Chinese
周围环绕。宝生佛被那囊心障清除大威力父母六尊眷属围绕。无量光佛被观世音、普贤、马头明王父母六尊眷属围绕。不空成就佛被金刚手、文殊、甘露父母六尊眷属围绕。事业，与上文相同。等等的眷属。所谓，被三十二空行母围绕。金刚萨埵有八位，四方各有五位，中央有四位围绕而住。这是它的意思。又如续部所说：六聚坛城中，被空行母的眷属围绕。如是生起次第，出自何处，由谁所说，出自何经呢？如成就者所示之经文。如是说。其中，三身任运成就之吉祥金刚萨埵所示之经文，以及超世间的经和黑鲁嘎之根本续中，如其所说，在此安置寂静与忿怒二者之坛城。那么，又如所见是怎样的呢？身色各自明，手印饰品与装束。如是说。这与嘛哈瑜伽续部相合。仪轨有三种：语为字句，意为手印，身则圆满。次第生起的诸佛身色又是怎样的呢？幻化经中说：蓝色、白色、黄色、红色、绿色等各种颜色。因此，五种姓的颜色各自明亮，除此之外没有其他变化。手印，有四种含义。父尊们是身大手印。各自心间虚空界有金刚和莲花，以语字标示，是为法之手印。这些都以四手印聚合，并作动静，是为誓言之手印。恒常安乐不离，是为业之手印。饰品，其含义是：主尊们有珍宝头饰、耳环、项链、臂钏、珍珠串、手镯和脚镯。此外，主尊们还有五种服饰，即身之服饰，上半身
English
Surrounded. Ratnasambhava is surrounded by the retinue of six powerful father and mother deities who clear away the heart obscuration of Nana. Amitabha is surrounded by the retinue of six father and mother deities, namely Avalokiteśvara, Samantabhadra, and Hayagriva. Amoghasiddhi is surrounded by the retinue of six father and mother deities, namely Vajrapani, Manjushri, and Amrita. Karma, as above. And so on, the retinue. That is, surrounded by thirty-two dakinis. Vajrasattva has eight, the four directions have five each, and the center has four surrounding him. This is its meaning. Moreover, as it says in the tantra: In the mandala of the six assemblies, surrounded by the retinue of dakinis. Thus, this generation stage, from where does it originate, by whom was it spoken, and from which scripture does it come? As the scripture shown by the accomplished one. Thus it is said. Among them, the scripture shown by the glorious Vajrasattva, in whom the three kayas are spontaneously accomplished, and from the sutras that transcend the world, and from the root tantra of Heruka, as it is said, here is arranged the mandala of both peaceful and wrathful deities. Then, how does it appear? The body colors are each clear, the mudras, ornaments, and attire. Thus it is said. This is combined with the Maha Yoga Tantra. There are three kinds of ritual: speech is the syllables, mind is the mudras, and body is complete. What are the body colors of the deities generated in sequence? In the Illusion Tantra it says: Blue, white, yellow, red, green, and so on, various colors. Therefore, the colors of the five families are each clear, and there is no other change. Mudra, has four meanings. The father deities are the great body mudra. In their respective hearts, in the space of the sky, there are vajras and lotuses, marked with speech syllables, which are the dharma mudra. All of these gather with the four mudras, and move and act, which are the samaya mudra. Constantly abiding in inseparable bliss, which is the karma mudra. Ornaments, the meaning of which is: The main deities have jeweled head ornaments, earrings, necklaces, armlets, strings of pearls, bracelets, and anklets. Furthermore, the main deities have five garments, namely body garments, the upper body
Chinese
以白色丝绸金色天鹅图案的上衣覆盖，观想具有语之装饰深紫色的下裙，以及心之顶饰或丝绸，功德之法衣，事业之手印袖子。据说菩萨们只有珍宝装饰和下裙。六能仁以白色丝绸金色天鹅图案的上衣覆盖，以黄色丝绸花纹的裙子作为下装，据说舍弃了其他装饰。对于四门的忿怒尊，据说以八种光辉的装饰来装扮，即三种衣服，三种涂油，两种佩戴的装饰品。仪轨，分为两种：安住方式和身如何显现的方式。其中，安住方式是：主尊和主母们以圆满跏趺坐姿安住。菩萨和菩萨母们以半跏趺坐姿安住。能仁们以站立姿势安住。普贤父母也以圆满跏趺坐姿安住。四门忿怒尊和忿怒母们以巨人的抛掷姿势安住。其中，身如何显现的方式有九种：本尊们是，身光明，闪耀，丰满，具有威严地安住。佛母们是，柔软，纤细，缠绵，摇曳，具有年轻姿态地安住。能仁们以出家者的姿态安住。四门忿怒尊父母们是，如忿怒和凶猛般地安住。其中，身之光芒如何显现是：五部本尊父母子、普贤父母安住在五彩虹光之中。菩萨父母和能仁们安住在三种光芒之中。忿怒尊和忿怒母们安住在劫末之火燃烧的火焰链之中。九。此等之义是，三摩地的力量和智慧嬉戏的差别各自显示，那也是瑜伽士的行境，不是黑暗和粗糙，观想为智慧明亮显现。这是所说的意义。如此观想之果是，获得文字轮坛城大会的地位，圆满受用身，化身和色身。吉的因和定的果也是这个。
English
Covered with a white silk golden swan-patterned upper garment, contemplate with the speech adornment of a dark purple lower skirt, and the heart's crest jewel or silk, the Dharma robe of merit, and the sleeves of the activity's mudra. It is said that Bodhisattvas only have jewel ornaments and lower skirts. The six Thubpas are covered with a white silk golden swan-patterned upper garment, with a yellow silk patterned skirt as the lower garment, and it is said that other ornaments are abandoned. For the wrathful deities of the four gates, it is said that they are adorned with eight glorious ornaments, namely three garments, three ointments, and two worn ornaments. Ritual, which is divided into two: the manner of abiding and the manner of how the body appears. Among these, the manner of abiding is: the main deities and main consorts abide in the complete lotus posture. Bodhisattvas and Bodhisattva consorts abide in the half lotus posture. The Thubpas abide in a standing posture. Kuntuzangpo and Kuntuzangmo also abide in the complete lotus posture. The wrathful deities and wrathful consorts of the four gates abide in the posture of a giant's throw. Among these, the manner of how the body appears is ninefold: The male deities are, the body is clear, radiant, full, and abide with majesty. The female deities are, gentle, slender, entwined, swaying, and abide with a youthful appearance. The Thubpas abide in the manner of renunciates. The wrathful deities and wrathful consorts of the four gates are, abide as wrathful and fierce. Among these, how the body's light appears is: The five families of deities, consorts, sons, Kuntuzangpo and Kuntuzangmo abide within the five-colored rainbow light. Bodhisattva parents and Thubpas abide within the three lights. Wrathful deities and wrathful consorts abide within the chain of flames burning at the end of the kalpa. Nine. The meaning of these is also, the power of samadhi and the distinctions of the play of wisdom are shown separately, and that is also the realm of practice for yogis, not darkness and roughness, contemplate as wisdom clearly appearing. This is the meaning of what is said. The result of contemplating in this way is, obtaining the position of the great assembly of the mandala of letters, the enjoyment body, the emanation body, and the form body. The cause of the Gi and the result of the Ting are also this.
Chinese
那是生起次第大瑜伽的法，获得稳固之后。3）如果想开示圆满次第，就观修生圆次第成就的诸本尊。如是说。那又分为经和窍诀两种。经1）的论典说：不像生起次第大瑜伽，而是阿努瑜伽的圆满次第之理。究竟上，法性无生灭，世俗上，所有事物都观想成自显现为本尊和本尊母的坛城。在修习时，瑜伽士究竟上不离法性无生灭之状态，世俗上仅以口诵心咒，就观想显现和存在所包含的轮涅坛城显现。窍诀2）大圆满的论典说：经和续部的密意也不是各自独立的，一切法的成就之理，二谛无别，一切都是身语意大印，四十二本尊，从原始本初就观想清净。那么如何观修呢？轮回和涅槃的一切法，在法性无生之自性中，是能作所作的幻化，本来就是十方善逝父母等的自性之故，一切法自性涅槃。那又是如何呢？五蕴是五部佛的自性。五大种是五母的自性。四识是四菩萨的自性。四境是四美貌天女的自性。四根是四菩萨的自性。四时是四供养天女的自性。六颠倒是六大能仁的自性。身体的根和，识和，境和，从中产生的菩提心是四忿怒尊的自性。常断等四边是四忿怒母的自性。意识是菩提心普贤的自性。其境有为法和无为法是普贤母的自性。那些也都是本来现证菩提的自性，不是现在才修成的。这是所说的意义。2）因此迎请自性坛城，供养
English
Those are the ways of the generation stage Maha Yoga, after gaining stability. 3) If you want to show the completion stage, meditate on the deities who have accomplished the generation and completion stages. It is said. That is also divided into two: scripture and pith instructions. The scripture 1) says: It is not like the generation stage Maha Yoga, but the way of completion in Anu Yoga. Ultimately, the nature of reality is without arising or ceasing, but conventionally, all things are understood to appear as the mandala of deities and consorts. In practice, the yogi does not move from the state of the nature of reality without arising or ceasing, but conventionally, just by uttering the essence, he meditates on the appearance and existence encompassed by the mandala of peaceful deities. The pith instructions 2) of the Great Perfection say: The intention of the tantras and scriptures is not separate, but the way of accomplishing all dharmas, the two truths are inseparable, all are the body, speech, and mind, the great mudra, the forty-two deities, meditate on purity from the original beginning. So how to meditate? All dharmas of samsara and nirvana, in the nature of reality that is unborn, are the illusion of being able to act, because they are originally the nature of the ten Sugata fathers and mothers, etc., all dharmas are naturally nirvana. What is it like? The five aggregates are the nature of the five Buddhas of the five families. The five great elements are the nature of the five mothers. The four consciousnesses are the nature of the four Bodhisattvas. The four objects are the nature of the four beautiful goddesses. The four faculties are the nature of the four Bodhisattvas. The four times are the nature of the four offering goddesses. The six perversions are the nature of the six great sages. The body's faculties, consciousness, objects, and the bodhicitta arising from them are the nature of the four wrathful deities. The four extremes of permanence and annihilation are the nature of the four wrathful goddesses. The mind's consciousness is the nature of the bodhicitta Samantabhadra. Its objects, conditioned and unconditioned dharmas, are the nature of Samantabhadri. Those are also the nature of originally manifest enlightenment, not something to be accomplished now. That is the meaning. 2) Therefore, invite the self-existing mandala and offer
Chinese
以主的铁钩策励誓言，以慈爱的绳索从处所迎请。以教令的使者铁锁母控制处所的力量，以善逝铃声母生起解脱的欢喜。念诵“扎 吽 榜 霍 嗡 班匝 德热 穆 达 德 夏瓦热”等四十二个真言，从父母的心间和秘密的虚空中，四手印以光芒的形式放射出来，迎请到坛城中。于主尊仪轨中，在各个本尊面前，观想光团混合交融。第四，抛掷明智之花，本尊即是我，我即是本尊，了悟意义界与智慧二者无别，即是抛掷象征明智之花。第五，无别融入，之后明智融入于界，为了表示明智融入于界，无别融入，念诵：吽，于自显无别坛城中，成为慈悲怙主的一切众生，不住分别安置于界中，欢喜于我而安住融入。念诵“吽 班匝 德热 穆 达 德 夏瓦热 扎 贝 萨 亚 阿 贝 萨 亚 阿”，观想如沙中渗油，或如雪落于莲花上般无别融入。第六，稳固安住，为了使彼者于菩提心不变的自性中，成就智慧的自性，并且获得任何显现，祈请稳固安住：诸佛之身虽无起立安住，然以智慧二无别融入于界中，于此方便与智慧禅定坛城中，祈请不摇动、欢喜且稳固安住。念诵“嘎 亚 瓦 嘎 泽 达 萨 瓦 班匝”。第二，供养的语意有八种，第一是礼拜的供养，之后于智慧化身显现时，以了悟二者无别而欢喜之门礼拜：吽，从界的一切自性清净中，以慈悲的力量显现化身，金刚界的四十二本尊，向自显本尊众顶礼。阿 迪 布 霍 扎 迪 布 霍。第二，手印的供养，为了献上象征界之义且是智慧游戏的供养，作歌舞手印的供养
English
With the Lord's iron hook, stimulate the samaya; with the rope of love, invite from their abode. With the command messenger Iron Chain Mother, control the power of the place; with the Sugata Bell Mother, generate the joy of liberation. By reciting the mantra of forty-two deities, such as "Ja Hum Bam Hoh Om Vajra Dhrik Mum Dha Du Shwari," the four mudras emanate as rays of light from the hearts and secret spaces of the Father and Mother, inviting them into the mandala. In the main sadhana, in front of each deity, contemplate the mass of light intermingling. Fourth, casting the flower of awareness: the deity is me, and I am the deity. Realizing that the meaning-sphere and wisdom are inseparable, one casts the symbolic flower of awareness. Fifth, merging inseparably: then, awareness dissolves into the sphere, and as a sign of awareness entering the sphere, one merges inseparably, reciting: Hum, in the self-appearing, inseparable mandala, all beings who are compassionate protectors, without separation, are placed in the sphere, and, delighting in me, remain absorbed. Recite "Hum Vajra Dhrik Mum Dha Du Shwari Prabeshaya Abeshaya Ah." Contemplate merging inseparably, like oil seeping into sand or snow falling on a lotus. Sixth, remaining steadfast: in order to achieve the nature of wisdom from the unchanging essence of bodhichitta, and to obtain any appearance, one requests them to remain steadfast: Although the bodies of the Buddhas have no standing or dwelling, by dissolving into the sphere of non-dual wisdom, in this mandala of method and wisdom samadhi, I pray that you remain unmoving, joyful, and steadfast. Recite "Kaya Vak Chitta Tvam Vajra." Second, the meaning of offering has eight aspects. First, the offering of prostration: then, when the wisdom emanation body manifests, one prostrates through the gate of joy, realizing the inseparability of the two: Hum, from the completely pure nature of all spheres, by the power of compassion, the emanation body arises, the forty-two deities of the Vajra sphere, I prostrate to the self-appearing assembly of deities. Ati Pu Hoh, Prati Pu Hoh. Second, the offering of mudras: in order to present the offering that symbolizes the meaning of the sphere and is the play of wisdom, perform the offering of dance mudras.