English
If the twelve mandalas are also explained here, then the seven necessary conditions have been summarized. The detailed explanation of the eyes in Chapter Eighteen is completed. In order to show the samadhi of the wrathful deity, the mandala of the heart, the initiation of yoga with elaboration, the detailed explanation of Chapter Nineteen will be started. Then, from "The blessing mudra of the Tathagata Great Wrathful One arises," to "Say this." Here, the master himself appears as the blessing of the wrathful deity, and for those to be tamed, from the four mudras, the placement and holding also appear, as if entering into this intention. In order to show the mudra of the path of seeing, from "roots, objects, times, wisdoms, etc." to "mudra of great bliss," meaning the nature of the five roots, five objects, four times, and eight consciousnesses, in order to be liberated from one and many wisdoms, there is no distinction between father and mother deities, and it inherently has meaning. If the meaning of this third truth is clarified, without an object of action, then the aggregates of both container and contents, the inseparability of means and wisdom, will appear as the mudra of great joy. These, in terms of nature and object of action, are the mudras of nature and view. In order to show the extent through the samadhi of the object obtained with elaboration, from "In the palace of the great wheel" to "Thus said." As explained, on the five limbs, generate with a mandala seat, transform the five families of father and mother deities into the main deity, the samadhi placed on the five limbs is clear, the contemplation of the emission and absorption of light rays, stabilized through realization, there is nothing that does not become the mudra of the body mandala. The teacher clearly stated this. In order to show the mudra of the four actions, the verse: Limb essence and one apex, Five apexes, nine, eleven apexes, Actions are done separately. Meaning, along with intention, it is not a vow, but the mudra of action, this mudra, the head is visualized as a vajra with one apex, along with others, or the fingers are increased or decreased left and right, five apexes, nine apexes, and eleven apexes, are the order of pacifying, increasing, magnetizing, and subduing. With the mudra that is elaborate and extremely stable, in order to show the way to benefit beings, the verse: Feet endowed with means and wisdom, Always vajra, even born under the Bodhi tree. Meaning,
Chinese
与眷属一同行事的佛父佛母的左足和右足，也是方便和智慧。当行走时，脚趾会发出五股金刚杵的光芒。每当迈出一步时，会留下莲花的印记，这是习气等留下的痕迹。双足，金刚杵和莲花接触的瞬间，凡是经过的地方，一切众生都能被救度，从而获得五身自然成就的果位。从另一个角度来说，通过方便和智慧双足的结合，秘密的智慧金刚会清晰地显现。如果通过生起结合的方便法来掌握，就会产生像贪欲所染的智慧莲花一般的觉受，如果具备方便，就能使自他一切众生解脱。为了通过在五支总手印上安置本尊来展示其作用方式和功德，以及为了说明自性坛城本尊等，从“观修忿怒本尊坛城”开始，到“一切低下”为止，自身本具的自性坛城自然成就的本尊，其体性超越一切边际，在任何地方显现，都要观想成忿怒尊，从而将最终的果位也同样转变，使之正直、稳定。其中，五支为：头部观想为佛部，右手观想为金刚部，左手观想为宝部，右脚……左脚观想为法之坛城。如果启动和运行佛部的坛城，就会震动佛的刹土，从而成办利益众生的事业。如果以舞姿运行金刚部和宝部的坛城，就能使持明者成办利他事业，并使自身寿命延长。如果以舞蹈的方式按压、跳跃事业部和莲花部的坛城，就能镇压六道轮回的痛苦之海，以及魔众和外道，使他们无法抬头。高低是指用位置来区分坛城，不要混淆其力量的大小。总的事业是指，从“如果摇动一切支分”开始，到“慈悲调伏并融入法界”为止，很容易理解。从“一切都是忿怒尊的坛城”开始，到“这是总的广大”为止，因为没有不变成忿怒尊和忿怒母的，所以清净的行境是，观想他们都安住在金刚磐石上燃烧的火焰中。至于各个本尊的誓言手印是什么呢？对于上方的魔障等
English
The left and right feet of the father and mother deities who act with the retinue are also skillful means and wisdom. When walking, the toes emit the essence of a five-pronged vajra, blazing with light. Each time a step is taken, the marks of lotus appear, which are traces of habits and so on. The moment the feet, vajra and lotus, come into contact with the earth, all beings who pass through that space are liberated, and they will attain the state of five bodies spontaneously accomplished. From another perspective, through the union of the feet of skillful means and wisdom, the secret wisdom vajra will clearly appear. If grasped by the method of generating union, a feeling like a wisdom lotus stained by desire will arise. If one possesses skillful means, one can liberate all beings, self and others. In order to demonstrate the way of acting and the qualities by placing deities on the five branches of the general mudra, and to explain the self-existing mandala deities, etc., from "Meditating on the mandala of wrathful deities" to "everything is inferior," the deities of the self-existing mandala spontaneously accomplished within oneself, whose essence transcends all limits and appears in any place, should be visualized as wrathful deities, so that the ultimate result is also transformed in the same way, making it upright and stable. Among them, the five branches are: the head is visualized as the Buddha family, the right hand is visualized as the Vajra family, the left hand is visualized as the Jewel family, the right foot... the left foot is visualized as the Dharma mandala. If the mandala of the Buddha family is activated and operated, the Buddha's pure lands will be shaken, thereby accomplishing the activities of benefiting beings. If the mandala of the Vajra and Jewel families is operated in a dance-like manner, the vidyadharas can accomplish the activities of benefiting others and extend their own lifespan. If the mandala of the Karma and Lotus families is pressed down and jumped upon in a dance-like manner, the ocean of suffering of the six realms, as well as the hordes of demons and heretics, will be suppressed, making them unable to rise up. High and low refer to distinguishing the mandalas by position, do not confuse the magnitude of their power. The general activity refers to, from "If all the limbs are shaken" to "compassionately subduing and dissolving into the dharmadhatu," it is easy to understand. From "Everything is the mandala of wrathful deities" to "This is the general vastness," because there is nothing that does not become a wrathful deity and a wrathful mother, the pure realm of activity is to visualize them all dwelling in the flames burning on the vajra rock. As for what are the vow mudras of the individual deities? For the obstacles above, etc.
Chinese
为了调伏，金刚轮和颅骨权杖等。为了调伏十方守护神，示现十忿怒尊的手印是，出自《幻化网海》：所有忿怒尊都是三面六臂，所有忿怒尊的第一面都是深红色。大吽者右边两手持金刚轮，左边两手持弯刀和颅骨。嘎玛嘎拉右边两手持金刚颅骨，左边两手挥舞犁头和巨型铁锤。尊胜佛母白色，右边两手持燃烧的金刚火焰，左边两手持短棒和帝释天。死神忿怒尊深蓝色，右边两手持珍宝颅骨权杖，左手拿着死神达杖。马头明王红色，右边两手持蛇和短棒，同样也持鱼杖和鹏鸟翅膀。甘露漩涡尊青黑色，右边两手持珍宝杖和三颅骨杖，左手持夜叉杖，同样也持在手中。三界尊胜佛母白色和绿色面容，右边两手持金刚杵和血迹，左边两手持颅骨口和掌握自在者的腿。权杖尊蓝色，右边两手持金刚杵和燃烧的火焰，左边两手持骨灰盒和火神。不动明王蓝绿色，右边两手持金刚食肉鬼头和燃烧的宝剑，左边两手持深红色食肉鬼。吉祥红棕色，右手持风神幡和颅骨权杖，左手拿着血和风神。或者下方的忿怒尊是，杜嘎奥右边是须弥山，左边是血，还有大猪和土地神。如是说，这些在广大的场合和适当的时候被珍视地展示。另外，以日月轮等，调伏众生的手印是头顶日月，忿怒尊帐篷外，以火、水、风环绕的意义的示现方式。金刚轮、刀和权杖等，另外还有各种手印等，这些并非固定的手印，而是根据调伏的需要而持有，最后的地界是清楚的。其他分别介绍是必要的。为了示现五部忿怒尊的手印，中央的黑鲁嘎的手印是，从
English
For the sake of taming, the vajra wheel and skull staff, etc. To tame the ten directional guardians, the mudras of the ten wrathful deities are shown, from the Ocean of Illusion: All are three-faced and six-armed, all wrathful deities' first face is deep red. The great Humkara holds a vajra wheel in his right two hands, and a curved knife and skull in his left two hands. Kama Kala holds a vajra skull in his right two hands, and wields a plow and a giant hammer in his left two hands. The white Ushnishavijaya holds a burning vajra flame in his right two hands, and a short stick and Indra in his left two hands. The dark blue Yamantaka holds a jewel skull staff in his right two hands, and holds the Yamaraja's Da staff in his left hand. The red Hayagriva holds a snake and a short stick in his right two hands, and also holds a fish staff and Garuda wings. The green-black Amritakundalin holds a jewel staff and a three-skull staff in his right two hands, and a Yaksha staff in his left hand, and also holds it in his hand. The white and green-faced Trailokavijaya holds a vajra and bloodstains in his right two hands, and a skull mouth and holds the feet of the powerful one in his left two hands. The blue Danda holds a vajra and a burning flame in his right two hands, and holds an ash box and the fire god in his left two hands. The blue-green Achala holds a vajra flesh-eating demon head and a burning sword in his right two hands, and holds a deep red flesh-eating demon in his left two hands. The auspicious reddish-brown holds a wind god banner and a skull staff in his right hand, and holds blood and the wind god in his left hand. Or the wrathful deity below is, Duka'o on the right is Mount Sumeru, on the left is blood, and also a large pig and the earth god. Thus it is said, these are cherished and displayed in vast gatherings and at appropriate times. Furthermore, with the sun and moon mandalas, etc., the mudra for taming beings is the sun and moon on the head, outside the tent of the wrathful deity, the way of showing the meaning of being surrounded by fire, water, and wind. The vajra wheel, knife, and staff, etc., in addition, there are various mudras, etc., these are not fixed mudras, but are held according to the need for taming, and the final ground is clear. Other separate introductions are necessary. In order to show the mudras of the five families of wrathful deities, the mudra of the central Heruka is, from
Chinese
而且愤怒母与愤怒相合，如《幻化金刚》所说：愤怒至尊布达嘿汝嘎，紫黑色三面六臂，右持轮、金刚、短棒，左持铃、血器、轮环。大吉祥金刚嘿汝嘎，蓝黑色三面六臂，右持金刚、金刚和短棒，极度逼近；左持铃、血器和巨犁。珍宝嘿汝嘎，黄黑色三面六臂，右持珍宝、金刚、短棒于内，左持索套、红海螺和敌斧猛击。莲花嘿汝嘎，红黑色面容和手臂，三面六臂，右持莲花燃烧，金刚短棒猛击，左持铃、血和敌斧高举。大吉祥羯磨嘿汝嘎，三头六臂，绿黑色，右持金刚交杵和短棒猛击，左持巨犁、血器和宝剑，一切都以血器激荡供养。明妃身色如主尊，右拥左持血器。如是说。为了展示眷属愤怒母的手印，处所和地域的手印，与清净和不清净的续部相合而说。这是幻化母续，即后部《亚扎拉》和《幻化自在续》中阐明的。这些偈颂并非导师之语，那贝考认为对续部产生怀疑是好事，如果可能，因为幻化本身所预言之语没有矛盾，所以消除。玛姆们的手印，在《越世大经》中宣说。消除怀疑的是前面的话语。直接显示的是：罗刹女紫黑色，手持湿颅器；梵天女红黄色，手持莲花；大天女白绿色，持香炉；属于的黑蓝色母，手持轮；少女红色，投掷短矛；帝释天白色，阿那律陀举起等等。第十九章的眼睛的解释完毕。为了展示共同成就，将要做第二十章的解释。之后，如来愤怒之王吉祥希日嘿汝嘎，与明妃卓迪夏瓦里无二结合之后，从那里开始阐述，为了调伏业之愤怒黑解脱者，吉祥嘿汝