Chinese
因此，束缚方位是金刚之最。应当思维以帐篷等仪轨先行的守护轮。此利益之经是第十三品所说：以何禅定依本尊，于何处所共受用，以此禅定之结合，于彼处所佛加持。如是说。之后，以第二品所说的菩提心之偈颂作守护轮，三界也同样安立于彼性中。其中，此偈颂是：无事物则无修，当修之物无修持，如是事物与非事物，修持无所缘。如是说。此也是胜义谛之守护。之后，于虚空界之中央，从यं（藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）生出弓形的风轮，思维两边以吽（藏文，梵文天城体：हुं，梵文罗马拟音：huṃ，汉语字面意思：吽）字和两个金刚标帜。其上，从रं（藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）生出三角形的火轮，以两个金刚标帜。其上，从वं（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）生出圆形的水轮，以两个金刚标帜。其上，从लं（藏文，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗）生出方形的土轮，思维以两个金刚标帜。将四个轮聚集，思维从土轮降落。此经是第十一品所说：轮由一切金刚生，思维安住虚空界中央，于彼处修བྷྲཱུཾ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：部隆）字，金刚之云等流布。如是生起所依之轮后，从བྷྲཱུཾ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：部隆）生出 宫殿，四方形有四门，以四马厩善庄严，与四圆点完全具足，以八柱周遍庄严，以网和半网装饰，金刚、宝珠、半月，于门和门框的边沿处，以金刚珍宝等庄严。宝瓶、柱子、大金刚，箭楼以及鸟，幡和铃铛具备，以拂尘等周遍庄严。此经是第八品所说：约百踰缮那之范围，善妙庄严且四方，四珍宝物如佛塔，明亮且自性无垢。如是胜过天与人，功德超胜之殊胜殿宇，于土轮之上
English
Therefore, binding the directions is the best of vajras. One should contemplate the protective wheel that is preceded by rituals such as tents. The sutra of this benefit is from the thirteenth chapter: With whatever meditation one relies on the yidam, In whatever place one shares enjoyment, With this union of meditation, From that place, the Buddha blesses. Thus it is said. Then, with the verses of the Bodhicitta spoken in the second chapter, make the protective wheel, and the three realms should also be placed in that same nature. Among them, this verse is: Without things, there is no meditation, What is to be meditated upon has no meditation, Thus, of things and non-things, Meditation has no object. Thus it is said. This is also the ultimate protection. Then, in the center of the space realm, from yaṃ (藏文，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬) arises the wind mandala in the shape of a bow, think of the two sides marked with two vajras and the syllable hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：huṃ，汉语字面意思：吽). Above that, from raṃ (藏文，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让) arises the triangular fire mandala, marked with two vajras. Above that, from vaṃ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺) arises the round water mandala, marked with two vajras. Above that, from laṃ (藏文，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗) arises the square earth mandala, think of it marked with two vajras. Having gathered all four mandalas, think of the earth mandala descending. This sutra is from the eleventh chapter: The mandala arises from all vajras, Think of it dwelling in the center of the space realm, There meditate on the syllable bhrūṃ (藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：部隆), The vajra clouds spread equally. Thus, having generated the support mandala, from bhrūṃ (藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：部隆) arises a palace, square with four doors, well adorned with four horse stables, perfectly endowed with four bindus, closely adorned with eight pillars, decorated with nets and half-nets, vajras, jewels, half-moons, at the doors and door frames, in all the boundaries, adorned with vajras and precious gems. Vases, pillars, great vajras, arrowheads and birds, banners and bells possessed, closely adorned with yak-tail fans and so forth. This sutra is from the eighth chapter: In an area of about a hundred yojanas, well-adorned and square, four precious objects like stupas, clear and of stainless nature. Such a sacred mansion, superior in qualities to gods and humans, above the earth mandala
Chinese
思维后，布置月亮和太阳的坐垫，以自身的本性消除庸俗的傲慢，刹那间观想自己成为大金刚持的形象，具有因陀罗尼罗的颜色，三面六臂。右边手持金刚杵、法轮和莲花，左边手持颅器、如意宝珠和宝剑。以跏趺坐姿安住在莲花和太阳的坐垫上，位于坛城的中央。然后，东方是毗卢遮那佛，南方是宝生佛，西方是阿弥陀佛，北方是不空成就佛。东南方是眼母，西南方是嘛嘛枳佛母，西北方是白衣佛母，东北方是度母，观想这些是心髓的坛城。第二层，东南方是色金刚母，西南方是声金刚母，西北方是香金刚母，东北方是味金刚母，中央是触金刚母，观想与金刚萨埵紧密结合而安住。同样，第三层，东方的布单上是慈氏菩萨和地藏菩萨，南方的布单上是金刚手菩萨和虚空藏菩萨，西方的布单上是观世音菩萨和文殊菩萨，北方的布单上是除盖障菩萨和普贤菩萨。东方的门是阎魔敌，南方的门是不动明王，西方的门是马头明王，北方的门是甘露漩明王，东南方是不动明王，西南方是爱染明王，西北方是青杖明王，东北方是大威力明王，上方是顶髻转轮王，下方是损美国王。此经的第一品说：光明即是它的自性，完全具有各种形象，与佛陀的云彩完全相应，光芒炽盛且喧闹，具有光明等坛城，是所有如来居住的地方。如此这般，在外围的坛城中，观想幻化出三十二尊神祇，并且观想这些都是自己身体的坛城，五蕴的自性是五方佛，六界的自性是明妃们，十二处（六根六尘）的自性是菩萨们，以及肢节的自性是忿怒尊之王。
English
Having contemplated, arrange the seats of the moon and sun. By the nature of oneself, dispel ordinary pride, and in an instant, visualize oneself as the form of the Great Vajradhara, with the color of Indra-nila, three faces and six arms. The right hands hold a vajra, a wheel, and a lotus. The left hands hold a skull cup, a wish-fulfilling jewel, and a sword. In the union of 'ba', imagine oneself abiding closely in the center of the mandala on a seat of lotus and sun, in the posture of a bodhisattva. Then, in the east is Vairochana, in the south is Ratnasambhava, in the west is Amitabha, and in the north is Amoghasiddhi. In the southeast is Lochana, in the southwest is Mamaki, in the northwest is Pandara, and in the northeast is Tara. Having contemplated these as the mandala of the essence, in the second level, in the southeast is Rupavajra, in the southwest is Shabdavajra, in the northwest is Gandhavajra, in the northeast is Rasavajra, and in the center is Sparshavajra. Imagine them abiding in close union with Vajrasattva. Similarly, in the third level, on the eastern cloth is Maitreya and Kshitigarbha, on the southern cloth is Vajrapani and Akashagarbha, on the western cloth is Avalokiteshvara and Manjushri, and on the northern cloth is Sarvanivaranaviskambhin and Samantabhadra. The eastern gate is Yamantaka, the southern gate is Achala, the western gate is Hayagriva, the northern gate is Amritakundalin, in the southeast is Achala, in the southwest is Kamaraja, in the northwest is Niladanda, in the northeast is Mahabala, above is Ushnishachakravartin, and below is Nanda Raja. The first chapter of this sutra says: 'Clarity is its very nature, completely possessing various forms, perfectly endowed with the clouds of Buddhas, blazing with light and turbulent, possessing mandalas such as clarity, the abode of all Tathagatas.' Thus, in the outer mandala, having aspired to emanate thirty-two deities, again, imagine all of these as the mandala of one's own body, the five skandhas as the nature of the five Buddhas, the six dhatus as the nature of the vidya goddesses, the twelve ayatanas as the nature of the bodhisattvas, and the limbs as the nature of the wrathful kings.
Tibetan
པོ་རྣམས་རྣམ་པར་དགོད་པར་བྱའོ། །འདིའི་མདོ་ནི་ལེའུ་བཅུ་བདུན་པ་ལས། །ཕུང་པོ་ལྔ་ནི་མདོར་བསྡུས་ན། །སངས་རྒྱས་ལྔར་ནི་རབ་ཏུ་གྲགས། །རྡོ་རྗེ་སྐྱེ་མཆེད་ཉིད་ཀྱང་ནི། །བྱང་ཆུབ་སེམས་དཔའ་དཀྱིལ་འཁོར་མཆོག །ས་ནི་སྤྱན་མ་ཞེས་སུ་གྲགས། །ཆུ་ཁམས་མཱ་མ་ཀཱི་རུ་དྲན། །མེ་ནི་གོས་དཀར་མོ་ཞེས་བྱ། །རླུང་ནི་སྒྲོལ་མར་རབ་ཏུ་གྲགས། །གཟུགས་དང་སྒྲ་ལ་སོགས་པ་ཡིས། །ལྷ་ཉིད་དུ་ནི་རྟག་ཏུ་བསྒོམ། །ཞེས་གསུངས་སོ། །དོན་གྱི་དབང་འདི་མཁྱེན་ནས་སངས་རྒྱས་ཐམས་ཅད་དང་མཉམ་པར་སྦྱོར་བ་མཁའ་འགྲོ་མ་དྲ་བསྡོམ་པ་རྣལ་འབྱོར་ཆེན་པོའི་རྒྱུད་ལས། བཅོམ་ལྡན་འདས་ཀྱིས་གསུངས་པ། །དེ་ཉིད་མི་སེམས་རྣལ་འབྱོར་བདག །ལྷ་ཉིད་དུ་ནི་དམིགས་པ་ཡི། །གཟུགས་བརྙན་རང་བཞིན་རྣལ་འབྱོར་ནི། །ལུགས་མ་སོགས་ལས་སྐྱེ་འགྱུར་རམ། །དེ་ཉིད་ལེགས་སེམས་རྣལ་འབྱོར་ལ། །ལྷ་རུ་དམིགས་པས་ཅི་ཞིག་བྱ། །བདག་ཉིད་སྦྱོར་པའི་དམ་ཚིག་ལས། །མི་འགྱུར་མཆོག་ནི་འགྲུབ་པར་འགྱུར། །བདག་ཉིད་སངས་རྒྱས་ཐམས་ཅད་ཉིད། །ཀུན་གྱི་མཆོག་ཉིད་ཀྱང་ཡིན་ནོ། ། དེ་བས་འབད་པ་ཐམས་ཅད་ཀྱིས། །བདག་ཉིད་རྟག་ཏུ་མཆོད་པར་བྱ། །ཞེས་གསུངས་སོ། །དེ་ལྟར་ཕྱི་རོལ་གྱི་དཀྱིལ་འཁོར་ལུས་ཀྱི་དཀྱིལ་འཁོར་ལ་རྗེས་སུ་བཅུ་གནས། དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་རྡུལ་ཕྲ་རབ་ལས་གྲུབ་པར་བདག་ཉིད་ལུས་ཀྱི་དཀྱིལ་འཁོར་ལྷག་པར་མོས་པར་བྱས་ནས། ཡང་སྐུའི་དཀྱིལ་འཁོར་གྱི་ལྷ་རྣམས་ཕུང་པོ་དང༌། ཁམས་དང་སྐྱེ་མཆེད་ཀྱི་རང་བཞིན་རྣམས་རིམ་པ་བཞིན་ཐིམ་པས་དོན་དམ་པའི་དཀྱིལ་འཁོར་དུ་གཞུག་སྟེ། ལེའུ་གསུམ་པ་ལས་གསུངས་པའི། ཨོཾ་ཤཱུ་ནྱ་ཏཱ་ཛྙཱ་ན་བཛྲ་སྭ་བྷཱ་བ་ཨཱཏྨ་ཀོ྅ཧཾ་ཞེས་བྱ་བའི་སྔགས་ཀྱིས་ཆོས་སྐུར་བསྟན་པར་བྱའོ། །འདིའི་མདོ་ནི་ལེའུ་བདུན་པ་ལས། །དམ་ཚིག་ལས་བྱུང་ཁུ་བ་ནི། །འབྲས་བུ་འདོད་པས་ཆོས་བཞིན་བཏུང༌། །དེ་བཞིན་གཤེགས་པའི་ཚོགས་བསད་ན། །དངོས་གྲུབ་རབ་མཆོག་འགྲུབ་པར་འགྱུར། །དེ་ལྟར་སྟོང་པ་ཉིད་དུ་དམིགས་པས་ཉོན་མོངས་པའི་དྲི་མ་ཐམས་ཅད་བསལ་ནས། དེ་ནས་བདག་ཉིད་རྡོ་རྗེ་སེམས་དཔའི་ཕྱག་རྒྱ་ཆེན་པོའི་གཟུགས་སུ་བསྐྱེད་པར་བྱ་སྟེ། རིམ་པ་འདིས་དོན་དམ་པའི་བདེན་པ་ལས་ཉི་མའི་དཀྱིལ་འཁོར་དེའི་སྟེང་དུ་ཟླ་བའི་དཀྱིལ་འཁོར་དེའི་སྟེང་དུ་པདྨ་དམར་པོ་འདབ་མ་བརྒྱད་པའི་སྟེང་དུ་ཨོཾ་ཨཱཿཧཱུཾ་ཞེས་པའི་ཡི་གེ་གསུམ་གོང་ནས་གོང་དུ་དགོད་དེ་ཐམས་ཅད་བསྡུས་པ་ལས་ཟླ་བའི་དཀྱིལ་འཁོར་ཡོ
Chinese
应当完全分别这些。此经出自第十七章。五蕴如果简略地说，则极负盛名为五佛。金刚生处本身，也是菩提萨埵坛城之最胜。地称为佛眼佛母。水界忆念为嘛嘛格佛母。火称为白衣佛母。风极负盛名为度母。以色和声等，恒常观想为本尊。如是说。通晓此意义之后，与一切佛陀平等结合的空行母网集合大瑜伽续部中，薄伽梵所说：彼即人意瑜伽士，于本尊而作意，形象自性瑜伽，是从仪轨等所生吗？彼即善意瑜伽，于本尊作意有何用？自身结合的誓言中，不变之胜将得以成就。自身即是一切佛陀，也是一切之最胜。因此以一切努力，应当恒常供养自身。如是说。如此外在坛城随顺于身体坛城。自身观想为由一切如来之微尘所成之身体坛城，尤为重要。又，身坛城的诸本尊，蕴、界和处之自性等，依次融入，置入胜义谛坛城中。以第三品中所说的，嗡，修涅达，嘉纳，班杂，梭巴瓦，阿玛郭杭（藏文：ཨོཾ་ཤཱུ་ནྱ་ཏཱ་ཛྙཱ་ན་བཛྲ་སྭ་བྷཱ་བ་ཨཱཏྨ་ཀོ྅ཧཾ་，梵文天城体：ॐ शून्यताज्ञानवज्रस्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ śūnyatājñānavajrasvabhāva ātmako'haṃ，汉语字面意思：嗡，空性智慧金刚自性，我是自性）之咒语，来表示法身。此经出自第七品。从誓言所生的精液，以欲求果实之心如法饮用。如果杀害如来之众，则能成就最胜悉地。如是于空性中作意，清净一切烦恼垢染之后。之后，应当将自身观想为金刚萨埵大印之形象。以此次第，从胜义谛之真如中，于彼日轮之上，于彼月轮之上，于八瓣红莲之上，将嗡，阿，吽（藏文：ཨོཾ་ཨཱཿཧཱུཾ་，梵文天城体：ओम् आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡，啊，吽）三个字从上到下安放，全部聚集起来，月轮充满。
English
These should be completely distinguished. This sutra comes from the seventeenth chapter. If the five aggregates are briefly summarized, they are famously known as the Five Buddhas. The Vajra birth itself is also the most excellent of the Bodhisattva mandalas. Earth is known as the Buddha Eye Mother. The water element is remembered as Mamaqi Mother. Fire is called White-Clothed Mother. Wind is famously known as Tara. With form and sound, etc., constantly contemplate as the deity. Thus it is said. Knowing this meaning, in the Dakini Net Gathering Great Yoga Tantra, which equally unites with all Buddhas, the Bhagavan said: That is the yogi of the human mind, focusing on the deity, is the yoga of image nature born from rituals, etc.? That is the yoga of good intention, what is the use of focusing on the deity? In the vow of self-union, the unchanging supreme will be accomplished. The self is all Buddhas, and is also the supreme of all. Therefore, with all effort, one should always worship oneself. Thus it is said. Thus, the external mandala follows the body mandala. It is especially important to visualize oneself as the body mandala made of the dust particles of all Tathagatas. Also, the deities of the body mandala, the nature of aggregates, elements, and sources, etc., are gradually absorbed and placed in the ultimate truth mandala. With the mantra mentioned in the third chapter, oṃ śūnyatājñānavajrasvabhāva ātmako'haṃ (藏文：ཨོཾ་ཤཱུ་ནྱ་ཏཱ་ཛྙཱ་ན་བཛྲ་སྭ་བྷཱ་བ་ཨཱཏྨ་ཀོ྅ཧཾ་，梵文天城体：ॐ शून्यताज्ञानवज्रस्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ śūnyatājñānavajrasvabhāva ātmako'haṃ，汉语字面意思：嗡，空性智慧金刚自性，我是自性), to indicate the Dharmakaya. This sutra comes from the seventh chapter. The semen arising from the vow, drink lawfully with the desire for fruit. If the assembly of Tathagatas is killed, then the supreme siddhi will be accomplished. Thus, by focusing on emptiness, after purifying all defilements of afflictions. Afterwards, one should visualize oneself as the form of the great mudra of Vajrasattva. In this order, from the Suchness of the ultimate truth, above that sun disc, above that moon disc, above the eight-petaled red lotus, place the three letters oṃ āḥ hūṃ (藏文：ཨོཾ་ཨཱཿཧཱུཾ་，梵文天城体：ओम् आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡，啊，吽) from top to bottom, gathering all together, the moon disc is full.