English
That is the general samaya of the five families of other schools. The three remaining offerings and refuge, as well as upholding the Dharma through hearing and contemplation, and upholding the Dharma without decay, are all included within this. Therefore, the general and individual samayas of the five families that arise from other schools are gathered here. One should understand the distinction that the remaining parts spoken of here are not included there. The subtle branches of the samaya are also to be made common to all six families here. Third, discarding the tooth-stick and protecting with the six families: First, the tooth-stick is discarded in order to examine which action and siddhi will be accomplished. By distinguishing the directions, one can also realize which deity's siddhi will be accomplished. After that, writing the letters of the six families: If the six elements of the disciple are not blessed, it is not permissible to enter the mandala, therefore they are blessed. Fourth, purifying the mouth with a handful of water and nectar: Om Hrih, etc., with a handful of water, the stains of impurity are cleansed. With nectar, even the pure are made into the essence of the three vajras and the five wisdoms. Fifth, including questions, answers, and bodhicitta: O Joyful One, etc. After that, generating bodhicitta: Visualize a five-pronged vajra on a moon in the heart, and recite: Om Sarva, etc. The rest as usual. Sixth, secretly instructing and then introducing into the inside: Vajra on the crown of the head, etc., do not speak to others, and do not be unbelieving yourself. Here, the introduction is done with the mantra of Yamantaka. These in between are supplements from others. The lamas of our own tradition take from the Garland Treatise, not from the Sadhuputra ritual. The reason is that the Khenpo of the Garland Treatise appeared earlier and was a great chariot, and was blessed by the supreme deity, free from dispute, and the initial custom was great and primordial, so it is better to supplement from that. Sadhuputra seems to be just a Kalachakra, a later one, an ordinary pandita, and his situation cannot be described to oneself or others. The parts he supplemented for Kalachakra also seem to be drawn from the Garland Treatise. Because he is a follower of that, it is permissible to take directly from the actual supplementary text, but instead it is increased.
Chinese
等等。对此，有些人认为应该在身坛城或语坛城的矮小处绕行，但此乃自圆其说的仪轨。其他坛城未提及矮小，故稍有不妥。如此说来，就只能从坛城之外绕行了。 第二，顶礼有七支，是结合无上瑜伽的方式，所以瑜伽四支顶礼的观想不必结合。有些学者说，毗卢遮那佛的咒语是班智达用智慧编造的补充，但四座和金刚空行母中说了嗡 班杂 扎吉尼 布杂（藏文：ཨོཾ་པཉྩ་ཊཱ་ཀི་ནི་པུ་ཛ་，梵文天城体：，梵文罗马拟音：oṃ pañca ḍākinī pūja，汉语字面意思：嗡 五 部 空 行 母 供养）等，所以并非臆造。最后的咒语是，为了救度一切众生，完全供养自身。 第三，从那以后，头顶放置金刚等等。最初三个誓言，对非器者以秘密之门立誓。第四，以所有誓言立誓，是誓言之主要。第五，是誓言之根本，故以上师之誓言之门立誓。 第四，从那以后，降临智慧等等，对此，有续部注释的直接开示，以及坛城仪轨智慧海的直接开示。虽然没有明确说明将弟子观想成哪尊本尊，但坛城仪轨中说会降临忿怒尊，续部注释中也说要降临忿怒尊，因此译师洛扎瓦·布罗扎瓦·南尼也认为，因为是忿怒尊之主，所以观想成金刚力。此外，时轮金刚法门大多数也这样认为。法王乔列南嘉将其观想成无量光佛，是因为此咒是时轮金刚自宗的，所以必须这样做。其他如地水火风坛城等，如果按照串珠的方式进行，如果能成为一个补充，那就更好了。全知钦波的简略坛城仪轨中，也说了金刚力和无量光佛可以任选，所以并非见解不同。在此，将弟子观想成无量光佛，并安放吽 阿 哈 扎 哲（藏文：ཧཱུཾ་ཨཱཿཧ་ཛྷཻཿ，梵文天城体：，梵文罗马拟音：hūṃ āḥ ha ja ḍheḥ，汉语字面意思：吽 阿 哈 扎 哲）等字，在密集金刚和黑阎魔敌等中都明确说明了。此续中也有意义的配合，即所降临的本尊金刚四尊和
English
Etc. Regarding this, some believe that one should circumambulate on the small height of the body mandala or the heart mandala, but this is a self-fulfilling ritual. Other mandalas do not mention small heights, so it is slightly inappropriate. In that case, one can only circumambulate from outside the mandala. Secondly, prostration has seven branches, which are combined with the Anuttarayoga method, so the visualization of the four branches of Yoga prostration does not need to be combined. Some scholars say that the mantra of Vairochana is a supplement created by the wisdom of the Pandit, but the Four Seats and Vajra Dakini mention Om Pancha Dakini Puja (藏文：ཨོཾ་པཉྩ་ཊཱ་ཀི་ནི་པུ་ཛ་，梵文天城体：，梵文罗马拟音：oṃ pañca ḍākinī pūja，汉语字面意思：Om Five Dakini Puja), etc., so it is not fabricated. The last mantra is, in order to save all sentient beings, completely offer oneself. Thirdly, from then on, placing the vajra on the crown of the head, etc. The first three vows are taken secretly through the door of secrecy for those who are not vessels. Fourth, taking vows with all vows is the main vow. Fifth, it is the root of the vows, so the vows are taken through the door of the guru's vows. Fourth, from then on, descending wisdom, etc. Regarding this, there is the direct instruction of the tantra commentary, and the direct instruction of the mandala ritual Wisdom Sea. Although it is not clear which deity the disciple is visualized as, the mandala ritual says that the wrathful deity will descend, and the tantra commentary also says that the wrathful deity should be descended. Therefore, the translators Lotsawa Lodrö Namnyi also believe that because it is the lord of the wrathful deities, it is visualized as Vajra Force. In addition, most Kalachakra traditions also believe so. Dharma King Chögyal Phakpa visualized it as Amitabha, because this mantra is from the Kalachakra self-tradition, so it must be done. Other mandalas such as earth, water, fire, and wind, etc., if done according to the rosary method, it would be better if it could become a supplement. In the concise mandala ritual of Omniscient Chimpo, it is also said that Vajra Force and Amitabha can be chosen, so the views are not different. Here, visualizing the disciple as Amitabha and placing the letters Hum Ah Ha Ja Dheh (藏文：ཧཱུཾ་ཨཱཿཧ་ཛྷཻཿ，梵文天城体：，梵文罗马拟音：hūṃ āḥ ha ja ḍheḥ，汉语字面意思：Hum Ah Ha Ja Dheh) are clearly stated in Guhyasamaja and Black Yamari, etc. In this tantra, there is also a meaningful combination, namely the four Vajra deities to be descended and
Chinese
五尊佛母与忿怒尊之主一同存在。其他如地藏菩萨等，是附带产生的，即使没有根本依据也不相违背。象征金刚的四个字，以及象征佛母的五大元素的坛城，共有五个。风有两次，其中一次代表虚空之义。安放的基础是忿怒尊本身。观想在任何一个地方都具备降临的基础。如果这十位神祇的力量与各自的缘分相符，其他神祇也会被它们驱动而来。总而言之，由忿怒尊之主驱动，要么降临忿怒尊本身，要么降临其他神祇。即使没有其他神祇的依据也可以。因此，一些前辈大师对观想做了各种区分，而后世的一些人则进行驳斥。如果口诀没有错误，就无法驳斥。忿怒尊也可以根据各自的业缘，依靠十一位忿怒尊中的任何一位来修持。如果业缘没有被神通所认知，就应该修持金刚力，因为它是普遍适用的。具体做法是，将誓言物五甘露放在弟子的舌头上，焚烧修持五甘露和五灯的香，让弟子观想。上师以三摩地摄持，如果上师自身具有加持力，就会降临。此外，咒语等的数量要与仪轨相符，师徒二人不要偏离观想的目标。智慧尊降临的征兆，在《灌顶品》第九十九品等中说：如果忿怒尊之王降临，以装饰有武器的手，对魔众进行恐吓，以左手伸展等姿势，以及各种变化，以金刚舞进行舞蹈，以笑声和吽字混合，给予敌人恐惧，并唱金刚歌。会变得无耻且无所畏惧，凭借功德的力量，其他神祇也会寂静。身降临，瑜伽士凭借自性功德的力量，行持身之事业。语降临，会成为胜过天神、鬼神、非天等的演说家。意降临，会知晓存在于他人心中之事，以及过去和未来的一切。
English
The five mothers exist together with the lord of wrathful deities. Others, such as Kshitigarbha, are incidental, and there is no contradiction even without a fundamental basis. The four letters symbolizing the vajra, and the mandala of the five elements symbolizing the mothers, there are five in total. There are two winds, one of which represents the meaning of space. The basis for placement is the wrathful deity itself. Meditate that the basis for descending is complete in any place. If the power of these ten deities is in accordance with their respective karmic connections, other deities will also be driven to come. In short, driven by the lord of wrathful deities, either the wrathful deity itself descends, or other deities descend. It is permissible even without a basis for other deities. Therefore, some previous masters made various distinctions in visualization, which were refuted by some later people. If the oral instructions are not mistaken, they cannot be refuted. The wrathful deity can also be practiced by relying on any of the eleven wrathful deities according to their respective karmic connections. If the karmic connection is not recognized by clairvoyance, then the vajra force should be practiced, because it is universally applicable. Specifically, place the five amritas of samaya substances on the disciple's tongue, burn incense that has been practiced with the five amritas and five lamps, and have the disciple meditate on the visualization. The master holds with samadhi, and if the master himself has blessings, it will descend. In addition, the number of mantras and so on should be in accordance with the ritual, and the teacher and student should not deviate from the object of visualization. The signs of the arrival of the wisdom deity are stated in the ninety-ninth chapter of the Empowerment Section, etc.: If the king of wrathful deities arrives, he threatens the hordes of demons with hands adorned with weapons, and with postures such as extending the left hand, and various changes, he dances with the vajra dance, giving fear to the enemy with a mixture of laughter and the syllable Hūṃ, and also sings the vajra song. One will become shameless and fearless, and by the power of merit, other deities will also be pacified. When the body descends, the yogi performs the activities of the body by the power of his own nature and merit. When speech descends, one will become a speaker who overcomes gods, spirits, asuras, etc. When the mind descends, one will know what dwells in the hearts of others, and all that has happened and will happen.
Chinese
当智慧降临，就会成为佛陀上师的上师，成为具有神通的唯一导师。当土地降临，瑜伽士们就会变得像山一样，即使被水也能很好地冷却。当火降临，就会燃烧，即使风也同样会变得干燥。当空性降临，就会变得隐形。在地面上，就会变得能够在空中行走。同样，所有色等，都应通过自性、功德、力量的次第来理解。如是说。当身金刚降临，做身之事业，就能见到天神之身。当语降临，就能说出未经学习的语言。当意降临，就能稍微显现神通。当智慧降临，就能示现各种神通等，这些都会在那个时候出现。像这样，当智慧降临之后再进行修持，那么在这一世，当身降临时，就能在空中行走，进入地下。当语降临时，就能像文殊菩萨一样成为语自在。当意降临时，就能知晓三时。同样，当智慧降临时，最好在这一世就能成为十地自在。即使最差的根器，也能拥有神通等五种神通，必定会成为持明者。因此，降临智慧，也取决于上师对本尊瑜伽的稳固，以及咒语的念诵圆满。一定要安住于明点稳固的三昧耶，并且需要获得对空色瑜伽的稳固。如果弟子的相续清净，这些都具备，那么像这样的殊胜智慧者就会降临，否则就不会。其他降临世间空行母和罗刹等，只不过是为了让孩子们产生信心而已，无法获得殊胜的果实，而且那样的程度既不稀有也不困难。这里有些智者将弟子瞬间转化为金刚身，之后又问什么是金刚大法，这是没有平等安住于心，因为没有生起金刚法，即无量光佛。如果真正的智慧降临，就不应该做遣送仪式。应该任其自然降临，从而觉醒体验。不要长时间停止脉动等体验，方便智慧六种。
English
When wisdom descends, one becomes the guru of the Buddhas, the sole teacher with miraculous powers. When earth descends, yogis become like mountains, and even water can cool them well. When fire descends, it burns, and even the wind makes them dry. When emptiness descends, one becomes invisible. On the ground, one becomes capable of walking in the sky. Likewise, all forms and so on should be understood through the order of nature, qualities, and power. It is said. When the body vajra descends, one performs the activities of the body, seeing the bodies of deities. When speech descends, one speaks languages without having learned them. When mind descends, a little clairvoyance arises. When wisdom descends, one shows various miracles and so on, which occur at that time. Like this, if one practices after wisdom descends, in that very life, when the body descends, one can walk in the sky and enter the earth. When speech descends, one becomes the lord of speech like Manjushri. When mind descends, one knows the three times. Similarly, when wisdom descends, at best, in that life, one becomes the lord of the ten bhumis. Even if one has the worst faculties, one will definitely become a vidyadhara with miracles and the five clairvoyances. Therefore, the descent of wisdom also depends on the guru's stability in deity yoga and the completion of mantra recitation. One must abide by the samaya of stable bindu and needs to gain stability in the yoga of emptiness and form. If the disciple's lineage is pure and these are all present, then such excellent wisdom beings will descend, otherwise they will not. Other descents of worldly dakinis and rakshasas are merely to create faith in children, and one does not obtain the supreme fruit, and that level is neither rare nor difficult. Here, some scholars explain that they transform disciples into vajra bodies in an instant and then ask what the great vajra dharma is, which is not to abide equally in the mind, because the vajra dharma, namely Amitabha, has not arisen. If true wisdom descends, one should not perform a sending-off ceremony. One should let it descend naturally, thereby awakening the experience. Do not stop the experiences of pulsation and so on for a long time, skillful means and wisdom, the six types.