English
Gathering. From gathering and abiding firmly, recite the root mantra. Vajrakumara has a large body and develops coarse limbs. From that, radiate light. Performing actions. Gathering. Gathering and abiding firmly, these are four. The order of arising with sixteen deities is complete with limbs. Sixth, the four deities to be generated are: the main father and mother are complete, and four deities must be generated: one is the life deity, two are the body, speech, and mind deities, three are the ornament deities, and four are the armor deities. First, the life deity is: visualize within the heart of oneself, in the palace of Citta Jewel, a wisdom hero spontaneously born, resembling oneself, with full color. In its heart is a sun disc, the size of a mustard pod. On top of that is a vajra the size of a barley grain. In its center is the seed syllable Hūṃ (ཧཱུྃ，hūṃ，हुं，吽) of the causal samadhi, written in ink. At its edge, visualize it surrounded by nine Kīlaya (ཀཱི་ལ་ཡ་) syllables. As gatekeepers, visualize Hayagriva with four secret consorts, making seven deities. Second, the deities of body, speech, and mind are: from each bindu, visualize white Buddha Heruka father and mother on the crown of the head, red Padma Heruka father and mother on the throat, blue Vajra Heruka father and mother on the heart, yellow Ratna Heruka father and mother on the navel, and green Karma Heruka father and mother on the secret place. Third, the ornament deities are: at the time of empowerment, visualize one part of each of the five families residing on the head as a sign of empowerment. Therefore, the ten fathers and mothers of body, speech, and mind, plus ten ornaments on the head, make twenty. Adding the seven life deities, there are twenty-seven. Fourth, the armor deities are: from each pore of the hair, emanate a small wrathful deity, as if wearing armor. The number is billions of millions. Seventh, the basis for purification is: the deities of body and speech are born from eggs, the wisdom hero is spontaneously born, the head ornament deities arising from the essence of bodhicitta are born from the womb, and the armor deities are born from heat and moisture. If applied to the deities of the four prides, then one's own root is spontaneously born, the wrathful deities of the ten directions are born from the womb, the twenty faces are born from eggs, and the oath-bound protectors are born from heat and moisture. The basis for purification is the purification of the four birthplaces of sentient beings. Eighth, the four certainties of generation are: the certainty of the Dharmakaya, the certainty of self-nature, the certainty of the root, and the certainty of the mandala. The first is: free from elaboration.
Chinese
结束。 第二是，自己观修。 第三是，所有眷属本尊生起之根本。 第四是，金刚童子父母慢命之神，身语意之神，庄严之神，盔甲之神等是眷属，故自己称为根本慢。 第九，生起次第的四种差别是：自己根本慢之自己根本慢，如果存在，那是什么？那是智慧萨埵。 自己根本慢之十方忿怒慢，如果存在，那是什么？那是身语意之神。 自己根本慢之橛，物质之慢，如果存在，那是什么？那是手印之橛等。 自己根本慢之橛，十二护法，如果存在，那是什么？那是毛孔之小忿怒尊等。 第十，生起次第的四种道用是：根本续金刚忿怒中说，自心为基础的金刚童子是，种子周遍如油麻，证悟即是佛，甚稀奇。行持道之金刚童子是，方便智慧身三，五种智慧，如河流般修持瑜伽。证悟果之金刚童子是，具足五身九智慧，不谬误证悟现前。如果证悟基道果，法身离戏即现前。如是基道果三者，是所有佛法的根本。依靠它而清净的开示是：父尊母尊无二结合的开示是，界与智慧无离别。身色深蓝，法性不变异。三头是三身三解脱。六手是六度。四足是四神足。第一，九尖金刚是九乘，五尖是五智，火焰焚烧烦恼，喀章嘎三尖断除三毒，须弥山橛调伏恶毒。九种尸林装束中，涂抹的三种物质，穿的三种衣服，佩戴的三种饰品。第一，大灰堆是法身，红色的明点是报身，油脂的画像是化身。第二，生牛皮是大乘，舍弃二边，虎皮裙是事业圆满。第三，蛇串降伏嗔恨，骨饰是六度，颅鬘是三身。舞姿美妙。
English
End. Second, self-cultivation. Third, the root from which all the deities of the retinue arise. Fourth, Vajrakumara and his consort are the deities of the conceited life-force, the deities of body, speech, and mind, the deities of adornment, and the deities of armor. Since they are the retinue, the self is called the root conceit. Ninth, the four distinctions of the generation stage are: If there is a self-root conceit of the self-root conceit, what is it? It is the wisdom being. If there is a wrathful conceit of the ten directions of the self-root conceit, what is it? It is the deity of body, speech, and mind. If there is a phurba, a material conceit, of the self-root conceit, what is it? It is the hand mudra phurba, etc. If there are twelve phurba protectors of the self-root conceit, what are they? They are the small wrathful ones of the pores, etc. Tenth, the four ways of taking the path of the generation stage are: From the root tantra Vajrakrodha, "The Vajrakumara of the basis of one's own mind is like sesame oil pervading all seeds. If realized, it is the Buddha, how wonderful! The Vajrakumara of the path of practice is the skillful means, wisdom, three bodies, and five wisdoms. Practice yoga like a continuous stream of water. The Vajrakumara of the fruit of realization is endowed with five bodies and nine wisdoms. Without error, realization manifests. If the basis, path, and fruit are realized, the dharmakaya, free from elaboration, will manifest." Thus, these three, the basis, path, and fruit, are the root of all dharmas. Based on that, the pure teachings are: The teaching of the union of the father and mother without duality is the inseparability of the realm and wisdom. The body color is dark blue, the nature of reality is unchanging. Three heads are the three bodies and three liberations. Six hands are the six perfections. Four feet are the four miraculous legs. First, the nine-pointed vajra is the nine vehicles, the five points are the five wisdoms, the fire burns the afflictions, the khatvanga with three points cuts the three poisons, the Mount Meru phurba subdues the wicked. Among the nine charnel ground ornaments, there are three substances for anointing, three garments for wearing, and three ornaments for adorning. First, the great ash heap is the dharmakaya, the red bindu is the sambhogakaya, and the oil painting is the nirmanakaya. Second, the raw elephant hide is the mahayana, abandoning the two extremes, and the tiger skin skirt is the completion of activities. Third, the snake garland subdues anger, the bone ornaments are the six perfections, and the skull garland is the three bodies. The dance posture is beautiful.
Chinese
于此，身之三姿，语之三姿，意之三姿。初，娇姿、雄姿、怖畏姿三者为身之姿；厉声、斥责、恐吓三者为语之姿；慈悲、威严、寂静三者为意之姿。经中云：非断灭，了知且明晰；非常恒，无有可执取；显现与空性，无别而定解；不生起，于圆满之理而修持。如是，生起次第与圆满次第无别而修持。如是，生起次第与圆满次第二者结合，则有八十支分。第二，安立明观，颂一：以慈悲度脱之誓言。如是，誓言之自性、定义、分类结合。词义解释：如莲花生大士云：以慈悲度脱三毒。如毗玛拉米扎云：以慈悲度脱三界众生，与我金刚童子无二无别。经中云：慈悲相续不断之菩提心，于无度脱之状态中证悟，即是誓言。如是显现。如尼泊尔师云：以慈悲普皆策励，度脱恶毒者，即是誓言。非杀害亦非镇压，如莲花生大士云：非以嗔恨杀害，亦非以嫉妒镇压，当以慈悲度脱众生脱离轮回。如毗玛拉米扎云：以智慧镇伏烦恼，菩提心无有生灭，即是此义。如尼泊尔师云：心性无有生灭，于此无有可杀者，五烦恼镇伏为五智慧，于无变者无有可镇伏者。五蕴充满金刚，如莲花生大士云：色蕴等五蕴充满五部金刚之种性。如是说。如毗玛拉米扎云：五蕴乃是识蕴，生起为金刚童子，毛孔充满小忿怒尊。如是说。如尼泊尔师云：当行者转移处所时，充满与本尊无二无别。如是说。观想识为金刚，如莲花生大士云：观想八识聚为勇父空行，从金刚童子生起忿怒尊与忿怒母。如是说。如毗玛拉米扎云：以识为天之我慢。如是说。如尼泊尔师云：当观想五蕴为本尊身。如是说。嗡 班匝 枳里 枳拉雅 萨瓦 毗革南 班 (藏文：ༀ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་སརྦ་བིགྷྣཱན་བཾ，梵文天城体：，梵文罗马拟音：oṃ vajra kīlī kīlāya sarva vighnān vaṃ，汉语字面意思：嗡，金刚，橛，橛呀，一切，障碍， 班)
English
Here, the three postures of the body, the three postures of speech, and the three postures of mind. First, the three graceful, heroic, and terrifying postures are those of the body; the three scolding, rebuking, and frightening postures are those of speech; the three compassionate, majestic, and peaceful postures are those of mind. From the Tantra: Not annihilation, knowing and clear; not permanent, without anything to grasp; appearance and emptiness, definitively establish as inseparable; not generated, meditate in the manner of completion. Thus, meditate on generation and completion as inseparable. Thus, combining the generation and completion stages results in eighty branches. Second, establishing clarity: one shloka: The commitment to liberate with compassion. Thus, combine the nature, definition, and classification of commitment. Explanation of the words: As said by Padmasambhava: Liberate the three poisons with compassion. As said by Vimalamitra: With compassion, liberate the sentient beings of the three realms, inseparable from me, Vajrakumara. From the Tantra: The Bodhicitta of continuous compassion, realizing the state of non-liberation, is the commitment. Thus it appears. As said by the Nepalese teacher: The commitment is to liberate the wicked by universally encouraging them with compassion. Not killing or suppressing, as said by Padmasambhava: Not killing with hatred or suppressing with jealousy, but liberating sentient beings from samsara with compassion. As said by Vimalamitra: Subduing afflictions with wisdom, the Bodhicitta is without birth or death, that is the meaning. As said by the Nepalese teacher: The nature of mind is without birth or death, there is nothing to kill in it, the five afflictions are suppressed into five wisdoms, there is nothing to suppress in the unchanging. The aggregates are filled with vajra, as said by Padmasambhava: The five aggregates, such as the form aggregate, are filled with the five families of the vajra aggregates. Thus it is said. As said by Vimalamitra: The aggregate is the aggregate of consciousness, generated as Vajrakumara, the pores filled with small wrathful deities. Thus it is said. As said by the Nepalese teacher: When the practitioner moves the place, it is filled with inseparability from the deity. Thus it is said. Meditate on consciousness as vajra, as said by Padmasambhava: Meditate on the eight aggregates as heroes and heroines, from Vajrakumara arise wrathful deities, male and female. Thus it is said. As said by Vimalamitra: Consciousness is the pride of the deity. Thus it is said. As said by the Nepalese teacher: One should meditate on the aggregates as the deity's body. Thus it is said. oṃ vajra kīlī kīlāya sarva vighnān vaṃ (Tibetan: ༀ་བཛྲ་ཀཱི་ལི་ཀཱི་ལ་ཡ་སརྦ་བིགྷྣཱན་བཾ, Sanskrit Devanagari: , Sanskrit Romanization: oṃ vajra kīlī kīlāya sarva vighnān vaṃ, Literal Chinese meaning: Om, Vajra, Kilaya, Kilaya, All, Obstacles, Vam)