Chinese
应当观想围绕四周的忿怒尊众，即具有八位门神父母的三组本尊。第三，单组坛城是：从一切部族中，如来法性普贤王如来部族，即五部坛城之主尊，毗卢遮那佛的自性是：如来坛城分为五部的意之意，主尊毗卢遮那佛以蓝色庄严，是意之殊胜。十尊本尊坛城周围，观想具有八位门神父母的忿怒尊众的单组十八尊本尊。第二，忿怒尊坛城是：五忿怒尊和五忿怒母卓迪夏瓦里的巨大集合，即十位父母，以及成办彼等事业的使者，八位处所的母曜，八位侍从地方的明妃，四位听命的智慧门母，以及二十八位随心所欲的作业自在母等，五十八位饮血尊众以燃烧的坛城来集会修持，则暂时能成办诛灭恶毒者等猛厉事业，究竟必定能成就善妙意乐之殊胜悉地。第二，彼等如何修持之次第有四：单组，三组，五组，金刚界坛城如何修持。第一之中也有二：何人修持，即心性融入真实意义，智慧融入法性者。分类有：基位自性之瑜伽，道位生圆之瑜伽，果位任运成就之瑜伽三者，是道位。彼亦是次第二者：基位与自性果位之相，生起与圆满之瑜伽士。如是说。中观中说：空性大悲为心要，为成菩提者而说。如是。是持如来甚深稀有秘密真言之词义者。彼亦是，从曼陀罗之声为真言，持秘密真言，明咒，陀罗尼三种自性者。第一是：内外之见修行果，以秘密稀有故，能从轮回痛苦中救护者。第二是：仙人等
English
One should contemplate the assembly of wrathful deities surrounding the perimeter, namely the three groups of deities with eight gatekeeper fathers and mothers. Third, the single-group mandala is: From all families, the Tathata Samantabhadra family, that is, the chief of the five-family mandala, the nature of Vairochana is: The heart of the heart of the Tathagata mandala divided into five families, the main deity Vairochana adorned with blue, is the supreme of the heart. Around the mandala of ten deities, contemplate the single group of eighteen deities with the assembly of wrathful deities of eight gatekeeper fathers and mothers. Second, the wrathful deity mandala is: The great assembly of five wrathful deities and five wrathful mothers, Krodheshvari, that is, ten fathers and mothers, and the messengers who accomplish their deeds, eight place mothers, eight attendant local vidyas, four obedient wisdom gate mothers, and twenty-eight whatever-to-do working Ishvari mothers, etc. Even if the assembly of fifty-eight blood-drinking deities is gathered and practiced in a burning mandala, then temporarily, fierce actions such as subduing the wicked will be accomplished, and ultimately, the supreme siddhi of the excellent intention will surely be accomplished. Second, there are four stages of how to practice them: single group, three groups, five groups, and how to practice the Vajradhatu mandala. The first also has two: Who practices, that is, the mind itself merges into the true meaning, and wisdom merges into the Dharma nature. The classification includes: the yoga of the base nature, the yoga of the path of generation and completion, and the three yogas of the fruit of spontaneous accomplishment, which is the path. It is also the second of the stages: the aspect of the base and the nature of the fruit, the yogi of generation and completion. Thus it is said. The Madhyamaka says: Emptiness and great compassion are the essence, it is said for those who accomplish enlightenment. Thus. It is the holder of the words and meanings of the profound and rare secret mantra of the Tathagata. It is also, from the sound of mantra, it is mantra, holding the three natures of secret mantra, vidya mantra, and dharani mantra. The first is: the view, meditation, conduct, and result of outer and inner, because of the secret and rare, it can protect from the suffering of samsara. The second is: sages, etc.
Chinese
以获得三摩地自在的明咒力量，从痛苦中解救出来。第三，真实语所分的词句，其果实能带来利益和损害。以这样的意义来成就的事业，是殊胜和共同的功德圆满。那本身就是一切法本性平等，在自性圆满大之中任运成就，无有分别，安住于离边无执的状态中。无取舍地行持，对于法也没有执着和贪恋的自性，通达一切法本性唯一且无别的瑜伽士所成就。所修的坛城，在金刚部中，一切部的坛城都汇集于此。将所有本尊和宫殿都观想为智慧的光芒照耀，光彩夺目，并且对于一切欲妙没有贪恋，以供养本尊的方式享用并融入。其果报是心性成为无二的法身，从而获得任运成就的大手印果位。第二，第三组是，除了前面所说的之外，也可以修持身不动佛、语无量光佛、意不空成就佛的坛城。如果总摄一切诸佛的坛城，则都包含在身语意的坛城中。修持它的生起次第和圆满次第的三摩地，也要观想本尊的形象清晰，从相好中发出光芒，利益众生。观想一切欲妙为佛母，佛父享用，融入无二的法界，远离戏论的自性之中。果报是获得任运成就的持明者的殊胜成就。由此，为了调伏所化众生，所有本尊的坛城都得以成就，功德之光闪耀。并且消除众生所有的烦恼痛苦，使这些众生安住于金刚部中出生的地位，行持事业。第三，第五组也有两种。是哪种人以什么样的方式修持的方法呢？是持咒的瑜伽士为了在相续中获得真实的成就。
English
Through the power of the mantra that obtains mastery over samadhi, one is saved from suffering. Third, the words divided by truthful speech, the fruit of which brings benefit and harm. The accomplishment to be achieved by such meaning is the complete perfection of supreme and common qualities. That itself is the nature of all dharmas being primordially equal, spontaneously accomplished in the state of great perfection, indivisible, abiding in a state of detachment and non-attachment. By acting without acceptance or rejection, there is also no attachment or clinging to the Dharma, and it is accomplished by the yogi who realizes that all dharmas are primordially of one essence and indivisible. In the mandala that is being accomplished, all mandalas of all families are gathered in the Vajra family. All deities and palaces are thoroughly visualized as radiating the light of wisdom and blazing with glory, and without attachment to all desirable qualities, they are enjoyed and absorbed in the manner of offering to the deities. The result of this is that the mind itself becomes the Dharmakaya, which is non-dual, and one attains the state of the spontaneously accomplished Mahamudra. Second, the third group is: other than the previous one, one should also accomplish the mandala of the body Akshobhya, the speech Amitabha, and the mind Amoghasiddhi. If all the mandalas of all the Buddhas are gathered together, they are included in the mandalas of body, speech, and mind. The generation stage and completion stage samadhi for accomplishing this should also be visualized with the deity's form clear, radiating light blazing with marks and signs, benefiting sentient beings. Thinking of all desirable qualities as the Mother, the Father enjoys them, and it is contemplated that they dissolve into the non-dual Dharmadhatu, the nature of being free from elaboration. The result will be the attainment of the supreme accomplishment of the spontaneously accomplished Vidyadhara. From that, for the sake of taming those to be tamed, all the mandalas of the deities are accomplished, blazing with the glory of qualities. And by eliminating all the suffering of sentient beings' afflictions, these sentient beings are placed in the state of being born into the Vajra family, performing activities. Third, the fifth group also has two. What kind of person and in what way is the method of accomplishment? It is the mantra-holding yogi, in order to obtain true accomplishment in the continuum.
Chinese
在方便和智慧中明晰，观修五堆坛城以及外围的忿怒尊等所有仪轨的集合。以不执著于欲妙的方式，以本尊融入本尊的方式，不执著能供所供二者，而融入其中。果为成就殊胜悉地的精华，自然成就的持明。其中有些人认为，通过一个集合可以成就手印持明，通过三个集合可以成就长寿灌顶，通过五个集合可以各自成就自然成就的持明，这是不相关的。因为每个集合也能暂时成就三种持明，最终成就自然成就的持明。第四，修持金刚界坛城也有两种。任何补特伽罗如何修持呢？瑜伽士以父亲方便和母亲智慧的自性，观想五如来和五如来母，以及观想根、识蕴、勇识和明妃、门神父母等。这些本尊也向十方放射出多种光芒。释疏《斯帕卡》中说，这个简略的翻译是十八尊本尊的坛城，这也没有矛盾。但在经文中，明明是四十二位如来的坛城。第三，修持的方法支分有三。其中，所修持的禅定支分是：在修持一切法为坛城时，内外之身体和受用等，作为所享用之境，以及能享用之自性坛城所享用。各自的明咒、手印和禅定的形态，根据情况，如实地、正确地、各自明晰且不混杂地了知。如何修持相应的支分是：修持之处具足相，没有障碍，并且具备近需的受用，不堕两边，安乐自在。由此类推，作为修持助伴的用具、所依和誓言物等相应的顺缘，没有缺失地具足，并且没有违缘。修持的意乐是：不被其他因缘所夺，一心一意地坚定，具有极强决心的瑜伽士，进入修持的最初
English
Clearly in skillful means and wisdom, contemplate the five aggregates mandala and the wrathful deities, etc., all the collections of rituals on the outside. In the manner of not being attached to desirable qualities, in the manner of deities dissolving into deities, without clinging to the duality of the object of offering and the offerer, dissolve into it. The fruit is the essence of the supreme accomplishment, the spontaneously accomplished vidyādhara will be attained. Some say that with one collection, the mudrā vidyādhara is attained, with three, the longevity empowerment, and with five, the spontaneously accomplished vidyādhara is attained separately, but this is unrelated. Because each collection also temporarily attains the three vidyādharas, and ultimately attains the spontaneously accomplished vidyādhara. Fourth, there are also two ways to accomplish the Vajradhātu mandala. How does any individual accomplish it? The yogi, with the nature of the father's skillful means and the mother's wisdom, contemplates the five Tathāgatas and the five mothers, and also contemplates the faculties, the aggregates of consciousness, the heroes and heroines, and the gatekeepers, male and female. Those deities also radiate many kinds of light in the ten directions. The commentary 'Spar Khab' says that this abbreviated translation is the mandala of eighteen deities, which is not contradictory. But in the text, it is clearly the mandala of forty-two Buddhas. Third, there are three branches of the method of what to accomplish. Among them, the branch of samādhi to be accomplished is: when accomplishing all dharmas as the mandala, the inner and outer body and enjoyments, etc., are the objects to be used, and the self-nature that uses them is enjoyed by the mandala. The forms of the respective mantras, mudrās, and samādhis, whatever is appropriate for the occasion, should be known correctly, clearly, and distinctly, without confusion. How to accomplish the corresponding branch is: the place of accomplishment is complete with characteristics, without obstacles, and the necessary enjoyments are available without falling into extremes, and are comfortable. By analogy, the corresponding favorable conditions, such as the implements, supports, and samaya substances that become aids to accomplishment, are complete without being diminished, and there are no unfavorable conditions. The mind of accomplishment is: not being distracted by other conditions, being steadfast in one direction, the yogi with great determination, at the beginning of entering into accomplishment
Chinese
应当如你所立誓的那样坚定，即“在我未成就之前，我不从这个座位上起身，也不离开这个地方”。在修持时，要避免专注于其他事务，不要因不好的征兆或没有征兆而灰心丧气，不要因自轻自贱而懒惰，不要因懈怠而浪费时间，不要让身语放纵。要以不懈的努力来精进。对于咒语和三摩地等，不要怀疑它们是否有效，是否会产生结果，要以坚定的信念去修持，确信它们一定会有效。如果这样修持，那么所修持的一切坛城都将成就，你将获得金刚秘密的至高身和智慧无二的殊胜法身。何时修持？关于修持的时间，修持的日期：在第九品中说：“日期是三十六天。”等等。关于进入修持的日期、星宿等，在广续中说：“时间从上弦初八开始，特别是在吉祥的星宿日，要广行菩提行，为了获得秘密的至高成就，也要选择吉祥的星宿。”如上所述。如果有人说，因为没有取舍，所以不应该执着于特定的时间，那么，虽然本体是这样，但由于世俗中因果不虚的缘起，在顺应的时刻进入，在不顺应的时刻不进入。要知道，这就像在温暖潮湿的时候播种，而不是在其他时候播种一样。如《怖畏金刚》中所说：“从明智者的分支中，应当了解时间，吉祥天神之日，财富和良辰吉时，虽然是征兆的分别，但观察后会出现成就的征兆。”在此，在一个颠倒的城市里，高耸入云，被难以逾越的怀疑之墙所环绕，那些见识狭隘的人会说：“你的秘密心髓不是续部，因为你诽谤了续部。”如果是这样，那么你们自己认为是续部的《真实名经》、《二观察》等，也