English
Entering into one aspect of the meaning of emptiness, from the path of no interruption upwards, to the cloud of Dharma downwards, the ten perfections and the ten grounds, or rather, those grounds themselves as the object to be illuminated and the illuminator, and as the cause and effect of the dependent and the depended upon, sequentially entering the stages of the three paths, attaining the great non-objective Dharmakaya of all-pervading light, primordial luminosity, whether formed or unformed, the precious one exists. Like this, other than the first ground of non-objective luminosity, the mind is separated from the object, no matter how it is used, there is no obstruction, therefore unobstructed is the lotus eye, the source of body and wisdom, difficult to obtain. Merely a name, supreme enjoyment, perfected by supreme means and wisdom. Meaning, in order not to obstruct the benefit of others, the letters appearing as the body seal are the ground of the wheel. There, it is clearly shown that the essence is difficult to find. The sixth Yes is the self-nature of the five characteristics, that is the ground of the wisdom guru. The non-difference of mind and Dharma of these is perfected by the meaning of being the supreme nectar, therefore it is the union of path and fruit. In order to show the common path. On the path stage itself, the ten perfections are completed, the cause and effect are practiced, meaning, from this point until the fifth, it has passed, and especially for the benefit of oneself and others, it is undertaken, this is also the work to be done beforehand. In order to show the teacher who explained that meaning. The Vajra of equality awareness, great means, perfectly possessed, without going, without coming, not abiding, all-pervading, explained by non-pervasiveness. Meaning, in order to manifest the wisdom of the third truth, in terms of characteristics, essence, and function, it is great like a vajra, that itself is self-nature, because it is not a different possession. The characteristics of the teacher Samantabhadra, not born from one wisdom stream, not touched, crushed, and also spoken by the teacher abiding in the essence of not being mutually mixed. Aho, meaning, the meaning of the non-difference of mind and Dharma. In order to explain the name of the chapter, it is easy to understand. Sixty-two, meaning, because the eighty magical illusions chapter was lost, the name was determined. The detailed explanation of the eye in the twenty-third chapter. In order to show the accomplishment of the Vajra realm, the detailed explanation of the twenty-fourth chapter will be started. Then, all the Tathagatas accomplish the immortal Vajra.
Chinese
如是说。说的是，导师普贤王如来说示的获得无生无死之法，应知其为幻化成就的口诀。以根源使上师欢喜而获得，并请教之。此处因有口诀，故无需舍弃续部的次第，即处所和修行者，以及用具等，成就物和先前的行为，以及修近成就的行为次第，隐藏的词语，恒常和事业相结合，获得成就之法，事业显现之时，以及仅仅是功德，暂时应知晓。其中首先为了展示先前应修习的，欲成就金刚大洲者。等等，先前从门径中欲成就寿命和神通，因此通达死亡转移解脱的胜义谛或第三真谛后，应习惯之。为了展示修近成就的本尊，忿怒甘露旋转，应观想为蓝黑色，具有十字杵。彼等明晰后，为了以四手印使智慧降临，念诵 ཛ་ཧཱུྃ་བཾ་ཧོཿ （藏文，梵文天城体：जः हुं वं होः，梵文罗马拟音：jaḥ hūṃ vaṃ hoḥ，汉语字面意思：扎 吽 旺 吼）而勾招，如是说。自与忿怒尊无二无别，等等，先前应修近。第一是口诀，获得唯一手印的瑜伽直至验相，修近验相出现后，为了安住于尸体之上，应置于大洲之下，如是说。坛城全部安置于彼处后，观想忿怒尊和忿怒母为眷属。在各自的分别念处或五肢上安置五堆。其外围需要二十个大 ཧཱུྃ （藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。派遣的使者向十方发送。即派遣智慧、事业和三摩地的使者，勾招高低的一切有情，融入嬉戏。为了展示成就的数量，成就一次或两次。等等，如其言语，即行为一致，坚定且勇敢地行事。否则，以三摩地的次第成就，从年月的时间开始讲述，非所欲也。为了展示验相，出现鼻涕、黄水和油润的颜色。如是说。为了展示念诵，之后以三摩地甘露。次数，即勾招之后，事业之神甘露旋转中明晰的三摩地
English
Thus it is said. It is said that the method of achieving no birth and no death taught by the teacher Samantabhadra should be understood as the quintessential instruction for accomplishing illusion. Obtain it by pleasing the guru with its source, and inquire about it. Here, since there is quintessential instruction, there is no need to abandon the order of the tantras, namely, the place and the practitioner, as well as the implements, the accomplished substances, and the preliminary actions, as well as the order of actions for approaching and accomplishing, the concealed words, the combination of constancy and action, the method of obtaining accomplishments, the time for manifesting actions, and just the qualities, for the time being, should be known. Among these, first, in order to show the preliminary meditation, one who wishes to accomplish the Vajra Continent. And so on, previously, from the gateway, wishing to accomplish life and magical powers, therefore, having realized the ultimate truth or the third truth of the liberation of death transference, one should become accustomed to it. In order to show the deity of approach and accomplishment, "Wrathful Nectar Swirling," should be visualized as dark blue-black, possessing a crossed vajra club. After these are clear, in order to bring down wisdom with the four mudras, one should summon by reciting ཛ་ཧཱུྃ་བཾ་ཧོཿ （Tibetan, Devanagari Sanskrit: जः हुं वं होः, Romanized Sanskrit: jaḥ hūṃ vaṃ hoḥ, Literal Chinese meaning: Zha Hong Wang Hong）, thus it is said. Self and the wrathful one are inseparable, and so on, one should first approach. The first is the quintessential instruction, obtaining the yoga of the single mudra up to the signs, after the signs of approach have appeared, in order to dwell on the corpse, it should be placed under the great continent, thus it is said. After the entire mandala is placed there, one should meditate on the wrathful deity and the wrathful mother as the retinue. In their respective places of conceptualization or five limbs, arrange five heaps. Around its outer circumference, twenty great ཧཱུྃ （Tibetan, Devanagari Sanskrit: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hong） are needed. Send the messengers to the ten directions. That is, dispatch the messengers of wisdom, action, and samadhi, summon all beings of high and low, and dissolve them into play. In order to show the number of accomplishments, accomplish once or twice. And so on, as the words say, that is, act in accordance with conduct, steadfastly and bravely. Otherwise, accomplishment through the order of samadhi is explained from the time of months and years, which is not desired. In order to show the signs, snot, yellow water, and oily color appear. Thus it is said. In order to show the recitation, then with the nectar of samadhi. The number of times, that is, after summoning, the samadhi that is clear in the swirling nectar of the action deity
Chinese
因此，念诵的数量要念诵十万次，或者七百万、一千万等等。咒语是忿怒尊本身的事业，以及与之相关的咒语，要使其具有生命力。如果想知道如何念诵，念诵的方式有三种，等等。三种光明已经解释完毕，要观想从能言说之三和金刚三之间发出声音。观想其自身具有五种智慧的光芒。观想坛城变得柔软，自己变得柔顺，并用誓言物甘露涂抹，为了使邪魔不能停留。然后，书写五个种子字，书写在五根和五官上。五官的五官之法，即在左右五官上安放内外的心识，即父母。为了展示抛掷的仪轨，从那以后，坛城开始震动变化，从那里开始，在四个方向展示颅骨等等，很容易理解，为了通过习惯性的思考来掌握。如果不是用真实的颅骨或者手印指向西方，而是没有用甘露旋转而成，就观想马王，修持的数量要相符，即与其事业相关的咒语。三摩地是向十方放射，平息并融入坛城。这是从三种光明的自性中，最初的化身向十方放射，召回意识，观想嬉戏融入。从尸体移动到显现心识，为了不变成障碍。从那以后，坛城剧烈震动等等，说了三个。提问是谁，从那以后，制造障碍等等。尸体跳动和入定，用金刚猛烈击打山，询问你是道路上五种姓中的哪一个。为了展示获得成就，如果从颅骨口中发出“赫利（藏文：ཧྲི་，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：大悲心）”字。从颅骨口中伸出舌头，修行者用观想成三尖金刚的舌头切断，吞下，就与我无二无别，获得了飞行和所有神通。或者，用一心也可以听从命令。如果舌头碰到尸体，就会变成黄金，从而成就财富。从那以后，坛城升起等等，如果第五个征兆真实升起，就将金刚交给手中，通过事业来赐予灌顶。注入誓言之水，使其不违背誓言。从那以后，哪里
English
Therefore, the amount of recitation should be ten million times, or seven million, ten million, and so on. The mantra is the activity of the wrathful deity itself, and the mantra associated with it, to make it alive. If you want to know how to recite, there are three ways to recite, and so on. The three clarities have been explained, and it is to be visualized that sound arises from between the three speakers and the three vajras. Visualize that it itself has the rays of the five wisdoms. Visualize the mandala becoming soft, yourself becoming gentle, and smeared with the vow substance amrita, so that obstacles cannot remain. Then, write the five seed syllables, writing them on the five limbs and five senses. The method of the five senses for the five senses is to place the inner and outer consciousness, that is, the parents, on the left and right five senses. In order to show the ritual of throwing, from then on, the mandala begins to shake and change, from there, showing skulls in the four directions, etc., is easy to understand, in order to master it through habitual thinking. If it is not with a real skull or a mudra pointing to the west, but is not made by rotating amrita, then visualize the Hayagriva, the amount of practice should be consistent, that is, the mantra associated with its activity. Samadhi is radiating in ten directions, pacifying and dissolving into the mandala. This is from the nature of the three clarities, the initial emanation radiates in ten directions, recalling consciousness, and visualizing playful dissolving. From the corpse moving to manifesting consciousness, in order not to become an obstacle. From then on, the mandala shakes violently, etc., three were said. Asking who it is, from then on, creating obstacles, etc. The corpse jumping and entering into samadhi, violently striking the mountain with a vajra, asking which of the five lineages you are on the path. In order to show the attainment of accomplishment, if the syllable "Hrih (藏文：ཧྲི་，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Great compassion)" arises from the mouth of the skull. Extending the tongue from the mouth of the skull, the practitioner cuts it off with the tongue visualized as a three-pointed vajra, and if swallowed, becomes non-dual with me, and obtains flight and all siddhis. Or, with one mind, one can also obey orders. If the tongue touches the corpse, it will turn into gold, thereby accomplishing wealth. From then on, the mandala rises, etc., if the fifth sign actually rises, hand the vajra to the hand and empower it by cutting it with activity. Pour the vow water to prevent it from violating the vow. From then on, where
Chinese
这是抵押品。在那里，罗也承诺了不需要修行者、不死之身和成就无生之法等等，这些也在广续中出现。功德就是像那样修成的，说了两个。处所很容易理解。因为有为了成就苗而存在。时间是：九和十二、十三等，以月数、名称四种三摩地和精进的次第来区分。准备资具是：内外生活的资具等，谷物、药物和誓言物，五肉五种。其他两种资具和道续五者的味道、肉、药、谷物，特别是寻找没有伤痕的吉祥田作为修法物。要经常做大型荟供，像那样作为主要。如果不能做到，那就一天做三次或五次，因为能增长荟供和亲近本尊。食物等也从吃颅器开始，到“我存在于班朗者那里”很容易理解。为了显示划定界限，金刚修行被障碍中断，要经常划定界限等，因为有必要，所以用守护轮来划定。橛的材料很容易理解。加持它就是：用橛的咒语和忿怒咒语等。嗡 班杂 几里 几拉亚 班杂 卓达 吽 嘎拉 吽 嘎 惹扎 嘎 惹扎 吽 啪 (藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思)。念诵这个等橛一次念诵十万次，事先插上界限橛。左右手掌指上等，两手掌心指上，从阿字化为日月之上布置十个吽字，完全变化为忿怒尊身之间拿着橛，与将它结合的意念化为身一起融入橛中，修行者观想橛、金刚橛、几里几拉亚、父母尊的身不灭，划定我和非我之外的其他非人的障碍，安放在向十方插上的地方。精进很容易做。为了显示功德：像那样修行的殊胜种姓等，修持金刚乘的顺缘，心中想要什么，就由它来给予，到此是三个。这些大神通等，显现的时候