Chinese
一半给母亲。为了能者和门卫，念诵二十一次。共同圆满大：将父神们融入我父，将母神们融入母亲。所有神共同的修持由自己金刚萨埵父母来做，其余与之前相同。咒语是五种姓：勇士，忿怒尊，普贤父母，六能者，将这些连接起来念诵。或者依次念诵。无论如何修持，当修持完成时，为了成就的所依，迎请智慧尊，观想面前虚空中的一个念诵室。或者在神观想时，区分智慧誓言，观想面前成就所依的智慧尊。在共同圆满和大共同圆满的任何时候，当修持完成时，区分先前融入自己的智慧勇士和我誓言，观想面前的智慧尊。希望在自己和面前之间环绕光芒。然后是受誓言：简而言之，接受修持的成就，当进入休息时，供养面前的智慧尊，仅以五种等、普贤等、八娇女、简略供养来供养。以“如来一切之主”等的赞颂，按照仪轨念诵一遍受誓言的偈颂，念诵此咒语三遍，手印触碰三处。首先，观想所有佛陀的身体自性之白色铃铛轮，融入顶轮的金刚。通过它来区分语言和思想。然后融入勇士本身。后续仪轨有剩余供养、坛城收摄、休息瑜伽等。首先，在仪轨中了解剩余供养的方式。通过观想来补充：从我的心间取出红色忿怒欲王母，左右手持绳索，并从中散发出无数化身。奉献生命精华：观想通过念诵下面的“嗡 瓦日ra 达嘎 达给尼”等来奉献。装饰是虎皮裙和耳环。观想诸神的舌头上是啥（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）。在自己的舌头上也是白色的啥（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥），从中散发出甘露。在五种姓的眷属中，东方有八位，然后依次在四个方向各有八位。这样，三十二位是持有女性部分。
English
Half to the mother. For the capable and the gatekeeper, recite twenty-one times each. The Great Co-Perfection: Gather the father deities into my father, and gather the mother deities into the mother. The common practice of all deities should be done by oneself as Vajrasattva father and mother, and the rest is the same as before. The mantra is of the five families: heroes, wrathful ones, Samantabhadra father and mother, the six capable ones, connect these and recite them. Or recite them in order. However the practice is done, when the practice is completed, in order to rely on the accomplishment, invite the wisdom being, and visualize a recitation chamber in the sky in front. Or during the deity visualization, distinguish the wisdom commitment, and visualize the wisdom being in front of the reliance of accomplishment. At any time of Co-Perfection and Great Co-Perfection, when the practice is completed, distinguish the wisdom hero and my commitment that were previously absorbed into myself, and visualize the wisdom being in front. It is desired that light rays surround between oneself and the front. Then taking the vows: In short, take the accomplishment of the practice, and when entering the break, offer to the wisdom being in front, offering only with the five kinds, Samantabhadra, the eight seductive women, and brief offerings. With praises such as "Lord of all Tathagatas," recite the verses of taking the vows once according to the ritual, recite this mantra three times, and touch the mudra to the three places. First, visualize the white bell wheel, the nature of the body of all Buddhas, dissolving into the vajra of the crown chakra. Distinguish speech and mind through it. Then dissolve into the hero himself. Subsequent rituals include remaining offerings, mandala retraction, break yoga, etc. First, understand the way of making remaining offerings in the ritual. Supplement with visualization: From my heart, take out the red Wrathful Desire Queen, holding ropes in her left and right hands, and emanate countless emanations from her. Offering the essence of life: Visualize offering by reciting the following "Om Vajra Daka Dakini," etc. The ornaments are tiger skin skirt and earrings. Visualize HRIH (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) on the tongues of the deities. Also on one's own tongue, a white HRIH (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) from which nectar radiates. In the retinue of the five families, there are eight in the east, and then in turn there are eight in each of the four directions. Thus, thirty-two are holding the female part.
Chinese
然后是收摄坛城，观修行持之神，以及穿戴盔甲守护身体的方法。佛密经中，寂静品续部里说：自身显现无别的坛城中，收摄于心之坛城本身。通过极力念诵吽吽，融入法界之中。然后仅忆念心髓，大印显现之后，穿戴盔甲，划定界限，守护身体。然后瑜伽大士的，行住坐卧四种姿势中，为了生命也不舍弃，所有行持中不减损，观修依止大士之自性。如是说。首先是收摄坛城，有两种次第，即一次性和渐次性。如一次性，念诵吽吽，收摄于桑耶不变任运根本坛城。然后次第将主尊眷属收摄为四部，融入主尊。主尊也从智慧萨埵，到手印，到吽，到明点，融入法界。宫殿连同所依，也与本尊同时，如太阳化为灰烬，光芒不显现般收摄。或者渐次收摄，如来部的身之部主尊收摄于毗卢遮那佛。其余三部也同样，六能仁和普贤父母融入主尊。四部也收摄于主尊，如前一样。这里说，初学者渐次收摄比较好。观修行持之神是，念诵 吽 瓦日ra 德日嘎，从吽中生出金刚，从中生出金刚萨埵的身，如守护轮中所说次第观修，或者一次性观修成金刚萨埵的身。五部佛为之戴上顶饰，身语意加持，具有三重萨埵，念诵 瓦日ra 惹恰 杭，身体被金刚盔甲严密覆盖。从两脚的拇指中，各生出一对金刚绳索，从两脚踝骨的后方，膝盖下方，两髋骨，然后带到前后，先是心口和双肩，然后是左右肩头，然后是左右鼻翼向下，从两手拇指向上，到手腕内部，两肘后方，从肩头将两根绳索收拢，到后颈，然后到额头等处，都是金刚
English
Then, there is the gathering of the mandala, the contemplation of the deities of conduct, and the method of donning armor to protect the body. In the Buddha's Secret, from the Peaceful Great Treatise: "In the mandala where self-appearance is inseparable, gather into the mandala of the heart itself. By uttering Hūṃ Hūṃ intensely, it will dissolve into the realm of Dharma. Then, by merely remembering the essence, the great mudra will become clear. Don the armor, set the boundaries, and protect the body. Then, for the great yogi, in the four postures of walking, lying down, sitting, and staying, do not abandon them even for the sake of life. Without diminishing all conduct, contemplate relying on the great self." Thus it is said. First, the gathering of the mandala has two approaches: simultaneous and gradual. As for the simultaneous approach, by uttering Hūṃ Hūṃ, gather into the Samye Unchanging Spontaneous Fundamental Mandala. Then, gradually gather the main deities and retinue into the four families, dissolving them into the main deity. The main deity also, from the Wisdom Being, to the hand implements, to Hūṃ, to the bindu, dissolves into the realm of Dharma. The palace, along with its support, also simultaneously with the deity, gathers like the sun turning to ashes and the rays becoming invisible. Alternatively, perform the gradual gathering. Gather the body family of the Tathagatas into Vairochana. The other three families also similarly, the Six Munis and Samantabhadra and Samantabhadri, into the main deity. The four families also gather into the main deity, as before. Here it is said that it is appropriate for beginners to perform the gradual gathering. The contemplation of the deities of conduct is: by saying Hūṃ Vajra Dhṛk, from Hūṃ arises Vajra, from that arises the body of Vajrasattva. Contemplate gradually as explained in the protective wheel, or simultaneously contemplate as the body of Vajrasattva. Adorn the head with the five families, bless the body, speech, and mind, and having the three-layered being, by saying Vajra Raksha Haṃ, the body is completely covered with a vajra armor. From the two big toes of the feet, a pair of vajra cords arises, from the back of the two ankles, below the knees, the two hip joints, then carrying them to the front and back, first the heart and the two shoulders, then the left and right shoulders, then each nostril downwards, from the two thumbs of the hands upwards, to the inside of the wrists, the back of the two elbows, from the shoulders, gather the two cords, to the back of the neck, then to the forehead, everywhere are vajras.
Chinese
中等连接是：完成寂静的念诵后，将诸神融入金刚萨埵父母。或者，十方诸佛劝请，或者念诵一遍咒语，生起金刚萨埵父母为金刚黑汝嘎父母，如实观想坛城。小的连接是：不收摄寂静的坛城，十方诸佛劝请，或者念诵三十忿怒尊的咒语，将所依宫殿和能依本尊同时转变。珍宝宫殿转变为尸陀林的宫殿。五部父母十尊，饮血父母十尊，八菩萨，八嘎日，八母，八狮子，八门父父母，四门母，普贤父母和六能仁，融入金刚饮血尊。然后观想智慧灌顶，加持的五尊神，以及三重智慧心识勇识。自在母等如忿怒尊各自仪轨一样观想。从那时起，从请听开始，直到念诵结束。寂静和忿怒的剩余部分，后来一起做就可以了。如果寂静尊和普巴等其他忿怒尊连接，就像大的连接一样做。如果像轮流观想坛城一样，为了不改变本尊神的舍取，各自的供赞结束后，在做近修的时候，迎请先前晚上所观想的神，神融入神，心识印融入心识印，语字融入语字，咒轮融入咒轮，然后念诵今晚的神。如果这样连接，在不改变舍取的基础上，说是能力非常大。幻化寂静的观想引导，名为《次第明灯》，由持明金刚耶谢坚赞在布沃山洞中撰写完成。 幻化寂静的禅修引导次第明灯，智成耶谢坚赞。
English
The intermediate connection is: After completing the recitation of the peaceful deities, dissolve the deities into Vajrasattva parents. Alternatively, urged by the Buddhas of the ten directions, or by reciting the mantra once, generate Vajrasattva parents as Vajra Heruka parents, and contemplate the mandala as fully manifest. The small connection is: Without dissolving the peaceful deities, urged by the Buddhas of the ten directions, or by reciting the mantra of the thirty wrathful deities, transform the support palace and the supported deity into one deity at the same time. The precious palace is transformed into the charnel ground palace. The five families of parents, ten in total, the blood-drinking parents, ten in total, the eight bodhisattvas, the eight Karis, the eight mothers, the eight Singhs, the eight gatekeeper parents, the four gatekeepers, Kuntu Zangpo parents and the six Thubpas are dissolved into Vajra Heruka. Then contemplate the wisdom empowerment, the five blessed deities, and the three-tiered mind, wisdom, and courage. Contemplate the powerful mothers as the wrathful deities according to their respective rituals. From then on, starting from the invocation, until the end of the recitation, the remaining peaceful and wrathful deities can be done together later. If connecting with peaceful deities and other wrathful deities such as Phurba, it is said to be done like the great connection. If contemplating the mandala in turns each night, in order to not change the abandonment and adoption of the yidam deity, after the completion of their respective offerings and praises, when about to do the approach, invite the deity that was contemplated the previous night, and dissolve the deity into the deity, the mind seal into the mind seal, the speech syllable into the speech syllable, and the mantra wheel into the mantra wheel. Then recite the mantra of whichever deity is for tonight. If connected in this way, on the basis of not changing the abandonment and adoption, it is said that the power is very great. The illusory peaceful contemplation guide, called "The Lamp Illuminating the Stages," was completed by the secret mantra Vajra holder Yeshe Gyaltsen in the Buwo mountain cave. Illusion Peaceful Meditation Guide, Lamp Illuminating the Stages, Khedrup Yeshe Gyaltsen.