English
Therefore, first, in the Rulu mandala, understand that among the three mandalas of speech syllables, mind's emblems, and body's mudras, the first is all the syllables that gradually create the world, the syllables that transform into anything, the inconceivable syllables, the syllables that generate deities, etc., all of which are the mandala of speech syllables. In short, from the seed syllables Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and Bhyaḥ (藏文：བྷྱོ，梵文天城体：भ्यो，梵文罗马拟音：bhyo，汉语字面意思：吼) etc., the dependent and the relied-upon deities are generated. Second, the samadhi of non-discrimination and universal appearance, etc., and the mind's samadhi focusing on subtle emblems, etc., and all the emblems that are the door to it, are called the mind's emblem mandala. Third is the body mandala of the peaceful Vajradhatu and the wrathful Great Destroyer. All such body, speech, and mind are also the nature of the eight Rulu syllables, the play of the mind's true wisdom, so know that all the dependent and the relied-upon abide in the deity's mandala. Second, to know Rulu as a deity, Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) the essence of the five wisdoms, the nature of the five families of blood-drinking fathers and mothers. Rulu's upper eight Karis, lower eight Tramens, Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) four gatekeepers, Bhyaḥ (藏文：བྷྱོ，梵文天城体：भ्यो，梵文罗马拟音：bhyo，汉语字面意思：吼) twenty-eight powers, purified as the deity nature of the fifty-eight lunar phases. The lower Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is the seed syllable for gathering all the blessings and accomplishments of these into one's own heart. Or, it is also acceptable to make the final Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) the seed syllable of the ten wrathful deities, as the deity of the sixty-eight lunar phases. Third, to know Rulu as sound, Ru is rame, which is to delight with action free from delusion and great compassion and wisdom. Also, Ru is raga, which is the nature of attachment with great compassion, which is method. Lu is the Lumbini grove, which is the mother's space or completely clear wisdom. Thus, understanding that in the state of non-duality of method and wisdom, all the mandalas of the victorious ones are generated, is to know Rulu as sound, or to know the meaning of the sound of Rulu. Fourth, to know Rulu as activity, the rays of Rulu radiate outwards, offering to the noble ones, urging the protection of vows, and accomplishing the benefit of beings. Again, contemplating it dissolving into one's own heart is the practice and visualization of accomplishing the two benefits. The white rays of Rulu
Chinese
寂静，黄色增益，红色控制，黑色行猛厉事业，缘念此，无论发起何种事业，皆得知能成就。第五，知晓如何供养如如：从嗡(藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡)中，五种智慧的光芒令圣者欢喜，并圆满誓言。上如如以禅定智慧之力，幻化花朵等外在供养；下如如幻化五妙欲天女，献上内在供养；从吽(藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)中，菩提心的光芒照耀，供养坛城诸尊，获得意密的成就，此乃秘密供养。第六，知晓如如之音：如云唱六歌，成六义。如是，在念诵如如之音时，应如此运用音声的差别：以气息外放的音声念诵，能焚烧如薪柴般的烦恼分别念；以哽咽悲鸣的音声念诵，能压伏一切恶毒，策励智慧本尊的意续；以咒语的字母发出洪亮之音念诵，能明晰真实的意义，遣除愚昧的黑暗；以深沉如雷鸣般的音声念诵，能将魔众和外道摧为灰烬；以金刚食肉鬼的哀嚎之音念诵，大悲犹如火焰，能焚烧烦恼的薪柴；以梵天音声的引导方式念诵，能摄伏一切母曜空行。第七，知晓如何修持如如：观想自身为嘿汝嘎，于其心间八瓣莲花上，以如如八字围绕，中央阿(藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿)字化为月亮，如豌豆大小，其上智慧勇识尊身充满，心间嘛(藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：嘛)字化为日轮，如切开的豆子大小，其上金刚如麦粒大小，中央吽(藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)字以墨书写，其外以如如八字围绕，金刚之外，复以如如八字围绕，如是观想而作修持。第八，知晓如如之法性：知晓一切法皆无所从来，于不生之法性中，大平等性为唯一真实智慧明点，此乃究竟意义上大吉祥心意的修持。第三，生起次第的
English
Peaceful, yellow for increase, red for control, black for performing fierce actions. By focusing on this, it is known that whatever actions are initiated will be accomplished. Fifth, knowing how to make offerings to Rulu: From Oṃ (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om), the rays of the five wisdoms please the noble ones and fulfill their vows. The upper Rulu, through the power of meditative wisdom, emanates flowers and other external offerings. The lower Rulu emanates goddesses of the five desirable qualities and offers internal offerings. From Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), the light of bodhicitta radiates, offering to the deities of the mandala and obtaining the secret siddhis of their minds, which is the secret offering. Sixth, knowing Rulu as a melody: Just as singing six songs accomplishes six meanings, when reciting Rulu as a melody, one should apply the distinctions of the melody as follows: Reciting with the melody of exhaling breath burns away afflictive thoughts like firewood. Reciting with a sobbing and mournful melody subdues all the malicious and stimulates the minds of the wisdom deities. Reciting the syllables of the mantra with a loud and clear melody clarifies the true meaning and dispels the darkness of ignorance. Reciting with a deep and thunderous melody scatters demons and heretics to ashes. Reciting with the howling melody of a Vajra Rakshasa, great compassion, like fire, burns away the firewood of afflictions. Reciting in the manner of Brahma's melody gathers all the mamos and dakinis under one's control. Seventh, knowing how to approach Rulu: Visualize oneself as Heruka, and on the eight-petaled lotus in the heart, surrounded by the eight syllables of Rulu, in the center, from A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) comes a moon disc the size of a lentil, upon which is the wisdom being, filling the space, and in the heart, from Ma (藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：Ma) comes a sun disc the size of a split pea, upon which is a vajra the size of a grain of barley, and in the center of that is a Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) written in ink, surrounded by the eight syllables of Rulu. Outside the vajra, again, visualize being surrounded by the eight syllables of Rulu, and offer the approach practice. Eighth, knowing Rulu as Dharmata: Knowing that all dharmas do not come from anywhere and that in the unborn Dharmata, the great equality is the single, true wisdom bindu, this is the practice of the great glorious mind of definitive meaning. Third, the generation stage
Chinese
关于结合念修和修法的解释是：明咒持明者们的身语意三者与大吉祥的身体、语言、意念原本无二无别地成就的自性，就是大吉祥者唯一的果位，犹如金刚。那是无生之法身，无灭之报身，显现各种形象之化身的自性而安住。为了如实地显现那本身，以念修、近念修、修法和四种大修法的方式进入。首先，念修是在虚空中清晰地显现红色和黑色的字母བྷྲཱུྃ (藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字)。从那里面发出光芒，成办二利。再次，融入的红色宝珠，从中显现出具有各种特征的宫殿，以及各个本尊的座垫。在中央的座垫上，清晰地显现出自己菩提心自性的本质，即白色圆点，这就是念修。那变成蓝黑色的ཧཱུྃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字)，就是近念修。ཧཱུྃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字)变成五股金刚杵，就是修法。念诵ཧཱུྃ་ཧ་ཧེ་ཕཊཿ (藏文：ཧཱུྃ་ཧ་ཧེ་ཕཊཿ，梵文天城体：हुं हा हे फट्，梵文罗马拟音：hūṃ hā he phaṭ，汉语字面意思：吽 哈 嘿 啪特)进行祈请，观想自己是蓝黑色的金刚黑汝嘎，三面六臂，右边白色，左边红色，中间蓝黑色，四足伸屈站立，以八种尸林装饰品庄严，安住在燃烧的火焰之中，这就是圆满的身体，也就是大修法。其中，右边的白色脸是身体的自性，以及嘎日玛（Karima）。左边的红色脸是语言的自性，以及札摩哈（Pramoha）。中间的蓝黑色脸是意念的自性，也就是大吉祥者本身。第一只手，在心间持有五股金刚杵，是眼识清净，以及匝日玛（Tsarima）。第二只手，持有卡杖嘎，是耳识清净，以及贝达列（Baitalé）。最后一只手，持有小鼓，是鼻识清净，以及布嘎西（Pukkasi）。左手，在腰间依靠铃铛，是舌识清净，以及嘎斯玛日（Ghasmari）。中间的手，持有盛满血的颅碗，是身识清净，以及斯美夏尼（Smeshani）。最后一只手，拿着肠索，是烦恼意清净，与赞扎利（Tsandali）结合。所有的装饰品都与供品结合。八个月相是僧哈拉等八大明妃。那显现为红色，是与明妃卓迪效热玛（Kroti Shwarima）结合。这样，九处与九义结合。红色月相是明妃的红色血，也就是普贤王母的法界。如果与修法物品结合，酥油灯的灯柱是父亲，九道光芒是明妃的自性，红色明点。
English
The explanation combined with recitation and practice is: The nature of the Vidyadhara practitioners' body, speech, and mind, and the body, speech, and mind of the Great Glorious One, being inseparably accomplished from the beginning, is the state of the Great Glorious One alone, like a vajra. That abides in the nature of the unborn Dharmakaya, the unceasing Sambhogakaya, and the Nirmanakaya that manifests in various forms. In order to manifest that very nature as it is, one enters through recitation, close recitation, practice, and the four great practices. First, in recitation, the letter BHRUM (藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：Seed syllable) in red and black, fully colored, is clearly visualized in the sky. From that, light radiates and accomplishes the two benefits. Again, the red jewel that gathers back, from that, a palace with all the characteristics, along with the seats of the individual deities, is clearly visualized. On the seat in the center, one's own essence of Bodhicitta, a white, round drop, is clearly visualized, that is recitation. That becoming a dark blue HUM (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Seed syllable), is close recitation. HUM (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Seed syllable) becoming a five-pronged vajra is practice. By urging with HUM HA HE PHAT (藏文：ཧཱུྃ་ཧ་ཧེ་ཕཊཿ，梵文天城体：हुं हा हे फट्，梵文罗马拟音：hūṃ hā he phaṭ，汉语字面意思：Hum Ha He Phat), one meditates on oneself as Vajra Heruka, dark blue-black, with three faces and six arms, the right face white, the left red, the middle dark blue-black, with four legs standing in a stretched and bent posture, adorned with the eight charnel ground ornaments, residing in the midst of blazing flames, that is the complete body, the great practice. Among them, the white face on the right is the nature of the body and Karima. The red face on the left is the nature of speech and Pramoha. The dark blue-black face in the middle is the nature of mind and the Great Glorious One himself. The first hand, holding a five-pronged vajra at the heart, is the purification of eye consciousness and Tsarima. The second, holding a khatvanga, is the purification of ear consciousness and Baitalé. The last, holding a small drum, is the purification of nose consciousness and Pukkasi. The left hand, leaning a bell on the hip, is the purification of tongue consciousness and Ghasmari. The middle hand, holding a skull cup filled with blood, is the purification of body consciousness and Smeshani. The last, holding a snare of intestines, is the purification of afflicted mind and is united with Tsandali. All the ornaments are united with the objects of offering. The eight lunar phases are the eight great consorts, such as Singhala. That appearing as red is united with the consort Kroti Shwarima. Thus, the nine places are united with the nine meanings. The red lunar phase is the red blood of the consort, which is the realm of Samantabhadri. If combined with the substances of practice, the stem of the butter lamp is the father, the nine lights are the nature of the consort, the red bindu.
Chinese
是也。 如此显现后，在念诵本尊时，自己于大吉祥的中心，月轮上，智慧勇识白色充满，持金刚铃的中心，金刚杵大小的中心，红色吽字芥子般，如逆火般，无数红色吽字向十方放射。 大吉祥怙主与佛母空行母等的心间击中，心续催动汇集，彼等的加持悉地全部融入我的吽字中，如此观想。 念诵的明咒为如鲁八字。 其中，嗡是父黑汝嘎， 汝是母卓底续瓦热， 汝是黑汝嘎四族， 鲁是佛母众， 吽是催动意誓， 炯是自在母众， 最后的吽字是摄集悉地， 如此念诵供养。 在生起次第的阶段，有念诵修持四种， 显现大吉祥怙主之身为念诵， 显现母卓底续瓦热为近念诵， 父尊母尊无二的菩提心生起十六明点为修持， 彼等全部未生于法界中平等了知为大修持。 如此念诵修持的暖相是， 大吉祥怙主十六明点围绕显现明显为明显的暖相， 自己修持时身体发光为光的暖相， 从此发出声音和， 显现色相的暖相其他全部也融入光中， 如此生起暖相为大修持。 第四，与口诀总摄圆满次第结合是，如此心与心所的诸法， 胜义中不生不灭，法界离戏论的虚空中平等，彼即是意义的法性，因此称为真实， 如此法性由觉性智慧不颠倒证悟即是成就或修持。 界智无二一明点，彼是唯一，是无二的法界。 彼如经中所说与如鲁的意义结合是， 嗡不住真实之智慧。 汝虚空界大乐。 鲁界清净普贤佛母。 炯菩提心大乐。