Chinese
遣除障碍。主尊居于中央之体性，其他诸尊安住于各自方位。东方为身着蓝色衣之佛，面容与身色为白色，手持法轮与铃，以安乐之秘密而交抱，以白色蛇作为庄严。南方为身着蓝色衣之宝生，面容与身色为黄色，与细女及无二者交抱，手持宝铃，以黄色蛇作为庄严。西方为身着蓝色衣之无量光，面容与身色为红色，与莲花及离戏者交抱，手持莲花铃。北方为身着蓝色衣之不空成就，面容与身色为绿色，以空性金刚交抱之姿态，手持宝剑与铃，以杂色蛇作为庄严。以二分之姿态持有善逝之眼，头顶以四佛作为庄严，一切皆以主尊之裙裾，以绸缎与珍宝饰品作为庄严。于内之坛城所生起者，为白色娇女与黄色宝女，琵琶女为红色，舞女为绿色舞蹈之姿态，持有镜子等手印。其他咒语之主尊们，也于各自方位生起，三界之王与黑怙主，恶身者与多闻天子，右手中的持有物为，手杖、香、珍宝，以及必须持有的佛塔，左手则持有主尊之标志手印。东南等方位，也有香、花、灯、香水，以绸缎饰品作为庄严，香等必须安住。四门之四门守，也持有各自部族之姿态。于彼处坛城显现后，以光芒迎请十方之诸佛，驱逐邪魔并令欢喜，于三处进行加持，或者进行三合一之结合，以上述方式进行祈请，融入并以渴望进行灌顶，以珍贵之物及部族进行庄严。以粗细之形态，进行观想并令其明晰，进行灌顶、开光、朵玛等，瑜伽士以完全之瑜伽，如是宣说应进行修持。如是，此乃种姓之子或种姓之女，所宣说之增长结合之大誓言。对于增长且非最初者，
English
Dispelling obstacles. The main deity resides in the nature of the center, while the other deities reside in their respective directions. In the east is the Buddha wearing blue robes, with a white face and body color, holding a wheel and bell in his hands, embracing with the secret of bliss, adorned with a white snake. In the south is Ratnasambhava wearing blue robes, with a yellow face and body color, embracing with the subtle woman and the non-dual one, holding a jewel bell in his hands, adorned with a yellow snake. In the west is Amitabha wearing blue robes, with a red face and body color, embracing with the lotus and the one free from concepts, holding a lotus bell in his hand. In the north is Amoghasiddhi wearing blue robes, with a green face and body color, in the posture of embracing with the emptiness vajra, holding a sword and bell, adorned with a variegated snake. Holding the eyes of the Sugata in a two-part posture, the head is adorned with four Buddhas, all adorned with the main deity's skirt, with silk and jewel ornaments. What arises in the inner mandala are the white charming woman and the yellow jewel woman, the lute woman is red, and the dancing woman is in a green dancing posture, holding hand symbols such as mirrors. The other lords of mantras also arise in their respective directions, the king of the three realms and the black protector, the evil-bodied one and Vaishravana, the objects held in the right hands are the staff, incense, jewels, and the stupa that must be held, while the left hand holds the main deity's symbolic hand seal. In the southeast and other directions, there are also incense, flowers, lamps, and perfumes, adorned with silk ornaments, and incense and so on must be present. The four gatekeepers of the four gates also hold the postures of their respective families. When the mandala becomes clear there, with light, invite all the Buddhas of the ten directions, dispel obstacles and make them happy, bless the three places, or perform the union of the three, pray in the above way, absorb and empower with longing, adorn with precious things and families. In coarse and subtle forms, visualize and make it clear, perform empowerment, consecration, torma, etc., the yogi with complete yoga, as it is said, should practice. Thus, this is the great samaya of increasing union taught by the son or daughter of the lineage. For the increasing and not the first,
Chinese
又说在《合集》中：调伏心性，清净身体和意业，驱除障碍，建立守护之屋。内中对上师、佛陀，顶礼、供养、祈请。随喜、劝请、祈祷，回向善根。心中谨记真正菩提，次第生起五大坛城。何处有三，仪轨有三，主尊身等四眷属，也生起各自的佛母。忿怒尊、天女等一切，四面围绕主尊。赐予各自种姓的成就。超过十尊的诸神众，在合集之时应舍弃。迎请智慧轮，供养、融入后灌顶，清晰地进行观想和遮止。对此进行相应的仪轨。这是合集的口诀。此外，还有极为简略的合集，口诀和经验应予以展示。首先，生起为他人利益，自己获得无上果位，以及遣除轮回污泥的意念。从空性中，以“即且尔”的方式，连同守护、坛城和主尊，一并生起，使其清晰。迅速引入智慧轮。或者，守护等次第生起，如是生起后，融入智慧，接受简略的灌顶。变为无二后，摄持心性。对此，进行咒语、朵玛、会供和擦擦等。因此，要进行相应的合集。这三种广、中、略的合集，胜者说可以随意选择。对此，进行止观摄心。首先展示供养上师等，然后展示五大次第累积，以及字、手印、身相等。主尊祈请完毕后，根据根器上中下的差别，同时或次第展示。通过融入、灌顶和加持，使其非常清晰地展示。或者，根据时间的不同，对供养上师等，以忆念清晰和瞬间的方式，以清晰和瞬间十次或百次，一千次或半个时辰、一个时辰，无间断地进行修持。对此，精勤地降下加持雨，如果变得沉没或掉举，舍弃分别念和烦恼敌，连同因果一并彻底舍弃后，调伏后摄持心性，口诀也是如此。无论以何种根器，如果生起界和处，自己的菩提心就像牦牛的缰绳。
English
It is also said in the "Condensed Collection": Tame the mind, purify the body and mental actions, dispel obstacles, and establish a protective house. Inside, to the guru and the Buddhas, prostrate, offer, and request. Rejoice, exhort, pray, and dedicate the roots of virtue. Keep true Bodhi in mind, and gradually generate the five great mandalas. Wherever there are three, there are three rituals, and the four retinues, including the main deity's consort, are also generated. All the wrathful deities and goddesses surround the main deity on four sides. They bestow the accomplishments of their respective families. All the deities, more than ten in number, should be abandoned during the collection. Invite the wheel of wisdom, offer and dissolve it, and then empower it. Clearly perform the visualization and the exclusion. Perform the corresponding ritual for this. This is the instruction of the condensed collection. Furthermore, there is an extremely condensed collection, and the instructions and experiences should be shown. First, generate the intention to benefit others, to attain the supreme fruit for oneself, and to remove the mud of samsara. From emptiness, in the manner of "cig car," generate the protection, the mandala, and the main deity all at once, making them clear. Quickly introduce the wheel of wisdom. Alternatively, generate the protection and so on in sequence, and after generating them in this way, dissolve them into wisdom and receive the condensed empowerment. After becoming non-dual, hold the mind. For this, perform mantras, tormas, tsok, and tsatsas, etc. Therefore, perform the corresponding collection. The Victorious Ones said that these three collections, extensive, medium, and concise, can be chosen at will. For this, perform calm abiding and mind-holding. First, show the offering to the guru, etc., and then show the gradual accumulation of the elements, as well as the letters, hand gestures, and bodies, etc. After the main deity has been prayed to, show it simultaneously or gradually, according to the differences in faculties, superior, medium, and inferior. Through dissolution, empowerment, and blessings, show it very clearly. Alternatively, according to the differences in time, for the offering to the guru, etc., with clear recollection and instantaneously, with clarity and instantaneously ten or a hundred times, a thousand times or half an hour, an hour, practice without interruption. For this, diligently send down a rain of blessings. If it becomes dull or agitated, abandon conceptual thoughts and the enemy of afflictions. After completely abandoning both cause and effect, tame and hold the mind. The instructions are also like this. Whatever faculty it may be, if the realms and sources arise, one's own Bodhicitta is like a yak's rein.
Tibetan
།ཐིག་ལེ་དེ་ལ་བློ་གཏད་པས། །བདག་རང་བཞིན་སྟོང་བ་ཉིད། །སྣང་བ་མ་ལུས་རབ་ཞི་བས། །དེ་ནས་བྱིང་བར་གྱུར་ པ་ན།།གཟུགས་ཁམས་གནས་སུ་སྤྲོ་བ་དང་། །ཁམས་གསུམ་མ་ལུས་གསལ་བ་དང་། །སེམས་ནི་ཕྱི་དང་ནང་དུ་གཞུག་།འོག་ཏུ་བསྟིམ་དང་སྟེང་དུ་སྤྲོ། །ཡང་ན་ཤེས་པ་གློད་ལ་བསྒོམ། །ཡང་ན་གཙོ་བོ་འཁོར་རྣམས་ལ། །གང་དང་གང་ནི་གསལ་འགྱུར་བ། །དེ་ལ་དམིགས་ལ་ བསྒོམ་པར་བྱ།།ཕྱག་མཚན་གསལ་ན་ཕྱག་ལ་དམིགས། །སྐུ་མདོག་ཕྱག་མཚན་ལ་སོགས་པ། །མ་གསལ་བར་དུ་བསྐྱེད་ལ་བསྒོམ། །གཙོ་འཁོར་གཞལ་ཡས་མ་ལུས་པ། །ཐམས་ཅད་དམིགས་ཤིང་གསལ་བར་བསྒོམ། །ཐམས་ཅད་གསལ་བར་མ་གྱུར་ན། །སྡིག་ པ་ཤིན་ཏུ་ཆེ་བ་ཡིས།།སྡིག་པ་ཞི་དང་བསོད་ནམས་སྤེལ། །སྦྱིན་སྲེག་ཚོགས་དང་གཏོར་མ་དང་། །སཱ་ཙྪ་མཎྜལ་སོགས་བ། །སྡིག་པ་བཤགས་ཤིང་བསྒོམ་པར་བྱ། །རེས་གསལ་རེས་མི་གསལ་བྱུང་ན། །བར་དུ་གཅོད་པའི་གེགས་ཡིན་པས། །ལྷ་ལ་མཆོད་ ཅིང་གསོལ་བ་གདབ།།དེས་ཀྱང་གསལ་བར་འགྱུར་བ་ཡིན། །དེས་ཀྱང་གསལ་བར་མ་གྱུར་ན། །དྲག་པོའི་སྦྱིན་སྲེག་ཚོགས་འཁོར་དང་། །གཏོར་མས་བཟློག་ཅིང་དྲག་སྔགས་དང་། །མནན་ཅིང་གཟིར་བའི་ལས་སུ་གསུངས། །སྲུང་བ་བྱས་ཤིང་སྐྱབས་འགྲོ་བྱ། །ཕྱག་ནི་ གསལ་ན་ཕྱག་ལ་དམིགས།།ཕྱག་ནི་གསལ་བར་མ་གྱུར་ན། །ཕྱག་མཚན་འོད་ཀྱིས་གསལ་བར་བྱ། །སྤྱན་ནི་གསལ་ན་དེ་བཞིན་ནོ། །སྤྱན་ནི་གསལ་བར་མ་གྱུར་ན། །ཁྲག་གི་ཞམ་བུས་སྤྱན་རྣམས་གསལ། །བཀྲག་དང་རི་མོ་ལྡན་པར་གསལ། །ཞལ་མདོག་གསལ་ བར་མ་གྱུར་ན།།སྟོང་གསུམ་འོད་ཀྱིས་གང་བ་ལ། །ཞལ་ལ་བསྡུས་ཏེ་བསྒོམ་པར་བྱ། །དེ་བཞིན་ཐམས་ཅད་རགས་གསལ་ན། །ཕྲ་མོ་མི་གསལ་གྱུར་ཀྱང་བླ། །གང་དུ་གང་གིས་མ་གསལ་ན། །ཟས་དང་སྒོམ་དང་གནས་དག་ལ། །འདུ་བ་བཅོམ་པས་གསལ་བར་འགྱུར། །ཞི་ གནས་ཏིང་འཛིན་གསལ་བ་ཡིས།།མངོན་ཤེས་ཐུན་མོང་དངོས་གྲུབ་ཀུན། །མ་ལུས་དག་ལ་འབྱུང་བར་འགྱུར། །དེ་ཕྱིར་ཏིང་འཛིན་ནུས་པ་ཡང་། །བྱང་ཆུབ་ཐོབ་པར་འདི་ཡིས་བྱེད། །བླ་མ་སངས་རྒྱས་གསུངས་པ་ཡིས། །དེ་ནི་སེམས་གཟུང་མན་ངག་གོ། །ཕྱག་རྒྱ་ལྷ་ ཡི་དཀྱིལ་འཁོར་ལ།།བརྟེན་དང་བོགས་དབྱུང་རབ་ཏུ་གསུངས། །དཀར་པོ་སེར་པོ་ལྗང་ལ་སོགས། །རེ་རེ་གསུམ་དང་ལྔ་འདུས་པ། །གསལ་ཞིང་གསལ་བར་གྱུར་པ་དང་། །དེ་ལ་རི་རབ་ཏིལ་འབྲུ་བར། །དབྱིབས་ལ་བོགས་དབྱུང་ཁ་དོག་བཞིན། །སྟོང་གསུམ་གང་དང་ གཅིག་ཏུ་འདུས།།སྐུ་ལ་བོགས་དབྱུང་རབ་ཏུ་གསུངས། །དེ་ལྟར་སྐུ་ལ་བོགས་ཕྱིན་པས། །གསུང་ལྡ
Chinese
依靠于明点之上，我之自性即是空性。所有显现完全寂灭后，从那之后陷入昏沉时，于色界处生起欢喜，三界一切完全显现，心识则向外向内摄入，向下融入向上生起。或者放松觉知而修禅，或者于主尊眷属众，何者何物变得清晰，就以其为对境而修禅。手印清晰就以手为对境，身色手印等等，在未清晰之前就生起而修禅。主尊眷属坛城一切，全部缘想并清晰地修禅。如果一切都未变得清晰，以罪业极其深重之故，平息罪业并增长福德，行火供会供朵玛以及，擦擦曼扎等等，忏悔罪业并修禅。时而清晰时而不清晰出现时，因为是中断的障碍，供养天神并祈祷，如此也能变得清晰。即使如此也未变得清晰，就说要以猛厉的火供会供轮，以朵玛遣除并以猛咒，镇压并折磨之事业。做好守护并皈依，手清晰就以手为对境，手未变得清晰时，就以手印之光使其清晰。眼清晰也同样如此，眼未变得清晰时，就以血之眼药使眼清晰，使其具有光彩和纹路而清晰。面色未变得清晰时，于三千世界充满光明之中，将面容摄入其中而修禅。如是，如果一切粗略清晰，细微未清晰也无妨。于何处以何者未清晰，于食物和禅修和住所等，断除聚集就能变得清晰。以止观禅定清晰之故，所有共同殊胜成就，全部都会由此而生。因此禅定之能力，也以此能获得菩提。上师佛陀所说，此乃摄持心之口诀。于手印天神之坛城，安住和增益说得极好。白色黄色绿色等等，一一三和五聚集，变得清晰且清晰，于此须弥山芝麻粒，形状上增益颜色。三千世界充满，与一摄集，于身增益说得极好。如此对身进行增益后，语
English
By relying on that bindu, my own nature is emptiness. After all appearances are completely pacified, when one then falls into dullness, joy arises in the realm of form, all three realms become completely clear, and the mind is drawn inward and outward, dissolving downward and arising upward. Alternatively, relax awareness and meditate. Or, among the main deity and the retinue, whichever becomes clear, focus on that and meditate. If the hand gesture is clear, focus on the hand. The body color, hand gestures, and so on, generate and meditate until they become clear. The main deity, the retinue, and the entire mandala, visualize everything and meditate clearly. If everything does not become clear, due to very great sins, pacify sins and increase merit. Perform fire offerings, tsok offerings, tormas, and create tsa-tsas and mandalas, etc. Confess sins and meditate. If it happens that it is sometimes clear and sometimes unclear, because it is an interruption, make offerings to the deities and pray. In this way, it can also become clear. Even if it does not become clear in this way, it is said that fierce fire offerings, tsokhor offerings, and tormas should be used to avert obstacles, along with fierce mantras, and the activities of suppressing and tormenting. Perform protection and take refuge. If the hand is clear, focus on the hand. If the hand does not become clear, clarify the hand gesture with light. If the eye is clear, it is the same. If the eye does not become clear, clarify the eyes with blood eye medicine, making them clear with radiance and lines. If the face color does not become clear, in the three thousand worlds filled with light, gather the face into it and meditate. Likewise, if everything is roughly clear, it is fine even if the subtle is not clear. If something is not clear in some place, by destroying the accumulation in food, meditation, and places, it will become clear. Because of the clarity of calm abiding samadhi, all common and supreme accomplishments will arise from this. Therefore, the power of samadhi also enables one to attain enlightenment. As said by the lama Buddha, this is the oral instruction for grasping the mind. In the mandala of the hand gesture deity, it is said that abiding and increasing are excellent. White, yellow, green, etc., each with three and five gathered, becoming clear and clear. On that, Mount Meru, sesame seeds, etc., increase the shape and color. The three thousand worlds are filled and gathered into one. It is said that increasing the body is excellent. Thus, after increasing the body, speech