Chinese
如地等十地或十二地的形象显现，即是生俱生的我慢。这是因为认为本体相同而混合，并非如迎请智慧眼般，二种天神融入一体。如此，自己所修的咒生，会融入净土生的加持。其上会融入俱生生的加持。现在从修习此法获得生圆次第的少许稳固智慧开始，无论何时，适合修习的明妃，或最终生的使女，无论为何，都能获得如此咒生与修行者相合，由此能策动净土生，由此策动俱生而解脱。其中，此处以“嗡”（藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）表示属于三种使者的身之轮的三者，以“啊”（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）表示语之轮的三者，以“吽”（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）表示意之轮的三者，应忆念将二者大乐誓言普遍施放，或在萨瓦比日瑜伽母之时。以“嘎雅”（藏文，梵文天城体：काय，梵文罗马拟音：kāya，汉语字面意思：身）表示身轮三者无别，认为本体相同。以“瓦嘎”（藏文，梵文天城体：वाक，梵文罗马拟音：vāka，汉语字面意思：语）表示语轮三者。以“ चित्त”（藏文，梵文天城体：चित्त，梵文罗马拟音：citta，汉语字面意思：意）表示意轮三者无别，认为本体相同，其他都普遍施放于这三者，或者将大乐和誓言之轮三种以“班杂”（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）混合也可以，所有这些都认为是吉祥黑汝嘎唯一的自性，念诵“ स्वाभाव आत्माकोऽहं”（藏文，梵文天城体：स्वभाव आत्माकोऽहं，梵文罗马拟音：svabhāva ātmako'haṃ，汉语字面意思：自性我）。出自帕塘巴的口诀，这详细出现的混合三种使者的观想，是胜乐金刚不共的特点，作为生起次第口诀的精要而赐予，对此必须珍重。知晓此后，因不相信而舍弃，显现为是福分的过失。为了刹那间信解为本来成就的坛城，故称为刹那形象，并非仅仅是刹那间忆念圆满而生起之义。此处的所修是依种姓之事业而生起和调伏，所修之果是诸轮不生的忍耐，安置于王位，以及被加持成佛，成为行持佛事业之因，以及圆满次第之
English
The appearance of the ten or twelve bhumis, such as earth, is simply the pride of being co-emergent. This is because they are mixed by considering them to be of the same essence, not like inviting the wisdom eye, where two deities merge into one. Thus, the blessing of the field-born deity enters the mantra-born deity that one meditates upon. Upon that, the blessing of the co-emergent deity enters. Now, starting from gaining some stable wisdom of the generation and completion stages by meditating on this, whatever consort is suitable for practice, or whatever messenger woman of the final birth, it will become possible for such a mantra-born deity and practitioner to unite. By this, the field-born deity is stirred, and by this, the co-emergent deity is stirred, leading to liberation. Here, in this context, "Om" (藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) represents the three of the body mandala belonging to the three messengers, "Ah" (藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊) represents the three of the speech mandala, and "Hum" (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) represents the three of the mind mandala. One should remember to universally bestow these two great bliss vows, or at the time of Sarva Vira Yogini. "Kaya" (藏文，梵文天城体：काय，梵文罗马拟音：kāya，汉语字面意思：身) represents the three body mandalas as inseparable, considering them to be of the same essence. "Vaka" (藏文，梵文天城体：वाक，梵文罗马拟音：vāka，汉语字面意思：语) represents the three speech mandalas. "Citta" (藏文，梵文天城体：चित्त，梵文罗马拟音：citta，汉语字面意思：意) represents the three mind mandalas as inseparable, considering them to be of the same essence. Others are universally bestowed upon these three, or the three wheels of great bliss and vows can be mixed into one with "Vajra" (藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚). All of these are considered to be the sole nature of glorious Heruka, and one recites "Svabhava Atma Koham" (藏文，梵文天城体：स्वभाव आत्माकोऽहं，梵文罗马拟音：svabhāva ātmako'haṃ，汉语字面意思：自性我). From the instructions of Phadampa, this detailed visualization of mixing the three messengers is a unique characteristic of Chakrasamvara, and it is given as the essence of the generation stage instructions, which must be cherished. After knowing this, abandoning it due to disbelief appears to be a flaw of fortune. In order to instantly believe in the mandala that is primordially accomplished, it is called the instant form, but it is not merely the meaning of generating the completion of recollection in an instant. What is to be practiced here is the generation and taming by the activities of the family, and the result of practice is the patience of the wheels not being born, being placed on the throne of the regent, and being blessed as a Buddha, becoming the cause of doing the work of a Buddha, and the completion stage of
Chinese
是获得三或四位使者聚集的原因。第二是，观想所有坛城都是金刚乐空无二的俱生喜乐的自性，并念诵嗡 班杂 咻达（藏文：ཨོཾ་བཛྲ་ཤུདྡྷོ་，梵文天城体：ॐ वज्र शुद्धो，梵文罗马拟音：oṃ vajra śuddho，汉语字面意思：嗡，金刚，清净）等咒语。其中，前者主要是从身形方面观修加持的清净，后者主要是意大乐的加持清净，因为这是跟随三使混合的，所以不需要清净、圆满、成熟等，都包含在前者之中。虽然此要点在此修法仪轨的论典中没有明确说明，但通过“显现于处与处”等，以及结合外坛城、身坛城的清净而暗示，并且是轮胜乐总规的口诀，而且导师行者本人也在其他场合明确地说过。第二，迎请智慧尊：因为智慧誓言融为一体，所以称为金刚。意思是说，词义与之前修大法的场合所说相同，观想的方式也大致相同，但不同的是，诸佛菩萨、勇士空行母全部融为一体的自性中，乃至六十二尊神的坛城，包括尸林护轮等，只需迎请一次即可，如果观想清晰，则是迎请与虚空同等的勇士和空行母。此处的所净和能净，除了专门观想轮的差别外，与之前修大法的场合所说相同。成为成熟之因的方式是，成为成就金刚三无别的双运智慧身之因。第三，灌顶加持：灌顶的意义在于修习。这也是观想的方式与修大法的场合相同，但不同的是，没有广大、中等、简略三种灌顶的差别，而是只做简略的，并且坛城的所有本尊，外坛城、身坛城都要进行水灌顶，而部主是主尊父母，在最初结合的时候，安住于金刚忿怒或不动尊的部族中，此时空坛城的主尊金刚萨埵黑汝嘎融入其中。
English
It is the cause of obtaining the gathering of three or four messengers. Secondly, visualize all mandalas as being the nature of coemergent joy, the wisdom of indivisibility of Vajra bliss and emptiness, and recite mantras such as Om Vajra Shuddho (藏文：ཨོཾ་བཛྲ་ཤུདྡྷོ་，梵文天城体：ॐ वज्र शुद्धो，梵文罗马拟音：oṃ vajra śuddho，汉语字面意思：Om, Vajra, Pure). Among them, the former mainly focuses on contemplating the purification of blessings from the aspect of the body, while the latter mainly focuses on the purification of the blessings of great bliss of the mind. Because this follows the mixing of the three messengers, there is no need for purification, completion, maturation, etc., as they are all included in the former. Although this point is not explicitly stated in the text of this sadhana, it is implied by "manifesting in place and place," etc., and by the purification of combining the outer mandala and the body mandala. Moreover, it is the oral instruction of the general practice of the Wheel of Supreme Bliss, and the master practitioner himself has also clearly stated it in other occasions. Secondly, inviting the wisdom being: Because wisdom and samaya become one, therefore it is called Vajra. That is to say, the meaning of the words is the same as what was said in the previous great accomplishment, and the way of contemplation is also mostly the same. However, the difference is that from the nature of the complete merging of all Buddhas, Bodhisattvas, heroes, and dakinis, even the mandala of the sixty-two deities, including the charnel ground and the protective circle, it is sufficient to invite them only once. If the visualization is clear, then one invites heroes and dakinis equal to the sky. The objects to be purified and the means of purification here are the same as what was said in the previous great accomplishment, except for the difference of specifically visualizing the wheel. The way it becomes a cause of maturation is that it becomes the cause of accomplishing the wisdom body of the union inseparable from the three vajras. Thirdly, empowerment and blessing: The meaning of empowerment is to cultivate. This is also the same as the way of contemplation in the previous great accomplishment, but the difference is that there is no distinction between extensive, medium, and concise empowerments, but only the concise one is done. And all the deities of the mandala, the outer mandala, and the body mandala must be given water empowerment. The family lord is the main male and female deity. In the initial union, they abide only in the family of Vajra Wrathful or Akshobhya. At that time, the main deity of the space mandala, Vajrasattva Heruka, dissolves into it.
Chinese
虽然不动金刚和金刚萨埵是融合的，但为了象征成为一切部族的主宰，仅仅是认为部主原先的不动金刚变成了金刚萨埵的形象。并不是观想把水的残渣向上倒流就变成了天神，然而必须认为水流因为融入不动金刚的缘故而变成了金刚萨埵。对于眷属们，以五轮，即身、语、意、功德、事业的差别来分：身轮是常恒的胜者，语轮是无量光，意轮是不动金刚，大乐轮是金刚日，誓言轮以马头金刚作为顶饰，这些都是自性的印。这样看来，眷属具备了五部，主尊是金刚持，具备了六部。如果以方位、角落的差别来扩展，一般来说没有不行的，然而如果主尊和东方都做成不动金刚，就会缺少胜者四部，把明妃金刚亥母做成毗卢遮那佛也不符合这位论师的观点，因为“他的部族和持有的兵器”，如上文所说。即使咒语中有毗卢遮那佛，也不能确定是胜者五部中分离出来的毗卢遮那佛部，因为仅仅是智慧的光芒向一切方向扩展的意思。如果仅仅因为名字就变成那样，那么出现“班杂瓦尔那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”——金刚种姓，为什么不能变成不动金刚部呢？因此，如果一定要做方位的区分，那么主尊和原来一样，把东方和东南方做成毗卢遮那佛比较好。这里的清净、圆满、成熟三者，除了对眷属特别指定之外，大部分和原来一样，又特别象征着为应调伏的众生授予无上之法的王位。第五，供养和赞颂，是通过“从外面用供品使之欢喜”来表示的，一切都和以前一样。所谓“一切都和以前一样”，是指迎请智慧尊、灌顶安住、供养等都和最初结合时作为大成就支分出现时一样。
English
Although Achala and Vajrasattva are integrated, it is merely believed that the lord of the family, the original Achala, has transformed into the form of Vajrasattva, in order to symbolize becoming the master of all families. It is not meditating that the remaining water flowing upwards becomes a deity. However, it must be believed that the water stream has become Vajrasattva due to its absorption into Achala. For the retinue, the five wheels are divided into body, speech, mind, qualities, and activities. The body wheel is the eternal Victor, the speech wheel is Amitabha, the mind wheel is Achala, the great bliss wheel is Vajra Sun, and the samaya wheel is adorned with Hayagriva as the head ornament. These are all seals of self-nature. In this way, the retinue is complete with all five families, and the main deity is Vajradhara, possessing all six families. If expanding with the distinctions of directions and corners, generally there is no problem. However, if both the main deity and the eastern one are made Achala, then the four Victor families will be incomplete. Making the consort Vajravarahi into Vairochana also does not conform to the view of this teacher, because of "his family and the weapons he holds," as mentioned above. Even though there is Vairochana in the mantra, it is not necessarily the Vairochana family separated from the five Victor families, because it is merely the meaning of the light of wisdom expanding in all directions. If it becomes that way just because of the name, then why can't it become the Achala family since "Vajra Varna (藏文，梵文天城体，vajra varṇa，Diamond lineage)" appears? Therefore, if one must make a distinction of directions, it is better to make the main deity the same as usual, and make the east and southeast Vairochana. The three, purification, completion, and maturation here are mostly the same as before, except for the special designation for the retinue. It also specially symbolizes bestowing the supreme Dharma kingship upon the disciples to be tamed. Fifth, offering and praise are indicated by "pleasing them with offerings from the outside," and everything is the same as before. The so-called "everything is the same as before" means that inviting the wisdom deity, empowerment, and offerings are the same as when they first appeared as branches of the great accomplishment.
Chinese
其他那些，上面也没有广说的必要。与供养相关的随顺，上面已经广说了。这里的供养是，按照上师们的口诀，有咒语的供养、外供养、内供养、秘密供养、意生供养、赞颂供养这五种。另外，用十六明妃等来供养也很好。总的来说，如果意义完整，那么广略如何适宜都可以，按照各自的口诀来做。然而，咒语供养是，针对各个本尊，用各自的咒语加持，使本尊们生起光彩和力量，虽然在通常的修法中不明显，但是非常重要，而且也包含在坛城仪轨中，从前生起加持五种的第一种情况的词句中。外供养是用水和受用等加持，或者简略地说，用意幻化而供养。内供养是享用甘露，像供养给各个本尊的手中也可以，但是这里主要观想的是，在广阔无垠的嘎巴拉中充满甘露，属于外坛城和身坛城的一切本尊的舌头所发出的光芒汇聚，迎请甘露并享用。并且也认为是“唯一食物即是吃，说是第三清净”的类别之义。也要执持“嗡 萨瓦 瓦吉ra 嘎米尼” （藏文：ཨོཾ་སརྦ་བཛྲ་ག་མི་ནི་，梵文天城体：ओंसर्ववज्रगामिनि，梵文罗马拟音：oṃ sarva vajra gāmini，汉语字面意思：嗡，一切金刚行者）等的享用我慢。秘密供养与上面的随顺相似，依靠主要者的随顺，使身坛城的一切本尊都感到满足，并且使三个轮的交合本尊们入于平等，虽然有十二母天围绕空行母的普遍享用之相，但是如果不能观想那么多，那么就从主要者的心间幻化出多臂黑汝嘎或者二臂空行母等，与各自的颜色相符，用入定的供养来供养，然后又收回自己的心间。意生供养是，用意识幻化，以及无主，以及从愿力的力量中产生的无量供养来供养。简而言之，不做这个也可以。然后是赞颂的供养，用八句二