English
Eight faults are explained: If secret mantra and characteristics are mixed and explained, it deviates from the meaning of special mantras, becoming a teaching that falls into the Vajrayana. If outer and inner yoga are mixed and explained, it deviates from the meaning of approaching and accomplishing, becoming a wandering and chaotic teaching. If one does not understand the combination of incompatible words and meanings, it becomes a teaching of blind wisdom. If one does not understand how to dispel the doubts and obstacles of logicians, it becomes a teaching of eloquent stuttering. If one does not understand the two forms of connection, it becomes a teaching of self-satisfied isolation. If there is no need for common and special aspects, it becomes a teaching of meaningless rambling. These are the eight faults. There are three ways of explaining without error: explaining concisely with key points, explaining with various vows, and explaining with a combination of activity rituals. These are the three. If this is applied to the text, the spoken history is: From "Then, the Tathagata with the assembly of consorts," the immediate word refers to the sixth chapter. The immediate meaning is: The yogi who has obtained power, possesses vows, enters into practice, and after all activities are completed, enters in this way. "All the Tathagatas, the assembly of consorts," refers to the perfect beginning, all the father and mother deities inseparable from the wisdom of Samantabhadra. All of these have bodies like vajras, speech like vajras, and minds like vajras. Because body, speech, and mind are inseparable, they are also like vajras. It is said that mantras are extracted from their self-arising nature to open the meaning of understanding. Furthermore, initially, from the perspective of accomplishing the supreme, the letters that are the cause of the three samadhis precede the generation of the lower base. The mantra for generating the dwelling palace is: "བྷྲ྄ཱུྃ་བི་ཤྭ་བི་ཤུདྡྷེ་ (Tibetan, भ्रूम् विश्व विशुद्धे, bhrūṃ viśva viśuddhe, Bhrum, All, Pure)". Bhrum is the actual seed of generation, that is, Bhrum is the essence of the crown chakra king, the single letter. When the Buddha was initially practicing the path, after initially entering the path, when practicing the conduct of enlightenment, he temporarily felt sorrow due to the lack of a dwelling and made a wish: When I attain perfect enlightenment, may I become the palace of all the Tathagatas, may I become the mandala of yogis. This wish was eventually fulfilled and manifested as wished.
English
Gathering is the element of water, Rati is holding, the mother of Ratnasambhava is Mamaki. Pam（藏文：པཱྃ，梵文天城体：प，梵文罗马拟音：pāṃ，汉语字面意思：邦） Raga Rati, Raga is attachment, Rati is holding, holding both ends, burning both ends is the white-clad mother. Tam（藏文：ཏཱཾ，梵文天城体：ता，梵文罗马拟音：tāṃ，汉语字面意思：达） Vajra Rati, Vajra is diamond, Rati is holding, not stained by the faults of both ends is Amoghasiddhi's mother, the Samaya Tara. The eight inner heroes and heroines are: Shim（藏文：ཀྵཱིཾ，梵文天城体：şiṃ，梵文罗马拟音：śīṃ，汉语字面意思：舍） Hira Raja Ya, Shim（藏文：ཀྵཱིཾ，梵文天城体：şiṃ，梵文罗马拟音：śīṃ，汉语字面意思：舍） is the seed syllable, Raja Ya is the essence of earth. Tram（藏文：ཏྲཱྃ，梵文天城体：trāṃ，梵文罗马拟音：trāṃ，汉语字面意思：扎） A Garbhaya, A is space, Garbha is essence, that is reality. Hrim（藏文：ཧྲཱིཾ，梵文天城体：hrīṃ，梵文罗马拟音：hrīṃ，汉语字面意思：舍） Hum（藏文：ཧཱུྃ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽） Padma Padama, Padma is holding, is Avalokiteshvara. Zim（藏文：ཛིཾ，梵文天城体：jiṃ，梵文罗马拟音：jiṃ，汉语字面意思：泽） Kuru Pana Hri（藏文：ཧྲཱི，梵文天城体：hrī，梵文罗马拟音：hrī，汉语字面意思：舍）, is the sound meaning of Vajrapani. Their four mothers are: Hum（藏文：ཧཱུྃ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽） Lasye Samaya Tvam, Hum（藏文：ཧཱུྃ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽） is the seed syllable, Lasye is charming. Samaya Tvam does not violate the vow, is Lasye Ma. Tram（藏文：ཏྲཱྃ，梵文天城体：trāṃ，梵文罗马拟音：trāṃ，汉语字面意思：扎） Male Samaya Hoh, Male is garland, Samaya Hoh is pleased by the vow, is the garland goddess. Hrih（藏文：ཧྲཱིཿ，梵文天城体：hrīḥ，梵文罗马拟音：hrīḥ，汉语字面意思：舍） Girti Rago Hoh, Girti is a singer, Rago Hoh is the nature of attachment, Maha Mo Biwam Ma. Aam（藏文：ཨཱཾ，梵文天城体：āṃ，梵文罗马拟音：āṃ，汉语字面意思：嗡） Nirti Raga Yami, Nirti is dance, Raga Yami is the nature of attachment, is the dancer. The eight outer body heroes and heroines are: Mai Dharani Svaha, Dharani is holding, holding the Brahmin caste's ascetic's hand seal, is Maitreya. Thlim Nissa Ram Bhaya Svaha, is the reality of clearing obstacles. Hum（藏文：ཧཱུྃ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽） Sa Raja Ya Svaha, is the peaceful king holding both, is Samantabhadra. Mum Shri A Raga Ya Svaha, Shri is auspicious, A is realizing all dharmas as space, Raga is compassionately attached to sentient beings, is Manjushri. Their four mothers are: Dza Dhupe Pravesha, Dhupe Pravesha is burning incense, is the reality of the incense mother. Hum（藏文：ཧཱུྃ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽） Pushpe Avasa, Pushpe is the flower mother, descending wisdom by scattering flowers, is the flower mother. Bam Dipa Sugiri, Dipa is lamp, Sugiri is illuminating, is the lamp mother. Hoh Gandhe Tsitta, Gandhe is scented water, Tsitta is satisfying awareness, is the mantra of the scented water mother. The gatekeeper parents are: Hum（藏文：ཧཱུྃ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽） Yamantakrita Phat, Hum（藏文：ཧཱུྃ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽） is the seed syllable, Yaman is Yama, Takrita is ending, Phat explains the four liberations. Hum（藏文：ཧཱུྃ，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽） Vighnantakrita Phat, Vighnan is obstacle, Da
English
Kṛ ta mthar byed kyang 'gre ste lho'i stobs po che'o. Hūṃ padma nta kṛ ta phaṭ. Padma mthar byed de rta mgrin no. Hūṃ prajñāna ta kṛta phaṭ. Shes rab mthar byed de bdud rtsi 'khyil ba'o. Yum bzhi ni. Oṃ mahā vajra dhāra mahā krodhīśvari jalīni hūṃ phaṭ. Oṃ ye shes lnga. Mahā ni chen po. Vajra ni rdo rje. Dhāra ni 'dzin pa'am gzungs te rdo rje'i gzugs so. Mahā ni chen po. Krodhī khro mo. Śvarī dbang phyug ma. Jvālī ni 'bar ma. Hūṃ bsdud ba. Phaṭ sgrol ba'o. Shar gyi sgo ba'i yum mo. Oṃ mahā ratna dhāra mahā krodhiśvarī jvālīni hūṃ phaṭ. Gzhan gong dang 'dra ba la ratna dhāra rin po che'i rigs kyi yum mam gzungs zhes bya ste lho'i khro mo'o. Oṃ mahā padma dhāra mahā krodhīśvarī jvālīni hūṃ phaṭ. Padma dha ra padma'i yum mam gzungs bya ba lta bu nub kyi khro mo'o. Oṃ mahā karma dhāra mahā krodhīśvarī jvālīni hūṃ phaṭ. Karma dhāra las kyi yum mam las kyi gzungs so. Byang phyogs kyi khro mo'o. Kun bzang yab yum ni. Hūṃ hūṃ hūṃ. Vajracitta Oṃ zhes pa. Oṃ rtsa ba'i yi ge. Vajracitta rdo rje thugs kun tu bzang po'i ngo bo. Hūṃ gsum sku gsung thugs gsum dang ldan pa'o. Kun tu bzang po'o. A a a. Vajrī bhadra samanta a. A rtsa ba'i sa bon. Vajra rdo rje. Bhadra yum dbyings. Samanta chos kyi dbyings. Mtshan ma med pa las mi 'da' ba kun tu bzang mo ste. A gsum chos kyi dbyings sku gsum dang ldan pa'i rtags so. Thub pa drug ni. Oṃ mune kreṃ svāhā. Oṃ ye shes lnga. Mune thub pa ste kun 'gre. Kreṃ lha 'dul ba'i thub pa. Svāhā gdul bya'i sdug bsngal zhi ba'i mtha' rten lha'i thub pa'o. Sngags gzhan ma 'dra ba las. Hūṃ druṃ lha ma yin gyi thub pa. Sruṃ mi'i thub pa. Preṃ yi dwags kyi thub pa. Ṣhaṃ dud 'gro'i thub pa. Ye dmyal ba'i thub pa rnams so. De la sngags de dag gis bskyed pa dang. Spyan drang ba dang. Mchod pa'i rnam grangs rnams 'bul ba dang. Las gang byed kyang mtha' rten 'gyur ba dang. Bsnyen pa bya ba ste bdag gzhan gyi don bsgrub pa thams cad la 'gro bas. Rgyud kyi dngos po bcu las na sngags zhes bya'o. Sngags 'di dag gi sgo nas mchod pa'i dkyil 'khor tshogs gsog pa'i mchod pa'i dkyil 'khor du bya
Chinese
其次，有生起本尊次第两种。首先，以刹那间的入定，生起自身为金刚萨埵，身色蓝色，一面二臂。于莲花月轮日轮三重座上，五部佛以五智灌顶。以身语意加持。从自身心间放射出བྷྲཱུྃ་（藏文，भ्रूं，bhrūṃ，种子字）字，于前方化为光芒，观想前方有具备座垫的广阔宫殿。之后，自身金刚萨埵与佛母的空密加持与寂静相应。萨玛雅 霍！等，以父佛母二者的手印劝请。父佛母二者无二无别而嬉戏，剩余的菩提心从佛母的空界中放射出来。加持佛母的空界仅为宫殿的体性。又一个菩提心从佛母的空界中放射出来，变成一个蓝色的བྷྲཱུྃ་（藏文，भ्रूं，bhrūṃ，种子字）字。念诵ཛཿ，观想此བྷྲཱུྃ་（藏文，भ्रूं，bhrūṃ，种子字）字安住在前方的虚空中。应当念诵བྷཱུྃ་བི་ཤྭ་བི་ཤུདྷེ་（藏文，भुं विश्व विशुद्धे，bhuṃ viśva viśuddhe，清净一切）。又从密处取出菩提心的一部分，化为ཧཱུྃ་（藏文，हूं，hūṃ，种子字）和མཱུྃ་（藏文，मूं，mūṃ，种子字）二字。安住在前方宫殿的中央顶部。念诵ཧཱུྃ་བཛྲ་དྷྲྀཀ྄（藏文，हुं वज्र धृक्，hūṃ vajra dhṛk，金刚持吽）！མཱུྃ་དྷཱ་ཏྭཱི་ཤཱ་རཱི（藏文，मूं धात्वीश्वरी，mūṃ dhātvīśvarī，界自在母穆）！由此，不动佛父佛母的身体和装饰立刻显现。念诵ཛཿ，从前方虚空中取出。头顶融入ཨོཾ་（藏文，ओं，oṃ，种子字），喉咙融入ཨཱ་（藏文，आ，ā，种子字），心间融入ཧཱུྃ་（藏文，हूं，hūṃ，种子字），使身体稳固。从此，化身向十方散布，供养圣众。以十二行谊成办有情之义。清净自身所分的事业，即识蕴，以及执着虚空为实有，融入不动佛父佛母的根本身，使身形明晰。从虚空的宫殿中，迎请安住在广阔座垫的中央莲花台上。又一个菩提心化为ༀ་（藏文，ओं，oṃ，种子字）和ལཱཾ་（藏文，लां，lāṃ，种子字）二字。念诵ༀ་ཛཱི་ན་ཛིཀ྄（藏文，ओं जीन जिक्，oṃ jīna jik，胜者吉）！ལཱྃ་དྭེ་ཥ་ར་ཏི（藏文，लां द्वेष रति，lāṃ dveṣa rati，嗔恚喜乐）的咒语。由此，毗卢佛父佛母的身形立刻生起。念诵ཛཿ，从佛母的空界中取出，安住在虚空中。如前一样，以三个字使其稳固。从此，化身向十方散布。供养圣众，劝请守护誓言。以十二行谊成办有情之义，清净自身所分的事业，即色蕴，以及执着地为实有。再次融入根本身
English
Secondly, there are two practices: generating the deity and the subsequent stages. First, with a momentary samadhi, generate yourself as Vajrasattva, with a blue body, one face, and two arms. Upon a triple lotus, moon, and sun seat, the five Buddha families empower you with the five wisdoms. Bless you with body, speech, and mind. From your own heart, radiate BHRUM (藏文，भ्रूं，bhrūṃ，seed syllable), which dissolves into light in front of you. Visualize a vast palace with a seat in front of you. Then, the secret space of your own Vajrasattva father and mother is blessed in accordance with peace. Samaya Ho! and so on, urged by the gestures of the father and mother. The remaining bodhicitta, playing inseparably as father and mother, radiates into the mother's space. Bless the mother's space as merely the essence of the palace. Again, a portion of bodhicitta radiates from the mother's space and becomes a single blue BHRUM (藏文，भ्रूं，bhrūṃ，seed syllable). By uttering JAH, visualize that BHRUM (藏文，भ्रूं，bhrūṃ，seed syllable) residing in the sky in front of you. One should recite BHUM VISHVA VISHUDDHE (藏文，भुं विश्व विशुद्धे，bhuṃ viśva viśuddhe, purify everything). Again, from the secret place, extract HUM (藏文，हूं，hūṃ，seed syllable) and MUM (藏文，मूं，mūṃ，seed syllable) from a portion of bodhicitta. Reside on top of the center of the palace in front. Recite HUM VAJRA DHRK (藏文，हुं वज्र धृक्，hūṃ vajra dhṛk, Vajradhara Hum)! MUM DHATVISHVARI (藏文，मूं धात्वीश्वरी，mūṃ dhātvīśvarī, Dhatvishvari Mum)! By this, the body and ornaments of Akshobhya father and mother immediately appear. Utter JAH, take it out into the sky in front. OM (藏文，ओं，oṃ，seed syllable) dissolves into the crown of the head. AH (藏文，आ，ā，seed syllable) dissolves into the throat. HUM (藏文，हूं，hūṃ，seed syllable) dissolves into the heart, making the body firm. From this, emanations spread in ten directions, offering to the noble ones. Accomplish the benefit of sentient beings with the twelve deeds. Purify the aggregates of consciousness, which are your own share of karma, and the grasping of phenomena as real in the sky. Merge into the root body of Akshobhya father and mother, and establish clarity in the body. From the palace in the sky, invite them to reside on the central lotus seat with a vast cushion. Again, a portion of bodhicitta transforms into OM (藏文，ओं，oṃ，seed syllable) and LAM (藏文，लां，lāṃ，seed syllable). Recite the mantra OM JINA JIK (藏文，ओं जीन जिक्，oṃ jīna jik, Victorious Jik)! LAM DVESHA RATI (藏文，लां द्वेष रति，lāṃ dveṣa rati, Desire of Anger). By this, the body of Vairochana father and mother immediately arises. By uttering JAH, take it out from the mother's space and place it in the sky. As before, stabilize it with the three syllables. From this, emanations spread in ten directions. Offer to the noble ones and urge them to keep their vows. Accomplish the benefit of beings with the twelve deeds, purify the aggregates of form, which are your own share of karma, and the grasping of earth as real. Merge again into the root body.