Chinese
通过三种仪轨生起一切寂静愤怒本尊。如果不能这样做，就念诵本尊的名号并生起我慢。如是所说的广大金刚修法事业非常多，因此在此仅通过念诵各自的名咒来生起。那么，自生起为大瑜伽，以及对生起金刚修法的方式是怎样的呢？大瑜伽是：在此自生起中所写的自加持生起为金刚萨埵，直至心间心髓的末端安布咒鬘之后。自身的基础身体在金刚萨埵的心间，于月轮之上幻化坛城。从自身的基础身体中分离出来，进入心间而获得自入是近修和近近修。修法是：心间的坛城与自身一起融入基础身体本尊的心间。以誓言手印使心识勇识成为身体修法。大修法是：在作为所依的基础身体和作为能依的二十八者之上迎请智慧尊并融入。以四手印印封。之后如前一样获得自入之后。加持八天女和金刚铃，受持三誓言，以及供养等。又是金刚修法是：从自身生起为金刚萨埵开始，直至前述的自入之前的名号灌顶之间，如已述说的那样做完之后。诸本尊各自手持各自的大手印，而作金刚修法，那也是对于对生起中的每一个本尊，以三句咒语。第一句，以焚烧各自的誓言尊为缘，转化为各自的法器。第二句，生起对它的我慢。第三句，观想转化为诸本尊各自的面容和手势，就是金刚修法。之后迎请智慧尊，以四手印印封等要做。不仅如此，自生起作为大瑜伽的方式也是简略的近修方式，因为这些原因。这篇文字可以添加许多广大的支分，但认为没有可以舍弃的。如同佐证格蓝丹的口诀一样。愿此行境的莲花苑中，绽放嬉笑的教法之日的光辉，善说之光如千束般绽放。这是瑜伽续部的修法品类。总集经部的支分坛城等的修法坛城实物。
English
All peaceful and wrathful deities are generated through three rituals. If that is not possible, then recite the names of the deities and generate pride. As it is said, the extensive Vajra Sadhana activities are very numerous, so here they are generated only by reciting the names and mantras of each one. So, how is it that one generates oneself as Mahayoga, and how does one perform Vajra Sadhana for the front generation? Mahayoga is: After the self-blessing written here in the self-generation is generated as Vajrasattva, up to the point where the mantra garland is placed at the end of the heart's essence. The base body itself, in the heart of Vajrasattva, transforms the mandala on top of the moon disc. Separating from the base body itself and entering the heart, taking self-entry is the approach and close approach. The Sadhana is: The mandala in the heart, together with oneself, is absorbed into the heart of the deity of the base body. The mind hero is made into the body Sadhana with the mudra of commitment. The great Sadhana is: Inviting the wisdom being onto the base body, which is the support, and the twenty-eight dependents, and absorbing them. Sealed with four mudras. Then, after taking self-entry as before. Blessing the eight goddesses and the vajra bell, holding the three commitments, and the offerings, etc. Again, the Vajra Sadhana is: From generating oneself as Vajrasattva, after doing as just described up to the name empowerment before the self-entry. The deities themselves, holding their own great mudras, should do the Vajra Sadhana. That is, for each deity of the front generation, with three mantra phrases. With the first, transforming each of one's own commitment beings into their respective hand implements by burning them. With the second mantra, generating pride in it. With the third mantra, meditating on transforming into the faces and hands of each of the deities, is the Vajra Sadhana. Then, inviting the wisdom being and sealing with four mudras, etc., should be done. Moreover, making the self-generation in the manner of Mahayoga is also a condensed approach, so because of these reasons. Many extensive branches could be added to this text, but it is thought that there is nothing to discard. Like the Lanton's oral instructions as proof. May the glory of the Dharma's sun, which makes the lotus grove of this realm laugh, shine forth, spreading a thousand rays of good speech. This is the section on the Sadhana methods of the Yoga Vehicle. The actual Sadhana mandala of the branch mandalas of the Compendium Sutra, etc.
Chinese
成就欲乐中，关于外在灌顶续部的六座坛城之阐述，此为第二部分。 ༈ 嗡 斯瓦斯谛！您那不变的意，乃是伟大的安乐，显现不灭寂静与忿怒之诸神。示现者，吉祥金刚萨埵，我顶礼恩师之莲足。解释了无上生起和圆满坛城的差别后，以续部仪轨为主的四条河流，于何处授予共同根本坛城的灌顶，乃是依止于至尊的言教。如是瑜伽以下，六座支分坛城已述完毕。此处阐述无上坛城，有三重意义：解释了内在灌顶和成就灌顶于何处授予的第七和第八坛城的差别。由此消除认为此与彼之间没有各自坛城的错误观念。以及依随如今的实践，成就坛城乃是至尊上师所造。首先分为二：内在灌顶于何处授予之坛城，以及成就灌顶于何处授予之坛城。首先是：生起所依和能依的坛城之体性，如至尊上师所造之成就法《降下成就甘霖》中所述。此处，在分别内在灌顶之水生支分坛城之际，如何生起的仪轨，与嘛哈瑜伽相符，通过生起三种仪轨等，展示逐渐生起之方式。引导仪轨《大乐》中说： "之后，修习三种三摩地，于宫殿中，从各自的语字种子中生起意、手印，由此生起圆满的身、手印，迎请智慧尊，供养，圆满念诵和修持，引导弟子进入坛城。" 因此，此处第七支分坛城，即内在灌顶之坛城，在嘛哈瑜伽的成就法中，总的来说，从前行和后续次第，以及正行灌顶和加持等，与成就法《降下成就甘霖》原本没有差别。通过三种三摩地来引导，以及生起所依和能依的坛城这两者之间，在转变方式上存在些许差别。在三种三摩地之时，诸如“如此显现的一切法皆是无生之界”等散文的内容
English
In the Adornment of Fulfilling Desires, the second part is about explaining the six mandalas of the outer empowerment lineage. ༈ Oṃ Svasti! Whose unchanging mind is great bliss, the unobstructed manifestation of peaceful and wrathful deities. The revealer, glorious Vajrasattva, I prostrate at the feet of the kind guru. Having explained the difference between the unsurpassed generation and completion mandalas, the four rivers that mainly follow the tantric system, where the common root mandala empowerment is conferred, rely on the words of the Lord. Thus, the six limb mandalas from Yoga downwards have been completed. Here, explaining the unsurpassed mandala has three meanings: explaining the difference between the seventh and eighth mandalas where the inner empowerment and the accomplishment empowerment are conferred. This dispels the misconception that there are no separate mandalas for this and that. And according to the current practice, the accomplishment mandala is made by the Lord Lama. First, there are two: the mandala where the inner empowerment is conferred, and the mandala where the accomplishment empowerment is conferred. The first is: the nature of the mandala of the object of generation, including the support and the supported, is as described in the accomplishment method "Rain of Accomplishments" made by the Lord Lama. Here, when separating the limb mandala of the inner empowerment's water source, the method of how to generate, in accordance with Mahāyoga, shows the way to gradually generate by generating three rituals, etc. The guiding action manual "Great Bliss" says: "Then, meditate on the three samādhis, and in the palace, from each of the speech syllables, generate the mind and hand seals, and from that, generate the complete body and hand seals, invite the wisdom deity, make offerings, complete the recitation and practice, and lead the disciples into the mandala." Therefore, here, the seventh limb mandala, the inner empowerment mandala, in the accomplishment method of Mahāyoga, in general, from the preliminary and subsequent stages, and the main empowerment and blessings, etc., there is no difference from the original accomplishment method "Rain of Accomplishments." There is a slight difference in the way of transforming the guidance through the three samādhis, and the generation of the support and the supported mandala. At the time of the three samādhis, such as "All phenomena that appear in this way are the realm of unborn," etc., the prose content
Chinese
虽然没有矛盾，为了区分经和论两种不同的语言，设立了三个坛城的解说。在彼定中，显现如此的一切法，不可得且远离戏论，成为空性。在总定中，对于未能证悟如是的如幻众生，无执如幻的大悲周遍虚空而显现。在因定中，自明空性二者无别的自性，成为白色阿字之相。在观修根本大权坛城时，从根本菩提心之自性，清净明亮的白色阿字中，生出ཨེ་（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：唉）, ཨཾ་（藏文，梵文天城体：अं，梵文罗马拟音：am，汉语字面意思：唵）, ར་（藏文，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra）, སུཾ་（藏文，梵文天城体：सुं，梵文罗马拟音：sum，汉语字面意思：苏）, ཀེཾ་（藏文，梵文天城体：के，梵文罗马拟音：kem，汉语字面意思：凯）, རཾ་（藏文，梵文天城体：रं，梵文罗马拟音：ram，汉语字面意思：让）等。光芒放射、收摄、完全转变，五佛母的虚空界完全清净，自然成就为五大的坛城。从“……”到“变得广大无边”。之后，当观想所依的真实宫殿时，从其中心的因阿字中生出བྷྲཱུཾ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）。从秘密处的光芒中，从“……”到“བྷྲཱུཾ་བི་ཤྭ་བི་ཤུདྷེ་ཀ་པཱ་ལ་བྷྲཱུཾ་（藏文，梵文天城体：भ्रूं विश्व विशुद्धे कपाले भ्रूं，梵文罗马拟音：bhrūṃ viśva viśuddhe kapāle bhrūṃ，汉语字面意思：嗡，世界，完全清净，颅器，嗡）”。以此，由于声音的缘故，བྷྲཱུཾ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）字放射、收摄、完全转变，一切天空都成就为广大无边的宫殿。从“……”到“愿殊胜处所自然成就！那摩吽！”之间如常。第二，所依为生起本尊，如何观修之理，以及所观修的各个本尊的现证。第一，以三种仪轨依次生起，从因阿字中，寂静与忿怒的字轮如云依次开展。上层寂静坛城的主尊和二位眷属的位置上，ༀ་ཨ་（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。五部的位置上，ཧཱུཾ་མཱུཾ་（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。ༀ་ལཱཾ་（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。སྭཱ་མཱཾ་（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。ཨཱ་པཱཾ་（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。ཧཱཾ་ཏཱཾ་（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。八大菩萨的位置上，ཀྵཱིཾ་ཧཱུཾ་（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。ཏྲཾ་ཏྲཾ་（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。ཧྲཱིཾ་ཧྲཱིཾ་（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。ཛྲི་ཨཾ་（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。མཻ་ཛཿ（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。ཐླྷིཾ་ཧཱུཾ་（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。ཧཱུཾ་བཾ་（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。མཱུཾ་ཧོཿ（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。六能仁的位置上，ཀྲཱིཾ་ཏྲུཾ་སྲུཾ་པྲཾ་ཀྵཾ་ཡེ（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。四门守护的位置上，ཧཱུཾ་ཛཿ（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。ཧཱུཾ་ཧཱུཾ་（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。ཧཱུཾ་བཾ་（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。ཧཱུཾ་ཧོཿ（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。下层忿怒坛城的中央，ཧཱུཾ་ཧཱུཾ་（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。大自在和九饮血的位置上，九个吽字成对。在肋骨和肘部有八个哈字。第一层外院的方位上有八个嘿字，门上有四个啪字。第二层外