English
Etc., until "May it become the cause for blessing me," that's what he did. Fifth, the yoga of conduct is: At all times, know that all appearances are like illusions and like echoes. All appearing forms are deities, all sounding sounds are mantras, and all arising thoughts are pure in the nature of the five wisdoms, remember these. When sleeping, arrange the six vajras in the six places, that is, at the navel is (Tibetan: ཧཱུྃ, Devanagari: हूं, Romanized Sanskrit: hūṃ, Literal meaning: Hum), at the heart is (Tibetan: ཧྲྀཾ, Devanagari: ह्रीं, Romanized Sanskrit: hrīṃ, Literal meaning: Hrih), at the throat is (Tibetan: ཧྲཱིཾ, Devanagari: ह्रां, Romanized Sanskrit: hrāṃ, Literal meaning: Hrang), at the forehead is (Tibetan: ཧྲཾ, Devanagari: ह्रं, Romanized Sanskrit: hraṃ, Literal meaning: Hram), at the crown is (Tibetan: ཧྲཱཿ, Devanagari: ह्राः, Romanized Sanskrit: hrāḥ, Literal meaning: Hrah), and at the secret place is (Tibetan: ཧྲཱཿ, Devanagari: ह्राः, Romanized Sanskrit: hrāḥ, Literal meaning: Hrah), these are the six limbs. Then, fall asleep with the instruction of clear light. When waking up, rise and remember that appearances are like illusions, remember the guru and yidam, and with the visualization of empowerment, perform the yoga of bathing, etc. This is from the detailed explanation of the generation stage of the glorious Kalachakra, the tenth section explaining the limbs of the yoga path, the conduct of the session intervals. Third, regarding the classification of the mandala, which is the object to be accomplished, it includes identifying the most important aspect of the condensed mandala, and explaining the number of mandalas arising from this tantra itself. The first part is: If it is difficult to meditate on the mandala that completely embodies body, speech, and mind, then even meditating solely on the mind mandala has more ritual steps than meditating on other extensive mandalas such as Guhyasamaja, and it becomes more extensive from the perspective of purifying and what is to be purified. Also, obtaining empowerment solely in the mind mandala gives one the authority to accomplish all the meanings of the tantra, because from the perspective of lineage and lineage holders, all the deities of complete body, speech, and mind are gathered in the mind mandala itself. So, in what way are they gathered? In the King of Condensed Tantras, it says: By the power of the glorious Vajradhara and the Samantabhadra lineage, Vajradhara becomes the holder of the vajra. Amoghasiddhi and Akashagarbha, Immaculate Jewel Hand and Kshitigarbha are authentic. Chakrahasta will completely eliminate, by the power of the lineage, Amitabha and Lokanatha. Glorious Mother and Dharmadhatu, namely Vajra Sound Mother and the powerful Lady of Vajra Realm. Glorious Tara is the Touch Vajra Mother.
Chinese
即是，以种姓的差别，白衣味之金刚母。 玛玛吉和色名为人所知，以种姓的力量，眼母香之金刚母。 忿怒尊主金刚力，成为胜者的主尊，即是普贤。 顶髻不动尊，在此再次极为大力，和不空成就极为著名。 能使昏昧和持宝，以种姓的力量，能使充满和无量光。 能使僵硬和毗卢遮那，具力持金刚和损害庄严。 空藏和青杖，自性功德的力量，地藏是所欲。 破除和极为精进，以种姓的力量，世间怙主不动。 成为佛母和忿怒尊主的印，以种姓的力量，声之金刚即是如此。 被称为空性，极为青色，风火水土诸母，最初无边精进母。 能使昏昧母和充满母，能使僵硬母，次第极为明亮，必定极为著名。 暴眼成为法界母，以种姓的力量，铁钩母和触之金刚母。 具光和香之金刚极为变化，忿怒颦眉和尊达极为著名。 以种姓的差别，必定要知道味之金刚母和色之金刚母的次第。 在此能使僵硬者，即是能作终结者，再次极为大力，和魔敌极为著名。 能使昏昧成为智慧终结者，同样能使充满和莲花之敌。 风火水土匝姆达和猪面自在母，以及自在母四者。 香和色和味和触，名为动摇夺取，非天于火中安住亦是。 梵天和毗卢遮那变化，以种姓的力量，大海诸尊和无量光。 火和具德持宝变化，风和不空成就即是如此。 不动和成为非天之敌，胜者的主尊和安乐作者极为著名。 破除者成为帝释天，世间怙主象头神即是如此。 地藏六面
English
That is, by the distinction of lineage, the white-clad Vajra Mother of Taste. Mamakī and Rūpa are known, by the power of lineage, the Eye Mother, the Vajra Mother of Fragrance. The Lord of Wrath, Vajra Strength, becomes the Lord of the Victorious Ones, who is Samantabhadra. The Crown Unmoving One, here again, is extremely powerful, and Amoghasiddhi is extremely famous. That which causes faintness and the Jewel-Holder, by the power of lineage, that which causes fullness and Amitābha. That which causes stiffness and Vairocana, the powerful Vajra-holder and the adornment of harm. The Space-Essence and the Blue Staff, by the power of the nature of qualities, the Earth-Essence is desired. That which dispels and is extremely diligent, by the power of lineage, the World Protector, the Unmoving One. Becoming the Mudrā of the Mother and the Lord of Wrath, by the power of lineage, the Vajra of Sound is just so. Called Emptiness, extremely blue, the Mothers of Wind, Fire, Water, and Earth, the first boundless diligent Mother. That which causes faintness, the Mother, and that which causes fullness, the Mother, that which causes stiffness, the Mother, are successively extremely bright and certainly extremely famous. The Fierce-Eyed One becomes the Mother of the Dharma Realm, by the power of lineage, the Iron Hook Mother and the Vajra Mother of Touch. The Radiant One and the Vajra of Fragrance are extremely transformed, the Wrathful Frowning One and Cunda are extremely famous. By the distinction of lineage, one must certainly know the succession of the Vajra Mother of Taste and the Vajra Mother of Form. Here, that which causes stiffness, that is, that which causes the end, again is extremely powerful, and the enemy of obstacles is extremely famous. That which causes faintness becomes the end of wisdom, similarly that which causes fullness and the enemy of the lotus. Wind, Fire, Water, Earth, Cāmuṇḍā and the Sow-Faced Free Mother, and similarly the four Free Mothers. Fragrance and Form and Taste and Touch, called shaking and seizing, the Asura dwells in the fire also. Brahmā and Vairocana transform, by the power of lineage, the Ocean Lords and Amitābha. Fire and Glorious Jewel-Holder transform, Wind and Amoghasiddhi are just so. The Unmoving One becomes the enemy of the Asuras, the Lord of the Victorious Ones and the Maker of Bliss are extremely famous. That which dispels becomes Indra, the World Protector, Gaṇapati, is just so. The Earth-Essence, six-faced
Chinese
经文说，尊胜虚空藏被誉为非天之主。尊胜金刚手时代变为第六位普贤菩萨，是财宝之主。六位明妃和六位金刚，以自性功德力，各自成为自己的手印。明妃手印等太阳神之主，圆满了白色和黑色。那些莲花花瓣上有财物、手、寿命，以及嘴唇的月亮等。六个月亮变为之前的六个，以种姓的力量，也成为诸位天女的后身。 八龙即是那些宝瓶，遍主莲花的花瓣上，那些能力之母极为凶猛。尊胜烟色变为乌鸦面，以种姓的力量，变为鹫面幻影。虚空相母是猫头鹰面，尊胜灯焰被誉为空行之主的脸。黑焰母是狗面，红焰母极为变化，具有自信的猪面。白焰母变为老虎面，以种姓的力量，黄焰母是豺狼面。 同样，十种妩媚等一切都非常清晰，是各种各样佛母的剩余。经中说，身语的本尊众都融入于心间。恰蒙达等四位是从度母等四位化生而来。梵天母等四位是从香金刚母等四位化生而来。遍入天、风天、火天、水天、梵天、大力天等，是从不动佛等六部如来化生而来。财神等六位是从普贤等六位菩萨化生而来。花瓣上的天女们都融入各自的主尊父母。忿怒尊顶髻等六位也融入不动佛和虚空藏等。忿怒母们也融入那些忿怒尊的佛母中。龙众融入宝瓶中。极凶猛母们融入能力母中。为了欲望，欲望者们也融入各自的化身之基中。因此，仅仅观修心间，也是相对于圆满而言的摄略，所以称为摄略。从普遍的角度来说，是为了喜欢广大的意义而说的。如果仅仅喜欢摄略，那么一切都融入主尊父母中，因此是俱生观修。此外，还有五尊本尊和九尊本尊等，应如何适合就如何观修。
English
The text says that the glorious Khagarbha is renowned as the lord of the Asuras. In the time of the glorious Vajrapani, he transformed into the sixth Samantabhadra, the lord of wealth. The six vidyas and six vajras are each their own mudras by the power of their nature and qualities. The vidya mudras and so on, the lords of the supreme sun gods, are complete with white and black. On the lotus petals of those are wealth, hands, life, and the moon of the lips, and so on. The six moons transform into the previous six, and by the power of lineage, they also become the later forms of the goddesses. The eight nagas are those vases, and on the petals of the all-pervading lotus, those powerful mothers are extremely fierce. The glorious Dhuma transforms into a crow face, and by the power of lineage, it transforms into a vulture face mirage. The Akashagarbha is an owl face, and the glorious Marme is renowned as the face of the lord of the dakinis. The black flame mother is a dog face, the red flame mother is extremely transformed, the confident pig face. The white flame mother transforms into a tiger face, and by the power of lineage, the yellow flame mother is a jackal face. Likewise, the ten seductive forms and so on are all very clear, the remainder of the various mothers. It is said that the deities of speech and body all dissolve into the heart center. The four Camundas and so on arise from the four Taras and so on. The four Brahmas and so on arise from the four Gandhavajras and so on. The all-pervading Vishnu, Vayu, Agni, Apas, Brahma, and Mahabala arise from the six Buddhas such as Akshobhya. The six lords of wealth and so on arise from the six bodhisattvas such as Samantabhadra. The goddesses on the petals all dissolve into their respective principal fathers and mothers. The six wrathful ones such as Ushnishachakra also dissolve into Akshobhya and Khagarbha and so on. The wrathful mothers also dissolve into the mothers of those wrathful ones. The nagas dissolve into the vases. The extremely fierce mothers dissolve into the powerful mothers. For the sake of desire, the desirers also dissolve into their respective bases of emanation. Therefore, meditating only on the heart center is a condensation in relation to the complete, and so it is called condensation. From a general perspective, it is said for the sake of delighting in the extensive meaning. If one is only fond of condensation, then everything dissolves into the principal fathers and mothers, and therefore it is coemergent meditation. Furthermore, there are also five deities and nine deities and so on, as is appropriate.
Chinese
第二，叙述从此续部产生的坛城的数量。那么，这部续部之王中讲述了多少种坛城呢？有主要提到的，实际宣说的，以及通过解释转变的坛城三种。第一种是：吉祥时轮身语意圆满的坛城本身，大小两种律仪，密集金刚三十四尊，幻网四十九尊，这五种。这些是因为主尊和眷属诸神不能将一个包含在另一个之中，所以非常不同。其他坛城都包含在这些之中，如果这些不齐全就不能包含，因此如果安立为根本坛城之名是好的。然而，所有这些之中最主要的是：时轮身语意圆满的坛城本身。具有六百三十六尊神众的时轮坛城，在修法品中广述的这个，被称为法界语自在的坛城。被称为吉祥星曜的坛城，是十一个或十二个坛城的总称。像忿怒明王金刚力护法被六十位明妃围绕一样，主尊也稍微不同，眷属神如尽相十尊和星曜十尊等，不包括在六百三十六尊神众和吉祥星曜一千六百二十尊之中，并且这些神是通过生起次第生起的，也作为确定的神来做，那么这个也应该算作根本坛城吗？我认为不是。这个只是在净地和护轮时需要的神众而已。因此，将这个称为坛城，是通过部分宣说或者通过意义获得而安立的坛城，不是实际宣说的坛城。如果是根本坛城，那么就遍及实际宣说的坛城，因此不计入其中。而且，尽相诸尊是周围形成的组成部分，星曜诸尊也在周围的神中存在，那么所有眷属都包含在语自在坛城中了吗？如果这样认为，那是不对的。因为周围的神是主尊的简略ུ་རླཽམ་པ་等通过种子字和手印生起本尊是不符合续部的观点的。如果追溯此事的根源，那仅仅是班智达繁琐的臆想而已。虽然将星宿等包含在内，但是，续部所说的法界语自在和吉祥星宿二者，并没有那些神祇的形象。 第二，如果从前面所说的五个坛城中进行区分，坛城会变得非常多。《成就法》中说：“单独的身或具足明妃与九处，以及二十五尊等，如果修习，手印等成就必定会在几天之内真实显现。”《大疏》中说：“薄伽梵时轮金刚，单独的勇士或者智慧与方便的自性，或者五尊的自性等，所说的面相等差别会转变为寂静等。”一百三十品的注释中说，如果从单独的身中区分，则有单独的勇士和俱生二者。虽然根本的词句没有涵盖，但是五尊神也出现在注释中。主尊与明妃合一的九尊神，以及如来增上的方位，和主尊的方位，简而言之，主尊逝去与八位父母神一起的九尊神，以及心间坛城二十五尊神广为人知，以及等等之中，十三尊神的坛城，十七尊神的坛城，十九尊神的坛城，以及心间坛城圆满的坛城等，这些都显示了（其他地方所说的观点）。其中，十三尊神出现在内篇一百五十一品中，即在八位逝去父母神的基础上加上四位忿怒尊进行围绕。这是平息孩童鬼魅的场合，也说是灌顶的坛城。十七尊神的坛城，在内篇一百四十七品的注释中说，九尊神的坛城尺寸为一肘。十三尊神的坛城尺寸为二肘。所谓的人主十六尊神的坛城尺寸为四肘。这里所说的十六尊神是指眷属的十六尊神。也就是八位明妃和八位佛父母神，以及主尊。