English
Tenth, proclaiming the oath: Give three times and fully proclaim. With the mind of skillful means and wisdom, always be without need, enjoy the qualities of the five desires. Furthermore, in all empty realms, the sphere of wisdom and other desirable qualities, all superior, intermediate, and inferior, are to be enjoyed. Furthermore, if there is a violation of the oath, or if any being harms the oath, the one with vows should cause them to die, and drink a great amount of blood from their heart. If the vehicle of mind itself is well ascertained, even if all the five afflictive desires are enjoyed, it is like a lotus in the mud, practice and non-practice are equally complete, there is not the slightest thing to do or not to do.
Chinese
如意珍宝燃焰之座，为使果位之法圆满，故示现狮子等。从本以来平等不离之故，塔拉树自然存在。为能统治一切，故有世间诸大神围绕。第二，指示本尊：为使一切自性清净，以四十二幻化，恒常使一切成为本尊。一切无余皆为殊胜坛城，应善为了解其体性。第十五，精进之行：为使自之本尊成为果位之基，故应极度精进。第十六，奉献供品：此后，具种姓之殊胜之子，一切罪业皆得清净。以欲求灌顶与成就，故应于此精进。第三，指示劝勉弟子修本尊：具缘者……将毁灭。如是说。以“具缘之智慧”之故，我之身语意三之自性，亦为胜者本尊之身语意金刚，本自任运成就，故与本尊无别，称为具缘之智慧。虽是如此，然以凡夫之三门观察，为遣除彼障碍之方便是：“亲近则近生。”如是说。如第五品般，以三摩地三亲近修持，则何时亲近生起之果为何？“定生大稀有。”如是说，以殊胜之成就，大稀有迅速成就生起之故，应不离修持本尊。又是：“自身与本尊和合，功德虽小亦能成就。完全脱离一与多，一切坛城皆能成就。”如是说。无信则衰败。如是说，不舍根本无上誓言，且咒语与手印不断绝，此二者皆为本尊之修持，故如是修持本尊，若于念诵修持无有信心，则将损毁本尊誓言。若誓言损毁有何过患？金刚夜叉将如吸食酸奶般吸取心血，故于此世亦短命，且来世将堕入恶趣之处，故将衰败。
English
The seat of the wish-fulfilling jewel blazing with flames, in order to perfect all the fruition dharmas, is shown as the lion and so on. Because from the beginning, equality is never separated, the Tala tree exists naturally. In order to have dominion over all, it is surrounded by the great gods of the world. Second, the deity is shown: In order to purify everything by nature, with forty-two illusions, everything is always united with the deity. All without exception are the supreme mandala, and its characteristics should be well understood. Fifteenth, the practice of diligence: Because one's own deity is the basis of the fruit, one should also be extremely diligent. Sixteenth, offering gifts: Then, that supreme son of the lineage, all faults will be purified. With the desire for empowerment and accomplishment, one should be very diligent in this. Third, instructing the disciple to diligently meditate on the deity: Those with equal fortune... will be destroyed. It is said there. Because of "the wisdom of equal fortune," the nature of my body, speech, and mind is also the body, speech, and mind vajra of the victorious yidam deity, which is spontaneously accomplished from the beginning. Therefore, there is no difference between oneself and the deity, which is called the wisdom of equal fortune. Although it is so, the means to dispel the obscurations by examining the three doors of ordinary people is: "If you are close, you will be born near." As it says. As in chapter five, if you cultivate diligently with the three samadhis, what is the result of being born near in time? "Great wonders will surely arise." As it says, because the supreme accomplishment, the great wonder, is quickly accomplished and arises, one should not be separated from meditating on the yidam deity. Also: "By combining oneself with the deity, even small qualities will be accomplished. By being completely separated from one and many, all mandalas will be accomplished." It is said. Without faith, one will be ruined. As it says, not abandoning the fundamental unsurpassed vows, and not cutting off the mantra and mudra, both of these are the deity's meditation and recitation, so if there is no faith in meditating and reciting the deity in this way, then the yidam deity's vows will be broken. If the vows are broken, what are the faults? Vajra Yaksha will suck the heart blood like yogurt, so in this life one will be short-lived, and in the next life one will fall into the state of evil destinies, so one will be ruined.
Chinese
因此，应当努力修持。 还有： 舍弃本尊善行变无义， 谁若舍弃此手印， 将生于烦恼恶趣处， 不会获得菩提之果。 亦将断绝无上众生之流， 将安住于种姓断绝之境。 如是说。 第十，进入坛城的功德是： 大乐…… 心之所愿皆得等同。 此处有说。 于大乐坛城中， 所谓五部父母双运方便与智慧结合，即是大乐坛城。 那些在剩余的影像阶段，对于简略的坛城而言： 勇父空行二者或五尊。 所谓勇父是父，空行是母，即主尊金刚萨埵父母二者，或者对于广、中两种坛城而言，主尊由五部父母所作。 做好之后，若具信者入坛城， 如此做好坛城之诸本尊，并安住之后，于此三坛城中，如前所说，若具信弟子入坛城，则会生出何种功德呢？ 心之所愿皆得等同。 所谓获得一切心之所愿的欲求、义、自在、成就，因此，与先前在色究竟天证得究竟道者等同。 还有： 善入幻化网， 故能进入 十方四时所逝者之 一切坛城。 金刚萨埵等之 轮涅显现见入之 无论何者为恒常之福德， 为后世所作如是授记之故， 幻化大乐四坛城， 勇父空行二者或五尊， 做好之后若具信者入坛城， 欲求心之所愿最胜等， 与现证者等同。 谁若对此心生欢喜， 将被认为是亲近之子。 确定为金刚持之种姓， 且能遣除诸魔，清净恶趣。 受用积聚有二种， 以智慧眼确定自性。 如是等等不可思议殊胜。 如是说。 第二，宣说忿怒尊坛城： 忿怒尊坛城亦如是。 所谓此处幻化忿怒尊坛城，也是地基平整
English
Therefore, one should diligently practice. Furthermore: Abandoning the deity, virtuous conduct becomes meaningless; Whoever abandons this mudra, Will be born in the realm of afflictions and evil destinies; The fruit of enlightenment will not be attained. Also, the stream of unsurpassed beings will be severed; One will abide in the state of lineage extinction. Thus it is said. Tenth, the benefits of entering the mandala are: Great bliss... All desires become equal. It is said there. In the mandala of great bliss, The union of the five families, father and mother, method and wisdom, is the only great bliss mandala. Those remaining, in the stage of images, for the abbreviated mandala: Hero and Yogini, two or five. The hero is the father, the yogini is the mother, that is, the main deity Vajrasattva, father and mother, or for the extensive and intermediate mandalas, the main deity is made by the five families, father and mother. Having done so, if a faithful one enters, Having thus made the deities of the mandala complete with consecration, and having remained in those three mandalas, as previously explained, if a faithful disciple enters the mandala, what kind of benefits will arise? All desires become equal. Having obtained all the desired meanings, powers, siddhis, and wishes, therefore, one becomes equal to those who previously attained the ultimate path in Akanishta. Furthermore: Having well entered the net of illusion, Therefore, one enters All the mandalas of those who have gone to the ten directions and four times. Whatever constant merit is seen and entered by the wheel of Vajrasattva and others, For the sake of prophesying that which is done in the future, The four mandalas of illusion and great bliss, Hero and Yogini, two or five, Having done so, if a faithful one enters, Desires, wishes, supreme, etc., Become equal to those who have realized. Whoever becomes devoted to this, Will be regarded as a close son. Certainly the lineage of Vajradhara is determined, And one can dispel demons and purify evil destinies. Enjoyment and accumulation are of two kinds, The nature is determined by the eye of wisdom. Such and so forth, inconceivable and supreme. Thus it is said. Second, explaining the wrathful mandala: The wrathful mandala is also the same. That is, here, the wrathful mandala of illusion, also the ground is level.
Chinese
等等，虽然用十个共同要点来阐述，但总的来说，就像寂静坛城的情况一样去做，然而，首先在土地平整有八个方面的土地勘察时，在聚集母夜叉的坟墓中进行是吉祥的。第六是加持土地，第八是忿怒尊抓取土地。其他相同。第二，坛城的尺寸相同。第三，线用智慧的线，大筋来做。加持由忿怒尊来做。画线的方法也按照忿怒尊的规矩来画。第四，颜色混合大灰，加持由忿怒尊来做。第五，绘画方法是忿怒尊的坛城做两层外廊。第六，安置尊像安置忿怒尊的身语意。第七，加持时，事业结合忿怒尊的仪轨来校正。加持的时候，用托玛、宝瓶。然后是二十种嬉戏，二十种伟大，二十种威严，二十种光辉，用八十种加持来加持。七种水中，在五种誓言物之上，加上大灰和纯灰。词语也与寂静不同。用浴巾擦拭身体也用大坟墓布来做。内外秘密的供养像忿怒尊一样。第七，以真实稳固安住，第八，绕行和祈愿也如忿怒尊的加持中所说的那样。第九，进入坛城的其他仪轨相同，但加持为本尊和降临本尊由忿怒尊来做。第十，进入的功德如寂静坛城一样。第三，殊胜的坛城如寂静坛城一样了解的教诲是，桑耶寺等也同样做。仅仅是用智慧来衡量。这样说，桑耶寺自然成就的殊胜坛城等也如寂静坛城的情况一样，用十个共同要点来了解，第一，土地平整是，证悟一切法平等并在其状态中安住。第二，尺寸是，用自己的智慧来衡量，并按照自己心力所及的尺寸来观修。第三，线是，自己的觉性本身在坛城中显现而不改变。第四，颜色是，心识的八识聚用五智来象征。第五，绘画是，心性本身在平等性中，身和智慧的坛城不混杂，完全显现。
English
Etc., although explained with ten common points, in general, do as explained in the case of the peaceful mandala. However, first, when examining the land where there are eight aspects to leveling the ground, it is auspicious to do it in a cemetery where mother demons gather. Sixth is blessing the land, and eighth is the wrathful one seizing the land. The others are the same. Second, the size of the mandala is the same. Third, the line is made with the thread of wisdom, the great sinew. The blessing is done by the wrathful one. The method of drawing the line is also done according to the wrathful one's tradition. Fourth, the color is mixed with great ashes, and the blessing is done by the wrathful one. Fifth, the method of drawing is to make a two-layered outer corridor for the wrathful one's mandala. Sixth, arranging the forms is to arrange the body, speech, and mind of the wrathful one. Seventh, during the blessing, the activity is to correct the lineage of the wrathful one in conjunction with the activity. During the empowerment, use a thorma and a vase. Then there are twenty types of play, twenty types of greatness, twenty types of majesty, and twenty types of splendor. Empower with eighty empowerments. In the seven waters, on top of the five samaya substances, add great ashes and pure ashes. The words are also different from peaceful. Wiping the body with a bathing cloth is also done with a great cemetery cloth. The outer, inner, and secret offerings are like those of the wrathful one. Seventh, abiding firmly in truth, and eighth, circumambulation and aspiration are also as explained in the blessing of the wrathful one. Ninth, the other rituals for entering the mandala are the same, but the blessing as the deity and the descent of the deity are done by the wrathful one. Tenth, the benefits of entering are like those of the peaceful mandala. Third, the instruction to understand the supreme mandala like the peaceful mandala is: Do the same for Samye, etc. Only measure with intelligence. It says, "Do the same for the supreme mandala of naturally accomplished Samye, etc., as explained in the case of the peaceful mandala, understand with ten common points." First, leveling the ground is: Realizing all phenomena as equal and abiding in that state. Second, the size is: Measure with your own intelligence and meditate to the extent that your mind can handle. Third, the line is: Your own awareness itself appears in the mandala and does not change. Fourth, the color is: The eight consciousness aggregates of the mind are symbolized by the five wisdoms. Fifth, the drawing is: The nature of mind itself is in equality, and the mandala of body and wisdom is not mixed and appears completely.