Chinese
并且。后来玛尔敦坚赞沃热也那样做了，郭洛•迅努贝说道。又，吽匝以金刚萨埵等五部的方式先进行念诵，再以黑汝嘎的方式进行修持。虽然这两者显示的时间不同，但因为没有变成个体的差别，所以是一种方便的仪轨。荣宗大师说道。又，在一个基础坛城中，六个特殊坛城，中央是金刚萨埵，东方是毗卢遮那佛，南方是黑汝嘎，西方是嘎旺，北方是太阳，东北方是马头金刚。在绘制坛城时，像吉祥胜乐轮金刚六轮一样，使之平衡，后来的上师们大多如此行持。又，有些人将黑汝嘎置于中央，金刚萨埵置于边缘，将部类合集称为联合忿怒尊，将金刚萨埵单一部类称为寂静，这样做是不好的。又，如果主要用于迁识的灌顶，那么六种都会出现，就像古汝部类合集一样。因此，这里是第四支，其中说：内部坛城的形状，分为四条线，各自的宫殿如何，部类合集坛城广大的方式，中央是部主轮，东方是如来部，南方是金刚忿怒众，西方是莲花清净法，北方是功德珍宝藏，东北方是寂静坛城收摄的方式，东南方是忿怒作事的方式，西南方是自在摇动的方式，西北方是广大自在的方式，各自用花鬘装饰。这是本论的根本来源，如此布置是坛城广大的方式。又，将马头金刚作为一个坛城，做成六个坛城是中等的。又，九尊神中的坛城只布置六个，供养神和门守护只布置在基础坛城上就可以了，这是简略的。内外所有坛城，包括守护轮等，有马头金刚和没有马头金刚，这三种也都是根据各自的情况而有广、中、略的方式。马头金刚的安奉方式是，按照第九个坛城，东南与东南相同
English
And. Later, Marton Gyaltsen Ozer also did the same, said Go Lotsawa Zhonnu Pel. Also, Humdza first recites Vajrasattva and the like through the five families, and then practices through Heruka. Although these two are shown at different times, since they have not become individual differences, it is a convenient ritual. Rongzom Mahapandita said. Also, in one basic mandala, the six special mandalas, in the center is Vajrasattva, in the east is Vairochana, in the south is Heruka, in the west is Garwang, in the north is the sun, and in the northeast is Hayagriva. When drawing the mandala, like the six wheels of Chakrasamvara, make it balanced, and later lamas mostly practice in this way. Also, some people place Heruka in the center and Vajrasattva on the edge, calling the combined family the Union Wrathful One, and calling the single Vajrasattva family peaceful, which is not good. Also, if the main purpose is the empowerment of transference of consciousness, then all six will appear, just like the Gur family collection. Therefore, here is the fourth branch, which says: The shapes of the inner mandalas, divided into four lines, how are the respective palaces, the vast way of the family collection mandala, in the center is the family lord wheel, in the east is the Tathagata family, in the south is the Vajra Wrathful assembly, in the west is the Lotus Pure Dharma, in the north is the Treasure of Merit, the northeast is the way of collecting the peaceful mandala, the southeast is the way of wrathful action, the southwest is the way of free movement, the northwest is the way of vast freedom, each decorated with garlands. This is the fundamental source of this treatise, and such an arrangement is the way of the vast mandala. Also, making Hayagriva as one mandala and making six mandalas is medium. Also, only six of the mandalas in the nine deities are arranged, and it is enough to arrange the offering deities and door guardians only on the basic mandala, which is abbreviated. All the inner and outer mandalas, including the protective wheel, etc., with Hayagriva and without Hayagriva, these three also have vast, medium, and abbreviated ways according to their respective situations. The way to enshrine Hayagriva is, according to the ninth mandala, the southeast is the same as the southeast.
Chinese
地等有四种不同，这四种也以马头明王特有的两位明妃为殊胜。又，在第六个坛城时，以马头明王的眷属事业和珍宝相合的威力，如果做成与金刚日轮相同，就是寂静的；如果做成忿怒坛城，就是黑汝嘎的形象。因为马头明王忿怒尊为主，所以这样做是好的，如是说。又，生起本尊之法，从六种秘密义理的安立中，金刚萨埵没有因和果金刚持的差别，其余五部，从因金刚萨埵刹那间转为果金刚持。这不是因果金刚持有没有获得资格的差别，而是两种都可以的表示。如同单一部是这样，综合部也应了知。又，综合部的时候，眷属的明妃们也有作有父的，然而如果都做主尊的智慧母是好的，如是说。又，在供养的时候，单一部黑汝嘎的修法中说了血等特殊的供品，这些在综合部中实际已经获得。朵玛仪轨的剩余朵玛和要点相同，这也是根本的来源亲自清楚说的。不仅如此，在后来的修法中没有安立的加持和三摩地等，前译的秘密共同仪轨的特点等，秘密义和吽事业的第四支也清楚说了。供养护法神也是，藏地这一方为了成办白法的利乐，领受了特殊的誓言，因为威力格外迅速，所以金刚上师大德们将一切本尊寂静和忿怒的仪轨都与之后联系起来安立，这表明也应了知与宁玛自宗任何一种相符，无有相违地安立。诸佛甚深秘密之界，与大乐智慧金刚相结合，空行幻化乃大乐之最胜，瑜伽母续一切心髓之精华。极难了悟之续义如虚空之边际，超胜金翅鸟王之行境，愚痴蜜蜂若欲衡量之，徒增疯癫之举。
English
The earth and so on have four different kinds, and all four are superior because of the two consorts unique to Hayagriva. Also, at the time of the sixth mandala, if it is made the same as the Vajra Sun because of the power of Hayagriva's retinue activities and the combination of jewels, it is peaceful; if it is made into a wrathful mandala, it is like the appearance of Heruka. Because wrathful Hayagriva is the main one, it is said that it is good to do so. Also, regarding the method of generating the deity, from the six arrangements of secret meanings, Vajrasattva has no distinction between cause and effect Vajradhara, and the remaining five families are transformed from cause Vajrasattva to effect Vajradhara in an instant. This is not a distinction of whether or not one has the right to attain cause and effect Vajradhara, but rather an indication that both are possible. Just as it is like that for a single family, it should also be understood for a combined family. Also, in the case of the combined family, there are also consorts of the retinue deities who are made to have fathers, but it is said that it is good if all of them are made the wisdom mother of the main deity. Also, at the time of offering, in the sadhana of single-family Heruka, special offerings such as rakta are explained, and these are actually obtained in the combined family. The remaining offerings of the Torma ritual are the same as the key points, and this is also clearly stated by the root source itself. Moreover, the characteristics of the common secret rituals of the early translation, such as the blessings and three samadhis that are not established in the later sadhanas, and the fourth branch of secret meaning and Hum activity are also clearly stated. The offering of the Tsenma is also because in this part of Tibet, in order to accomplish the white Dharma activities, special vows have been taken. Because the power is especially swift, the great Vajra masters have established all the peaceful and wrathful rituals of the yidam in connection with what follows, which shows that it should also be known that they are established in accordance with whatever is Nyingma's own system, without contradiction. The sphere of the profound secret of all Buddhas, combined with the great bliss wisdom Vajra, the illusory Dakini is the supreme of bliss, the essence of all Yogini tantras. The meaning of the tantra, which is extremely difficult to understand, is like the edge of space, beyond the realm of the noble Garuda king, if a foolish bee presumes to measure it, it only increases the actions of a madman.
Chinese
虽然实际上是相同的，但现今此时对此追求的人非常稀少，仅仅持有其名也如大海捞针一般困难，因此，为了稍微增长和广大的缘起，仅仅以纯粹的善意来叙述。 然而，藏汉两地大学者和大成就者们的论著和注释大多深奥难懂，而且在此地流传的一些修法和坛城，也被认为是用自己的想法来牵强附会地解释。 因此，为了使古老的宁玛派优良论著的根本，来源和后续关联清晰明了，容易理解，并且毫无错谬地阐释广大的论著意义，这来自于先前的习惯和幸运的力量。 愿由此获得的任何功德，使这深奥的道路增长和广大，并由此使一切众生，六道轮回的众生，都融入坛城本尊的大乐法界中。 此名为“诸佛总集根本续部大坛城成就法·大乐如意宝”的修法，因当今时代，即使仅持有此甚深道之名者也极为罕见，故思及使其增长而不衰，故追随大阿阇黎咕咕ra扎、吽嘎ra等之论著，以及荣宗大尊之续部注释等善说之后，由释迦之优婆塞、持明者不变金刚·巴沃于铁龙年仲月的吉祥之日，在邬金敏珠林之善处所著，愿吉祥！ 萨瓦扎雅度。（藏文，梵文天城体：सर्वा जयन्तु，梵文罗马拟音：sarva jayantu，汉语字面意思：一切胜利） 吉祥！诸佛总集根本续部之成就法·大乐如意宝。不变金刚。
English
Although in reality they are the same, nowadays those who seek this are very rare, and even holding its name is as difficult as finding a needle in the ocean. Therefore, with pure good intentions, I will describe it, aiming for a slight increase and expansion. However, the treatises and commentaries of the great scholars and accomplished masters of both Tibet and China are mostly profound and difficult to understand, and some of the sadhanas and mandalas that have been spread in this area are also seen as being explained by forcibly interpreting them with one's own ideas. Therefore, in order to make the source and subsequent connections of the excellent root texts of the ancient Nyingma school clear and easy to understand, and to accurately represent the meaning of the vast texts, this arises from previous habits and the power of good fortune. May whatever merit is obtained from this cause this profound path to increase and expand, and may all beings, the beings of the six realms, be equally united in the great bliss realm of the mandala deities. This sadhana called "The Great Mandala Sadhana of the Union of All Buddhas, the Great Bliss Wish-Fulfilling Jewel," because in this day and age, even those who hold the name of this profound path are extremely rare, thinking that it will become a gateway to increase and not decline, following the treatises of the great teachers Kukkuraja, Humkara, etc., and the well-explained commentaries on the tantras of Rongzom Chenpo, etc., Shakya's Upasaka, Vidyadhara Changeless Vajra, Pao, composed it in a virtuous place in Ogyen Mindroling on an auspicious day in the month of Khrums in the Iron Dragon year. May it be auspicious! Sarva Jayantu. (藏文，梵文天城体：सर्वा जयन्तु，梵文罗马拟音：sarva jayantu，汉语字面意思：May all be victorious!) Glorious! The Sadhana of the Union of All Buddhas, the Great Bliss Wish-Fulfilling Jewel. Changeless Vajra.