Chinese
如是行持。彼乃法性不生，无有生起。于普贤王如来之虚空界清净之379。界中，内外情器所摄一切法，于菩提心大乐中成佛者，若能了知无有生死的雍仲，则无需陈设宝瓶。如是于空性中陈设亦无有相违。是故如是说：于圆满宝瓶之宫殿中，情器一切无余摄持，以广大明点而增盛，一切有情皆成佛。如是教敕。彼等形象坛城之佛四十二尊，作无二之结合之菩提心，化为甘露宝瓶，以甘露菩提心，一切皆为天众坛城，天众融入天众，法性于法性中嬉戏而作供养，所欲之义亦无二而结合，于菩提心之自性中，未来将成佛，如自明般修持。彼乃将根识与对境时处结合，乃与法性无离而于智慧界中结合，若能了知法身无有迁变，则亦无需结合。然作真实结合亦无相违。于彼陈设严饰后，修持三摩地坛城者，字母བྲུ༷如纯金之380色泽，以种种珍宝所成之无量广大宫殿。生起顶髻转轮王。其中，由ཙཀྲ产生轮，由བ༷产生千瓣莲花而安住。中央为班杂达益（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）父母，东方为吉尼吉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）父母，南方为热那达益（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）父母，西方为阿若力（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）父母，北方为扎扎达益（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。与幻化相应。彼等亦以方便与智慧无二而圆满，另有菩萨与，菩萨母与，忿怒尊与，忿怒母示现为门卫之坛城。彼之下方亦有六十六忿怒尊之坛城亦方便与智慧无二。六尊亦顶戴寂静之天众为头饰，彼等亦入于结合方便与智慧之三摩地。如是寂静忿怒尊之坛
English
Thus, it is performed. It is the unborn nature of reality, without arising. In the pure realm of the sky of Samantabhadra, 379. In the realm, all phenomena encompassed by the inner and outer vessels and contents, in the great bliss of the mind of enlightenment, becoming Buddhas, if one realizes the unchanging Yungdrung without birth or death, then there is no need to arrange the vase. Arranging it in emptiness like this is also not contradictory. Therefore, it is said: In the palace of the round vase, all the vessels and contents are completely gathered, and by expanding the great bindu, all sentient beings become Buddhas. Thus, it is taught. The forty-two Buddhas of the image mandala, the mind of enlightenment that performs the union of non-duality, transformed into a nectar vase, with that nectar mind of enlightenment, everything is the mandala of the deities, the deities dissolve into the deities, the nature of reality plays in the nature of reality and makes offerings, and the meaning of what is desired is also united without duality, in the nature of the mind of enlightenment, in the future, Buddhahood will arise, meditate like self-awareness. It is also the union of the senses with the objects, times, and places, which is the union in the realm of wisdom without separation from the nature of reality. If one realizes that the Dharmakaya is immutable, then there is no need for union. However, doing the actual union is also not contradictory. After arranging the ornaments there, meditating on the Samadhi mandala, the letter བྲུ༷ is like the color of pure gold 380, with an immeasurable and vast palace made of various jewels. It gives rise to the crown-adorned Chakravartin. In it, from ཙཀྲ arises the wheel, and from བ༷ arises the thousand-petaled lotus, and they abide. In the center are Vajradhika (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) father and mother, in the east are Jinijika (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) father and mother, in the south are Ratnadhika (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) father and mother, in the west are Aro Lika (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning) father and mother, in the north is Pradzadhika (Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning). It is in accordance with illusion. They are also perfected without duality of skillful means and wisdom, and also the Bodhisattvas, Bodhisattva mothers, wrathful deities, and wrathful mothers are shown as gatekeepers of the mandala. Below it, there are also sixty-six wrathful deity mandalas that are also non-dual in skillful means and wisdom. The six also wear peaceful deities as headdresses, and they also enter into the Samadhi of uniting skillful means and wisdom. Such a peaceful and wrathful deity mandala