English
The five wisdoms, and the four such as ignorance, are said to be joyful mothers in order to protect in the Dharmadhatu, that is its meaning. If from the perspective of the first Dharma to the Heruka and Heruka Mother, the common Dharma is the three-tiered seat, and the posture of half-lotus or descending. The fathers are in harmony, and the mothers are also in harmony, the mudra or attributes of the left hand, the deities of the five families of body, speech, mind, qualities, and activities, and the ornaments are all common. The special Dharmas are the seed syllables such as ka and ca, the mind attributes such as precious sprouts, the generation mantra such as ཀྵི་ཧི་རཱ་ཛ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), the dwelling places such as the southeast ribs, the body color such as white, the attributes, the crown of the family lord, the wisdom being in the heart, and the family and names are different, generating the deities endowed with these Dharmas. Among them, the inner Heruka is generated as above, such as ཀྵི་ཧི་རཱ་ཛ་ཡ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). The inner Heruka Mother is generated by ཧཱུཾ་ལ་སྱེ་ས་མ་ཡ་སྟྭཾ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), etc. These Heruka Mothers, from the perspective of the second Dharma, it says therein: To be seductive with the bliss of action, is the time of the vow of attachment. Again, to connect with an answer, it is said to be the supreme joy of both. The sound of bliss of ha and si, is that I have obtained attachment. The bliss of extreme movement, is called the wind of universal movement. That's it. The outer Heruka is generated as above by མི་དྷ་ར་ནི་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), etc., and the outer Heruka Mother is generated by ཛཿདྷཱུ་པེ་པྲ་བེ་ཤ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), etc. That is, from the perspective of the second Dharma, it says therein: It is called holding the two mixed, that is born from separating. The nature of gathering flowers, it is said to dissolve into the face of the lord. It arises from the order of extreme restraint, the clear wisdom is great bliss. The universally clear speech and the sound of bliss, know it in the non-dual mind. Just like that. The gatekeeper Heruka and Heruka Mother are ཧཱུཾ་ཡ་མཱནྟ་ཀྲིཏ་ཕཊ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), etc., the fathers, and བཛྲ་དྷ་ར་མ་ཧཱ་ཀྲོ་ཏི་ཤྭ་རི་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), etc., the mothers. For them, the seat is a sun disc on a vajra rock, the mudra is the method of suppression, the posture is the method of abandonment, the ornaments such as the snake chain on the back, and the fire mountain are the common Dharmas. Seed syllables, mind, attributes, generation mantra, body color
Chinese
如莲花座上圆满等安住之方式，轮等安住之处所，金刚轮等手印，蓝色等身色，柔软等姿态均需阐明，从尺寸或大者以上开始展示，之后进行灌顶和加持。此乃三大要义。从“之后”等词语开始叙述历史，也需与现观相联系。从主尊心间的智慧萨埵心间的吽字中，向上取出一个吽字，安住于顶轮，由此放出光明。迎请十方诸佛的意誓，于前方虚空中。彼等之自性，即作者金刚与作业母金刚，或五部怙主父母无二结合之菩提心流，融入于等持坛城之中。由此，诸佛之顶上，于珍宝室中，化为五部怙主父母之种子字十个。由此放出光明，成办二利，汇集五智之精华，复又融入。真实咒语为：嗡 嘛哈 舜若 达（藏文：ཨཱོཾ་མ་ཧཱ་ཤུ་ནྱ་ཏ་，梵文天城体：ओṃ महाशून्यता，梵文罗马拟音：oṃ mahāśūnyatā，汉语字面意思：嗡，大，空性）。从彼意义开始，转变十方四时一切天众之种子字，下方为五智之自性，或上方为大自在之象征，于顶上五处，以五部怙主父母严饰。彼处有两种方式：一圆满与半缺。第一种完全以不动佛为主。第二种，不动佛与作者父母如一圆满般，其余四部之主尊，理解为各自之部主，其位置是不动佛。对于眷属，也有全部观修五部和各自观修两种方式。无论观修何者，皆因部主所掌控之故。除了东门守护和能仁之外，东方和东南方之诸神为不动佛，南方和西南方为宝生佛，西方和西北方为无量光佛，北方和东北方为不空成就佛所严饰。又如《续部》所说：不动佛与作者佛母俱，具金刚持之手印，慈氏菩萨和地藏菩萨亦如是，其他则为各自之手印。东方之门神以毗卢遮那佛严饰，如彼经所说：常对阎罗之死主宣说。如是。
English
Like the way of sitting, such as being complete on a lotus seat, the place of dwelling, such as the wheel, the hand symbols such as the vajra wheel, the body color such as blue, and the postures such as softness, all need to be clarified. Starting from the size or larger, it is shown, and then empowerment and blessings are performed. These are the three main points. Starting from words like "then," the history is narrated, and it also needs to be related to the Abhisamaya-alankara. From the Hum syllable in the heart of the wisdom being in the heart of the main deity, take one Hum syllable upwards and place it on the crown of the head, from which light radiates. Invite the vows of the Buddhas of the ten directions to the sky in front. Their nature is the actor Vajra and the action Mother Vajra, or the stream of Bodhicitta of the five families of lords and ladies, inseparable, merging into the Samadhi Mandala. Thus, on the heads of the deities, in a precious room, it transforms into ten seed syllables of the five families of lords and ladies. From this, light radiates, accomplishing the two benefits, gathering the essence of the five wisdoms, and merging again. The actual mantra is: Om Maha Shunya Ta (藏文：ཨཱོཾ་མ་ཧཱ་ཤུ་ནྱ་ཏ་，梵文天城体：ओṃ महाशून्यता，梵文罗马拟音：oṃ mahāśūnyatā，汉语字面意思：嗡，大，空性). Starting from that meaning, transform the seed syllables of all the deities of the ten directions and four times, below is the nature of the five wisdoms, or above is the symbol of the great self, decorated with the five families of lords and ladies in the five places on the crown of the head. There are two ways to do this: one complete and one half-deficient. The first is entirely dominated by Akshobhya. The second is like Akshobhya and the actor parents being complete as one, and the main deities of the other four families are understood as the lords of their respective families, and Akshobhya is in their place. For the retinue, there are also two ways to meditate on all five families and to meditate on each one individually. Whichever one meditates on, it is because it is controlled by the lord of the family. Except for the eastern gatekeeper and Thubpa, the gods of the east and southeast are Akshobhya, the south and southwest are Ratnasambhava, the west and northwest are Amitabha, and the north and northeast are Amoghasiddhi, who adorn the head. Furthermore, as stated in the Tantra: Akshobhya is with the actor mother, possessing the hand symbol of Vajradhara, Maitreya and Kshitigarbha are the same, and the others are their own hand symbols. The eastern gatekeeper is adorned with Vairochana, as stated in that same text: It is always spoken to the slayer of Yama. Thus.
Chinese
由不动金刚佛冠冕。正如那部经中所说：“大雄大力金刚持，远离诸戏具之大勇士。”因此，所谓“远离诸戏具”，暗示了上述诸佛皆与其佛母同在。或者，在《光明次第》中说：“为了六能仁自生化身，不需加持灌顶。”又如《如镜》中所说：“六能仁身之坛城，不需加持灌顶。”因此，有人认为诸佛不需要加持灌顶。所谓加持，如前所述，从菩提心的顶轮月轮上的嗡（ༀ，梵文 देवनागरी：ओम्，梵文罗马转写：oṃ，汉语字面意思：嗡），喉轮莲花上的阿（ཨཱཿ，梵文 देवनागरी：आः，梵文罗马转写：āḥ，汉语字面意思：阿），心轮日轮上的吽（ཧཱུཾ，梵文 देवनागरी：हुं，梵文罗马转写：hūṃ，汉语字面意思：吽），脐轮八瓣宝轮上的梭哈（སྭཱ་，梵文 देवनागरी：स्वा，梵文罗马转写：svā，汉语字面意思：梭哈），以及密处三角形如火上的哈（ཧཱ，梵文 देवनागरी：हा，梵文罗马转写：hā，汉语字面意思：哈）等处发出光芒，行二利事，汇集了身、语、意、功德、事业五种光辉，通过“嗡 萨瓦 达他嘎达”等咒语，从三处（顶喉心）的字（嗡阿吽）中生起身语意的白色、红色、蓝色金刚，分别手持法轮、莲花和金刚。正如那部经中所说：“三处遍入之字中，光芒四射之大群体，加持三界摄光辉，自性三金刚安住，以二因之方式自显现。”又说，从脐轮和密处的两个字中，生出阿努拉嘎和布匝，他们是功德和事业之神，黄色和绿色，手持珍宝和十字杵。正如那部经中所说：“脐轮二者月轮上，蓝绿二字梭哈（སྭཱ་ཧཱ，梵文 देवनागरी：स्वाहा，梵文罗马转写：svāhā，汉语字面意思：梭哈）是，随顺光芒与功德，圆满肢分具光辉。”有些人认为这两个字持有珍宝和红白色，但在这里，根据首尾变化，依次认为是功德和事业，这三种观点与上述相同。第三，事业次第的等持分三：迎请智慧坛城，供养，以及进行供养忏悔和祈愿的次第。第一部分有五点，首先是请佛垂听：在任何地方，十方四时的所有天神自性圆满的坛城，第九品中说：十方
English
Adorned with Akshobhya. As it says in that very text: "Great mighty Vajradhara, Hero great, devoid of the moon." Therefore, "devoid of the moon" implicitly reveals that the aforementioned ones are with their consorts. Alternatively, in the Light Sequence, it says: "For the sake of the six Thubpas, self-arisen manifestations, Blessings and empowerments are not spoken." And also in Mirror-like: "The mandala of the six Thubpas' bodies, Blessings and empowerments are not spoken." Therefore, there are those who believe that the Thubpas do not need blessings and empowerments. As for blessing, as mentioned above, from the Bodhisattva's crown chakra, on the moon, is Om (ༀ，Devanagari: ओम्，IAST: oṃ，Literal meaning: Om), in the throat chakra, on the lotus, is Ah (ཨཱཿ，Devanagari: आः，IAST: āḥ，Literal meaning: Ah), in the heart chakra, on the sun, is Hum (ཧཱུཾ，Devanagari: हुं，IAST: hūṃ，Literal meaning: Hum), in the navel chakra, on the eight-petaled jewel, is Sva (སྭཱ་，Devanagari: स्वा，IAST: svā，Literal meaning: Sva), and in the secret place, on the triangular fire-like shape, is Ha (ཧཱ，Devanagari: हा，IAST: hā，Literal meaning: Ha). From these, light radiates, accomplishing the two benefits, gathering the splendor of the five: body, speech, mind, qualities, and activities. Through "Om Sarva Tathagata," etc., from the letters of the three places (crown, throat, heart), arise the white, red, and blue vajras of body, speech, and mind, holding a wheel, a lotus, and a vajra, respectively. As it says in that very text: "From the letters pervading the three places, A great assembly of radiating light, Blesses the three realms, gathers splendor, The three vajras of self-nature abide, Self-appearing in the manner of two causes." Furthermore, from the two letters of the navel and secret place, arise Anuraga and Puja, the deities of qualities and activities, yellow and green, holding jewels and a crossed vajra. As it says in that very text: "On the moon of the two navels, The blue-green letters Sva and Ha (སྭཱ་ཧཱ，Devanagari: स्वाहा，IAST: svāhā，Literal meaning: Svaha) are, In accordance with light and qualities, Possessing the splendor of complete limbs." Some believe that these two hold jewels and red and white, but here, according to the change of beginning and end, they are considered qualities and activities in order, and these three views are thought to be the same as the above. Third, the samadhi of the stages of activity is threefold: Inviting the mandala of wisdom, Offering, And the stages of making offerings, confession, and prayers. The first part has five points, first is requesting the hearing: In any place, the mandala of complete nature, the essence of all deities of the ten directions and four times, the ninth chapter says: The directions
Chinese
因为（经中）说“是时轮坛城自性”。那么，它的体性是怎样的呢？是清净的心识，不执著于任何边际，在法界中是唯一的。正如经中所说：“从无执著的心之坛城中”。因此，智慧的坛城安住于法身的体性中不动摇。通过嗡 ཨཱོཾ་ (藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) ཨེ་ཧྱེ་ཧི་（藏文，梵文天城体：एह्येहि，梵文罗马拟音：ehyehi，汉语字面意思：来这里）等，显现为色身的形象。而且，在二者中，确定是报身，在报身的寂静和忿怒二者中，确定是寂静的形象。形象是像生起增上定的坛城一样。在实践中，通过空性、极有和极无等音调和词语，以及萨玛扎亚。迎请：因此，诸佛不遗余力地示现不舍弃身体，不舍弃身体和舍弃身体。正如经中所说：“迎请所有坛城”。在哪里呢？在增上禅定的坛城的位置上。在自显现无别的坛城中。因此，在这里，通过札 ཛཿ (藏文，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：札)，吽 ཧཱུྃ (藏文，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)， 邦 བཾ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦)， 霍 ཧོཿ (藏文，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：霍) 四手印，如同火堆的火焰蔓延一样。在实践中，通过大悲铁钩等和ཨེ་ཧྱེ་ཧི་（藏文，梵文天城体：एह्येहि，梵文罗马拟音：ehyehi，汉语字面意思：来这里）。抛掷智慧之花：通过嗡 ཨཱོཾ་ (藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡)，阿 ཨཱཿ (藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿)，吽 ཧཱུྃ (藏文，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) 等，像念诵仪轨一样，舍弃将誓言和智慧的坛城执著为君臣等好坏和差别，从而无别地认知。祈请成就：通过嗡 ཨཱོཾ་ (藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡)，智慧国王等，以及嗡 ཨཱོཾ་ (藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) 班杂 བཛྲ་ (藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) 萨玛雅 ས་མ་ཡ་ (藏文，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言) 等，祈请赐予智慧萨埵的成就。如果有人问，这里是否重复了汉藏两种语言？第一次是祈请确定的意义，第二次是从要点上降下来祈请，所以不是重复。融入：在实践中，在珍宝狮子座上等，在这里，通过札 ཛཿ (藏文，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：札)，吽 ཧཱུྃ (藏文，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)， 邦 བཾ (藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦)， 霍 ཧོཿ (藏文，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：霍)，将誓言者和智慧者二者像水和水、油和油一样无别地混合。自性果圆满是关于语的场合。语的唯一坛城支分是化身的语，即使是唯一的一个，也称为坛城，最终是语的坛城。它的加持在六根的处所。在大的经部中说：如梵天一样，如铙钹一样，如歌舞一样，如迦陵频伽一样，如龙吟一样，如回声