English
Without harboring doubt, practice with great diligence and vigor. In order to completely liberate the three realms and to bring the three existences under control, perform many excellent songs and dances. The naturally pure Dharmata Bodhicitta should not be disturbed; this is the eighth point. The second part concerns the actual practice. There are two types: peaceful practice and wrathful practice. The first involves a brief explanation of the necessity and aim, followed by a detailed exposition of the method. The first point is: In order to attain Buddhahood in this very life, one should become familiar with the grounds of the three bodies. Unlike the lower vehicles, which hold that Buddhahood is attained after prolonged practice, in this Great Yoga Vehicle, in order to directly perceive the Dharma and attain Buddhahood in this very life, one should abide in the state of the three bodies. Therefore, one should diligently practice the channels in the grounds of Kunda Light, Lotus, and the Great Assembly of the Wheel of Letters, and become familiar with the stages of emptiness, appearance, and vastness. Emptiness, compassion without object, and the appearance of the vast seed from it—these three are the common images of all samadhis. The second part involves meditating on the mandala of samadhi, which includes making offerings, sacrifices, and reciting mantras to purify vows. The first part has four points: establishing the foundation through the three samadhis, and then generating the mandala of the support and the supported. The first point is: starting with the three samadhis of Suchness, All-Appearance, and Vastness. First, in the Dharmadhatu itself, meditate through the meaning of non-objectification. It is said: In order to cut off the innate clinging to reality that sentient beings have had since beginningless time, and in order to generate the Form Body from the Fruit Dharmakaya, one should first meditate in this way: all dharmas transcend mind, abiding in the Dharmadhatu, which is the nature of being free from all mental elaborations, abiding in the inexpressible nature. Then, through the wisdom of realizing it as it is, one should meditate through the means or meaning of non-objectification. That is, one should visualize one's own mind as a white "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), restrain the senses, gather the breath inward, and focus the mind unwaveringly on the bright "A". Once focused, through the light of the "A", purify all the outer world into invisibility. Then, burn even the self that sees, abide in the single "A", gradually making it smaller, until finally the sound and the end of the sound disappear, reaching a state of not grasping anything, a state of non-objectification. Second, the Dharma
Chinese
以法界之智慧，令一切皆得周遍。如是宣说，为不执着于空性，且易于生起幻化之神变，故修观一切显现。如是，以了知一切安住于法界自性之智慧，自然生起大悲心，以此令未如是了悟之有情一切皆得周遍。如是大悲心之表相，观想从充满白色光芒之处，一切显现存在皆扩展于光明中并得以净化，最终融入光明之根本。又说，从无之境显现明了，心之自性智慧明亮。如是宣说，清净庸常之我执，为生起坛城轮之因，从本初无生之境或从中显现明了之心之自性，即观想为具有白色阿字形相之坛城之智慧。其光芒，从无生之白色阿字坛城中显现明了之心之自性，即观想为金刚萨埵之智慧身显现，观想一个无有装饰、充满白色之物，被智慧之风举至空中，以毫不依赖之姿安住。第二，生起所依能依之坛城，其中有观想所依宫殿，以及能依本尊之生起两种。首先，观想随所欲变之字。光芒四射，以慈悲遍布，思维所期望之圣境。那些光芒消逝后，观想珍宝庄严之宫殿。如是宣说，对此，应次第观想五基及依彼之宫殿二者，然此修法中，虽无明言观想五大之词句，然或已摄于前之坛城观想之段落中，或应以意义补充而知之。无论如何，从智慧萨埵之脉间生起埃等五者，净化粗重之五大，观想五根之自性清净之五大，即虚空、风、水、地四者次第重叠，其上火焰燃烧，周遍一切。之后，从智慧萨埵之脉间或眉间，观想一个随所欲变之字，即紫黑色之勃隆（bhruṁ）。为何要随所欲变呢？勃隆（bhruṁ）是
Chinese
因为空性、寿命、五种兵器、轮王灌顶以及宫殿的精华或种子字转变，所以才这样说。从བྷྲཱུྂ་（藏文，bhūṃ，bhūṃ，地）中，散发出光芒，བྷྲཱུྂ་（藏文，bhūṃ，bhūṃ，地）微小如芥子般无数，也净化了所有器皿，以智慧的光芒。对于有情众生的界，以慈悲普及一切，以此为标志，光芒呈紫黑色，清晰可见，这光芒照射到母性空行母身上，被视为本尊，心生欢喜。照射到菩萨身上，被视为兄弟和朋友，心怀神圣之意。普遍照射到三世诸佛身上，以外内密三种供养，使三密续欢喜，被视为殊胜之子，心怀神圣之意。光芒消散后，བྷྲཱུྂ་（藏文，bhūṃ，bhūṃ，地）本身变成光芒闪耀、如意宝般大小的宝物。由此如前一般进行摄放，由五种珍宝构成，极其美丽的宫殿，形状四方，带有佛塔。内外清晰可见，范围与天空的边际相同。具有屋檐、走廊、四门、门饰、马道和阶梯，中央是带有四辐轮和特殊轮毂的金轮。带有狮子等宝座，宫殿的装饰有伞盖、胜幢、璎珞等，以及自然显现的欲妙天女所庄严。第二，金刚萨埵等。具有大悲心者。五坛城等的眷属。如经部所说一般。身色各自显明。手印、饰品和部分。观想生圆次第的诸佛。如是说示。如前所说的宫殿的所在地，主尊金刚萨埵等，是救护一切众生的大悲心者，身语意功德事业的坛城五聚等，以及眷属等。如同吉祥金刚萨埵五身五智完全在续部中显示的那样，殊胜的瑜伽士们也如实地显示出身色各自显明。身大手印等四印，以及绸缎和珍宝等装饰。
English
It is said so because emptiness, life, the five weapons, the empowerment of the wheel-turning king, and the essence or seed of the palace are transformed. From BHRUM (Tibetan, bhūṃ, Devanagari, bhūṃ, Roman transliteration, ground), a multitude of rays of light emanate, BHRUM (Tibetan, bhūṃ, Devanagari, bhūṃ, Roman transliteration, ground) tiny as mustard seeds, purifying all vessels with the light of wisdom. The realm of sentient beings is filled with compassion, and as a sign of this, a clear, dark purple light shines, striking the dakinis, who see it as the chief of their lineage and rejoice. It strikes the Bodhisattvas, who see it as a sibling and friend, and contemplate the sacred Dharma. It strikes the Buddhas of the three times, who are pleased by the outer, inner, and secret offerings, and see it as a sacred son, contemplating the sacred Dharma. The rays of light then dissolve back into BHRUM (Tibetan, bhūṃ, Devanagari, bhūṃ, Roman transliteration, ground), which itself becomes a radiant, wish-fulfilling jewel, the size of a span. From this, emanation and absorption are performed as before, resulting in a palace made of five precious jewels, supremely beautiful, with a square shape and stupa-like features. It is clear and unobstructed, both inside and out, its expanse equal to the edge of the sky. It has eaves, corridors, four doors, door ornaments, horse ramps, and stairs, with a golden wheel with four spokes and a special hub at the center. With seats of lions and so on, the palace is adorned with parasols, banners, necklaces, and so on, and a host of desire goddesses that arise naturally. Second, Vajrasattva and so on. Those who possess great compassion. The retinue of the five mandalas and so on. As taught in the tantras. The body colors are clear and distinct. Mudras, ornaments, and parts. Meditate on the deities of the generation and completion stages. Thus it is taught. The main location of the palace just described, Vajrasattva and so on, are those who possess great compassion to protect all beings, the five aggregates of the body, speech, mind, qualities, and activities, and the retinue and so on. Just as the five bodies and five wisdoms of glorious Vajrasattva are fully revealed in the tantras, so too do the supreme yogis reveal the body colors clearly and distinctly. The four mudras, such as the great mudra, and ornaments such as silks and jewels.
Chinese
再次消逝，成为秘密文字“འབྲར”的智慧种子。彼二无二之处，于母续的虚空中，生起五身、五智自性、具大悲之主尊，以及五坛城等眷属，共四十二尊本尊。从虚空中发出声音，不动佛父母融入自性，其余各自安坐于莲座之上。此时，主尊即父母，以及胎藏界的主尊和所有眷属，都称为眷属。或者，如是生起具足四印的坛城，其主尊为金刚萨埵等，眷属则理解为毗卢遮那佛等。具足五智、具大悲之主尊，以及五坛城，及其眷属，包括菩萨、佛母、忿怒尊、门神、父母等。如是说。 “五等”之语，是指其他集合的坛城。此外，五坛城是指普遍适用的，因此，诸本尊皆具足五五坛城，即父尊方便之身，于身印中更为明显，是身印坛城。其左侧，母尊与誓言印不分离，是秘密母坛城。一切皆具自之顶饰五部，舌为金刚三尖，尖端为四瓣莲花，心间各自观想为智慧萨埵的心间，具有手印、秘密文字“འབྲ”等，是加持身语意坛城。一切身皆各自显现各自的装饰，是庄严饰品坛城。父母相拥，于虚空中具足金刚和莲花，是虚空秘密结合坛城，因此称为五坛城。 “等”字表示，于身印中显现的彼等智慧心间，以及毛孔、眉间等处，显现并放射五五二十五种智慧光芒，以大悲周遍一切，净化一切有情之业惑，特别是使瑜伽士的四种事业同时成就。 “眷属”一词，是指忿怒尊，不具备上述五坛城，仅仅是为了调伏刚强难化的众生而示现的化身，因此，具有五坛城等功德的主尊之眷属行列中显现，故如是密说。
English
Having passed away again, it becomes the wisdom seed of the secret letter "འབྲར". In the space of the mother tantra, from the state of non-duality, arise the five bodies, the nature of the five wisdoms, the main deity possessing great compassion, and the retinue including the five mandalas, a total of forty-two deities. From the space, a sound emerges, and the immovable father and mother merge into their own nature, while the others are placed on their respective lotus seats. At this time, the main deities are the father and mother, and the main deity of the womb mandala, along with all the retinue, are referred to as the retinue. Alternatively, when generating the mandala possessing the four seals in this way, the main deity is Vajrasattva, and the retinue is understood to be Vairochana and others. The main deity possessing the five wisdoms and great compassion, along with the five mandalas, and the retinue including bodhisattvas, consorts, wrathful deities, gatekeepers, and the father and mother. Thus it is said. The term "and so forth" refers to other assembled mandalas. Furthermore, the five mandalas are generally applied, so all the deities possess five-fold mandalas, namely, the father's skillful means body, which is particularly clear in the body mudra, is the body mudra mandala. On its left, the mother is inseparable from the samaya mudra, which is the secret mother mandala. Everything has its own five-fold family ornaments, the tongue is a three-pointed vajra, the tip is a four-petaled lotus, and in the heart, each is visualized as the heart of the wisdom being, with hand gestures, the secret letter "འབྲ", etc., which is the blessing body, speech, and mind mandala. All bodies clearly manifest their respective ornaments, which is the beautiful ornament mandala. The father and mother embrace, possessing the vajra and lotus in space, which is the space secret union mandala, therefore it is called the five mandalas. The word "etc." indicates that from the wisdom heart of those who are clear in the body mudra, and from the pores, eyebrows, and other places, twenty-five kinds of wisdom rays of five colors are manifested and radiate, pervading everything with great compassion, purifying the karma and defilements of all sentient beings, and especially enabling the four activities of the yogi to be accomplished simultaneously. The term "retinue" refers to the wrathful deities, who do not possess the above five mandalas, but are merely emanations manifested to subdue the stubborn and difficult-to-tame beings. Therefore, they appear in the retinue of the main deity possessing the qualities of the five mandalas, etc., hence it is spoken of secretly.
Chinese
诶，所谓“业”是指从生处所的字句中发出光芒，而“等”或“众”是指从积聚强烈烦恼中所生的猛烈种姓，而“眷属”是指该猛烈种姓的主尊的坛城显现，并且因为是天神的眷属，所以秘密地显示了猛烈的供养，虽然不是汉语的忏悔文，但是是意义深远的语言精华，解释说这个秘密也出自续部：金刚萨埵是诸佛之主，金刚界手在清净的虚空中，具足五部佛和菩萨的坛城，以大悲周遍一切而行利益，猛烈种姓的主尊的侍从和眷属们，调伏自己和他人，通过正直的禅修来清净。这是那样的意义，词句是为了表达智慧的差别而作的后置词。所谓的五部坛城，如果从差别方面来说，毗卢遮那佛被猛烈供养所围绕，金刚萨埵被地藏、慈氏、降阎魔尊父尊母所围绕，宝生佛被空藏、除盖障、大威力父尊母所围绕，无量光佛被观世音、普贤、马头明王父尊母所围绕，不空成就佛被金刚手、文殊、甘露父尊母所围绕的五部坛城。所谓“等”是指发出光芒，而“眷属”是指空行母等二十四位所围绕，也就是金刚萨埵父尊母有八位，四个方向各有五位，总共有四位围绕而安住的意思。也就是说，三身同时具备，如金刚萨埵所说的楞伽经和过去经所说的那样，身体的颜色是金刚萨埵蓝色，毗卢遮那佛白色等各自明显的方式，具备四种手印，父尊们是身大手印，母尊们是誓言手印，用丝绸和空行母秘密文字来表示法印，互相结合的安乐是不间断的业手印，具有这四种手印。装饰是主尊父尊母有五种丝绸的服饰和八种珍宝的装饰，具备这三十种，菩萨父尊母们除了珍宝的装饰和下裙之外没有其他的，秘密地说猛烈供养有五种服饰，白色丝绸上有金色天鹅图案的上衣和用赭红色颜料绘制图案的下裙之外没有其他的装饰，秘密地说门神则用八种丝绸的服饰来装饰。所谓“部分”是指安住的方式