Chinese
在释迦牟尼佛的时代，（佛）说：“寺庙的各个方向，都要书写焚香等等。”当时也说了焚香母等四者的咒语。如果互相补充，全部写上八个也不矛盾。但实际显示的是像各自划分一样，因此，这里不写焚香母等比较重要。诸神的安住方式是，像导师一切智在金刚界等中所说的那样，盖印的方式在这里不需要使用。特别是金刚夜叉本身就是寂静的。如果把它做成粗细长短，此时会有不变成菩萨而变成忿怒尊的过失。而且按照此续部的规矩，眷属的诸忿怒尊都有无量头手等。如果那样做，就会出现菩萨不齐全等，一切法相都会错乱。慈氏等菩萨和声闻缘觉等不是普明坛城的人，而是转轮王的坛城的人。派遣忿怒尊使者，侍从各有四个，这十六位也是像火焰般燃烧的坛城的人，不是这里的。大天、星宿、大国王、护方等各自有需要的坛城，是转轮王中清楚说明的神，不是这个坛城的人。因此，对他们说包括佛菩萨、声闻缘觉、忿怒尊、忿怒母、白方护法等，仅仅是以共同的意乐进入而已。不用生起次第生起，才是普明坛城获得地位的续部真实密意。如果需要用各自的生起次第生起，也需要各自的咒语。如果全部都归纳到这个坛城里，其他坛城分别宣说的仪轨就没有必要了。有些人仅仅是为了在众人面前炫耀神众众多，这是不好的。然而，那些是什么呢？慈氏等十六位菩萨，可以像金刚界等一样，做成贤劫十六尊，或者像幻化网或者顶髻九尊的坛城仪轨等一样也可以。但是，这样做比较好：慈氏和普贤。
English
In the time of Shakyamuni Buddha, it was said, "In all directions of the monasteries, write incense and so on." At that time, the mantras of the four, such as the incense mother, were also spoken. If they supplement each other, it is not contradictory to write all eight. However, what is actually shown is like dividing them separately. Therefore, it is more important not to write the incense mother and so on here. The way the deities reside is that, as the teacher Sarvajnana said in the Vajradhatu and so on, the method of covering the seal does not need to be used here. In particular, Vajrayaksha is inherently peaceful. If it is made thick and short, there will be the fault of not becoming a Bodhisattva but becoming an angry deity. Moreover, according to the rules of this tantra, all the angry deities of the retinue have infinite heads and hands, etc. If it is done that way, there will be incompleteness of Bodhisattvas, etc., and all the characteristics will be confused. Maitreya and other Bodhisattvas, and Shravakas and Pratyekabuddhas, are not the people of the Sarvavid Mandala, but the people of the Chakravartin Mandala. Sending angry messengers, each attendant has four, and these sixteen are also the people of the Mandala that burns like fire, not of this one. The great gods, constellations, great kings, protectors of the directions, etc., each have the Mandala they need, and are the deities clearly explained in the Chakravartin, not the people of this Mandala. Therefore, to say that they include Buddhas, Bodhisattvas, Shravakas, Pratyekabuddhas, angry deities, angry mothers, white-sided protectors, etc., is only entering with a common intention. Not generating with the generation stage is the true secret meaning of the tantra by which the Sarvavid Mandala obtains its status. If it is necessary to generate with their respective generation stages, their respective mantras are also needed. If all are summarized in this Mandala, the rituals separately spoken for other Mandalas will not be necessary. Some people only show off the multitude of deities in front of the crowd, which is not good. However, what are those? The sixteen Bodhisattvas, such as Maitreya, can be made into the sixteen Bhadrakalpa deities like the Vajradhatu, or like the Mandala rituals of the Illusion Net or the Nine Crests. However, it is better to do it this way: Maitreya and Samantabhadra.
Chinese
以及，金刚手和，大慧和，寂灭和，虚空藏和，除盖障和，观世音，这八位，以及声闻，舍利子和，目犍连子和，大迦叶和，罗睺罗和，持语和，阿难陀和，贤护和，迦毗那。经中说：“声闻诸佛陀”，因此，佛陀是佛，如来花正生王权和，宝髻和，持髻和，一切救和，破邪信和，金刚能胜和，迦叶波和，善眼，这八位。独觉也是八位，香气和，劣和，死相和，近死相和，白色和，白髻和，轮围和，轮围善。又，如果做十六菩萨，也应如文殊根本续所说而做，这样会更好。忿怒尊等，这部续中自己有阐明。昆瑞克要知道，此时必须向迎请宾客的本尊作说明，梵天黄色四面，有发髻的头饰，手持杖和水壶，有上衣和梵线，住在赡部洲，如同东方帝释天在护方神中一样，北方大自在天右手持三叉戟和手鼓，左手持颅器和弓箭，颜色灰白。西方是遍入天蓝色，持轮、杖、杵、莲花、海螺。星宿是昴星团和坚固等，对于明母和妇女，也有空行母和母神，意义上，黑夜叉女等不是明母，妇女是怖畏九尊的妻子等，出自这部续本身。瑜伽母也是六十四瑜伽母等，或吉祥天女八尊等。因此，明母是天非天女的种类，妇女是天之女。瑜伽母是她们之中，以明咒的力量和欲界的禅定成就，具有神通、神变、力量最强大的那些。其他都容易理解，绘制坛城的时候也是，游荡时成老
English
And, Vajrapani, Mahamati, Nirvana, Akashagarbha, Sarvanivaranaviskambhin, and Avalokiteshvara, these eight, and also the Shravakas, Shariputra, Maudgalyayana, Mahakashyapa, Rahula, Ghrakanin, Ananda, Bhadraka, and Kapina. The tantra says, "All the Shravaka Buddhas," therefore, Buddha is the Buddha, Tathagata Flower Righteous Born King Power, Ratnaketu, Ketumat, Sarvatrata, Mithyadrishtinivarana, Kanakavarna, Kashyapa, and Surupa, these eight. The Pratyekabuddhas are also eight: Fragrant Odor, Inferior, Death Sign, Near Death Sign, White, White Crest, Circumference, and Good Circumference. Also, if making sixteen Bodhisattvas, it is better to do as it is said in the Manjushri Root Tantra. Wrathful deities, etc., are clarified in this tantra itself. Kunrig should know that at this time, it is necessary to explain to the deity who invites the guests. Brahma, yellow, four-faced, with a headdress of matted hair, holding a staff and a water pot in his hands, wearing an upper garment and a Brahma thread, residing in Jambudvipa, just as Indra in the east is among the directional guardians, and in the north, the Great Lord holds a trident and a damaru in his right hand, and a skull cup and a bow and arrow in his left hand, with an ash-white color. In the west is Vishnu, blue, holding a wheel, a staff, a vajra, a lotus, and a conch shell. The constellations are the Pleiades and the Steadfast, etc., and for Dakinis and Women, there are also Khechari and Matri, in meaning, black Rakshasa women, etc., are not Dakinis, and women are the wives of the Nine Terrifying Ones, etc., which comes from this tantra itself. Yoginis are also the sixty-four Yoginis, etc., or the eight Auspicious Goddesses, etc. Therefore, Dakinis are a kind of Asura Rakshasi, and women are daughters of gods. Yoginis are those among them who, with the power of mantra and the samadhi of the desire realm, have the greatest power of clairvoyance, miraculous powers, and strength. The others are easy to understand, and also when drawing the mandala, when wandering, become old.
Chinese
菩萨、声闻、忿怒尊等，以及金色的外围有四大天王，还有其他世间众生的坐垫。应绘制各种不定数量的彩粉坛城，不需要固定的。同样，经典中所说的世间手印，实际上是以转轮王的坛城为依据，那个坛城的仪轨需要结那些手印。如果想要修持那些世间神，也需要那些相应的手印。但所有息增怀诛的仪轨都不需要那些手印。还有，对此进行考察：虽然此续部像风一样被称为瑜伽续，但如果以《智慧明点续》为证，按照觉窝杰（阿底峡尊者）和萨迦班智达的观点，它完全适合于行续。因为开篇的处所说是普通的天界，并且出现了依赖于人类出生的业果故事等，从表达方式的词语角度来看，也不可能归入瑜伽续以上。从所表达的内容角度来看，也清楚地表明是行续，因为只说了大型仪轨的自生本尊，并且只有通过誓言手印来亲近本尊，这里没有手印的印封数量的规定。那么，在转轮王的场合，不是清楚地显示了事业手印吗？正如所说：“如果将彼分为二，则是事业。”有人会想这是什么意思呢？那不是指四种手印中的事业手印，而是指“事业”这个词所表示的，从事业中解脱出来的意义的手印。这就是它的意思。因此，如这里所说，誓言手印的加持，以及在委派任务的某些情况下，以预备的誓言手印，仅仅是策励本尊的意续而已。这里甚至没有使用誓言印封的说法，更不用说四种手印的印封了。一般来说，各个本尊的誓言手印，在事部续和行部大续中是非常著名的。因此，这只是行续的一部分，是分支续，虽然不是显示详细仪轨的根本续的类型，但从总体上来说，是显现遍照。
English
Bodhisattvas, Shravakas, Wrathful Deities, etc., and the Four Great Kings in the golden surroundings, as well as the seats of other worldly beings. Various indefinite numbers of colored powder mandalas should be drawn, without the need for fixed ones. Similarly, the worldly hand seals mentioned in the tantras are actually based on the mandala of the Chakravartin (Wheel-Turning King), and that mandala's ritual requires the binding of those hand seals. Also, if one wishes to practice those worldly deities, one needs those corresponding hand seals. However, all pacifying, increasing, subjugating, and wrathful rituals do not require those hand seals. Furthermore, consider this: although this tantra is known like the wind as a Yoga Tantra, if the Jnana Tilaka Tantra is taken as evidence, according to the views of Jowo Je (Atisha) and Sakya Pandita, it is entirely suitable as a Kriya Tantra. Because the place of the introduction is said to be an ordinary heavenly realm, and stories of karma and its effects based on human birth appear, even from the perspective of the words used for expression, it is impossible to categorize it as higher than Yoga Tantra. From the perspective of the meaning expressed, it is also clearly indicated as Kriya Tantra, because only the self-generation of the main deity of the great mandala ritual is mentioned, and there is only the approach to the deity through the samaya (vow) hand seal. There is no fixed number of sealings of hand seals here. Then, in the case of the Chakravartin, isn't the karma hand seal clearly shown? As it is said, "If that is divided into two, it is karma." One might wonder what this means. That does not refer to the karma hand seal among the four hand seals, but rather the hand seal of the meaning of liberation from karma, as expressed by the word "karma." That is its meaning. Therefore, as explained here, the blessing of the samaya hand seal, and in some cases of entrusting tasks, the preliminary samaya hand seal is merely to stimulate the mind-stream of the deity. Here, even the term "sealing with samaya seals" is not used, let alone the sealing of the four hand seals. In general, the samaya hand seals of each deity are very famous in the Action Tantras and the great Conduct Tantras. Therefore, this is only a part of the Conduct Tantra, a branch tantra, although it is not a type of root tantra that shows detailed rituals, but in general, it manifests Vairochana.
Chinese
我等之中稍微乘法根器较高者，应知与上部续相联者的行续。于此，此时常忏等如前。于画像作坚住后，迎请诸尊安住，从忆念四无量义至ཥཱིཉྩ་ཨ་之间，如前作自生。依行续法，自生不决定于前生或后生，于此时修法则于画像与坛城之间作。其后以空性净化，念诵ཨོཾ་བྷ་。从空性中，于具足金刚地基与火山的中央，生出以各种珍宝所成的宫殿。四方形，具四门，以四阶梯庄严。内里依次具足蓝黄红绿白五色墙壁。其上绕以黄色珍宝瓦。其上为网和半网之基，绕以箭和箭杆。墙外红色欲妙布上具足供养明妃，四门房上具足马落饰。承托柱子的表面以叠象狮子庄严。门面的八根柱子和象背之中，东方为金刚，南方为珍宝，西方为莲花，北方为十字。外回廊亦有庭园、沐浴池、花朵、珍宝和充满众多供品的，珍宝地上以百种颜色绘成多眼图案。宫殿之上依次覆盖，顶端以宝顶庄严。上下之地，东方为蓝色，南方为黄色，西方为红色，北方为绿色，中央为白色。宫殿之中有白色十六辐轮，其中央有黄色八辐轮。中央的中心有珍宝座，前表面以金刚庄严，上有莲花和月亮。四如来有莲月座，其他诸尊各自有月亮座。中央座上，从ཨོཾ་（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：唵）字生出轮，轮上具有ཨོཾ་（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：唵）字，并发光。供养圣众，成办有情之义利，收摄融入，由此生出薄伽梵毗卢遮那佛。
English
Those of us with slightly higher capacity in the Vehicle should understand the Action Tantra that connects with the Higher Tantra Class. In this case, the daily confession and so on should be done as before. After establishing the image, invite the deities to reside. From contemplating the meaning of the four immeasurables up to ཥཱིཉྩ་ཨ་, perform the self-generation as before. According to the Action Tantra system, self-generation is not fixed as to whether it is done before or after the front generation, but in this practice, it is done between the image and the mandala. After that, purify with emptiness by reciting Oṃ Bha. From within emptiness, in the center of the vajra ground with the fire mountain, arises a palace made of various jewels. It is square, with four doors, adorned with four staircases. Inside, there are five layers of walls in blue, yellow, red, green, and white, respectively. On top of that, there is a yellow jewel parapet. Above that, there is a base of nets and half-nets, surrounded by arrows and arrow shafts. Outside the walls, on the red cloth of desirable qualities, are offering goddesses with mantras, and on top of the four gatehouses are horse-landing ornaments. The surfaces of the supporting pillars are adorned with stacked elephants and lions. Inside the eight pillars of the gate facade and the elephant backs, in the east is a vajra, in the south is a jewel, in the west is a lotus, and in the north is a cross. In the outer corridors, there are also pleasure gardens, bathing ponds, flowers, jewels, and many offerings. The jewel ground is painted with a hundred colors in a pattern of many eyes. The palace is covered in layers, and the top is adorned with a pinnacle. The upper and lower grounds are blue in the east, yellow in the south, red in the west, green in the north, and white in the center. Inside the palace is a white sixteen-spoked wheel, and in its center is a yellow eight-spoked wheel. In the center of the middle is a jewel throne, the front surface adorned with a vajra, with a lotus and a moon. The four Tathagatas have lotus and moon seats, and the others each have a moon seat. On the central seat, from the syllable Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：唵) arises a wheel marked with the syllable Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：唵), and light radiates forth. Offerings are made to the noble ones, the benefit of sentient beings is accomplished, and it is gathered back and completely transformed into the Bhagavan Vairochana.