English
Having become with ground and cushion, there, placing the letters born from Bodhicitta on the cushion. From that, generating the heart mudra. From that, completely generating the body. From the sphere, inviting the mandala of wisdom and merging it inseparably. Bliss is the mandala of the heart spreading forth. This is the support of co-emergent wisdom. The bliss of co-emergent joy. The mind of enlightenment, inseparable from the support and the supported, is the nature of the heart, therefore it is called heart. Spreading the mandala, and the mind of enlightenment spreading in the space of the consort. Meditating that all the mandalas of space experience its taste, this is offering. Clouds of Buddhas, without exception. This means, all the Buddha mandalas of the ten directions, without exception, gather in the mandala of space. Or, because it is the root of all mandalas, the mandala of space is pleased. Experiencing all the Buddha mandalas without exception with the enjoyment of great joy, it becomes the supreme offering of great equality. Also, merging with the supreme generosity, means, the Victorious One is pleased in that way, and the conceptual aggregates of the three realms also experience the taste of great bliss, therefore it is called merging with generosity. Then, practicing great accomplishment, obtaining accomplishment, is practicing the essence of sun and moon. This means, inseparable skillful means and wisdom, practicing by playing with the four mudras, is called practice. The essence of sun and moon is the sun and moon merging into one. Essence means that itself appearing as the mandala of the five wisdoms. The mandala is the support, the support on which the five wisdoms naturally arise is the sun and moon. Taking with the vajra tongue, means, here there are two methods. The vajra itself is the nature of the tongue, so a person who has obtained power over the winds inhales it and distributes it to the places of the body. The forty-two conceptual aggregates appear as body and wisdom, this is accomplishment. For the sake of those who cannot do that, taking with the vajra tongue, means, visualizing a five-pronged vajra on the tongue and then taking it with that. The qualities of taking are, here, although it is a general quality, the qualities of taking after visualizing the tongue as a vajra are, Dakini means, going unobstructed in the sky like a bird. Clear and blazing means, the body is very clear,
Chinese
没有不悦意之处，身体闪耀光芒，如同欲界的天王，长寿如日月。等等，显示所有显现的功德自然成就，如同非常普遍一样。金刚真实所取的果实是：变成如意云之主。意思是成为种姓之主，伟大的金刚持，利他事业虽然没有分别念，也能满足需求，如同珍宝自在王一样。而且，连绵不断地众多且密集，如同云团一般。或者，上面的是暂时的果实，下面的是究竟的果实。显示嘎丽事业的行为：成为田地的殊胜和殊胜之小者们。田地有两种：吉祥清净的田地和慈悲的田地。吉祥清净的田地如同父亲转世七次一样，通过缘起显现成就。这里是慈悲的田地，如同度脱的十个田地一样。因此被称为殊胜和殊胜之小者们。殊胜七种是指危害三宝，危害金刚上师，根本誓言破损必定堕入金刚地狱，虽然是僧人却不守护誓言，阻碍所有善行，危害所有众生的黑人，以及与持誓者为敌并与修行者为敌，这七种是殊胜大者。三恶道是殊胜小者，是瑜伽士的禅定之境。方法是：智者置于日月之中。意思是，在埃三角形之上观修日月，智者是指，不散乱地将黑汝嘎的禅定以回遮轮回的方式压制。或者，日月二者在迁移的时候也会运行。观修我慢手印。意思是，自己具有本尊天神的我慢就是我慢。观修手印是，自己具有本尊的禅定，因此右手的手指上观修五父的种子字，左手上观修五母的种子字，从这十个种子字中观修五部父和五部母，以无别方便和智慧的光芒，
English
There is nothing displeasing, the body shines with light, like the king of the desire realm gods, long-lived like the sun and moon. And so on, showing that all the qualities of appearance are naturally accomplished, as if very common. The fruit taken by the actual Vajra is: "It becomes the lord of wish-fulfilling clouds." This means becoming the lord of the family, the great Vajradhara, and although there is no conceptualization in the work of benefiting others, it fulfills needs and desires, like the king of precious power. Moreover, it is continuous, numerous, and dense, like a cloud mass. Alternatively, the former is the temporary fruit, and the latter is the ultimate fruit. Showing the activity of Kali's actions: "The excellent and the lesser excellent ones who have become fields." Fields are of two types: the auspicious pure field and the field of compassion. The auspicious pure field is like the seventh rebirth of a father, where accomplishments appear through dependent origination. Here is the field of compassion, like the ten fields of liberation. Therefore, they are called the excellent and the lesser excellent ones. The seven excellent ones are those who harm the Three Jewels, harm the Vajra Master, break the root vows and are certain to go to the Vajra Hell, those who are monks but do not keep their vows, those who obstruct all virtuous deeds, black people who harm all sentient beings, and those who are enemies of vow-holders and enemies of Dharma practitioners; these seven are the great excellent ones. The three lower realms are the lesser excellent ones, the realm of the yogi's samadhi. The method is: "The wise place it in the middle of the sun and moon." This means meditating on the sun and moon on top of the E triangle. "The wise" means suppressing the samadhi of Heruka without distraction in the manner of reversing samsara. Alternatively, the sun and moon also move when it is time to migrate. Meditate on the pride hand gesture. This means that having the pride of oneself as the deity is pride. Meditating on the hand gesture is that one has the samadhi of the deity, so on the fingers of the right hand, meditate on the seed syllables of the five fathers, and on the left hand, meditate on the seed syllables of the five mothers. From these ten syllables, meditate on the five families of fathers and mothers, with the inseparable light of skillful means and wisdom,
Chinese
所谓的“眼眩之法”，就像从冰雹中看到人影而产生错觉一样。由于这个原因，像幻术和眼眩一样觉悟的瑜伽士，以见、行、修三者平等的方式，虽然看起来好像已经完成了所有下部的断除，但实际上，对于境和有境、能作和所作的法，连微尘许也没有做，而是从平等性的状态中脱离一切概念，在任何地方都没有成立。简略地展示忿怒尊坛城是：下面是忿怒尊和忿怒母的大会。等等。这里，集合的广略数量，以及近修、近成就、成就、大成就四种，还有五种用品的使用方法等，因为不仅仅是瑜伽士观修成忿怒尊，所以要用一切共同的寂静来衡量。其中，忿怒尊和忿怒母的大会，指的是五部饮血忿怒父。忿怒母指的是五部饮血忿怒母。其中，如果按照集合广大来说，有五十位本尊，五十位忿怒尊和忿怒母。如果按照中等来说，有三十位忿怒尊和忿怒母。如果按照小等来说，有十位忿怒父和忿怒母。这就是所谓的忿怒尊和忿怒母的大会。比寂静尊更殊胜的忿怒尊，有使者、侍女、听命者等。其中，使者是八位处所女神，侍女是八位地域女神，听命者是四位门母和二十位。做什么呢？二十八位自在母掌握着息增怀诛的事业。等等，包括二十位忿怒父和忿怒母。如果由七十八位男女瑜伽士聚集修持，就能圆满一切事业成就。也就是说，事业有四种，成就有殊胜和共同两种都能成就。五种用品的使用结果是：下一章的开头是幻化网的现证圆满。等等。幻化指的是显现却不成立，是智慧自性的诸佛母。幻术指的是明明没有却不间断地显现，是坛城广略的方便等。网指的是无分别，即意义界和智慧二者无别，方便和智慧二者无别，本尊父母方便和智慧无别。无论是集合广大、简略、中等三种中的哪一种，都
English
The so-called "eye-dazzling method" is like generating a mistaken awareness from seeing a human figure in hail. Because of this, yogis who realize illusion and eye-dazzlement as such, with the three—view, conduct, and meditation—in equilibrium, although it appears as if they have completed all the lower abandonments, in reality, regarding objects and subjects, actions and agents, they have not done even a particle, but from the state of equality, they are separated from all concepts and are not established anywhere. The condensed presentation of the wrathful mandala is: Below are the great assemblies of wrathful deities and wrathful mothers. And so on. Here, the numbers of expanded and condensed assemblies, the four—approach, close approach, accomplishment, and great accomplishment—and the methods of using the five implements, since it is not merely the yogi meditating as a wrathful deity, are all measured by the common peace. Among these, the great assembly of wrathful deities and wrathful mothers refers to the five blood-drinking wrathful fathers. The wrathful mothers are the five blood-drinking wrathful mothers. Furthermore, if according to the expanded assembly, there are fifty deities, fifty wrathful deities and wrathful mothers. If according to the intermediate, there are thirty wrathful deities and wrathful mothers. If according to the small, there are ten wrathful fathers and wrathful mothers. This is called the great assembly of wrathful deities and wrathful mothers. The wrathful deities, who are superior to the peaceful deities, have messengers, attendants, command followers, etc. Among these, the messengers are the eight goddesses of places, the attendants are the eight goddesses of regions, and the command followers are the four doorkeepers and twenty. What do they do? The twenty-eight powerful mothers control the activities of pacifying, increasing, subjugating, and wrathful. And so on, including the twenty wrathful fathers and wrathful mothers. If seventy-eight male and female yogis gather and accomplish, they will perfect all the activities of accomplishment. That is to say, there are four activities, and accomplishment can be both supreme and common. The result of using the five implements is: The beginning of the next chapter is the manifest perfect realization of the net of illusion. And so on. Illusion refers to that which appears but is not established, the mothers who are the nature of wisdom. Trickery refers to that which, although non-existent, appears without ceasing, the methods of expanding and condensing the mandala, etc. Net refers to non-duality, that is, the realm of meaning and wisdom are non-dual, method and wisdom are non-dual, the deity parents, method and wisdom are non-dual. Whichever of the three—expanded, condensed, or intermediate—assemblies,
Chinese
因此，想要修持的所依之人，对此二者的荟供之事业，广、中、略三种都要修习，获得能辨别显现之三摩地者才能修持。一般来说，通达四十二尊之坛城后，能运用显现辨别的三摩地，才能修持随欲的三种修法。莲花生大士又说，通达寂静坛城后，获得显现辨别，如果修持忿怒尊，就能迅速获得成就。一般来说，如果习惯了显现辨别之三摩地，就能圆满道之智慧，无论如何修持都不会有障碍。因此，幻化网坛城在自证中圆满，显现辨别达到究竟，无论修持哪个坛城，都成为其自性，这称为稳固，这是成就的真实因，这是总的开示。下面分别开示五种用品的使用方法和果：以舞蹈手印之散摄。坛城、处所和所有地基，都以金刚地基和各种珍宝装饰，加持为悦意。然后，瑜伽士在明观为本尊的五支上，安立五十尊本尊的坛城。使五支本尊都显现，穿戴丝绸和毛衣，身体以饰品庄严。然后，以清净五部的舞姿手印，以及各种手势，以及此时的散摄。光芒的散摄融入瑜伽士的体内，向十方散发，策励所有佛的誓言，以及清净三界所有众生的痛苦，散摄要持续不断。歌词音声说，此时要念诵从幻化网中出现的歌曲，或者从各个续部和传承中出现的歌曲，以及口中的各种唱腔。口中的念诵和声音的唱腔要持续不断。身体的舞蹈要持续不断，心识的本尊和三摩地要持续不断。五支运转的五轮，也要持续不断的散发。