Chinese
此外，为了精通经部的行事业，以及为了那些分别念微细、智慧低劣的年轻瑜伽士，说是续部的行事业。如同续部一样生起，也讲述了经部的开示等，因此必须好好区分。这里是为了使桑宁坛城得以圆满安住，以及为了胜乐定和影像坛城需要物质，加持那些物质并区分念诵室等。因此，阿阇黎如同续部一样，清晰地生起自生本尊，并需要结合前生本尊、区分念诵室等，仅仅念诵印度论典的词句难以清晰生起定，因此偈颂部分是寂静珍宝网的论典，散文部分需要知道是我如同口诀一样汇集的，因此如下：正行分为七个部分。第一个部分分为两个方面。第一个方面是世俗菩提心：我与无边众生，本来就是佛，但由于分别念的控制而在轮回中，生起无上菩提心。第二个方面是胜义菩提心：唉玛，稀有奇妙的法，是圆满佛陀的一切秘密，从无生中生出一切，生起之时即是无生。唉玛，稀有奇妙……圆满佛陀……从无灭中灭尽一切，灭尽之时即是无灭。唉玛，稀有奇妙……圆满佛陀……从无住中安住一切，安住之时即是无住。唉玛，稀有奇妙……圆满佛陀……从无缘中缘取一切，缘取之时即是无缘。唉玛，稀有奇妙……圆满佛陀……从无来去中来和去，来去之时即是无来去。修持之主是禅定者，因此通过这个禅定来行持。如同从黑暗中出现光明一样，变化如同点石成金的药一样。被分别念控制的是禅定。因此，次第修持禅定。根本科判的第二部分，三种禅定中的如实性禅定是：诸法本身即是无实，超越分别念的言说和思虑的境地。如实性是法界智慧，因此诸法是无实的。一切显现是：如实性是无戏论的，自性是周遍显现的法界，对众生怀有慈
English
Furthermore, in order to master the activities of the Sutra school, and for the sake of those young yogis with subtle discriminations and inferior intelligence, it is said to be the activity of the Tantra school. Just as in the Tantras, arising and also explaining the clarifications of the Sutras, etc., therefore, the distinctions must be made well. Here, it is in order to perfectly establish the Sangnying mandala, and because the superior samadhi and the image mandala need substances, blessing those substances and considering the distinctions of the recitation room, etc. Therefore, the teacher, just like in the Tantras, clearly generates the self-generation deity, and needs to combine the front generation deity, distinguishing the recitation room, etc., merely reciting the words of the Indian treatises makes it difficult to clearly generate samadhi, therefore the verses are from the treatise of the Peaceful Jewel Net, and the prose parts need to be known as compiled by me like oral instructions, therefore as follows: The main part is divided into seven. The first part is divided into two aspects. The first aspect is the conventional bodhicitta: I and limitless sentient beings, are originally Buddhas, but due to the control of discriminations, in samsara, generate the supreme bodhicitta. The second aspect is the ultimate bodhicitta: Ema, wondrous and amazing dharma, is the secret of all perfect Buddhas, from the unborn arises everything, at the moment of arising it is unborn. Ema, wondrous and amazing... Perfect Buddha... From the unceasing ceases everything, at the moment of ceasing it is unceasing. Ema, wondrous and amazing... Perfect Buddha... From the un abiding abides everything, at the moment of abiding it is un abiding. Ema, wondrous and amazing... Perfect Buddha... From the un focused focuses everything, at the moment of focusing it is un focused. Ema, wondrous and amazing... Perfect Buddha... From the un going and un coming comes and goes, at the moment of coming and going it is un coming and un going. The main one of practice is the meditator, therefore through this samadhi it will be done. Just like light arises from darkness, transformation is like the nature of the philosopher's stone. What is controlled by discriminations is samadhi. Therefore, meditate on samadhi in sequence. The second part of the root outline, the suchness samadhi of the three samadhis is: Phenomena themselves are unreal, transcending the realm of speech and thought of discriminations. Suchness is the wisdom of the dharmadhatu, therefore phenomena are unreal. All appearances are: Suchness is without elaboration, the nature is the dharmadhatu of all pervasive appearance, having compassion for sentient beings.
Chinese
玛萨。北门嗡啊。东西夏啊。东南伊。北阿伊。南乌。西北阿乌。西南埃。东北埃。斯帕ra纳 啪ṭ。桑哈ra纳 吽。啊，自性显现为多样，以甲等四十二字，以声音之名全部摄集，于圆满正觉之王中，彼性即是确定。金刚轮宝莲剑铃，成为四十二手印。从中通过开展和收摄，各自的手印得以炽燃。中央是金刚和铃，成双成对。东方是轮和铃。南方是珍宝和铃。西方是莲花和铃。北方是剑和铃。东南是珍宝的嫩芽和镜子。西南是剑和珍宝的念珠。西北是白莲和笛子。东北是金刚和舞姿。东南的角落是龙树和熏香。西南是轮和花。西北是珍宝的稻穗和花。东北是乌 উৎপala和香水。东方是五股金刚杵。西方是白色法源。东南是笛子。北方是盔甲。南方是箭。西北是经书。西南是珍宝。东北是火水。东门是颅杖和铁钩。南门是金刚杖和绳索。西门是莲杖和铁链。北门是十字杖和铃。斯帕ra纳 啪ṭ。桑哈ra纳 吽。从中向十方充分开展，策励诸佛的意愿。从中再次收摄，如幻化中等者般显现，如是了悟的修习方式是：吽吽吽金刚心 嗡。啊啊啊金刚 跋陀 萨曼达 啊。中央是自己，薄伽梵吉祥普贤王如来，青白红三面六臂，前两手结菩提胜妙手印，中间两手持金刚和铃，最后两手结禅定手印，与明妃普贤王如来佛母蓝色者双运。吽 金刚持。穆 达tuish瓦瑞。主尊前方是不动佛，青白红三面六臂，前两手持金刚和铃拥抱明妃，中间两手持轮和莲花，最后两手持珍宝和剑。明妃法界自在母蓝色者，持金刚铃拥抱本尊。
English
Ma Sa. In the north gate, O A. In the east and west, Ṣa A. In the southeast, I. In the north, Āī. In the south, U. In the northwest, Āū. In the southwest, Ai. In the northeast, Ai. Spharaṇa Phaṭ. Saṁharaṇa Hūṁ. Ah, the nature appearing as diverse, The forty-two letters beginning with 'ka', Gathered entirely by the name of sound, In the fully enlightened king, that nature is certain. Vajra, Chakra, Ratna, Padma, Khaḍga, Ghaṇṭe, Become the forty-two hand emblems. From that, through expansion and contraction, Each of their hand emblems blazes. In the center, a pair of vajra and bell. In the east, a wheel and bell. In the south, a jewel and bell. In the west, a lotus and bell. In the north, a sword and bell. In the southeast, a jewel sprout and a mirror. In the southwest, a sword and a jewel rosary. In the northwest, a white lotus and a flute. In the northeast, a vajra and a dance posture. In the southeast corner, a nāga tree and incense. In the southwest, a wheel and a flower. In the northwest, a jewel spike and a flower. In the northeast, an utpala and perfume. In the east, a five-pronged vajra. In the west, a white dharma source. In the southeast, a flute. In the north, armor. In the south, an arrow. In the northwest, a scripture. In the southwest, a jewel. In the northeast, fire and water. In the east gate, a skull staff and a hook. In the south gate, a vajra staff and a lasso. In the west gate, a lotus staff and a chain. In the north gate, a crossed staff and a bell. Spharaṇa Phaṭ. Saṁharaṇa Hūṁ. From that, fully expanded in the ten directions, Arouse the commitment of the Buddhas. From that, again contracted, Like an illusion-like intermediate one appearing, The way to realize meditation is: Hūṁ Hūṁ Hūṁ Vajracitta Oṁ. A A A Vajrī Bhadra Samanta A. In the center, oneself, the Bhagavan glorious Samantabhadra, with three faces (blue, white, and red) and six arms, the first two hands in the supreme bodhi mudra, the middle two holding vajra and bell, the last two in samadhi mudra, in union with the consort Samantabhadri, who is blue. Hūṁ Vajradhṛk. Mūṁ Dhātvīśvarī. In front of the main deity is Akṣobhya, with three faces (blue, white, and red) and six arms, the first two holding vajra and bell embracing the consort, the middle two holding wheel and lotus, the last two holding jewel and sword. The consort, Dhātvīśvarī, who is blue, holding vajra and bell, embraces the father.
Chinese
嗡 杰纳吉 朗 德夏ra德。东方瓣上是毗卢遮那佛，白色、蓝色、红色的三面六臂，右三手持法轮、金刚杵、如意宝，左三手持铃、莲花、宝剑。明妃白度母手持法轮和铃。 梭 啦德那德热嘎。芒 摩诃ra德。南方瓣上是宝生佛，黄色、蓝色、红色的三面六臂，右三手持如意宝、金刚杵、法轮，左三手持铃、莲花、宝剑。明妃嘛嘛嘎佛母黄色，手持如意宝和铃。 嗡 阿若利嘎。 央 啦嘎ra德。西方瓣上是无量光佛，红色、白色、蓝色的三面六臂，右三手持莲花、金刚杵、法轮，左三手持铃、如意宝、宝剑。明妃白衣佛母手持莲花和铃。 吽 扎嘉德热嘎。当 班扎ra德。北方瓣上是不空成就佛，绿色、白色、红色的三面六臂，右三手持宝剑、金刚杵、法轮，左三手持铃、如意宝、莲花。明妃誓言度母手持宝剑和铃。 六位主尊都以妙相好庄严，是圆满报身，以丝绸和各种珍宝为装饰，父尊们以金刚跏趺坐姿，母尊们以莲花跏趺坐姿安住。 舍嘿ra匝亚。 吽 啦色玛雅 斯瓦。东南方向的瓣胁上是地藏菩萨，白色，一面二手，右手持如意宝苗，左手持铃。明妃啦色玛白色，手持镜子。 创 阿嘎热巴亚。 创 玛列色玛雅 斯瓦。西南方向的瓣胁上是虚空藏菩萨，黄色，手持宝剑和铃。明妃鬘色玛黄色，手持如意宝念珠。 舍嘿 哈 吽 贝玛 巴达玛。 舍嘿 嘎德ra霍 吽。西北方向的瓣胁上是观世音菩萨，红色，手持莲花和铃。明妃歌女红色，手持琵琶。 哲让 固度巴那 舍嘿 阿涅德亚 啦嘎亚 弥。东北方向的瓣胁上是金刚手菩萨，绿色，手持金刚杵和铃。明妃舞女绿色，正在跳舞，并以奉献百味美食的姿态。 美 达ra呢 梭哈。 匝 洞 贝 扎贝夏。东南角是弥勒佛，白色和黄色，手持龙树和净瓶。明妃香女白色和黄色，手持焚香。
English
Oṃ Jina Jik. Lāṃ dveṣa rati. On the eastern petal is Vairochana, with three faces (white, blue, and red) and six arms. The three right hands hold a wheel, a vajra, and a jewel. The three left hands hold a bell, a lotus, and a sword. The consort, White Tara, holds a wheel and a bell. Svā ratna dhṛk. Māṃ moha rati. On the southern petal is Ratnasambhava, with three faces (yellow, blue, and red) and six arms. The three right hands hold a jewel, a vajra, and a wheel. The three left hands hold a bell, a lotus, and a sword. The consort, Mamaki, is yellow and holds a jewel and a bell. Āṃḥ arolik. Pyāṃ rāga rati. On the western petal is Amitabha, with three faces (red, white, and blue) and six arms. The three right hands hold a lotus, a vajra, and a wheel. The three left hands hold a bell, a jewel, and a sword. The consort, Pandara, is white and holds a lotus and a bell. Hā prajñā dhṛk. Tāṃ vajra rati. On the northern petal is Amoghasiddhi, with three faces (green, white, and red) and six arms. The three right hands hold a sword, a vajra, and a wheel. The three left hands hold a bell, a jewel, and a lotus. The consort, Samaya Tara, holds a sword and a bell. All six main deities are adorned with marks and signs, are in the Sambhogakaya form, adorned with silk and various jewels. The fathers are seated in vajra posture, and the mothers are seated in lotus posture. Ṣi hi rājaya. Hūṃ lāsya maya stvaṃ. On the southeast petal-flank is Kshitigarbha, white, with one face and two arms, the right holding a jewel sprout and the left holding a bell. The consort, Lasya, is white and holds a mirror. Traṃ a garbha ya. Traṃ māle sa maya stvaṃ. On the southwest petal-flank is Akashagarbha, yellow, holding a sword and a bell. The consort, Male, is yellow and holds a jewel rosary. Hrīḥ ha hūṃ padma pada ma. Hrīḥ gīti ra ho haṃ. On the northwest petal-flank is Avalokiteśvara, red, holding a lotus and a bell. The consort, Giti, is red and holds a lute. Jriṃ kutu panna hrīḥ a nīrtya rāga ya mi. On the northeast petal-flank is Vajrapani, green, holding a vajra and a bell. The consort, Nirti, is green, dancing, and in the manner of offering a hundred flavors of food. Mai dhā rāṇi svāhā. Jaḥ dhūṃ pe pra be śa. On the southeast corner is Maitreya, white and yellow, holding a nagapuspa branch and a kundika. The consort, Dhupa, is white and yellow, holding incense.
English
ara mahākrodhīśvarījvālanī hūṃ phaṭ. At the west gate is red Hayagrīva, holding a lotus skull staff, entwined with snakes, and possessing skull blood. The consort is red Iron Hook Mother, holding an iron hook and skull blood. hūṃ vighnāntakṛt phaṭ. oṃ mahākarmadhara mahākrodhīśvarījvālanī hūṃ phaṭ. At the north gate is dark green Amṛtakundalin, holding a crossed vajra staff and skull blood. The consort is green Bell Mother, holding a bell and skull blood. The eight gatekeeper deities, male and female, are adorned with the attire of wrathful deities, residing in the midst of blazing wisdom fire. On the seat, there is the aspect of completion and the mind of enlightenment. The wheel king and queen, from the right, are seeing, hearing, smelling, tasting, and the assembly of consorts. In the corners are those who see, hear, smell, and taste, abiding with the assembly of consorts. In the intermediate space are the six sages, and in front and behind, the actions and deeds are shown to be present. On the four door frames are the subjugators, abiding with the assembly of consorts. Vajra wheel, jewel, lotus, sword, bell, flame, উৎপལ་ flowers, nāga trees, and so on are the signs. Precious sprouts, sword flames, white lotus, vajra flames, dharma wheel, precious hilt. Beautiful forms, precious garlands, and the lute player, the dancer, are the most excellent. Flower garlands and excellent incense, lamps and ointments, and so on are the signs. Entwined in action and relying on dharma, the heads are swaying and bowing in reverence, like the four great mudras above, entwined in the state of non-duality. The mudras of the wrathful deities at the four gates are: a raised human head and vajra pressing down. Pressing down with a great skull snake, and the vajra crossed staff pressing down with action. Iron hook, noose, sphoṭa (स्फोटो，sphoṭa，स्फोटो，burst) hoḥ. Those who abide at the four gates also show reverence and entwinement as above. The six sages have various mudras; in short, there are six mudras. The lute and the lute, armor, scripture, precious box, fire and water are fully shown. The consort is the objectless realm of dharma, Samantabhadra, equality, and the radiance of wisdom. The consort transforms, equally complete, in the lotus posture. Furthermore, there are various mudras, or it is the Tathagata himself, or it is the vajra joined palms. Blue, white, yellow, green, and so on, of various kinds, relatives.