，梵文：हुं，罗马转写：hūṃ，字面意思：吽）帕特（ཕཊ，梵文：फट，罗马转写：phaṭ，字面意思：啪），从“变成”开始，各种声音的清净甘露使一切清净，法性的甘露变成了法性。用三个种子字使三身在心中清晰，即甘露大乐，通过修行者净化两种物质，弥补一切缺失。 为了通过药物净化的三摩地来展示次第，从“地、水、火、风、空”等开始，到“融入”为止，通过区分可衡量之物和必要目的的理由来理解见解，因此首先观修如来藏。 另一方面，根据口诀，通过激发法界富饶的舞蹈方法，在五个字母的位置上是秘密明点。一个乐空之界也具备五种。 二十五处清晰的明点，生起为智慧虚空之形。 如是说。之后，为了清晰地进行慈悲瑜伽并立下誓言，从“大种是那些”开始，要生起殊胜的三摩地，并发誓要生起具备支分的殊胜三摩地之坛城。方法
English
Meditate on one syllable, three syllables, five syllables. All forty-two deities, Starting from "the mudra is clear," change the order. The purification by the wrathful deities is also purified through the eight methods of the noble family. Generate the forty-two deities, and purify by contemplating the wisdom being, the three blessing deities, and the five power deities. By the complete word and the collected word, transform from the peaceful deities to the wrathful deities. The purification by the wrathful deities is also purified through the eight methods of the noble family. Therefore, because the deity itself is the self-nature, it is clear to be free from attachment to the deity itself. In order to show the blessing of food and drink, etc., starting from "all five enjoyments," etc., immediately after purification, perform the tsok offering, etc. Place the five seed syllables below, making them the essence of the five wisdoms, and generate them as the essence of the five families. Alternatively, contemplate the five desire goddesses or the five medicines as the five great nectars, or change according to the situation. In order to recite its mantra, recite five times Om (ༀ་, Sanskrit: ओ, Roman transliteration: o, literal meaning: Om) and Hum (ཧཱུྃ་, Sanskrit: हुं, Roman transliteration: hūṃ, literal meaning: Hum). Om (ༀ་, Sanskrit: ओ, Roman transliteration: o, literal meaning: Om) Vajra (བཛྲ་, Sanskrit: वज्र, Roman transliteration: vajra, literal meaning: Vajra) Amrita (ཨ་མྲྀ་ཏ་, Sanskrit: अमृत, Roman transliteration: amṛta, literal meaning: Nectar), meaning the nectar revolves, pours, and burns, that is, the small molecules of water transform into blue-black, weapon-bearing wrathful deities to expel. Om (ༀ་, Sanskrit: ओ, Roman transliteration: o, literal meaning: Om) Vishuddhe (བི་ཤུད་ཏེ་, Sanskrit: विशुद्धे, Roman transliteration: viśuddhe, literal meaning: Pure) Amrita (ཨ་མྲྀ་ཏ་, Sanskrit: अमृत, Roman transliteration: amṛta, literal meaning: Nectar) Hum (ཧཱུྃ་, Sanskrit: हुं, Roman transliteration: hūṃ, literal meaning: Hum) Phat (ཕཊ, Sanskrit: फट, Roman transliteration: phaṭ, literal meaning: Phat), starting from "become," the pure nectar of various sounds purifies everything, and the nectar of Dharma becomes the Dharma nature. With the three seed syllables, make the three bodies clear in the heart, that is, the great bliss of nectar, through which the practitioner purifies the two substances, making up for all deficiencies. In order to show the sequence through the samadhi of medicine purification, starting from "earth, water, fire, wind, space," etc., to "dissolve," understand the view through the reason of distinguishing measurable things and necessary purposes, therefore, first meditate on the Tathagatagarbha. On the other hand, according to the oral instructions, through the dance method of stimulating the richness of the Dharmadhatu, in the position of the five letters is the secret bindu. One realm of bliss and emptiness also possesses five. The clear bindu in twenty-five places arises as the form of wisdom space. Thus it is said. After that, in order to clearly perform the yoga of compassion and make a vow, starting from "the great elements are those," one must generate the superior samadhi, and vow to generate the mandala of superior samadhi with its limbs. Method
Chinese
为了教法。从“粗略方便之手印”开始，到“应当修持”为止。将药粗和持有相之人分为十份，生起五种姓的父母。那就是五种智慧。如是观修见到之义是：那些自身显现为自性智慧五者的体性，因此不会显现为真实。即使是由五大元素变化而成的各种长生药，为了宣示生起本尊，从“以四十二种色等为因”开始，到“阿霍”为止，以五大元素为因，是色蕴，以总摄之语，四十二种分别念之天尊以下的部分的安立，以及器情世间，自身之觉性，觉性本身无有差别地成佛之故。对于各种长生药是天尊的体性，毫无怀疑，因为那就是体性本身，所以应当修持。体性是能取之觉性本身，显现为大甘露之天尊，为了欢喜，是二字。最后，为了宣示收摄坛城。“奇哉，以殊胜之加持。于我，观想收摄诸天尊。”如是说。自性觉性显现为天尊，誓言和三摩地清楚地本来存在，显现任何事物，为了恒常断灭清楚，于我次第收摄。以其他方式，一切显现为自身，是任运成就的大秘密，为了唯一的觉性，是亲近的真实意义的誓言。为了宣示大秘密唯一种姓之亲近，从“此后，天尊与无二”开始，到“自身是字母嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和吽（藏文：མཱུྂཿ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）”为止。或者说，习惯于中间，收摄之后，或者说，在显现为大自身的三摩地之后，为了将药甘露汇集为一体并加以扩展和净化。自身之觉性显现为二字，那完全变化了，因为没有我执，所以是为了语之仪轨。“融入二者、自身和形状。”如是说。观想自身为甘露旋转。从“自身观想为甘露旋转”开始，到“具备垫和座”为止，这很容易理解。从三种仪轨中生起。如果行走，则刹那间从嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和吽（藏文：མཱུྂཿ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生起。如果在宫殿宝瓶中生起，则具备甘露旋转之母的虚空秘密孔穴的封印和门卫。在那里，观想将父之金刚插入，直到门卫的口中降临。念诵驱逐咒语，只需一个即可。事业的
English
For the sake of the teachings. From "the coarse method of the hand seal," until "should be meditated upon." Divide the rough medicine and the holder of characteristics into ten parts, and generate the five families of father and mother. That is the five wisdoms. It is said that seeing the meaning of meditating in this way is that those themselves appear as the nature of the five self-aware wisdoms, and therefore do not appear as real. Even the various elixirs transformed from the elements, in order to proclaim the generation of the deity, from "taking the forty-two forms as the cause," until "Aho," taking the five elements as the cause, is the aggregate of form, and with the word of collection, the establishment of the lower part of the forty-two conceptual deities, and the vessel and essence of the world, the self-awareness itself, without any difference, for the sake of attaining Buddhahood. There is no doubt that the various elixirs are the nature of the deity, because that is the nature itself, so one should meditate. The nature is the very awareness that can be grasped, appearing as the deity of great nectar, for the sake of joy, are two letters. Finally, in order to proclaim the gathering of the mandala. "Alas, by the excellent blessing. In me, I contemplate gathering the deities." It is said that self-awareness appears as the deity, the vows and samadhi are clearly present from the beginning, and whatever appears, for the sake of constant clarity of cutting off, I gather in stages. In another way, everything appears as oneself, is the spontaneously accomplished great secret, for the sake of the one awareness, is the vow of the true meaning of closeness. In order to proclaim the closeness of the great secret of the one family, from "after that, the deity and non-duality," until "oneself is the letters Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) and Hum (藏文：མཱུྂཿ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)." Or, being accustomed to the middle, after gathering, or after showing the samadhi that appears as the great self, in order to gather the medicine nectar into one and expand and purify it. The self-awareness itself appears as two letters, that is completely transformed, because there is no self-grasping, so it is for the ritual of speech. "Absorbed into the two, oneself, and the shape." It is said. Contemplate oneself as the rotating nectar. From "contemplate oneself as the rotating nectar" until "possessing a cushion and seat," this is easy to understand. It arises from the three rituals. If walking, then in an instant it arises from Om (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) and Hum (藏文：མཱུྂཿ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽). If it arises in the palace vase, then it possesses the seal and gatekeeper of the secret hole in the sky of the mother of rotating nectar. There, contemplate inserting the father's vajra until it descends into the mouth of the gatekeeper. Recite the expulsion mantra, only one is needed. The activities of
Chinese
也同样适合于坛城的生起。另一个则不需要。为了生起轮。所谓神和女神很容易理解。成就的坛城是：所谓“具有四辐和轮圈的轮”，是用五十八轮作为形象来制作的。放置的方式随你喜欢，在书写和观修两种情况下，中央有甘露旋转等，这些很容易理解。方便和智慧是父母。手印是具有四种的。所谓“清晰地念诵心咒的词句”，是对事业坛城的各自的念诵。对于宫殿，要完整地进行所说的九种或讲述，不要减少任何部分。为了展示主尊的法器。其中，甘露的手印是：从“等等”开始，根据身色，法器是右手拿着如意宝珠，左手拿着甘露宝瓶。其作用是依次满足所化众生的愿望，以及净化烦恼的因果。能实现想要的一切五种欲望的功德。对于伟大的成就来说是没有的。所谓“获得无上的成就”。所谓“像雨一样降下甘露”，即使是对所化众生降下，收集十方甘露并降入瓶中也是非常重要的。所谓“具有四门手印”，如果做成六臂，就像下面一样，拿着铁钩、绳索、铁链和铃铛。下面提到了主尊们，但没有提到眷属神，所以据说补充这个是合适的。为了展示甘露的材料。“阿姆哩达（藏文：ཨ་མྲྀ་ཏ，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：甘露）的材料本身是菩提心和大肉”，等等，在五种班达中，菩提心等五种圣物各自也分为八个根本和附属。收集是指收集未来，其他的各种欲妙。“分开吗”，意思是将这些根本的混合物、保护物和分支分开。各种拉萨亚纳也可以用气味、味道和颜色来区分。“不分开”，意思是全部收集在一个容器中。“加持为甘露本身”，意思是两者都用三种近修来净化。行为是：为了净化概念的习气，这很容易理解。食用三摩地是：融入法界中，不要思考
English
It is also suitable for the arising of the mandala. The other one is not needed. For the sake of arising the wheel. The terms "deity" and "goddess" are easy to understand. The accomplishment mandala is: The so-called "wheel with four spokes and a rim" is made by using fifty-eight wheels as an image. The way of placing it is up to you. In both writing and contemplation, there is nectar swirling in the center, etc., which is easy to understand. Method and wisdom are the father and mother. The mudra is fourfold. The so-called "clearly reciting the words of the heart mantra" is the respective recitation for the karma mandala. For the palace, the nine kinds of explanations or narrations should be done completely, without reducing any parts. In order to show the main deity's emblems. Among them, the nectar mudra is: Starting from "etc.," according to the body color, the emblems are the wish-fulfilling jewel in the right hand and the nectar vase in the left hand. Its function is to fulfill the wishes of the beings to be tamed in order, and to purify the cause and effect of afflictions. It can bring about the qualities of the five desires as desired. It is not present in the great accomplishment. The so-called "obtaining the unsurpassed accomplishment." The so-called "raining down nectar like rain," even if it is raining down on the beings to be tamed, it is very important to collect the nectar from the ten directions and pour it into the vase. The so-called "having the four-door mudras," if it is made into six arms, like the following, holding an iron hook, a rope, an iron chain, and a bell. The main deities are mentioned below, but the retinue deities are not mentioned, so it is said that supplementing this is appropriate. In order to show the material of nectar. "The material of Amrita (Tibetan: ཨ་མྲྀ་ཏ，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：甘露) itself is bodhicitta and great flesh," etc., in the five pañca-bandha, each of the five sacred substances such as bodhicitta is also divided into eight roots and accessories. Collecting means collecting the future, and the other various desirable qualities. "Separate or not," means separating the mixtures, protectors, and branches of these roots. Various rasayanas can also be distinguished by smell, taste, and color. "Not separating" means collecting everything in one container. "Blessing it as nectar itself" means purifying both with three approaches. The conduct is: In order to purify the habitual tendencies of concepts, this is easy to understand. The samadhi of eating is: To be absorbed into the dharmadhatu, without thinking.