Chinese
遍布六界，又从父母的顶轮和毛孔融入母亲的秘密处，从吒和多的部类中产生五部父母十尊，从迦和擦的部类中产生八大菩萨和菩萨母，从波和亚瓦拉拉四字中产生八大菩萨和菩萨母，从阿和叉中产生普贤父母，从昂、夏、娘、卡、玛、萨、欧、娘等字中产生八大忿怒父母，从阿的六部中产生六能仁，成为四十二尊神。如此，在字的时候，虽然像念珠一样，但在身的时候，却像云朵一样，各自安住于自己的位置。其中，面容和名称，这里不是指中央的主尊，而是指后来的单面双臂。也有人说，在《密集金刚续》中，所有神都具有三面六臂。而《密集金刚》中，主要强调身语意，这里主要阐述五智和五部。那么，身语意是否没有五智和五部呢？五部是否不具备身语意呢？虽然如此，但根据所化众生的根器，会有侧重。身色和手印在正文中已经阐明。如此长久修习后，从秘密处以“吽 班杂 德热嘎”（藏文：ཧཱུྃ་བཛྲ་དྷྲྀ་ཀ་，梵文天城体：हुं वज्र धृक，梵文罗马拟音：hūṃ vajra dhṛka，汉语字面意思：吽 金刚 持）等咒语迎请，以如闪电般的速度取出，如一切证悟汇集的续部所说，五部父母十尊将十方众生的烦恼，如嗔恨等，进行转位，加持为无漏智慧的蕴聚。四位佛母将嗔恨、福德微小、不能自主和傲慢等转化为寂静等四种状态。菩萨和菩萨母们使众生具备天眼等五种神通。忿怒尊和忿怒母们将由嗔恨等产生的蕴等四魔，以及处于四颠倒之境的众生进行转位，安住于真如大平等之义的缘起中观之中。普贤父母使一切心
English
Spreading throughout the six realms, and again from the crown of the father and mother and the pores of the hair, dissolving into the secret place of the mother, from the group of ṭa and ṭa arise the ten father-mother of the five families, from the group of ka and tsa arise the eight bodhisattvas and bodhisattva mothers, from the four of pa and ya va ra la arise the eight bodhisattvas and bodhisattva mothers, from a and kṣa arise the Samantabhadra father and mother, from aṅ, śa, ña, ṣa, ma, sa, o, and ña arise the eight wrathful father and mother, and from the six groups of a arise the six Thubpas, becoming forty-two deities. Thus, at the time of letters, although like a rosary in one, at the time of the body, they abide in their own places like a cloud of sand. Regarding the face and name, here, the latter, which are not the main ones in the center, have only one face and two arms. Some say that in the Guhyasamanta Tantra, all the deities have three faces and six arms. And in the Guhyasamanta, only body, speech, and mind are emphasized, while here, only the five wisdoms and five families are mainly mentioned. Then, do body, speech, and mind not have the five wisdoms and five families? Do the five families not possess body, speech, and mind? Although it is so, it is only a matter of degree depending on the occasion of those to be tamed. The body color and hand symbols are clear in the text. Having meditated for a long time in this way, then from the secret place, invite with mantras such as "Hūṃ Vajra Dhṛka" (藏文：ཧཱུྃ་བཛྲ་དྷྲྀ་ཀ་，梵文天城体：हुं वज्र धृक，梵文罗马拟音：hūṃ vajra dhṛka，汉语字面意思：吽 金刚 持), and extract them as quickly as lightning. As stated in the tantra that gathers all realizations, the ten father-mother of the five families transform the afflictions of sentient beings in the ten directions, such as hatred, and bless them as a collection of uncontaminated wisdom. The four mothers transform hatred, small merit, lack of self-control, and arrogance into four states such as pacification. The bodhisattvas and bodhisattva mothers endow sentient beings with the five superknowledges, such as the divine eye. The wrathful deities and wrathful mothers transform the four maras, such as the aggregates generated by hatred, and the sentient beings abiding in the four extremes of perversion, and establish them in the dependent arising of the Middle Way, which is the meaning of great equality. The Samantabhadra father and mother make all minds
Chinese
以殊胜菩提心之光芒璎珞顶端所生之天女众供养后，所有天之坛城，于我及眷属一切，首先作瓶灌顶，直至智慧本智灌顶之间，现证灌顶。其果为，我之顶上，智慧本智灌顶，或五部安住。于其余者，灌顶之果亦为五部，具有五字头饰。如是说故，亦应念诵空性等之真言。有者说，最初生起自之时，于自圆满一切灌顶，其后又圆满大坛城，又我当为一切灌顶。如是精通真言续部之导师们解说。如是，所有天众迎请入内，束缚而作自在后，如清净等界之游舞，近于合一，如是任运成就之所有坛城，融入于三摩地之坛城，所有天众之身印炽燃，语之手印炽燃，意之手印融入。如是，彼亦已超越四种修持，五种仪轨，五种用具，现在当开始真言之五支，于我心中，日之坛城，如中等黄金盘大小之上，观想与我不异之智慧萨埵，身色饱满，彼之心中，如豆大之日上，金刚如麦粒大小之宝瓶中，以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字庄严。从彼末端向此，观想吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）班匝 德热 嘎 梭哈。同样，其余四者，月亮，珍宝，莲花，金刚交杵之中，亦有各自相应之智慧萨埵。彼之心中，亦有轮宝，珍宝，莲花，红色宝剑，座垫为月亮。彼等之坛城，以各自之法之字围绕末端，于梭哈之旁，安立自己之字。大小之量，与上文所说相同。于佛母众之心间月亮之上，各自之智慧萨埵之心间，月亮之上，各自之法之字穆（藏文：མཱུྃ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆），拉（藏文：ལཱྃ，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：拉），玛（藏文：མཱྃ，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：玛），帕
English
After offering to the assembly of goddesses born from the pinnacle of the garland of light of the supreme Bodhicitta, all the mandalas of the gods, to me and all my retinue, commencing with the first vase empowerment, it is manifestly realized to bestow up to the empowerment of wisdom-jnana. The result of that is that the empowerment of wisdom-jnana, or the five families, abides on my head. For the latter ones also, the result of the empowerment is the five families, possessing a headdress with five syllables. Because it is said thus, the mantra of emptiness and so forth should also be recited. Some say that at the time of first generating oneself, one should perfect all the empowerments for oneself, and then again perfect the great mandala, and again I shall bestow empowerment to all. Thus, the teachers who are skilled in the tantra explain. Thus, having summoned all the deities, brought them in, bound them, and made them subject, like the play of the elements such as purity, closely uniting into one, all the spontaneously accomplished mandalas dissolve into the mandala of samadhi. The body mudras of all the deities become blazing, the speech mudras become blazing, and the mind mudras dissolve. Thus, that also has transcended the four practices of approach and accomplishment, the five rituals, and the five implements. Now, the five limbs of mantra should be commenced. In my heart, on top of a solar mandala the size of a medium golden plate, one should visualize the jnanasattva, inseparable from me, with a full complexion. In the heart of that, on a sun the size of a pea, in a vase the size of a barleycorn, adorned with Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). From that end towards this, one should contemplate Hūṃ Vajra Dhṛk Svāhā (藏文：ཧཱུྃ་བཛྲ་དྷྲྀཀ྄་སྭཱ་ཧཱ，梵文天城体：हुं वज्र धृक् स्वाहा，梵文罗马拟音：hūṃ vajra dhṛk svāhā，汉语字面意思：吽 瓦吉拉 德热 嘎 梭哈). Similarly, for the latter four, in the center of the moon, jewel, lotus, and crossed vajra, there are also the jnanasattvas corresponding to each. In the heart of that, there are also the wheel jewel, jewel, lotus, red sword, and the seat is made of the moon. The mandala of those is surrounded at the end by the syllables of their own dharma, and next to Svāhā, one's own syllable is placed. The measure of size is the same as described above. In the hearts of the consorts, on top of the moon, in the hearts of their respective jnanasattvas, on top of the moon, are the syllables of their respective dharmas, Mūṃ (藏文：མཱུྃ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆), Lāṃ (藏文：ལཱྃ，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：拉), Māṃ (藏文：མཱྃ，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：玛), Pa.
Chinese
从吽（藏文， हूँ，Hum，种子字）和怛朗（藏文，ता，Tām，种子字）的末尾开始，各自被迎请来的真言所围绕。菩萨们如同父亲一般，菩萨女们如同母亲一般。之后开始真言的支分，一般的等持是止息呼吸，放出，执持，各自运用，随念和等持。其中，首先为了使意之庄严趋向内部，什么是止息呼吸呢？以一切都如虚空般的方式，观想自己成为如佛一般的自性，智慧勇识心间的金刚宝瓶中的吽（藏文， हूँ，Hum，种子字）融化为光，成为光团，具有五种珍宝的颜色，观想自己的心和呼吸无二无别，使自己的根识趋向内部，这就是止息呼吸。那会变成什么呢？五种相会显现。这样说。之后，什么是放出呢？以从那呼吸中再次生出光芒的方式，将呼吸和光芒的串珠混合为一，从智慧勇识的身体内部，从毛孔中依次放出，这就是放出。什么是执持呢？再次聚集起来的那些，又与自己位置的明点无二无别，长久地修习，这就是执持。什么是随念呢？清楚地观想那些，在开展的时候，从所有的毛孔和金刚道中，开展到充满虚空界的时候，直到天神和种姓以及般若波罗蜜多之间，这就是随念。之后，什么是各自运用呢？内部的根识以天神的自性，即使在外境的色等上运用和安住，也观想那本身为天神的自性，根识和外境，方便和智慧以无有差别的状态，以天神的自性各自无有分别，这就是根识和外境以及方便和智慧各自运用。像这样，修习了真言的五支分，功德会变成什么呢？也以与天神自性无二无别的真言加持，获得五种神通，也被菩提心地的精华等所垂视，具有形色，具有力量，具有光辉金刚萨埵。
English
They are surrounded by the mantras invoked from the end of Hūṃ (藏文， हूँ，Hum，seed syllable) and Tāṃ (藏文，ता，Tām，seed syllable), respectively. The bodhisattvas are like fathers, and the bodhisattva women are like mothers. Then, beginning the limbs of mantra: ordinary samādhi is said to be stopping the breath, releasing, holding, using separately, recollecting, and samādhi. Among these, first, for the purpose of directing the adornment of the mind inward, what is stopping the breath? In the manner that everything is like the sky, I think of myself as being of the nature of a Buddha. The Hūṃ (藏文， हूँ，Hum，seed syllable) in the vajra vase at the heart of the wisdom being melts into light, becomes a mass of light, has the color of the five precious jewels, and I contemplate my mind and breath as being one and inseparable. Making one's own senses turn inward is stopping the breath. What will happen as a result? The five signs will appear, it is said. Then, what is releasing? In the manner that rays of light emerge again from that breath, mixing the string of breath and rays of light into one, from inside the body of the wisdom being, gradually radiating from the pores of the skin is releasing. What is to be held? Those that have gathered again become inseparable from the bindu of one's own place, and meditating for a long time is holding. What is recollecting? When those are clearly contemplated and expanded, when expanding from all the pores of the skin and the vajra path to fill the realm of space, recollecting is up to the gods and lineages and the perfection of wisdom. Then, what is using separately? Even if the inner senses, with the nature of deities, use and abide in external objects such as forms, contemplating that itself as the nature of deities, the senses and objects, means and wisdom, in a manner that is not different, being separately inseparable in the nature of deities is using the senses and objects, means and wisdom separately. Thus, having practiced the five limbs of mantra, what will the qualities become? One is also blessed by the mantra that is inseparable from the nature of the deity, and one obtains the five abhijñās, and one is also seen by the essence of the bodhisattva ground and so forth, and one possesses form, and one possesses strength, and glorious Vajrasattva.
Chinese
显示了坛城的存在，并且嘛哈瑜伽的论典中，从禅定中生起次第的自生起，五蕴和界以及处都要加持，也要对坛城的所有本尊这样做。因为显示了，说了这两个应该做的事情。噫玛吙！所谓金刚蕴等等，是从“嘿扬 萨玛达尔蒂”的声音引申出来的，从“奇哉”到“惊讶”等。为什么呢？因为，从胜义菩提心无生的大界中，在世俗圆满大坛城中，一切法本初即是成佛的状态，真是太奇妙了。那又是什么呢？所谓金刚蕴等等，就像包含器和情器世间，包含有为法和无为法，包含清净和不清净的一切，都是本初即是普贤王如来的身和肢分，安住于成佛的状态。佛陀本身之外的法，不是佛陀本身所能获得的。直到所说的这些。其中，所谓金刚蕴，是将果位的名称安立在因位上。一般来说，因是智慧，五蕴，五烦恼，五部无别的金刚，这里是指嘛哈瑜伽的论典中，指识蕴。它的支分是指识蕴等等。或者另一种说法，金刚蕴的支分，被称为五圆满正觉。从这里说，此处的支分是：诸处界一切多，皆是菩萨之坛城。这样说也没有相违。这样，有轮回的五蕴，也说是大乘嘛哈瑜伽论典中说的五圆满正觉。同样，在一般的经部中，所说的处和界，也说是菩萨和菩萨母的自性。同样，地等五种，以及上面所分别的，确定是五佛母的自性。从这样的坛城自性中，三有的所有法，本初即是成佛，轮回和，涅槃和，有为法和，无为法和，世间和