English
Therefore, this is to smear in order to offer the disciple and myself as the nature of Vairochana, which is the generation stage and the sadhana. Such a place, bless the place, and the Vajra Acharya residing there should arrange the limbs of the Mudra Mother. In order to explain it, it is said, "In the center of the breasts," etc. The center of the breasts is the heart, the letter Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: 吽). The edge of the crown of the head is the crown of the head, the letter Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, literal Chinese meaning: 嗡). The middle is the middle of the breasts and the crown of the head, which is the throat, the letter Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, literal Chinese meaning: 阿). From the middle of the feet to the junction of the thighs, which is the secret place, the letter Ha (Tibetan: ཧཱ, Sanskrit Devanagari: ह, Sanskrit Romanization: ha, literal Chinese meaning: 哈). The navel and the waist are the navel and the waist, which are the two lungs on the left and right. The secret of those is only the navel, because it resides in the center. There is the letter Svā (Tibetan: སྭཱ, Sanskrit Devanagari: स्वा, Sanskrit Romanization: svā, literal Chinese meaning: 斯瓦). Like that. Sons of the Victorious Ones are born from the nature of the Five Tathagatas. Which five families are the five seed syllables, such as the letter Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, literal Chinese meaning: 嗡), etc. Those are completely on the seat of the moon disc, etc., in the form of the Tathagatas, with body color, and with charm, bravery, terror, majesty, and the nature of fierce sounds, which is the generation stage. That is only a slight indication, and others also follow the previously described order, using the seed syllables of Rūpa Vajramā, etc., to arrange the sense organs, and using the seed syllables of the goddess Caksusamā, etc., to arrange the elements, and using the seed syllables of Vajra Vetālī, etc., to arrange the limbs and parts, which is the generation stage. I and the goddess are blessed with mantras, and also in order to integrate the disciple, so the meditation should be explained, in "Residing in the center of the space realm," etc. For the time being, first the yogi burns the disciple to ashes with the sharp collection of flames arising from the seed syllable of the wisdom sattva in his own heart, and residing in the center of the space realm, like the center of space, contemplates the nature of emptiness. After that, the ocean of wisdom is doing the work of expanding and contracting, meditating on the three letters, and from that complete transformation, contemplates the birth of the moon, and places the three letters on it, and oneself is the disciple's self.
Chinese
在月亮的中央安住，特殊的是，应当观想为毗卢遮那佛的体性。在那之后，也要用摄收和“也”的声音来开展。观想一切有情都以光芒到达了毗卢遮那佛的佛土，然后，那些有情再次寂静，由金刚持，也就是金刚上师来摄集。如果想要，意思是如果意愿相同，那么那时他的弟子也应当进入毗卢遮那佛的观修。 ༄。 也要让那个弟子观想四宝塔，意思是安住在地等四界的坛城中央的宫殿。如何观想呢？光芒的链条是法生的手印，观想它被装饰成那个（宫殿）的坐垫。又如何观想呢？智慧海是中央的主尊和安住于三世的如来们，以及天女、菩萨和忿怒尊们，那些的处所是作为基础的。智者，也就是金刚上师的自性，为了毛孔中的福德和智慧的积聚增长，供养云是形金刚母等天女的众会，为了供养安住在虚空界中的如来们而开展，这样显示。应当解说供养物，五种莲花指的是五部如来。五种乌巴拉花指的是形金刚母等五位。羯尼迦花、茉莉花、玉簪花和夹竹桃，因为每一种都有五种，所以是二十种。茉莉花也有三种，总共是二十三种。其中的差别是，天女眼等四位，菩萨八位，忿怒尊十位，以及触金刚母是拥抱薄伽梵者，在虚空中观想坛城的轮，为了供养那些天神。善加思择是让弟子进入观修。那是生起次第。或者，虚空界是光明，安住在那个中央，意思是观想从那儿一时开展的智慧海如同彩虹一般，让弟子进行那样的观修。自性
English
Dwelling in the center of the moon, especially, one should contemplate as the essence of Vairochana. After that, one should also expand with the sound of gathering and "also." Contemplate that all sentient beings have reached the Buddha-field of Vairochana with light, and then, those beings are again pacified, gathered by Vajradhara, that is, the Vajra Master. If desired, meaning if the intention is the same, then at that time his disciple should also enter the contemplation of Vairochana. ༄. One should also have that disciple contemplate the four precious stupas, meaning the palace dwelling in the center of the mandala of the four elements, such as earth. How to contemplate? The chain of light is the mudra of the Dharma origin, contemplate that it is decorated as the seat of that (palace). And how to contemplate? The Ocean of Wisdom is the main deity in the center and the Tathagatas dwelling in the three times, as well as the goddesses, Bodhisattvas, and wrathful deities, the place of those is the basis. The wise one, that is, the nature of the Vajra Master, for the sake of increasing the accumulation of merit and wisdom in the pores, the offering cloud is the assembly of goddesses such as Rupa Vajra Ma, showing that it is expanded for the purpose of offering to the Tathagatas dwelling in the realm of space. The objects of offering should be explained, the five types of lotuses refer to the five families of Tathagatas. The five types of Utpala flowers refer to the five, such as Rupa Vajra Ma. Karnika flowers, jasmine flowers, yuti flowers, and karavira flowers, because each has five types, so there are twenty. Jasmine flowers also have three types, totaling twenty-three. The distinctions among them are the four goddesses, such as the eye, the eight Bodhisattvas, the ten wrathful deities, and Touch Vajra Ma, who embraces the Bhagavan, contemplating the wheel of the mandala in the sky, for the purpose of offering to those deities. Thorough consideration is to have the disciple enter into contemplation. That is the generation stage. Or, the realm of space is light, dwelling in that center, meaning contemplating the ocean of wisdom that expands from there all at once like a rainbow, having the disciple perform such contemplation. Self
Chinese
是弟子的身体，月亮中央安住是安住在光芒之轮的中央，在心间也同样观想显现的自性，收摄是观想十二种幻化的比喻。 嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）！班匝儿萨埵吽（藏文，梵文天城体：वज्रसत्त्व हूँ，梵文罗马拟音：vajrasattva hūṃ，汉语字面意思：金刚萨埵 吽）！金刚持是上师让弟子去做。在那之后四种珍宝是四大种的自性，佛塔是四种坛城安住在颈部等处，光芒之鬘是观想用红色和白色和绿色和黄色的光芒来装饰，智慧之海是无量光等等的如来们，三时是不入三个字等等，那些的处所是作为基础来思念要知道。我的汗毛是脸上的鼻子，它的孔就是左右的鼻孔。从那些之中由右和左和少许和缓慢减弱的次第，供养的云是红色等等的光芒散发要在鼻尖执持。莲花和乌巴拉是十种风。同样地，阇提是三种相，那些靠近聚集是命和作和等同，进入等等的自性之风三种。羯尼迦啦等等四者是加持坛城，是天女眼等等。思念那些之后供养是金刚念诵的相，做了光明供养，让弟子去做。那是加持自己和金刚念诵的次第。或者莲花是秘密的莲花。那也是五种相，因为用五种虚空来装饰的缘故。因为和乌巴拉相似，乌巴拉是金刚，那也要非常了解之后，阇提叫做是手印母的种姓，那也要用种姓的差别，了解有痣的和沐浴者和舞女三种相之后，诸神是把那些天女供养，要将金刚和莲花真实地结合。或者种姓欢喜女和鹫女和母牛，要知道妇女们的种姓三种相之后，要供养是用和那相似的行举束缚而进入。羯尼迦是欢喜。玛丽迦是最欢喜。迦啦维啦那
English
It is the body of the disciple. The moon residing in the center is residing in the center of the wheel of light. In the heart, too, contemplate the nature of appearance in the same way. Gathering is contemplating the twelve similes of illusion. Oṃ（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）! Vajrasattva Hūṃ（藏文，梵文天城体：वज्रसत्त्व हूँ，梵文罗马拟音：vajrasattva hūṃ，汉语字面意思：金刚萨埵 吽）! The Vajra Holder is the teacher who makes the disciple do it. After that, the four jewels are the nature of the four elements. The stupa is the four mandalas residing in the neck and so on. The garland of light is to contemplate being adorned with red, white, green, and yellow rays of light. The ocean of wisdom is the Tathagatas such as Amitabha, and the three times are not entering the three letters and so on. The place of those is to know that thinking as the basis. My hair is the nose of the face, and its holes are the left and right nostrils. From those, in the order of decreasing from right and left and slightly and slowly, the clouds of offering are the red and other rays of light emanating to be held at the tip of the nose. Lotus and Utpala are the ten winds. Similarly, Jāti is three aspects. Those closely gathered are life, action, and equality, the three winds of nature such as entering. Karṇikāra and the other four are the goddesses such as the eye who bless the mandala. After contemplating those, the offering is the characteristic of Vajra recitation, and after making the offering of light, let the disciple do it. That is to bless oneself and the order of Vajra recitation. Or the lotus is the secret lotus. That is also five aspects because it is adorned with five spaces. Because it is similar to Utpala, Utpala is Vajra. After knowing that very well, what is called Jāti is the lineage of Mudrāma. That also needs to be distinguished by lineage. After knowing the three aspects of the marked one, the bather, and the dancer, the deities are offering those goddesses, and the Vajra and Lotus should be truly combined. Or the lineage of the joyful woman, the eagle woman, and the cow. After knowing the three aspects of the lineage of women, the offering is to enter by binding the action similar to that. Karṇika is joy. Mālikā is supreme joy. Karavīra is
Chinese
离喜啊！ 尤提卡是俱生，思考并象征这些。 极度观察供养，是为了使体验大乐。 它们是自性、因、业和果。 如此，通过上师、手印母和弟子的聚集，应开示观修所供养的坛城。 例如，称为“俱胝”等等。 百俱胝广大之轮坛城，是从轮中产生的，是常恒的坛城。 应观修或绘制它。 然而，应按照十六章中所说的仪轨，绘制十六肘的坛城。 其中的“诸部”一词，是敬语，是多数词。 因此，应使果报遍照欢喜。 所谓“智者”，是指先前所说的观修的开展。 之后，莲花和金刚等等，是如来部的标志。 同样的词语，也应以眼等，按方位和方向的区别来观修或绘制。 如果是观修的坛城，那么此时瑜伽士的意念广大，从俱胝的范围，即从三界坛城开始，直到有顶。 具吉祥一切佛平等和合续中也说： 一切瑜伽士薄伽梵， 金刚萨埵如来， 三界无余， 彼之受用。 又说： 一切手足具足者， 一切眼足与头颅， 一切耳具足于世间， 遍一切处而入者。 如果是绘制的坛城，那么此时四方形等等，具足功德且极其美丽，即以彩粉美丽，应观修或绘制。 这是词语的剩余。 坛城圆满后，为了秘密和外在的区别，应为供养的弟子宣说。 四种珍宝是色、声、香和味，金刚母等天女。 明亮是触，金刚母。 自性无垢是法界金刚母。 仅仅这些供品是，多种安乐的聚积。 观修这些后，
English
Ah, joy of separation! Yutika is co-emergent, contemplating and symbolizing these. Thoroughly contemplating offerings is to induce the experience of great bliss. These are nature, cause, action, and result. Thus, through the gathering of the guru, mudra, and disciple, one should teach the contemplation of the mandala to be offered. For example, that which is called "Koti," and so forth. The vast hundred-Koti wheel mandala, born from the wheel, is the eternal mandala. One should contemplate or draw it. However, one should draw the sixteen-cubit mandala according to the ritual spoken of in the sixteenth chapter. The term "families" is a term of respect, a plural word. Therefore, one should make the fruition, Vairochana, rejoice. The term "wise one" refers to the elaboration of contemplation previously explained. Thereafter, the lotus and vajra, etc., are the emblems of the Tathagata family. The word "thus" also indicates that the eyes, etc., should be contemplated or drawn according to the divisions of direction and intermediate directions. If it is a contemplation mandala, then at that time, the yogi's mind is vast, from the extent of a Koti, that is, beginning from the mandala of the three realms up to the peak of existence. In the glorious Tantra of the Union of All Buddhas Equally, it is also said: All yogis, Bhagavan, Vajrasattva, Tathagata, The three realms, without exception, Are the enjoyment of that very one. It is also said: One who possesses hands and feet everywhere, Eyes, feet, and head everywhere, One who possesses ears everywhere in the world, Pervading all, has entered. If it is a drawn mandala, then at that time, the square, etc., possessing qualities and being extremely beautiful, that is, beautiful with colored powders, should be contemplated or drawn. This is the remainder of the words. After the mandala is complete, for the sake of the secret and outer distinctions, one should explain what is to be done by the disciple who makes offerings. The four precious things are form, sound, smell, and taste, the goddesses such as Vajra-ma. Clarity is touch, Vajra-ma. The nature of being without impurity is the Dharmadhatu Vajra-ma. These alone are the offerings, a collection of various pleasures. Having contemplated these,