English
The way of thinking is to hold on to the pride of thinking that you are the actual embodiment of the power of the wrathful deity. The coarse way of thinking is to visualize the deity's body as blazing dark blue, with a terrifying appearance and a wrathful, roaring voice. In order to subdue those who are difficult to subdue, he is with wrathful ferocity. The way of thinking is to visualize the deity abiding in a majestic and playful posture. There are two subtle ways of thinking, the first is to think of the adorned form: the right hand holds aloft a nine-pointed vajra made of meteoric iron, and the left hand rests on the mouth of a golden bell. The six bone ornaments are: on the crown of the head, the hair is tied in a topknot, from which hang thirty-two bone mesh eyes and ornaments. The neck is adorned with a necklace of sixteen bone mesh eyes. In front and behind are ornaments consisting of eight double rows of skull rosaries. The lower body is covered with forty-four bone mesh eyes over a tiger skin skirt. On the ankles of the hands and feet are bone bracelets and three anklets, these are the six bone ornaments. In the gaps of the hair, there are five dry skulls, adorned with precious hair ornaments, marked by the five Buddha families. Five kinds of snakes adorn the hair, ears, neck, hands, feet, and necklaces. Wearing precious earrings and bone nose rings, possessing the gestures of the nine dances. The three eyes, like the sun and moon, have swirling eyeballs and gaze. The rows of teeth and fangs are as white as snow mountains, bared, and emit the sound of "Hūṃ" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) like a dragon's roar. The mustache, eyebrows, and beard burn like flames. Wearing a dark purple silk cloak, covered with the skin of a plowing ox. On the forehead is a large pile of ashes. Red blood dots are applied to the cheeks and tip of the nose. Patterns of ghee are drawn on the throat. Wearing a necklace of three dry, wet, and decayed skulls, or just a necklace of wet skulls. That is, the headdress of dry skulls and the necklace of wet skulls are two ornaments. Oxhide, tiger skin, and human skin are the three garments. Ashes, ghee, and blood are the three smears, known as the eight charnel ground adornments.
Chinese
在《标志赞》中说：“以珍宝光芒庄严头和手足”，因此，手足的腕和手的肘部有珍宝手镯。双足右屈左伸，踩在俯卧的男魔和仰卧的女魔之上，其下有日月莲花座，安住于智慧火焰猛烈燃烧的中央。以威严的姿态雄伟，统摄三界，以威势压倒三有的身相来系心。 第二，于微细无饰上系心：身色深蓝黑色，如蓝宝石般，被太阳的光芒照耀而炽盛。三眼赤红圆转，眉毛睫毛等燃烧。鼻子带有忿怒的皱纹。张开的嘴巴如发出“嘿”的笑声。身体粗壮，腹部宽大。肘部的纹路粗糙。手足的四掌心红如涂满了鲜血。指甲呈铜色，锐利如鸟爪，于无饰上系心。
English
In the 'Praise of Symbols,' it says, 'Adorned head and hands and feet with blazing jewels,' therefore, the wrists of the hands and feet and the elbows of the hands have precious bracelets. The two feet are with the right bent and the left stretched, treading upon a male demon lying face down and a female demon lying supine, beneath which are seats of sun, moon, and lotus, residing in the center of a blazing mass of wisdom fire. One should fix the mind on the form that is majestic in a dignified manner, subduing the three realms, and overwhelming the three existences with power. Second, to fix the mind on the subtle and unadorned: The body color is dark blue-black, like a sapphire, blazing greatly with the rays of the sun. The three eyes are red, round, and swirling, with eyebrows and eyelashes blazing. The nose has wrathful wrinkles. The mouth is open as if laughing with a 'He' sound. The body is stout and the belly is large. The lines of the elbows are coarse. The four palms of the hands and feet are red as if smeared with blood. The nails are copper-colored and sharp like bird claws—to fix the mind on the unadorned.
Chinese
先前，当容器和内容物遍布时，颜色、声音和形状都存在于何处？ 这句话的意思是：观想在自己面前有一个和自己身体一样大小的蓝色吽字，并专注于它。然后，从那个吽字发出无数的吽字，观想外在容器的世界和内在内容物的有情众生都被吽字遍布。再次收摄回来，专注于最初发出的蓝色吽字。像这样，专注于显现为蓝色的吽字，以及大写字母形式的形状，和吽字自身发出的声音。此外，在引导文中有：‘又，滴勇士，一个咒语的种子字，是语言的代表，不断地念诵。’ 这句话的含义是：如果在修持本尊时，将吽字作为依止，不断地念诵，就像二十五个法类中的第三个，秘密宝聚，以及由法王旺波德所著的释文中，以及我所写的《修持精要，深义宝珠》一样。寂静吽字轻声念诵一百遍，作为第一个七天的观想；猛厉二层念诵一百遍，作为第二个七天的观想；五自在念诵一百遍，作为第三个七天的观想，总共三百遍；以及增益七层二十一遍，作为第四个七天的观想，将这些加起来念诵三百二十一遍。引导文的含义是，不断地念诵，将所有呼吸的出入都理解为吽字的声音，并专注于此，这样就与经文相符。这里，在一些笔记中，写有保护轮、宫殿等外在坛城，以及身体坛城的观修方法等。一般来说，在灌顶等情况下，像七阶有阶梯的自生本尊，中等事业一样，在观修身体坛城之后，像从旁边出现的大成就一样，依靠无阶梯的坛城以前生本尊的方式进行修持。通常有同时进行迎请、供养、赞颂等的仪轨。另外，即使在修持时，也如上所述：‘修持三个坛城’，除了身体本尊坛城、语咒坛城、心性法性坛城之外，不需要依赖外在坛城。并且，还有特殊的保护轮，具有深刻的特点。
Chinese
因为有分开的，所以这里掺杂的扩展很多，会成为疲劳的原因，所以不要这样做。第三是于意手印上执持心。根本文中说：心性手印天铁金刚上，执持之法心间成天铁九尖。于彼如前修放收。所说之修法是：于自明观为本尊的心间，执持一个天铁九尖金刚。如果散乱，就从那里散发出不可思议的天铁九尖金刚，观想外器内情一切都充满火焰。又收回来，观想融入心间的散发之基的金刚中，而安住。这在根本文中说的是观想金刚在中央，由此进行放收，所以要像那样。在吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的执持心时，是从面前的吽字进行放收。因为没有从心间散发的明相，所以不要像这样混淆。引导文中说：利根中根下根者，七日与十四二十一，功德验相成就定生，受用广大转轮众。因此，在修持引导时，对于身语意的执持心，要以那样的天数努力直到出现验相。此时，如果散发就念诵仪轨，做会供轮等，就与引导文相符。即使没有出现，也没有相违背。根本文中说：之后噶达（藏文：ཀ་དག་）前行金刚与，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）前明点白红次第修。其中的执持心之义三者的第一个，是于白色金刚上执持心，是关于大圆满噶达的引导文，伏藏文《遣除无明暗灯》中，精要心髓道之要诀引导文中说：若欲今生成佛者，外如对境之显现上，内如觉性之表诠示，具足有缘具福者，面前量七肘之地上，白色金刚五股者，右旋自身之量许，明观而猛力旋转。因此说，在自己面前七肘左右的地方，明观一个白色五股金刚，大小如自身，执持那个金刚向右旋转。对于那个对境清晰的征象是，上面的延续中说，
English
Since there are separate ones, many expansions of mixing here will become the cause of fatigue, so do not do that. The third is to hold the mind on the Mudra of Mind. In the root text, it says: On the Mind-nature Mudra, the Vajra of Heavenly Iron, The method of holding is that the center of the heart becomes a nine-pointed Heavenly Iron. On that, practice expansion and contraction as before. The method of meditation as stated is: Hold the mind on a nine-pointed Heavenly Iron Vajra in the center of the heart, which is clear as oneself as the deity. If it scatters, then from there, emanate countless nine-pointed Heavenly Iron Vajras, and visualize that all external environment and internal beings are filled with flames. Again, gather them back, visualize them dissolving into the Vajra, the basis of emanation in the center of the heart, and remain in equanimity. This is as stated in the root text, which says to meditate on the Vajra in the center, and from that, perform expansion and contraction, so it should be like that. When holding the mind on Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ), the expansion and contraction are done from the syllable Hūṃ in front. Because there is no clarity of emanation from the center of the heart, do not mix it up like this. In the instruction text, it says: The person of sharp, medium, and dull faculties, With seven, fourteen, or twenty-one days, The qualities, signs, and accomplishments will definitely arise, Enjoyment will be vast, and the feast circle will be turned. Therefore, during the practice instructions, for the mind-holding of body, speech, and mind, strive with such number of days until the signs appear. At this time, if you expand, recite the ritual text and perform the feast circle, etc., it will be in accordance with the instruction text. Even if it doesn't happen, there is no contradiction. The root text says: Then, the Kadag (Tibetan: ཀ་དག་) preliminary Vajra and, Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) preliminary Bindu, white and red, cultivate the stages of visualization. The first of the three meanings of mind-holding, which is to hold the mind on the white Vajra, is from the instruction text of Dzogchen Kadag, the treasure text "Lamp Dispelling the Darkness of Ignorance", in the essential pith instructions of the path: If you wish to attain Buddhahood in this life, Externally, on the appearance of objects, Internally, introduce the symbolism of awareness, For those who are fortunate and blessed, In front, on a space of seven cubits, A white five-pointed Vajra, Rotating to the right, about the size of oneself, Visualize clearly and rotate vigorously. Therefore, it says, in a place about seven cubits in front of oneself, visualize a white five-pointed Vajra, about the size of oneself, and hold the mind on that Vajra rotating to the right. The sign that the object is clearly focused upon is, as stated in the continuation above,
Chinese
如果清晰地显现这些征兆，头晕耳鸣，风和觉知停留在何处，金刚旋转。如是说，如果出现这些征兆，为了遣除错乱，应将心专注于向左旋转的金刚上。最终，风和心与金刚无二无别地安住。像这样，根据情况修习七次、三次或二十一次之后，如是说：之后，放松一天。如果感觉这种专注令人厌烦，那么在一整天的时间里，放下专注的专注和收摄，在实相的境界中休息。第二，将心专注于蓝色的吽字上。在原始清净的引导文中说：在前方七肘处，观想巨大的蓝色吽字如自身大小。如前观修白色金刚一样，在前方七肘处，清晰地观想一个如自身大小的蓝色大吽字，并专注于此。有些人认为应该在蓝色金刚的中心观修吽字，但这与之前的金刚混淆了，所以只观修吽字就足够了。如果安住，则将吽和觉知一同安住。因此，将觉知专注于那个蓝色的吽字上，并安住在任何状态中。如果散乱，则观想土地、石头、山和岩石，须弥山、四大部洲和小洲，敌人、朋友、房屋、自己的身体，令人愉悦的朋友和美丽的财物，对于任何散乱的显现之处，如海螺穿透水生动物一般，完全穿透，反复穿透，像无主的遗失之物一样观想。如是说，对于觉知散乱的显现之处，如土地、石头、山、岩石、须弥山、四大部洲、小洲等，以及六识的显现，如敌人、朋友、房屋、令人愉悦的朋友和财物等任何显现，从那个吽字中散发出无数的吽字。譬如航海的商人从远处看到像山一样巨大的水生动物，为了辨别是山还是水生动物，放出鸽子，为了杀死它，放出活的海螺，海螺穿透了水生动物的身体，从而远离了恐惧。以这个为例，用吽字像筛子一样反复穿透那些显现之处，使其无所执着。最终，对于显现为有实体的自身，也从头顶到脚底，像被虫蛀一样穿透，使其无所执着等等。像这样，如果专注清晰地显现，那么专注清晰地显现的征兆是：
English
If these signs of clear focus arise, dizziness and buzzing in the ears, and wherever the wind and awareness are directed, the vajra spins. It is said that if this happens, to counteract the confusion, focus the mind on the vajra spinning to the left. Finally, rest the wind and mind equally, inseparable from the vajra. Like this, meditate for seven, three, or twenty-one times, whichever is appropriate. Then, it is said: "After that, relax for one day." If it seems that this focus is tiring, then for one whole day, abandon the focus of concentration and absorption, and rest in the state of reality. Second, focusing the mind on the blue Hūṃ. In the original pure guidance text, it says: "In front, at a distance of seven cubits, a large blue Hūṃ, the size of oneself." As before, meditate on the white vajra, and in front, at a distance of seven cubits, clearly visualize a blue great Hūṃ the size of oneself, and focus on it. Some say that one should meditate on the Hūṃ syllable in the center of the blue vajra, but this is confusing with the previous vajra, so it is sufficient to meditate on the Hūṃ alone. If staying still, rest Hūṃ and awareness equally. Therefore, focus awareness on that blue Hūṃ syllable and rest in whatever state it is in. If scattering, then visualize earth, stones, mountains, and rocks, Mount Meru, the four continents and subcontinents, enemies, friends, houses, one's own body, pleasing friends, and beautiful possessions. For whatever appears as the object of scattering, like a conch shell piercing an aquatic animal, completely pierce through, repeatedly pierce through, and think of it as ownerless, like lost property. It is said that for whatever appears as the object of scattering of awareness, such as earth, stones, mountains, rocks, Mount Meru, the four continents, subcontinents, etc., and for the appearances of the six consciousnesses, such as enemies, friends, houses, pleasing friends, and possessions, etc., from that Hūṃ, emanate countless Hūṃ syllables. For example, a merchant sailing the ocean sees a huge aquatic animal like a mountain from afar. To determine whether it is a mountain or an aquatic animal, he releases a pigeon, and to kill it, he releases a live white conch shell, which pierces the body of the aquatic animal, thus freeing it from fear. Using this as an example, use the Hūṃ syllable to repeatedly pierce through those appearances like a sieve, making them without attachment. Finally, even this body that appears as substantial, from the crown of the head to the soles of the feet, pierce it as if it were riddled with wormholes, making it without attachment, and so on. Like this, if the focus clearly appears, then the sign of the focus clearly appearing is: