Chinese
是寂静坛城。修持忿怒金刚以外的其他本尊时，应安立毗卢遮那佛等。对于此处未述说的修法，应取出金刚部之精华，并在其位置安立自己所修持的任何世间本尊之三摩地，务必理解此意。此外，有些人取出毗卢遮那佛之坛城，并先行安立任何大天等本尊进行修持，此乃极其不相关之说法，故未书写其论述，而唯觉如前所说之法甚为合理。即是说，修习金刚三摩地后，以金刚吽（藏文：རྡོ་རྗེ་ཧཱུཾ།，梵文天城体：वज्र हूँ，梵文罗马拟音：vajra hūṃ，汉语字面意思：金刚 吽）作驱使，顷刻间便能获得成就。如是先前已述。于寂静等事业中，以自之坛城主尊之加持，观想坛城之诸本尊，并与事业相应地幻化诸本尊，念诵具足“请息灭某某”等祈使句之秘密真言，于寂静等事业中，务必结合本尊之轮，方能成办彼等事业。如是开示后，如今“寂静眼”等，乃是就诸本尊之各自特性而于彼处宣说，且于一切处，皆应与下文所说之“以具足第三字者行之”相结合。于“具光者与山居母”等处，应作结合，此乃未尽之语。所谓“贪染金刚”，乃是大悲之贪染。所谓“以彼秘密真言驱使”，乃是于秘密真言中加入与事业相应之祈使句，从而如实驱使。于开示诸本尊之各自特性后，如今以“眼”等确定事业之结合，即是说，以圆球总聚作庄严，即是以念珠与圆球总聚作庄严。所谓“首先以三摩地幻化”，即是说，首先，最初以三摩地，即禅定幻化并生起，应知是观想自身为毗卢遮那佛之身。为此之故，方才宣说了“毗卢遮那佛安住于彼处”。
English
It is the peaceful mandala. When practicing deities other than Wrathful Vajra, one should establish Vairocana Buddha and others. For the practice methods not mentioned here, one should extract the essence of the Vajra family and establish in its place the Samadhi of any worldly deity that one is practicing, and be sure to understand this meaning. Furthermore, some people extract the mandala of Vairocana Buddha and first establish any great deity, etc., to practice, which is a very irrelevant statement, so its discourse is not written, and only the previously mentioned method seems very reasonable. That is, after practicing the Vajra Samadhi, by urging with Vajra Hum (Tibetan: རྡོ་རྗེ་ཧཱུཾ།, Sanskrit Devanagari: वज्र हूँ, Sanskrit Romanization: vajra hūṃ, Chinese literal meaning: Vajra Hum), one can quickly obtain accomplishment. As previously stated. In peaceful and other activities, with the blessing of the main deity of one's own mandala, visualize the deities of the mandala and emanate the deities in accordance with the activity, recite the secret mantra with imperative sentences such as "Please pacify so-and-so," and in peaceful and other activities, be sure to combine the wheel of deities to accomplish those activities. After such instruction, now "Peaceful Eye," etc., are spoken there in terms of the individual characteristics of the deities, and in all places, it should be combined with "to be done by those with the third syllable" as mentioned below. In "The Radiant One and the Mountain Dwelling Mother," etc., it should be combined, which is the remaining statement. The so-called "Attachment Vajra" is the attachment of great compassion. The so-called "Urging with that secret mantra" is to add an imperative sentence corresponding to the activity to the secret mantra, thereby urging it truthfully. After explaining the individual characteristics of the deities, now, with "Eye," etc., the combination of activities is determined, that is, adorned with a collection of round balls, that is, adorned with a rosary and a collection of round balls. The so-called "First emanate with Samadhi" means that first, initially, with Samadhi, that is, meditation, emanate and generate, and it should be known that one visualizes oneself as the body of Vairocana Buddha. For this reason, it was said that "Vairocana Buddha dwells in that place."
Chinese
嗡。名为“宝瓶光辉如月”者，意为如同月光般的宝瓶。名为“甘露乳汁盛满”者，意为以菩提心之水盛满，思维以双手持之。名为“双手莲茎白胜者”者，意为双手如同莲藕根茎般洁白之殊胜者。如是宣说：于坛城中央，于月轮之上，观想自身为毗卢遮那佛，寂静且身色洁白，并于自身心间观想病人，从自身与誓言手印相结合之菩提心中，观想化现眼和催请母之体性，双手持如前所说之宝瓶，另两手以念珠和丸药总集装饰，化现，彼等充满虚空，以念诵真言所生之光芒之集合催请，对所修之事进行灌顶，并融入其中，又从彼等之毛孔中，以毗卢遮那佛交合之姿态取出，以真实生起之菩提心之水流对彼进行灌顶。之后，亦应知彼等亦融入彼中。与其他相关之结合中，亦有“从毛孔中，散发佛陀之云”等语宣说。之后，观想彼获得无上寂静。名为“宝生母”等，意为首先化现并观想为宝生佛之三摩地，余者类推。名为“宝生母”等，即宝生度母。名为“手持宝莲”者，意为双手持莲花和珍宝，另两手则持如前所说之宝瓶。名为“甘露盛满”者，与前文“思维”相连。如是宣说：于坛城之中央，于黄色月轮之上，观想自身为宝生佛，身色黄色，并于自身心间的月轮上观想所修之事，如前。
English
Oṃ. The one named "Vase with the Radiance of the Moon" means a vase like the light of the moon. The one named "Filled with Nectar and Milk" means filled with the water of bodhicitta, and it is to be thought of as being held with both hands. The one named "Two Hands, Supreme White Lotus Stalk" means the supreme one whose hands are white like the color of a lotus stalk. Thus it is taught: In the center of the mandala, on top of the moon mandala, meditate on yourself as Vairochana, peaceful and white in color, and think of the sick person in your own heart. From the bodhicitta that is in perfect union with your own samaya mudra, visualize the essence of the eye and the stimulating mother. With two hands, hold the vase as described above, and with the other hands, adorned with rosaries and pills, fill the sky. By the collection of rays of light arising from the recitation of mantras, urge and empower the object to be accomplished, and then enter into it. Again, from the pores of those, from the union of Vairochana in conjunction, from the water streams of the bodhicitta that has truly arisen, empower it. Then, it should also be known that those also dissolve into that very thing. In other related unions, it is also taught by "From the pores of the skin, clouds of Buddhas emanate." Then, contemplate that he has attained unsurpassed peace. The one named "Ratna Ma," and so on, means to first emanate and contemplate as the samadhi of Ratnasambhava, the rest is similar. The one named "Ratna Ma," and so on, is Ratna Tara. The one named "Holding a Jewel Lotus in Hand" means that the two hands hold a lotus and a jewel, and the other two hold the vase as described above. The one named "Filled with Nectar" is connected to the previous "think." Thus it is taught: In the center of the mandala, on top of the yellow moon mandala, contemplate yourself as Ratnasambhava, yellow in color, and on the moon mandala in your own heart, contemplate the object to be accomplished, as before.
Tibetan
དུ་རིན་ཆེན་སྒྲོལ་མ་དང་གོས་དཀར་མོའི་གཟུགས་ལ་ཕྱག་གཉིས་ན་བུམ་པ་ཐོགས་ཤིང༌། དེ་ལས་གཞན་པའི་ཕྱག་གིས་པདྨ་དང་རིན་པོ་ཆེ་བསྣམས་པ་སྤྲུལ་ལ། དེ་རྣམས་ཀྱིས་ནམ་མཁའ་མ་ལུས་པར་བཀང་སྟེ། དེ་བཞིན་དུ་བཀུག་ནས་བསྒྲུབ་པར་བྱ་བ་ལ་དབང་བསྐུར་ལ་དེ་རྣམས་དེར་རབ་ཏུ་གཞུག་གོ །དེ་ནས་ཡང་དེའི་པ་སྤུའི་བུ་ག་རྣམས་ལས་རིན་ཆེན་འབྱུང་ལྡན་མ་བཞིན་དུ་ཕྱུང་ལ། དེ་ལས་བྱུང་པའི་བྱང་ཆུབ་ཀྱི་སེམས་ཀྱི་ཆུའི་རྒྱུན་གྱིས་མངོན་པར་དབང་བསྐུར་ལ། དེ་ཡང་དེར་གཞུག་པར་བྱ་བར་ཤེས་པར་བྱ་སྟེ། བ་སྤུའི་བུ་ག་རྣམས་ལས་ནི། །རིན་ཆེན་སྤྲིན་ནི་སྤྲོ་པར་བྱ། །ཞེས་བྱ་བ་ལ་སོགས་པས་སྟོན་པ་ཡིན་ནོ། །དེ་རྣམས་ཀྱིས་བླ་ན་མེད་པའི་སངས་རྒྱས་ཐོབ་པར་གྱུར་པར་བསམ་མོ། །ལྷ་མོ་སྐུ་ཆེན་ཞེས་བྱ་བ་ལ་སོགས་པ་ལ། འོད་དཔག་ཏུ་མེད་པ་སྐུ་མདོག་དམར་པོར་བསམ་ཞེས་བྱ་བ་ལ་ནི་ལྷག་མའོ། །སྒྲོལ་མ་དེ་བཞིན་ལུ་གུ་རྒྱུད། །ཅེས་བྱ་བ་ནི་སྒྲོལ་མ་དང་ལུ་གུ་རྒྱུད་དང་བཅས་པར་བསམ་པར་བྱ་སྟེ། ཕྱག་གཉིས་ན་ནི་ཞགས་པ་དང་ལྕགས་ཀྱུ་འཛིན་པ། ཕྱག་ཅིག་ཤོས་གཉིས་ན་ནི་མེ་ཏོག་ཅན་གྱི་མདའ་དང་ཞུ་བསྣམས་པའོ། །དེ་ནས་དེ་དག་བསམ་པ་ནི། བཀུག་སྟེ་མདའ་ཡིས་བསྣུན་ན་ནི། །ཞེས་བྱ་བ་སྟེ། ལྕགས་ཀྱུས་བཀུག་ལ་མདའ་བསྣུན་པའོ། །ཉེ་པར་མཚོན་པ་འདིས་ནི་ཞགས་པས་བཅིངས་པས་ཀྱང་དབང་དུ་མཛད་པའོ། །འདི་སྐད་སྟོན་ཏེ་རང་གི་དཀྱིལ་འཁོར་གྱི་དབུས་སུ་ཟླ་བའི་དཀྱིལ་འཁོར་པདྨ་དམར་པོའི་མདོག་ཅན། དེའི་སྟེང་དུ་བདག་ཉིད་འོད་དཔག་ཏུ་མེད་པ་མདོག་དམར་བ་རང་གི་སྙིང་གར་ཟླ་བའི་དཀྱིལ་འཁོར་པདྨ་དམར་པོའི་མདོག་ཅན་ལ་བསྒྲུབ་པར་བྱ་བ་བསམས་ནས་སྔ་མ་བཞིན་དུ་སྒྲོལ་མ་དང་ལུ་གུ་རྒྱུད་ཀྱི་གཟུགས་ཅན་མ་ཇི་སྐད་དུ་བཤད་པའི་མཚོན་ཆ་ཐོགས་པ་སྤྲུལ་ནས། དེས་ནམ་མཁའ་མ་ལུས་པར་བཀང་བས་བསྒྲུབ་པར་བྱ་བ་བཅིངས་ནས་བཀུག་སྟེ། རང་གི་སྙིང་གར་བཅུག་ནས། སྔ་མ་བཞིན་དུ་མདའི་སྦྱོར་ བས་བསྣུན་པས་དེ་རྣམས་དེར་གཞུག་གོ །དེ་ནས་ཡང་དེའི་བ་སྤུའི་བུ་ག་རྣམས་ལས་འོད་དཔག་ཏུ་མེད་པ་ཇི་ལྟ་བ་བཞིན་དུ་ཕྱུང་ལ། དེ་ལས་བྱུང་པའི་བྱང་ཆུབ་ཀྱི་སེམས་ཀྱི་ཆུའི་རྒྱུན་གྱིས་དེ་དབང་བསྐུར་ནས་དེའང་དེར་གཞུག་གོ་ཞེས་སྔ་མ་བཞིན་དུ་ཤེས་པར་བྱའོ། །དེ་ནས་དེ་བླ་ན་མེད་པའི་དབང་དུ་འགྱུར་པ་ཐོབ་པར་བསམ་པར་བྱའོ། །ཡམས་དང་ཞེས་བྱ་བ་ལ་སོགས་པ་ལ་ཡམས་ནི་ནད་འགོ་པའི་འཆི་བས་འཆི་བ་དང༌། ཁྱིམ་ལ་སོགས་པར་སྲིན་པོ་ལ་
Chinese
于珍宝度母和白衣女的形象，两手持宝瓶，其余的手持莲花和珍宝而化现。她们充满整个虚空，如是迎请后，为所修作灌顶，并将她们融入其中。之后，又从她的毛孔中，如珍宝生母般取出，以从中生出的菩提心之水流进行灌顶，也应知将之融入其中。如“从毛孔中，化现珍宝云”等所说般示现。应想她们获得了无上正等觉。于“大身天女”等，于“观想无量光佛身红色”等是其余部分。“度母如是世系”是指应观想度母和世系等，两手持钩索和铁钩，另两手持带花的箭和箭筒。之后，观想她们是“迎请后以箭射”，即以铁钩迎请，以箭射之。以近喻示现，即以钩索束缚也令其自在。如是宣说，于自己的坛城中央，于月轮红色莲花之上，观想自身为红色无量光佛，于自己的心间，于月轮红色莲花之上，观想所修作，如前一般，化现度母和世系之有形母，手持如前所说的兵器，她们充满整个虚空，束缚所修作后迎请，融入自己的心间，如前一般，以箭的结合射之，令她们融入其中。之后，又从她的毛孔中，如无量光佛一般取出，以从中生出的菩提心之水流为之灌顶，也如前一般知晓将之融入其中。之后，应想其获得了无上自在。于瘟疫等，瘟疫是指因传染病而死亡，于家等处为罗刹。
English
In the form of the precious Tara and the white-clad woman, the two hands hold vases, and the other hands emanate holding lotuses and jewels. They fill the entire sky, and after inviting them in this way, empower what is to be practiced and merge them into it. Then, again, from the pores of her hair, like the Jewel-born Mother, take out, and with the stream of bodhicitta water that arises from it, perform the empowerment, and it should also be known that it is merged into it. As it is shown by "From the pores of the hair, emanate clouds of jewels," etc. One should think that they have attained the unsurpassed perfect enlightenment. In "Great-bodied Goddess," etc., in "Visualize Amitabha as red in color," etc., are the remaining parts. "Tara, likewise, lineage" means that one should visualize Tara and the lineage, etc., the two hands holding a lasso and an iron hook, the other two hands holding a flowered arrow and a quiver. Then, thinking of them as "Inviting and striking with an arrow," that is, inviting with an iron hook and striking with an arrow. Showing by near analogy, that is, binding with a lasso also makes it free. Thus it is said, in the center of one's own mandala, on the lunar disc of a red lotus, visualize oneself as the red Amitabha, in one's own heart, on the lunar disc of a red lotus, visualize what is to be practiced, as before, emanate the embodied mother of Tara and the lineage, holding the weapons as previously described, they fill the entire sky, binding what is to be practiced, invite it, merge it into one's own heart, as before, shoot it with the union of the arrow, and merge them into it. Then, again, from the pores of her hair, take out as Amitabha, and with the stream of bodhicitta water that arises from it, empower it, and also know that it is merged into it as before. Then, one should think that one has attained unsurpassed freedom. In plague, etc., plague refers to death from infectious diseases, and rakshasas in homes, etc.