Chinese
合一即是自生智慧，为了象征这一点，以胜乐金刚父母作为心之至上，周围环绕着各自种姓的四对眷属勇士，以及四对忿怒尊父母，观想并描绘具备十八尊神众的单尊坛城诸神。第二部分分为两点：瑜伽士男女分别观想诸神，以及修持坛城本尊的方法。第一点是：瑜伽士方便父等五句，瑜伽士方便父和智慧母依次观想为如来部的五部父尊和五部母尊。同样，眷属瑜伽士男众观想为勇士，女众观想为勇母，学习清晰观想诸神的咒语、各自的手印和禅定，各自清晰而不混淆。第二部分分为三点：修持单尊坛城、三尊坛城和五尊坛城的方法。第一点是：金刚部等一句。由于金刚部包含了所有其他部，因此观想单尊坛城的坛城光芒四射、威严炽盛。以不执着于供品的方式行事，将三轮融入无所缘的法界中。其结果是，证悟道见与见行无二无别，并将此道用于上师大手印持明。第二点是：或者等两句。除了单尊坛城之外，还可以修持身语意三尊坛城，因为所有佛陀都完全包含在身语意金刚三者之中。清晰观想三尊坛城诸神的禅定，并观想光芒四射的光芒。通过以无二的智慧将供品融入平等性的法界中，所获得的道见二者之中，寿命自在将从四种持明中获得殊胜成就，并将此用于获得任运成就持明，因此，为了自身利益，所有胜利者的坛城都炽盛而清晰地显现，为了他人利益，通过消除众生的烦恼和痛苦的事业，一切也都成为金刚。
English
Unity is self-arisen wisdom. To symbolize this, with Heruka Vajrasattva as the supreme of mind, surrounded by four pairs of consorts of their respective families and four pairs of wrathful deities, visualize and depict the deities of the single mandala, possessing a gathering of eighteen deities. The second part has two aspects: male and female yogis visualizing the deities separately, and the method of accomplishing the mandala deities. The first is: "Yogi means," etc., five lines. The male yogi means and the female wisdom mother visualize themselves in sequence as the five father deities and five mother deities of the Tathagata family. Similarly, the male yogis of the retinue visualize themselves as heroes, and the females as heroines, learning to clearly visualize the mantras of the deities, their respective mudras, and samadhis, each clear and unmixed. The second part has three aspects: the method of accomplishing the single mandala, the three mandalas, and the five mandalas. The first is: "Vajra family," etc., one verse. Since the Vajra family includes all other families, intensely visualize the mandala of the single mandala radiating light and blazing with splendor. By acting without attachment to offerings, dissolve the three spheres into the realm of non-objectification. The result of this is that the path of seeing is attained with non-duality of view and conduct, and this path is applied to the Mahamudra Vidyadhara, the supreme path. The second is: "Or else," etc., two verses. Other than the single mandala, one should accomplish the three mandalas of body, speech, and mind, because all Buddhas are completely contained within the three vajras of body, speech, and mind. Clearly visualize the samadhi of the deities of the three mandalas, and visualize the rays of light radiating with splendor. By dissolving the offerings into the realm of equality with non-dual wisdom, from the two paths of seeing, the empowerment of life will be applied to obtaining the spontaneously accomplished vidyadhara, having attained the supreme accomplishment from among the four vidyadharas. Therefore, for one's own benefit, all the mandalas of the victorious ones blaze and clearly manifest, and for the benefit of others, through the activity of eliminating the afflictions and suffering of beings, everything also becomes vajra.
Chinese
是女，上等是天女，中等是龙女，下等是劣种女。或者瑜伽士通过能力，真实迎请前两者，如果不能那样，就是后者，即人类的女儿。无论如何，瑜伽士以智慧区分好坏，依止好的，或者不区分，依止任何一个。第二是，母等一颂，以欲望的教义使快乐增长，将父母观想为天神，将空处、秘密处称为金刚和莲花，在母莲花中生起脉轮，于彼处生起大乐自性之心脉轮，生起菩提心，以快乐的音声和光芒，供养迎请无余的佛陀云聚之众，他们欢喜享用，以大贪欲之火，将白红菩提心融化在极其清澈的境界面前，从我的头顶进入，供养莲花脉轮的诸神，以一切自性觉知的欢喜平等之大布施，将我和轮涅无别地融入大乐之中。第三是，修等一颂，如是修持的空处秘密处的日月交融，使五种智慧自显，从莲花脉轮中，在会供修持的最后一个黄昏时刻，以父亲的秘密金刚舌，取走彼精华，以还灭的结合，品尝自性俱生智。如是修持的功德是，以神通如鸟般在空中飞行，身体的颜色明亮，光彩照人，或者心的现量明晰，以禅定和智慧的光芒照亮，行于更高的道上，寿命与日月同等，等等共同的成就，以及如如意宝云般降下所欲之雨，获得无漏有学道持明者的地位，以及最终的果位，种姓之主普贤王如来的至高地位，是为殊胜的成就。第二，嘎丽度脱之法，田等二颂，成为度脱之田的是殊胜吉祥清净的田，以及殊胜之分悲悯摄受之田两种，前者是真
English
She is a woman; the best is a goddess, the middle is a dragon woman, and the lowest is a woman of bad lineage. Or, the yogi, having obtained power, actually invites the first two, or if he cannot do so, it is the latter, namely a human daughter. In any case, the yogi distinguishes good from bad with his wisdom and relies on the good, or without distinguishing, relies on any one. Second, "Mother," etc., is one verse. Having increased bliss through the teachings of desire, the father and mother are visualized as deities, and the secret places of space are praised as vajra and lotus. Having generated the mandala of the lotus cluster in the mother's lotus, in that very place, the mind mandala of the nature of great bliss generates bodhicitta. With the sound and light of bliss, all the assemblies of Buddhas gathering like clouds are worshiped and invited. As they joyfully revel, with the fire of great desire, white and red bodhicitta melts in the face of extreme clarity, entering from the crown of my head. By worshiping the deities of the lotus mandala, everything is delighted in the essence of self-awareness, and with the supreme generosity of equality, I and samsara and nirvana are blended into the state of great bliss. Third, "Practice," etc., is one verse. The essence of the union of sun and moon in the secret place of space, which is thus practiced, makes the five wisdoms self-manifest. From the lotus mandala, at the time of the last twilight of the assembly practice, the father's secret vajra tongue takes that essence, and through the union of reversal and dispersion, one savors the co-emergent wisdom of one's own nature. The qualities of having practiced in this way are: flying in the sky like a bird by means of miraculous powers; the color of the body is clear and radiant, or the direct perception of the mind is clear, and the light of samadhi and wisdom blazes, so one proceeds on the higher path; life is equal to the sun and moon, and so forth, are all common accomplishments; and like a wish-fulfilling jewel cloud, one causes the rain of desires to fall, obtaining the ground of the non-leaking learning path of the vidyadhara, and the ultimate fruit, the supreme ground of the lineage lord Samantabhadra, which is the supreme accomplishment. Second, the method of liberating Kali, "Field," etc., are two verses. That which has become the field of liberation is the supreme auspicious pure field, and the supreme minor field to be taken with compassion, of the two. The former is the tru
Chinese
是具有特殊成就物质的第七种因缘之人。后者是十方净土。《光明经》中说： 导师与身敌， 违背誓言、邪见和欺骗， 来到集会并造成损害， 誓言之敌具有邪恶的性质。 三恶道和十方净土， 所有瑜伽士都应接受。 如此说。或者，在十方胜妙净土中，将身敌二者视为一体的七人和劣等的三个恶道。如何解脱的方法是：在燃烧的三角形“ཨེ་”中，在日月之上，精通解脱事业的瑜伽士安置被解脱者。然后，为了使被解脱者鲁扎，即三种我执得到解脱，解脱者导师大吉祥者，安住于解脱金刚橛王的傲慢之中，生起锋利的文殊菩萨之剑，用手的动作剖开其腹部，观想破除无明的牢笼。然后，在手指上布置五部勇士种子字，以此抓住心脏，用字的光芒净化六道众生的种子，包括睡眠在内，其精华是六个“ཧཱུྃ”字。并且，当它合而为一时，从导师的左鼻孔进入身体，净化所有障碍，那“ཧཱུྃ”字从金刚道融入明妃的虚空中，并安住于彼处，从那变成心间的印玺，化为光芒四射的金刚，并从那化为金刚萨埵之身。观想头顶上放射着五种智慧的光芒，作为战胜轮回的标志，即五部佛的自性。然后，将其置于风轮之上的月轮之上，用“ཕཊ”字将其抛向密严刹土，这种解脱的方法非常奇妙。因为这是使被解脱的罪人从恶道中解脱并获得彻底解脱的特殊方法。第三，显示不被罪过沾染，即“本来”等一颂。由于通达一切法本来不生，是如实之性的道理，所以就像幻化的人对眼中出现错觉的人进行结合和解脱一样，即使做了所有的结合和解脱的行为，因为没有执着，所以连微尘许的业也没有做。在《智慧广大经》中说： 就像幻术师， 自己幻化出的幻
English
It is the person with the seventh cause of particularly accomplished substances. The latter is the ten pure lands. As it says in the "Clear Light Sutra": "The teacher and the two body enemies, those who break vows, have wrong views and deceive, come to the assembly and cause harm, the vow enemy has an evil nature. The three lower realms and the ten pure lands, all yogis should accept." So it is said. Or, among the ten supreme pure lands, the seven people who consider the two body enemies as one, and the three inferior evil realms. How to liberate is the method: In the burning triangle "E," above the sun and moon, the yogi who is skilled in the work of liberation places the one to be liberated. Then, in order to liberate the one to be liberated, Rudra, that is, the three self-grasps, the liberator, the great glorious teacher, abides in the pride of the liberating Vajrakila King, generates the sharp sword of Manjushri, and with the action of the hand, opens his abdomen, and meditates on breaking the cage of ignorance. Then, arranging the five hero seed syllables on the fingers, holding the heart with it, purifying the seeds of the six realms of beings with the light of the letters, including sleep, its essence is the six "HUM" syllables. And, when it becomes one, it enters the body from the teacher's left nostril, purifying all obscurations, that "HUM" syllable merges from the vajra path into the space of the consort, and abides there, from that it becomes the seal of the heart, transforming into a radiant vajra, and from that transforming into the body of Vajrasattva. Meditating on the mark of victory over samsara, the nature of the five Buddha families, radiating the light of the five wisdoms on the crown of the head. Then, placing it on the moon mandala above the wind mandala, throwing it to Akanishta with the syllable "PHAT," this method of liberation is very wonderful. Because this is a special method to liberate the sinful from the evil realms and obtain complete liberation. Third, showing that one is not stained by sins, that is, one verse such as "Originally." Because of understanding that all dharmas are originally unborn, the truth of suchness, just as a person who appears illusory performs union and liberation on a person who appears as an illusion in the eye, even if all actions of union and liberation are done, because there is no attachment, not even a particle of karma is done. In the "Extensive Wisdom Sutra" it says: Just like a magician, the illusion he himself conjures
Chinese
如是。 造作善与非善， 如不为任何过失所染， 以善巧方便而行。 如是说。在《摄颂》中说： 纵然有人斩断众多头颅， 若能善知一切众生如幻化，则无所畏惧。 如是说。 第二，所要成就之悉地有二：彼生起之因，与取彼之方便。 第一，瑜伽士持咒等一颂：以生起次第和圆满次第的瑜伽，守护意之咒的自性，执持于自明，所要成就之悉地是：见解上，通达一切法平等圆满任运成就为身与智慧，于彼状态中修习，禅定安住，行持上，对于任何事物都无有贪执和执着而行持之方便，以此通达一切法本初无别，是悉地生起之基础或因。 第二，支分等二颂：自显现之五支分，与五根，以及彼等之识，一切之相成熟为五智慧之自性，应知其所表之字为ༀ་（藏文：ༀ་，梵文天城体：ॐ，梵文罗马拟音：Oṃ，汉语字面意思：嗡），以彼所表之圆满佛陀五部父之坛城而修习，或者随顺所化之缘而修习五忿怒尊之坛城。 如是，色声香味触等境之相一切成熟为五界之自性，应知其所表之字为མཱུཾ་（藏文：མཱུཾ་，梵文天城体：मूं，梵文罗马拟音：Mūṃ，汉语字面意思：哞），以彼所表之五部母之坛城而修习，或者修习五忿怒母之坛城。 第二，以忿怒尊之门而修持：忿怒尊与忿怒母等一颂：五部忿怒父与五部忿怒母之大集会，其眷属为八使者女，八供养女，四掌门女之会众，以及二十八差使自在母等之中，若以忿怒十尊父母，即七十八尊之会众的瑜伽而修持，则能圆满成办殊胜和共同之悉地，以及四事业等所欲之果。 此处，在《道次第》中说：其后修习一轮，或三或五。如是，先前之四部，黑汝嘎金刚小部之忿怒父母四尊。