English
Then, generate Vajrasattva from the syllable Hūṃ, with the ritual of purifying obscurations and removing defilements. Generating other deities from the syllable Hūṃ is also acceptable. This is the content above. Giving the samaya refers to the place where nectar is blessed into body, speech, and mind. Glorious Vajra Holder. The rituals, etc., are the giving of the samaya of body, speech, and mind. The great samaya is the five wisdoms. The nature, fruit, body, speech, and mind. Blessing with splendor, it is called the supreme of samaya vows. This is the content above. Measuring that refers to measuring with words as in practice. Water empowerment refers to mixing white and red sandalwood. Performing the consecration of Vajradhara. Therefore, visualizing the sandalwood water as Vajra Yaksha and placing it on the tongue, stating the ritual and pointing out the faults of not guarding the samaya with mantras, one should be diligent and cautious. Also, placing the nectar water in the heart, one should diligently and cautiously guard it by generating joy with the merits of guarding the samaya. Proclaiming refers to proclaiming this definitive vehicle as the sole practice according to the scriptures. Casting away the precious refers to, after manifesting the mandala in the mind. Desiring or anything else is also acceptable. Casting it away and carefully examining the relationship. This is the content above. Inviting the deity refers to, summoning with the iron hook Hā Hī. Clearly manifesting the activities of faults and merits. Absorbing with mudras and making it stable. Therefore, placing a flower on the crown of the disciple and inviting and absorbing whichever deity from Akanishta is the external deity. There is a method for meditating on that, and having them meditate is inviting the internal deity. Diligence refers to diligently having the disciple meditate on the deity that was thrown the flower and previously descended, the wisdom of equal fortune is. Etc., examining the scriptures, being diligent through the door of the merits of meditation, as it is said. When oneself unites with the deity, even small merits will be accomplished. Because it is completely separated from one and many, all mandalas will be accomplished. And also, if one clearly meditates on the deity's form, a great accumulation of merit will be accomplished. If one understands that nature as the reflection of the moon in water, a great accumulation of wisdom will be accomplished. Etc. Being diligent through the door of the faults of not meditating on that refers to, without faith, practice will decline. That is to say, also as
Chinese
再者，如果舍弃这个手印，就会生于三恶道。无法获得菩提果。无上的众生之流将会断绝，将处于断绝种姓的状态。如是说。此外，在《道次第》中说：本尊的特征是，为了所有如来佛的身语金刚之主，舍弃本尊的善行将变得毫无意义。如是说。开眼的方法是：取用黄金等象征物，用光芒之箭来开眼。如是说。因此，观想用被训练成文字的光芒之箭打开，消除翳障，从而见到智慧的坛城。生起显现坛城的我慢。如是说。善示坛城的意思是：一切诸法皆为无二，融入法界的明亮光芒，无一和所有戏论，坛城是无戏论的圆形状态。如是说。因此，用珍宝串等来解释坛城的意义和象征。积累殊胜供品的意思是供养，想要灌顶和成就，就必须对此非常认真。如是说。此外，在此处也说：国王的统治和自己的身体，儿女和妻子以及财物，都要极度珍惜和乐意供养。如是等等。十八种是指阿阇黎进入的两种法和弟子进入的十六种法，总共进入坛城有十八种障碍。最后进入的功德是：大乐的坛城。如是等等，要考察经典。也就是在金刚次第中说：进入金刚萨埵等的坛城，无论是什么恒常的福德，之后也会同样被授记。如是说。通过结合智慧的功德，以及善于进入幻化网，进入十方四时的坛城。如是说，这是被三金刚加持的功德。第二，忿怒尊剩余形象的坛城是：忿怒尊坛城也是如此。如是说，也像寂静尊一样有十种意义。第一，地基仪轨是：驱除容器，镇压土地，加持。如是说，这大部分与寂静尊相同。尺寸是：身体的全部，身体的两倍或三倍的尺寸。台阶是一肘的长度。
English
Furthermore, if one abandons this mudra, one will be born in the three lower realms. One will not be able to attain the fruit of Bodhi. The stream of the unsurpassed beings will be cut off, and one will be in a state of lineage extinction. Thus it is said. Moreover, in the Lamrim it says: The characteristic of the Yidam deity is that, for the sake of the Lord of Body, Speech, and Vajra of all the Tathagatas, abandoning the deity's virtuous deeds will become meaningless. Thus it is said. The method of opening the eyes is: taking gold and other symbols, one should open the eyes with a ray of light. Thus it is said. Therefore, one should contemplate opening with the ray of light that has been trained into letters, eliminating the cataract, and thus seeing the mandala of wisdom. Generate the pride of manifesting the mandala. Thus it is said. The meaning of 'well-shown mandala' is: all dharmas are non-dual, the bright light that dissolves into the sphere of reality, without one and all elaborations, the mandala is the state of roundness without elaboration. Thus it is said. Therefore, one should explain the meaning and symbols of the mandala with precious garlands and so on. 'Accumulating supreme offerings' means making offerings; wanting empowerment and accomplishment, one must be very diligent about this. Thus it is said. Moreover, it is also said here: the king's rule and one's own body, children and wives, and wealth, should be extremely cherished and willingly offered. Thus and so on. 'Eighteen kinds' refers to the two dharmas that the Acharya enters and the sixteen that the disciple enters, totaling eighteen obstacles to entering the mandala. The merit of entering last is: the mandala of great bliss. Thus and so on, one should examine the scriptures. That is, in the Vajra Sequence it says: entering the mandala of Vajrasattva and others, whatever constant merit there is, will also be prophesied in the future. Thus it is said. Through the merit of combining wisdom, and being skilled in entering the net of illusion, one enters the mandalas of the ten directions and four times. Thus it is said, this is the merit of being blessed by the three vajras. Second, the mandala of the remaining image of the wrathful deity is: the wrathful deity mandala is also the same. Thus it is said, it also has ten meanings like the peaceful deity. First, the ground ritual is: expelling the vessel, suppressing the earth, blessing. Thus it is said, this is mostly the same as the peaceful deity. The size is: the full size of the body, two or three times the size of the body. The platform is one cubit in length.
Chinese
土地和，身体三者具备十六肘，或者具备二十或二十五，由量、距离、呼喊声依次，怖畏金刚神数量依次。如是说。线是，瓦苏达或大肠，誓言智慧身三者五。如是说。颜色是，二十五种颜色，或者用五种颜色来绘制，用坟场颜色加持的。如是说。绘制是，燃烧的轮有四个轮辐，具备四方形和四个门拱，或者无量轮辐上有五个，轮之间有走廊和门的，绘制五层宫殿。如是说。形象是，手印、陀罗尼和心咒等。如是说。加持是，剩余的形象加持和。如是说。意义八如同寂静，特别殊胜的功德装饰是坟场的装饰，七水是融化的精华等。火供如同寂静般将意义十一个转为忿怒。进入是二者如同寂静般。进入的功德是，怖畏金刚站立姿势二或五，做了之后有信者进入，愿望如意平等实现。如是说。殊胜的坛城是，在桑耶寺等也同样做。如是说，如上一样数到十。其中土地平等是，领悟一切法平等或者如实安住于心。量是，以智慧衡量的量。如是说，如上一样。或者距离呼喊声量，虚空界是不可思议的。如是说。金刚中说，导师安住于临近的道路，距离呼喊声量等，用金刚线量少许，手印的坛城清明具备，宣说各种坛城最殊胜。如是说。线是，用金刚线量少许。如是说，仅仅是心中想到观修。颜色是，观修时智慧中显现二十五或五种颜色。绘制是，观修宫殿本身。形象是，依靠生起本尊的身语意而布置。加持是迎请智慧坛城融入后供养。外在的自性和慈悲以及内在的受用和有戏论无戏论以及秘密的四界和三者的火供等。进入是，三摩地
English
The land and, the three bodies possess sixteen cubits, or possess twenty or twenty-five, by measure, distance, shout in order, the number of Bhairava deities in order. Thus it is said. The line is, Vasudha or large intestine, the three samaya-jnana bodies are five. Thus it is said. The color is, twenty-five colors, or draw with five colors, blessed with the color of the cemetery. Thus it is said. Drawing is, the burning wheel has four spokes, possesses a quadrangle and four door arches, or there are five on the immeasurable spokes, with corridors and doors between the wheels, draw the five-storied palace. Thus it is said. The form is, mudras, dharanis and mantras, etc. Thus it is said. The consecration is, the remaining image consecration and. Thus it is said. The meaning eight is like peaceful, the particularly excellent qualities and ornaments are the ornaments of the cemetery, the seven waters are the essence of melting, etc. The fire offering transforms the eleven meanings into wrathful ones as in peaceful. Entering is like peaceful in both ways. The merit of entering is, Bhairava standing posture two or five, after doing so, the faithful enter, and the wishes are fulfilled equally. Thus it is said. The supreme mandala is, do the same in Samye Monastery, etc. Thus it is said, count to ten as above. Among them, the equality of the land is, realizing the equality of all dharmas or abiding in the mind as it is. The measure is, the measure measured by wisdom. Thus it is said, as above. Or the distance shout measure, the space realm is inconceivable. Thus it is said. In the Vajra it says, the teacher abides on the near path, distance shout measure, etc., use a little of the Vajra line measure, the clear mandala of the mudras is possessed, and the various mandalas are declared to be the most supreme. Thus it is said. The line is, use a little of the Vajra line measure. Thus it is said, just thinking of meditating in the mind. The color is, when meditating, twenty-five or five colors appear clearly in the wisdom. Drawing is, contemplating the palace itself. The form is, arranging by generating the body, speech, and mind of the deity on which to rely. The consecration is inviting the wisdom mandala, dissolving it, and making offerings. The outer nature and compassion, the inner enjoyment, with and without elaboration, the four secret realms, and the fire offerings of the three, etc. Entering is, Samadhi.
Chinese
的权能。此处的第十一品中，有关于衣服、装饰、饮食、龙和词语，舞蹈等。还有第十二品中，有阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）里嘎 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）里等等都圆满具备。所谓“咒语的”，如果从 मंत्र（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的声音来理解，因为能救护心意所以是本尊。如《智慧精髓》所说：“मन（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是心之义，त्र（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是救护之说。”因此这也是根本本尊。所谓支分，如第八品一样，是方便的，智慧的，不可思议的本尊们。所谓五圆满，是头饰五智慧的坛城。那些的增减权能，是心间的智慧萨埵。其心间有日轮之上，是心间手印。其脐间有种子字，被咒语围绕。这样，具备十五种的修行者，上师眷属等，不违犯誓言，不被违缘侵入，精进于三摩地而修持，成为道的果位，成就寿命自在的时间，如果根器和精进猛利，则是三十六等。成就的本体是什么呢？对此，如果智慧小，则成就异熟。如金刚经所说：“舞蹈歌乐与禅定，无有障碍而修持。若欲求不满，幻身不稳固，意之金刚三处住，即是异熟持明者，此后无惧如鹏鸟。”因此这样说。如果智慧大，则能用于寿命自在。所谓自在，是指获得身体的自在，无有生灭的金刚身。对此也有四种类别，即食精，药，乐空方便，灯和风等三种附加物，其中殊胜的是圆满具足究竟道的寿命自在，是具足特征的。通过它，最终成就五身的时间是，成就寿命自在之时，为了自身而用于究竟果位的时间确定为一百十六年，即在六千六百年之内使用。如云：“年为十六百，百百之中渐增住，不舍肉身成佛处。”也是不舍弃道的次第，逐渐从广大任运而传递。