Chinese
诸具权势平等之王母，彼等坏灭、生起、成熟与空尽中，金刚解脱无量，心与如是平等之，智慧轮与神圣坛城，如何次第金刚之，歌舞等资具，供养与进入之方式如何，分位诸部不逾越时，于天之诸日也。大乐等，聚或手印等，总的或一一作结合。过去解脱众会合，现在生起与不生起，无量心与解脱会合，彼乃成平等之王。 另瑜伽菩提心，圆满十六如月圆，慈悲智慧生起时，如虚空日出之方式。神圣圆满之瑜伽士，乃真实现证之地。十三有些行走时，金刚时之相续众会合，如星宿中央满月，如十六日圆满。十三大勇圆满地，十六众圆满故，以嬉戏之十六月，于日光明之手印上，以美妙庄严之安乐，十六众之圆满会合。圆满自性中无所缘，如是自性中修习故，于平等空性中，一切圆满成法身菩提。痛苦菩提无二，稀有发心大业行。细微转为暖热时，修习神圣则日出。此时相续之障碍中，以悦耳之声亦难遮止。若生障碍则作圆满酬补，如虚空月亮光明渐圆，地上瑜伽渐圆行持。何者此增长则福德与，大回向之事业等作。由此日月乘行之，持明地之安住乃至，大乐十三地成就。 另恒常所作之事乃，诸法皆胜者之自性，胜者显现为身语意，身语意手印等，于字句自体中圆满。字句手印之智慧等，乃恒常之恒常所作。由此获得恒常之三摩地，恒常之恒常不间断，于金刚虚空与自性量，生起字之众。
English
Those queens with equal power, In those destruction, arising, maturing, and emptiness, Vajra liberation is immeasurable, Mind and thus equal, Wisdom wheel and sacred mandala, How in order of vajra, With songs, dances, and other implements, How to offer and enter, The parts do not exceed the time, To the suns of the gods. Great bliss and so on, Groups or mudras, Generally or individually should be combined. The past liberation assembly is gathered, Now arising and not arising, Immeasurable mind and liberation are gathered, That becomes the king of equality. Furthermore, yoga bodhicitta, The perfection of sixteen like the full moon, When compassion and wisdom arise, Like the sun rising in the sky. The sacred perfect yogi, Is the land of true realization. When some walk thirteen, The continuous assembly of vajra time is gathered, Like the full moon in the center of the stars, Like the perfection of sixteen days. The land of thirteen great powers is perfect, Because the sixteen assemblies are perfect, With the playful sixteen months, On the mudra of the sun's light, With the beautiful and adorned bliss, The perfection of the sixteen assemblies is gathered. In the nature of perfection, there is no object of focus, Because of practicing in such a nature, In the emptiness of equality, Everything is perfected into dharmakaya bodhi. Suffering and bodhi are non-dual, The rare mind generation performs great deeds. When the subtle turns into warmth, Practicing the sacred will bring sunrise. In this time of continuous obstacles, It is difficult to stop even with pleasant sounds. If obstacles arise, then make complete compensation, Like the moon in the sky gradually becoming brighter, The yoga on the ground gradually increases in practice. Whoever increases this, then merit and, Great dedication activities, etc., are done. Therefore, the sun and moon ride, Until the vidyadhara dwells on the ground, The thirteen great bliss grounds are accomplished. Furthermore, the constant thing to do is, All dharmas are the nature of the victorious ones, The victorious ones appear as body, speech, and mind, Body, speech, mind, mudras, etc., Are perfected in the letters themselves. The wisdom of letters, mudras, etc., Is the constant thing to do. By this, constant samadhi is attained, The constant continuity is not interrupted, In the vajra sky and the measure of self, The assembly of letters arises.
Chinese
修习。供养亲近等修习也是如此。这是真实意义上接近的道路，为了创造圣者。在此，通过持续的恒常会众，自身将成为圣者中的圣者。此外，金刚网的法界，是心之大秘密，秘密即是此。因为是金刚金刚，因为与金刚的权域相连，一切由此生起，故称为法界。金刚持母，连同执持圆满，缠绕平等也是如此，形象禅定安住自性。如果次第修习，如所希望的那样，如欲界一样平等宣说。此外，无论何处与何相连，大秘密神圣的坛城，是诸法的一切自性，在互相以网相连之上，从空性虚空的自性中，化现之事显现为任何事物。以无二之网的方式相连，那即是大瑜伽者的境域。具有力量的秘密门，对此应当开启秘密门。进入此秘密的诸位，以大智慧和方便，不惧怕，生起喜悦的奇妙。此大秘密的秘密坛城，连同金刚国王和王后，五二成双缠绕，从右向左修习缠绕之方式。右侧即是菩提金刚，各自的标志闪耀。左侧即是声影铃铛，以标志庄严而清晰，摇曳和屈服，具有光彩，以贪恋摇曳的方式，雄狮摇曳的方式，雄狮、殊胜之群等，在心识低劣之人的身体宝座上，以圆满的方式傲然挺立，五色的光芒闪耀，十三种装束傲慢者们，次第或者同时生起。在此，对于欲界贪恋的诸根，次第进行调伏。否则，父母也不可见。秘密即是会众的眷属们，也是以处所转变的自性，连同手印国王和王后，八二成双结合缠绕生起修习。地和虚空、眼金刚，慈爱和金刚、普贤吉祥，疾病和外在的用品，以四二之数进行涂油修习，应当思维等等也是如此。在具有金刚门之处，金刚缠绕拥抱秘密的会众。
English
Practice. Practicing with offerings and closeness is also like that. This is the path of true meaning, for the sake of creating the holy. Here, through the continuous constant assembly, one will become the holiest of the holy. Furthermore, the realm of the Vajra Net, is the great secret of the heart, the secret is this. Because it is Vajra Vajra, because it is connected to the domain of Vajra power, everything arises from this, therefore it is called the realm. Vajra Holder Mother, together with holding completion, entwining equally is also like that, image meditation abides in nature. If practiced sequentially, as desired, it is proclaimed to be equal to the desire realm. Furthermore, wherever anything is connected, the great secret sacred mandala, is the nature of all dharmas, on top of being interconnected by nets, from the nature of emptiness and space, the manifested activity appears as anything. Connected in the manner of a non-dual net, that is the realm of the great yogi. The secret door with power, one should open the secret door to this. Those who enter this secret, with great wisdom and skillful means, are not afraid, and give rise to joyful wonder. This great secret secret mandala, together with the Vajra King and Queen, five twos entwined in pairs, practice the method of entwining from right to left. The right side is the Bodhi Vajra, their respective signs blazing. The left side is the sound image bell, adorned and clear with signs, swaying and bowing, possessing radiance, with the manner of lustful swaying, the manner of a great lion swaying, great lions, supreme groups, etc., on the body throne of those with inferior minds, standing proudly in a complete manner, the light of five colors blazing, the thirteen kinds of arrogant attire, arise sequentially or simultaneously. Here, the faculties of desire realm attachment, should be gradually subdued. Otherwise, the father and mother are also not visible. The secret is that the retinue of the assembly, also with the nature of place transformation, together with the mudra king and queen, eight twos combined, entwined, arising, practice. Earth and sky, eye vajra, love and vajra, Samantabhadra auspiciousness, disease and external objects, with the number of four twos, apply ointment practice, one should contemplate and so on, it is also like that. In the place with the Vajra door, the Vajra entwining embraces the secret assembly.
Chinese
萨。瑜伽享用极多，因喜悦而施予，故次第贫穷。以秘密的进入方式等，成办秘密的意义。进入之门与行持和见解相符，一切成为一体。具足因和缘，圆满具足。具有友爱之缘和喜悦之结合。天和持明瑜伽士，全部聚集修持此法。刹那、须臾、片刻，或须臾、一日、一月，或一年之吉祥日，是时机成熟的节日，是加持的节日。如何获得的物品，以清净与不清净的差别，清净的食物等，以及分别念、摧毁疾病的甘露，对诸佛的集会和生灵，如何富裕地殷勤供养。断除自他和二者，以及不转为法之义的四种过失，结合遮止之法。瑜伽如心和眼，安立渴望之意念，如愿安乐地结合。为了使诸神欢喜，为了使障碍平息，以及为了成就、起死回生，此事业的修持极为重要。这些不应在新入门的智慧浅薄者面前讲述。所有物品和用具，以何调伏，就那样结合技巧。因此，此事业的特殊之处在于，于集会中增生集会，清净障碍，习惯于亲近，通过修持而使果达到究竟。如是，金刚萨埵对大多数集会宣说。祈请见到一切集会之义的金刚持。大菩萨我等，诸法的一切自性，即是方便、即是智慧的安排，以及普遍平等和十六分，文字的集合和生起的界限，无二之网相连等，在自性三摩地之影像中，确定显现。如是祈请后，彼说：凡在此聚集的无有集会者，如所见般即是。本来未作，如是之自性，自性坛城即是彼。殊胜之意圆满成就，三摩地坛城即是殊胜。彼等之根本是心性，众生影像坛城明亮。自性三摩地。
English
Sa. By greatly increasing the enjoyment of yoga, one becomes gradually impoverished by giving out of joy. By means of secret entry methods and so on, accomplish the secret meanings. The gate of entry is in accordance with conduct and view. Everything becomes one. Possessing cause and condition, perfectly complete. Possessing friendly conditions and joyful union. Gods, vidyadharas, and yogis, all gather and practice this dharma. A moment, a short time, a brief while, or a short time, a day, a month, or a year's auspicious day, is a festival when the time is ripe, it is a festival of blessings. Whatever possessions are obtained, distinguish between pure and impure. Pure foods and so on, as well as conceptual thoughts, nectar that destroys diseases, to the assemblies of the victorious ones and to the beings, diligently offer as much as possible. Abandoning the four faults of not transforming into the meaning of dharma, whether for oneself, others, or both, combine the method of reversal. Hold yoga like the heart and eyes, establish the thought of longing, and combine it comfortably as desired. In order to please the gods, in order to pacify the obstacles, and in order to accomplish goals and revive the dead, the practice of this activity is extremely important. These should not be spoken in front of those of little intelligence who are newly initiated. All substances and implements, subdue them with whatever means, and combine them with skill accordingly. Therefore, the special feature of this activity is that, in the assembly, one generates assemblies, purifies obscurations, becomes accustomed to approaching, and by practicing, the fruit is brought to completion. Thus, Vajrasattva spoke to the majority of the assembly. Pray to Vajradhara, who sees the meaning of all assemblies. Great Bodhisattvas, we, the nature of all dharmas, are the arrangement of means and wisdom, as well as universal equality and sixteen parts, the collection of letters and the realm of elements, the connection of the non-dual net, and so on, in the image of the nature of samadhi, we definitely see them appearing. After praying thus, he said: Whatever assemblies are gathered here without assembly, are as they are seen. The nature of what is naturally unmade, that very nature mandala. The perfect accomplishment of the supreme intention, the supreme samadhi mandala itself. Since the root of these is mind itself, the mandala of sentient beings' images is clear. The nature of samadhi.
Chinese
于坛城中，一切本初即已圆满安布。其中特别有缘之人，所用之境乃是影像，如柔滑平整之布等，以五种或二十五种颜色，为未见之愚者而描绘。若无损，则依凭表相而能满足。依凭此，于柔室之中，以炽盛之色描绘形象。若手印无损且具美观，则能示现表相之神变。于金银铜铁等之中，随意倾注，制作胜者之身像，若具足无损之手印，则彼亦成为表相之所依。于水晶、石、海螺等之上，以浮雕制作胜者之身像，如是无损且增广，则成为表相生起之所依。桦皮、菩提树等之上，智者以雕刻制作影像，若手印无损且皆圆满，则此亦成为表相之所依。于土地等上作手印，并使其具足美观之颜色，此乃表相生起之所依，以表相而知表相解脱之理。凡于地上，胜者之形，皆善妙圆满，以五彩颜料美妙装饰，则成为解脱之理的所依。任何影像为何，与其自性相同，故于此无有丝毫差别，此即成为解脱之理。安乐逝者之宫殿，无论任何，凡以坛城之形式所作，于悦意具相之寂静处，皆善妙圆满地美化，并使其具足八根丝线，以收摄之事业美化之。之后以一根丝线环绕，即成为坛城之形式。内部有八根丝线，具足九个莲花瓣，分为三份至尽头，所有内部以三根细丝线精美装饰。九份之中，门与门框占三分之一。以八根柱子美化之，于珍宝柱子内部，以佛陀宫殿为顶端。收摄无量解脱之门，以三层阶梯美化之，亦以马匹下落之阶梯装饰。中央之宫殿或莲花瓣，或轮、吉祥结、莲花，以及珍宝八角等，如理如实地描绘。装饰以各种珍宝，以及班杂惹嘎达惹那（pañca ra ka tva ra na），花鬘与网。