Tibetan
་པོའི་རིག་འཛིན་ལ་སྦྱོར་བར་བྱེད་དོ། །གཉིས་པ་ནི། ཡང་ན་སོགས་ཚིགས་བཅད་གཉིས་ཏེ། ཚོམ་བུ་གཅིག་པ་ལས་གཞན་ཡང་ན་སྐུ་གསུང་ཐུགས་ཀྱི་ཚོམ་བུ་གསུམ་དུ་བསྒྲུབ་པར་བྱ་བ་ཉིད་དེ། སངས་རྒྱས་ཐམས་ཅད་མ་ལུས་པ་སྐུ་གསུང་ཐུགས་རྡོ་རྗེ་གསུམ་དུ་འདུས་པའི་ཕྱིར། ཚོམ་བུ་གསུམ་གྱི་ལྷའི་ཏིང་འཛིན་གསལ་ཞིང་གཟི་བྱིན་འབར་བའི་འོད་ཟེར་འཕྲོ་བར་བསྒོམས་ནས། ཡོ་བྱད་རྣམས་གཉིས་མེད་ཀྱི་བློས་མཉམ་པའི་དབྱིངས་ཀྱི་ངང་དུ་ཐིམ་པར་སྤྱད་པས་བརྙེས་པའི་འབྲས་བུ་མཐོང་ལམ་གཉིས་ལས། ཚེ་དབང་དེ་རིག་འཛིན་བཞིའི་ནང་ནས་དངོས་གྲུབ་མཆོག་བརྙེས་པ་ལྷུན་གྲུབ་རིག་འཛིན་ཐོབ་པ་ལ་སྦྱོར་བར་འགྱུར་བས་ཡོན་ཏན་བདག་དོན་དུ་རྒྱལ་བའི་དཀྱིལ་འཁོར་མ་ལུས་འབར་བ་སྟེ་གསལ་བར་མངོན་དུ་འགྲུབ་ཅིང་། གཞན་དོན་དུ་འགྲོ་བའི་ཉོན་མོངས་སྡུག་བསྔལ་སེལ་བར་བྱེད་པའི་ཕྲིན་ལས་ཀྱིས་ཐམས་ཅད་ཀྱང་རྡོ་རྗེ་གསུམ་མི་ཕྱེད་པའི་རིགས་སུ་སྐྱེ་བའི་གནས་ལ་འགོད་པར་མཛད་དོ། །གསུམ་པ་ནི། སྔགས་འཆང་སོགས་རྐང་པ་བདུན་ཏེ། སྔགས་འཆང་གང་ཞིག་དངོས་གྲུབ་ཡང་དག་ ཐོབ་པར་འདོད་པས་ནི་རྣལ་འབྱོར་པ་ཐབས་དང་ཤེས་རབ་གྲངས་ཚང་བ་ཚོགས་པ་ཐམས་ཅད་ཀྱིས་ཚོམ་བུའི་དཀྱིལ་འཁོར་ཆ་ལྔ་དང་ཁྲོ་ཕྲེང་རྣམས་ཏེ་ལྷ་བདུན་ཅུ་སོ་སོར་བསྒོམས་ནས། ཡོ་བྱད་ལ་ཆགས་པ་མེད་པའི་ཚུལ་གྱིས་འདོད་ཡོན་མ་འགགས་པའི་འོད་ཟེར་རྣམ་པ་མང་པོ་འཕྲོ་ཞིང་གཉིས་སུ་མེད་པའི་དབྱིངས་སུ་སྟིམ་པར་བྱེད་པའི་བྱ་བས་བརྙེས་པའི་འབྲས་བུ་མཐོང་ལམ་གཉིས་ལས་ཚེ་དབང་དེས་དངོས་གྲུབ་མཆོག་གི་སྙིང་པོ་སྐུ་ལྔར་སྦྱོར་བ་འགྲུབ་བོ། །འོ་ན་ཚོམ་བུ་དང་དཀྱིལ་འཁོར་གྱི་ཁྱད་པར་གང་སྙམ་ན། རྣམ་སྣང་སོགས་རིགས་བཞིའི་གཙོ་བོ་རྡོ་རྗེའི་རིགས་གཅིག་གིས་བསྡུས་པས་རིགས་ཐ་དད་ཀྱི་གཙོ་བོ་གཅིག་ཏུ་གྱུར་པ་ནི་དཀྱིལ་འཁོར་དང་། རང་གི་རིགས་ཆུང་གིས་བྱེ་བྲག་ཏུ་བསྐོར་བར་རིགས་ཐ་མི་དད་ཀྱི་གཙོ་བོ་རིགས་སོ་སོས་བྱེད་པ་ནི་ཚོམ་བུའོ། །གསུམ་པ་སྒྲུབ་པ་ཆེན་པོ་ལ་གཉིས་ཏེ། སྒྲུབ་བྱེད་ཡོ་བྱད་ལྔ་ལ་སྤྱད་པའི་ཐབས་དང་། དེའི་བསྒྲུབ་བྱ་དངོས་གྲུབ་བོ། །དང་པོ་ལ་གཉིས་ཏེ། ཡོ་བྱད་བཞི་ལ་སྤྱད་པའི་ཐབས་དང་། ཨཱ་ལི་ཀཱ་ལི་ལ་སྤྱད་པའི་ཐབས་སོ། །དང་པོ་ནི། གོས་རྒྱན་སོགས་ཚིགས་བཅད་གཅིག་སྟེ། དར་དང་ཞིང་ལྤགས་སོགས་ལུས་ལ་བགོ་བའི་གོས་དང་། རིན་ཆེན་དང་ཐོད་ཕྲེང་སོགས་འདོགས་པའི་རྒྱན་གྱི་ཡོ་བྱད་དང་། དྲི་རོ་ཞིམ་པའི་བཟའ་བཏུང་
Chinese
能与持明果位结合。第二，又或等二句偈：从同一组之外，又或者要修成身语意三组，因为一切诸佛都完全融入身语意金刚三者之中。观想三组本尊的禅定清晰且光辉灿烂，光芒四射，然后以无二的智慧，将所有供品融入平等性的法界之中，通过这种修行所获得的果实，从见道二者之中，此寿命自在能与四种持明中的成就最胜悉地，获得任运成就持明果位结合，因此功德为了自利，所有胜者的坛城都燃烧，即清晰显现成就，为了利他，以消除众生的烦恼痛苦的事业，使一切众生都安立于生起不离金刚三性的地位。第三，持咒等七句：持咒者若想获得真实成就，瑜伽士以方便与智慧圆满的僧团，都要观想五分坛城和忿怒尊众，即七十位本尊，然后以不执着供品的方式，使无间断的妙欲光芒四射，并融入无二的法界之中，通过这种行为所获得的果实，从见道二者之中，此寿命自在能成就与最胜悉地的精华五身结合。那么，丛和坛城有什么区别呢？ 毗卢遮那佛等四部主尊被金刚部一部所摄，使不同部的本尊成为一体的是坛城，而以自己的小部围绕，使不同部的本尊各自成为一部的是丛。第三，大成就分二：修成五种供品的方法，以及其所要修成的成就。第一分二：修成四种供品的方法，以及修成阿 अली（ā li，梵文元音）嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎 सुनना\br嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎嘎
English
It can be combined with the Vidyadhara. Second, or two verses such as: Other than a single cluster, or it should be cultivated into three clusters of body, speech, and mind, because all Buddhas are completely integrated into the three vajras of body, speech, and mind. Meditate on the deities of the three clusters being clear and radiant with blazing light, and then with non-dual wisdom, use all the offerings to dissolve into the realm of equality, from the two paths of attainment through this practice. That Tshewang can be combined with the attainment of the supreme siddhi among the four Vidyadharas, the attainment of the spontaneously accomplished Vidyadhara, so for the benefit of oneself, the mandala of all the victorious ones burns, that is, it clearly manifests accomplishment. For the benefit of others, the activities of eliminating the afflictions and sufferings of beings, all beings are established in the position of being born into the lineage of the indivisible three vajras. Third, the mantra holder, etc., seven lines: The mantra holder who wishes to obtain true siddhi, the yogi with the Sangha complete with skillful means and wisdom, should meditate on the five-part mandala of the cluster and the wrathful deities, that is, seventy deities individually. Then, in a manner without attachment to offerings, the uninterrupted rays of desirable qualities radiate in many ways and dissolve into the non-dual realm, from the two paths of attainment through this action. That Tshewang will accomplish the combination with the essence of the supreme siddhi, the five bodies. So, what is the difference between a cluster and a mandala? The main deities of the four families, such as Vairochana, are gathered by one Vajra family, making the main deities of different families into one mandala, and the main deities of different families are made into separate clusters by surrounding their own small family. Third, the great accomplishment is divided into two: the method of practicing the five offerings, and the accomplishment to be achieved. The first is divided into two: the method of practicing the four offerings, and the method of practicing Āli and Kāli. The first is: Clothes and ornaments, etc., one verse: Silk and animal skins, etc., clothes to wear on the body, and ornaments such as jewels and skull garlands, and delicious food and drink with fragrant taste.