English
A black Rakshasa riding a corpse, holding a sword and a skull cup. In the northwest, from VAM (藏文，梵文天城体vam，梵文罗马拟音vam，Water) arises the green Wind God, riding a deer, holding a banner and a lasso. Surrounded by a multitude of Yaksha attendants. In the center of the upper lotus is the Bhagavan Body Vajra. On the eight petals, in the east, from SHAM (藏文，梵文天城体sham，梵文罗马拟音sham，Peace) arises white Indra, holding a vajra and a bell. In the south, from OM (藏文，梵文天城体om，梵文罗马拟音om，Om) arises yellow Brahma, seated on a swan, holding a kamandalu and a trident. In the west, from VIM (藏文，梵文天城体vim，梵文罗马拟音vim，Movement) arises reddish-yellow Vishnu, holding a chakra and a conch. In the north, from TRUM (藏文，梵文天城体trum，梵文罗马拟音trum，Cut) arises blue Ishvara, holding a trident and a skull cup. In the northeast, from KAM (藏文，梵文天城体kam，梵文罗马拟音kam，Desire) arises white Kumara, holding a bow and arrow. In the southeast, from GAM (藏文，梵文天城体gam，梵文罗马拟音gam，Go) arises white Ganapati, holding a radish and a laddu container. In the southwest, from BHRAM (藏文，梵文天城体bhram，梵文罗马拟音bhram，Confusion) arises red Bhringi, holding a spear and an arrow. In the northwest, from KAM (藏文，梵文天城体kam，梵文罗马拟音kam，Desire) arises black Legden, holding a sword and a shield. All of these are seated on lotus and moon cushions, surrounded by the gods of the desire realm. In the center of the lower eight petals is the Bhagavan Speech Vajra. On the eight petals, in the east, from PHAM (藏文，梵文天城体pham，梵文罗马拟音pham，Radiate) arises yellow Gapo. In the south, from PHIM (藏文，梵文天城体phim，梵文罗马拟音phim，Fill) arises white Dungkyong. In the west, from PHUM (藏文，梵文天城体phum，梵文罗马拟音phum，Increase) arises blue Thaye. In the north, from Phem (藏文，梵文天城体phem，梵文罗马拟音phem，Foam) arises green Rigden. In the northeast, from PHOM (藏文，梵文天城体phom，梵文罗马拟音phom，Burn) arises white Padma Chenpo. In the southeast, from PHUM (藏文，梵文天城体phum，梵文罗马拟音phum，Blow) arises red Jokpo. In the southwest, from PHIM (藏文，梵文天城体phim，梵文罗马拟音phim，Swell) arises mottled Norgye's son. In the northwest, from PHAIM (藏文，梵文天城体phaim，梵文罗马拟音phaim，Split) arises white Padma, all of these are seated on lotus and moon cushions. Having seven snake heads, the upper body is a divine head, the lower body is a coiled snake tail. The right hand holds a snake, and the left hand holds a lotus. Surrounded by the beings of the three lower realms. The eight classes of beings, the three realms, the twenty-four places, all are adorned with jewels. Together with countless attendants such as sons and wives. Having generated in this way, make the respective mudras. By reciting "GAURI AKARSHAYA JAH (藏文，梵文天城体gauri akarshaya jah，梵文罗马拟音gauri akarshaya jah，Gauri Attract Jah)", from the heart of Gauri, rays of light in the form of iron hooks of five colors radiate, pervading the expanse of the sky, inviting the protectors of the directions, nagas, and their retinues to the front. By reciting "CHAURI PRAVESHAYA HUM (藏文，梵文天城体chauri praveshaya hum，梵文罗马拟音chauri praveshaya hum，Chauri Enter Hum)", they enter into the samaya being. By reciting "VAITALI BANDHA VAM (藏文，梵文天城体vaitali bandha vam，梵文罗马拟音vaitali bandha vam，Vaitali Bind Vam)", they are absorbed into non-duality. By reciting "GHASMARI VASHAM KURU HOH (藏文，梵文天城体ghasmari vasham kuru hoh，梵文罗马拟音ghasmari vasham kuru hoh，Ghasmari Subjugate Do Hoh)", experiencing the taste of bliss as if entering into samadhi, they dissolve. The protectors of the directions in the center and their retinues transform into blue HUM (藏文，梵文天城体hum，梵文罗马拟音hum，Hum) syllables. The great gods above and their retinues transform into white OM (藏文，梵文天城体om，梵文罗马拟音om，Om) syllables.
English
The great nagas below, together with their retinues, are transformed into red ĀḤ (藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah) bindus. From the intermediate HŪṂs (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) arise Akṣobhya, holding a vajra and bell, with a blue-colored body, together with his consort. From the eight OṂs (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Om) above arise Vairocana, with a white-colored body, holding a vajra and bell, together with his consort. From the eight ĀḤs (藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah) below arise Amitābha, with a red-colored body, holding a vajra and bell, together with his consort. All of them are adorned with charnel ground ornaments, seated with the right leg extended and the left leg bent. By saying "GAURĪ JAḤ," the wisdom deities of body, speech, and mind are invoked from their natural abode, and by CAURI HŪṂ, they are seated in their respective places. By VETĀLĪ VAṂ, they are blended into non-duality. By GHASMARĪ HOḤ, they are delighted. As before, from the blessings of birth, body, speech, and mind, the deities of empowerment are invited. By requesting offerings and empowerment, empowerment is bestowed. Sins and obscurations are purified. The remaining water swirls upwards. It is contemplated that the intermediate ones are adorned on the head by Akṣobhya, the upper ones by Vairocana, and the lower ones by Amitābha, who possess the aspect of detachment. To condense it, light radiates from one's own heart. The ten directional protectors and all the hosts of beings of the three realms surround, reciting "VAJRA SAMA JAḤ." Light radiates from one's own heart. When it touches the guests of the torma offering, they are instantly absorbed into luminosity and become the vajra of body, speech, and mind. Thus it is said. OṂ INDRA, JAMA JALA, JAKṢA BHUTA, BAHINA VA AU, RAKṢA CANDA, SUJJA, MATA BASPATA PĀTĀLA, ARTHA PALPA SVĀHĀ. EDAṂ BALIṂ BHUJA JIGHA. PULLA DHUPA MAṂSA, SIṂGHA, AṂBA, SASPA, KAJJA, MĀDA KHAṆḌI KHUṆI PHEṬA GATA. Offer by reciting "OṂ Ā KĀRO" etc. three times. Offer with argham etc. Offer the inner offering with OṂ ĀḤ HŪṂ. Akṣobhya is great wisdom. The vajra realm is the vast sky. The three supreme vajras, the three mandalas. Vajra ḍākinīs, I prostrate and praise. Vairocana is exceedingly pleased. Vajra peacefulness, great joy. By nature, it is the supreme luminosity. Buddha ḍākinīs.... Ratnasambhava is exceedingly profound. Non-conceptual space is without stain. It is not covered by clinging to reality. Ratna ḍākinīs.... Vajra immortality, great desire. Non-conceptual space holds the vajra. Desire beyond
Chinese
哦。吃食物的时候，像食子一样加持，首先将精华以食子的形式供养上师、本尊、速作智慧怙主等。自己于一座之中的本尊，观想心间有五部续部的完整坛城，脐间有速作怙主，以及诸方护法和五部空行母等。所有上下诸神，都观想腹部变成灶，安住在燃烧的火焰之中。将他们作为供品来食用。此外，还有沐浴瑜伽、后续瑜伽、睡眠瑜伽和起床瑜伽，所有时间都不要改变心意，就这样修习。如此这般，详尽地阐述了《悦意》。有些人不信奉此道，有些人信奉却与其他混杂。不混杂、有详有略、没有过失地进行安立，这样的行为也令人惊叹。还有，如果想要依靠喜金刚、莲花海等其他五个坛城的修法，来修习五部续部的坛城，那么就按照此法本身的、下面将要出现的修法来修持。在密集金刚中，诸神是受胎圆满次第，在其他法中，在与智慧尊融合之前，要如前安立身坛城。如果想要仅仅修习持械悦意，那么舍弃身坛城就能成就。此外，无论修习六个外坛城中的哪一个，也要以刹那生起的方式安立身坛城，以及俱生尊安立主要多臂五尊，以及俱生尊安立俱生五尊，这样以详略六种分类，五部续部的修法就变成三十六种。如果以外坛城广大而安立身坛城简略等方式来区分，就会变得无边无际。各个坛城的修习，有广大的现观和仅仅从种子字生起，以及刹那生起和仅仅修习主尊，以及修习俱生尊等分类，就会变成三十种。要知道花朵击中的是哪位本尊，因为需要修习，所以第六坛城有一百三十八位本尊，修习他们的方式是从空性中从自己的种子字生起，头饰自
English
Oṃ. When eating food, bless it like a torma, and first offer the essence as a torma to the Lama, Yidam, Swift-Acting Wisdom Protector, and so on. For yourself, the deity of the session, visualize in your heart the complete mandala of the five classes of tantra, and in your navel the Swift-Acting Protector, as well as the guardians of the directions and the five classes of dakinis, and so on. All the deities above and below, visualize that their stomachs have become hearths, and they are dwelling in the midst of blazing flames. Eat them as an offering. Furthermore, there are the yoga of bathing, the subsequent yoga, the yoga of sleeping, and the yoga of rising, so at all times, without changing your mind, practice in this way. Thus, "The Pleasing One" is clearly explained. Some do not believe in this path, and some believe but mix it with others. To establish it without mixing, with elaboration and condensation, without faults, is truly amazing. Also, if you want to practice the mandala of the five classes of tantra by relying on the methods of other five mandalas such as Hevajra, Lotus Ocean, etc., then practice according to the method of this system itself, which will appear below. In Guhyasamaja, the deities are the stage of the womb-given completion, and in other practices, before merging with the wisdom being, establish the body mandala as before. If you want to practice only the armed Pleasing One, then accomplishment will be achieved by abandoning the body mandalas. Also, whichever of the six outer mandalas you practice, you should also establish the body mandala with instantaneous generation, and for the co-emergent one, establish the main five with many arms, and for the co-emergent one, establish the five co-emergent ones. Thus, with the distinction of six elaborations and condensations, the methods of the five classes of tantra become thirty-six. If you distinguish them by establishing the body mandala condensed when the outer mandala is extensive, etc., then it will become limitless. The practice of each mandala has classifications such as extensive Abhisamaya and generation from just the seed syllable, as well as instantaneous generation and practicing only the main deity, and practicing the co-emergent one, which will become thirty. You should know which deity the flower strikes, because it needs to be practiced, so the sixth mandala has one hundred and thirty-eight deities, and the way to practice them is to generate them from emptiness from your own seed syllable, and the head ornament self-
Chinese
思维其装束。加持三处，与智慧尊融合后，念诵真言便能成就。拉瓦巴所著之论典中说，坛城的安立是口诀。阅读经卷的愚昧之人，若不恭敬，则是福分的过失。五部续的坛城合一观修之现观，是为第一品。此后将要讲述的五个坛城的各自修法，以及观修一些具有兵器的坛城时，上师们认为也应做到前面所说的自我守护。即使那样做，也很难变成过失。但前辈上师们的观点是，修持这七个坛城的念诵等时，为了守护障碍，要长期观修到那之前的内容。因此，对于后面这些单独的坛城，如果不观修到那之前的内容，现观的支分也不会缺失。特别是对于密集金刚或胜乐金刚，似乎不需要两次橛。现在开始讲述各自的现观，为了成就自己所喜爱的本尊，或者为了使之更加广大，仅仅观修九尊喜金刚的生起次第，在自身显现为喜金刚的心间，从[藏文：རཾ]（藏文，梵文天城体：ram，梵文罗马拟音：raṃ，汉语字面意思：让）中生起太阳，其上有[藏文：ཧཱུྃ]（藏文，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。在自己的前方，安住着与上师无别的喜金刚。从心间化现出八位供养天女进行供养。念诵“白色的母鹿”等。我所造的罪业等，愿得解脱。念诵五支或，或者从无始轮回以来，由恶劣的分别念所生的我所造的罪业，全部在薄伽梵面前忏悔，并且以后也不再造作。随喜一切众生的所有善根。将之回向于无上正等觉。皈依佛法僧三宝，直至菩提永不离。为利自他成大事，我发殊胜菩提心。唉玛吙，一切有情皆为客，如是行持菩萨行。会供的坛城融入自身。修持四无量心。[藏文：ཨོཾ་ཤཱུ་ནྱ་ཏ]（藏文，梵文天城体：oṃ śūnyatā，梵文罗马拟音：oṃ śūnyatā，汉语字面意思：嗡，空性）从空性中，[藏文：རཾ]（藏文，梵文天城体：ram，梵文罗马拟音：raṃ，汉语字面意思：让）中生起日