Chinese
是行走的装束。守门者是坟场的装束，将在下面解释。那么，剩余的坛城中心的量要观想多少呢？瑜伽士以三等量，即根据禅定的能力大小。也就是小量是：一由旬，即五百弓箭距离。中量是一俱卢舍，即八由旬。大量是：不可思议，就像虚空的界限不可思议且无边无际一样。对此，经中也说：或者由旬俱卢舍，虚空的界限是不可思议的，观想各种佛坛城。因此，以那样的显现遍布虚空的界限，无边无际地遍布，不可思议的坛城自然成就。这样说了。第三是，珍宝网中说：手印的坛城清晰，灌顶加持如法行。因此，灌顶和加持两种。第一，以五智灌顶是：如是生起的诸天众的一切心识中，命脉脉轮处，智慧萨埵诸天各自和共同相同，舍弃装饰和手印。其心间各自手印的中心，各自的种子字被咒语的鬘围绕。如光明次第中说：珍宝紫色的一个地方，任何颜色的萨埵都具有光明，心间的种子字被念诵围绕，为了成为一切的主宰，观想在中心。这样说了。之后，从心间的种子字放出光芒，从自性处迎请所有逝者为灌顶神五部怙主父母相。他们无二地交合，以贪欲之火融化的五智之水流降临到头顶的五个位置，从而灌顶。五毒的垢染得以清净。水流凝固在头顶，完全稳固，从中生起自明的主宰五部，以化身的装束作为头饰。五蕴清净为五部佛，生起我慢。五部的灌顶手印放在各自的位置，念诵灌顶真言。
English
are the garments for walking. The gatekeepers are dressed in graveyard attire, which will be explained below. So, how much should one meditate on the remaining center of the mandala? Yogis meditate with three measures according to the magnitude of their samadhi power. That is, the small measure is: one league, which is five hundred bow-lengths. The medium measure is one krosha, which is eight leagues. The large measure is: inconceivable, just as the expanse of the sky is inconceivable and infinitely vast. Regarding this, it is also said in this very text: 'Or a league or a krosha, the expanse of the sky is immeasurable, meditate on various Buddha mandalas.' Therefore, with such an appearance pervading the expanse of the sky, pervading without beginning or end, the inconceivable mandala is spontaneously accomplished. Thus it is said. The third is, from the Jeweled Net: 'The mandala of mudras is clear, and empowerment and blessings are performed properly.' Thus, there are two: empowerment and blessings. First, empowerment with the five wisdoms is: In the mind of all the deities thus generated, at the life-force chakra, the wisdom-beings, each deity and all collectively, are the same, without ornaments or hand symbols. At their hearts, in the center of their respective hand symbols, their individual seed syllables are surrounded by garlands of mantras. As it says in the Light Series: 'In a single place of precious amethyst, a being of any color is radiant, the seed syllable at the heart is encircled by recitation, for the sake of being the lord of all, contemplate in the center.' So it is said. Then, from the seed syllable at the heart, light radiates, and from their natural abode, all the Sugatas are invited in the form of the five families of empowerment deities, male and female. They unite inseparably, and the stream of the five wisdoms, melted by the fire of attachment, descends to the five places on the crown of the head, thus bestowing empowerment. The impurities of the five poisons are purified. The solidified water becomes fully stable on the crown of the head, and from this arise the five families, lords of self-awareness, adorned with the attire of a nirmanakaya. One takes pride in the five aggregates being purified into the Buddhas of the five families. The empowerment mudras of the five families are placed in their respective places, and the empowerment mantras are recited.
Chinese
伸展的手指放在右耳后是萨玛达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。伸展的拇指放在后颈是扎德亚贝夏（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。伸展的小指放在左耳后是克里亚阿努斯塔纳（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。同样，对于其他四种姓氏，首先念诵各自的咒语，然后将手印放在头顶。任何进入中心的咒语和手印，不动金刚都会出现在种姓之主的位置。那么，这里的种姓区别是什么呢？在《塔尔续》中说：不动金刚与明妃一同，被指示为金刚持的手印。慈氏菩萨和地藏菩萨也是如此。其他诸尊有各自的手印，被解释为阎魔敌的象征。大能仁持有金刚持，是远离伴侣的伟大勇士。因此，不动金刚是父尊和母尊，能作者是父尊和母尊，伴侣与明妃分离，作为单独勇士的六位能仁，金刚部的十位本尊以不动金刚为主尊而加冕，这是开头和结尾两句经文的含义。地藏菩萨、慈氏菩萨、阎魔敌各自与其明妃一同，这八位如来部的本尊以常恒的毗卢遮那佛为主尊，这是经文第三句和第五句的含义。从这些的暗示中，也可以了解其他本尊的种姓，通过了解不动金刚是金刚部的暗示，可以知道毗卢遮那是如来部，宝生佛是宝生部，无量光佛是莲花部，不空成就佛是事业部。通过地藏菩萨和慈氏菩萨是如来部的暗示，可以知道空藏菩萨和除盖障菩萨是宝生部，观世音菩萨和普贤菩萨是莲花部，金刚手菩萨和文殊菩萨是事业部。通过阎魔敌是如来部的暗示，可以推断大力明王是宝生部，马头明王是莲花部，橛金刚是事业部，这就是“其他诸尊有各自的手印”的含义。这里，娘氏注疏家说：“东方和东南方的本尊是不动金刚。”认为地藏菩萨和慈氏菩萨是金刚部，这是因为“慈氏菩萨和地藏菩萨也是如此”这句话是指向前面一句的金刚部，这似乎有些错误。此外，度母注疏家说：“迎请自在天普贤父母尊，从无二智慧的菩提心水流降临到头顶的五个位置，进行灌顶。”
English
The extended fingers placed on the right ear are Samata (藏文, Devanagari, Roman transliteration, literal Chinese meaning). The extended thumb placed on the back of the neck is Pratya Besha (藏文, Devanagari, Roman transliteration, literal Chinese meaning). The extended little finger placed on the left ear is Kritya Anushtana (藏文, Devanagari, Roman transliteration, literal Chinese meaning). Similarly, for the other four families, first recite their respective mantras, then place the mudra on the crown of the head. Whichever mantra and mudra go to the center, Achala will appear in the position of the family lord. So, what is the distinction of families here? In the 'Thal Gyud' it says: Achala with consort, is indicated as the mudra of Vajradhara. Maitreya and Kshitigarbha are the same. Other deities have their own mudras, explained as symbols of Yamantaka. The Great Sage holds Vajradhara, is the great hero separated from his consort. Therefore, Achala is father and mother, the maker is father and mother, the companion is separated from the consort, the six sages as solitary heroes, the ten deities of the Vajra family are crowned with Achala as the lord, this is the meaning of the two verses at the beginning and end. Kshitigarbha, Maitreya, and Yamantaka each with their consorts, these eight deities of the Tathagata family are dominated by the constant Vairocana, this is the meaning of the third and fifth verses of the scripture. From the implication of these, the families of other deities can also be known, by knowing that Achala is of the Vajra family, it can be known that Vairocana is of the Tathagata family, Ratnasambhava is of the Ratna family, Amitabha is of the Padma family, and Amoghasiddhi is of the Karma family. By the implication that Kshitigarbha and Maitreya are of the Tathagata family, it can be known that Akashagarbha and Sarvanivaranaviskambhin are of the Ratna family, Avalokiteshvara and Samantabhadra are of the Padma family, and Vajrapani and Manjushri are of the Karma family. By the implication that Yamantaka is of the Tathagata family, it can be inferred that Mahabala is of the Ratna family, Hayagriva is of the Padma family, and Vajrakilaya is of the Karma family, this is the meaning of "other deities have their own mudras." Here, Nyang's commentator says, "The deities of the east and southeast are Achala," considering Kshitigarbha and Maitreya to be of the Vajra family, this is because the phrase "Maitreya and Kshitigarbha are the same" refers to the Vajra family of the previous verse, this seems somewhat mistaken. Also, Tara's commentator says, "Inviting the powerful deity Samantabhadra father and mother, the stream of bodhicitta of non-duality descends to the five places on the head, performing the empowerment."
Chinese
然后，十方四时的如来大士以大士的智慧和加持摄受。是这样想的吗？第二是加持：诸神头顶梵穴中，月亮上的白色嗡字（藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡）。喉咙中央，莲花上的红色阿字（藏文：ཨཱཿ，梵文天城体：，梵文罗马拟音：āḥ，汉语字面意思：阿）。心间，心脏前方，太阳上的蓝色吽字（藏文：ཧཱུཾ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽）。这三个字的光芒策动诸佛的意续。迎请无量三金刚的本尊众，分别融入。从三字融化的光团中，头顶是白色毗卢遮那佛，持法轮。喉咙是红色无量光佛，持莲花。心间是不动佛，持金刚杵，观想三者皆以报身装束庄严。金刚手印触碰各自的部位，念诵嗡 萨瓦 达塔嘎达 玛哈 嘎雅（藏文：ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་མ་ཧཱ་ཀཱ་ཡ་，梵文天城体：，梵文罗马拟音：oṃ sarva tathāgata mahā kāya，汉语字面意思：嗡，一切，如来，大，身）和瓦嘎（藏文：ཝཱ་ཀ་，梵文天城体：，梵文罗马拟音：vāka，汉语字面意思：语）和 泽达（藏文：ཙིཏྟ་，梵文天城体：，梵文罗马拟音：citta，汉语字面意思：心）等加持咒语。心想我就是一切如来三金刚的自性，生起慢心。对此，《续部》中说：三处遍布融入的字，放射光芒的大众，祈请三界的加持光辉，自性三金刚安住，以二因的方式自显现。又说，在肚脐和密处，从月亮上的两个字中，以阿努拉嘎（藏文：ཨ་ནུ་རཱ་ག་，梵文天城体：，梵文罗马拟音：anurāga，汉语字面意思：爱）和 噗匝（藏文：པཱུ་ཛ，梵文天城体：，梵文罗马拟音：pūja，汉语字面意思：供养）的咒语，如前生起功德和事业二神。其中说：肚脐二处月亮上，蓝绿色字斯瓦哈（藏文：སྭཱ་ཧཱ་，梵文天城体：，梵文罗马拟音：svāhā，汉语字面意思：梭哈）本身，随顺光芒从功德中，具备圆满支分的光辉。如果这样，就与观修支分增上的九本尊相违背，因为出现了十一本尊。如果这样说，没有过失。因为功德事业二者是身语意的顺带产生，所以在修道时，观修成增上的本尊，这样上师们所说，是合理的。如《道次第》中说：一处观修智慧萨埵，在头喉意三处，观修加持三金刚，头部五处的五智慧，五智慧以圆满自在庄严。总之，四十二本尊众的每一个，也都要观修增上的九本尊和根本本尊是谁，成为十个。
English
Then, the great beings of the Thus-gone Ones of the ten directions and four times gather the wisdom and blessings of the great beings. Is that what you mean? Second is the blessing: On the crown of the heads of the deities, in the skull, is the white syllable Oṃ (Tibetan: ༀ, Sanskrit Devanagari:, Sanskrit Romanization: oṃ, Chinese literal meaning: Oṃ) on the moon. In the center of the throat, on the lotus, is the red syllable Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari:, Sanskrit Romanization: āḥ, Chinese literal meaning: Āḥ). In front of the heart, on the sun, is the blue syllable Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari:, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ). The light of these three syllables stimulates the minds of the Victorious Ones. Invite countless hosts of deities of the Three Vajras and dissolve them separately. From the light mass of the three dissolving syllables, on the crown is white Vairocana, holding a wheel. In the throat is red Amitābha, holding a lotus. In the heart is blue Akṣobhya, holding a vajra, and visualize all three adorned with the attire of the Sambhogakāya. Touching the vajra mudrā to each place, recite the blessing mantra Oṃ Sarva Tathāgata Mahā Kāya (Tibetan: ༀ་སརྦ་ཏ་ཐཱ་ག་ཏ་མ་ཧཱ་ཀཱ་ཡ་, Sanskrit Devanagari:, Sanskrit Romanization: oṃ sarva tathāgata mahā kāya, Chinese literal meaning: Oṃ, all, Thus-gone One, great, body), and Vāka (Tibetan: ཝཱ་ཀ་, Sanskrit Devanagari:, Sanskrit Romanization: vāka, Chinese literal meaning: Speech), and Citta (Tibetan: ཙིཏྟ་, Sanskrit Devanagari:, Sanskrit Romanization: citta, Chinese literal meaning: Mind), etc. Generate pride, thinking, "I am the nature of the Three Vajras of all the Thus-gone Ones." Furthermore, from the Root Tantra: From the syllables pervading the three places, a great multitude of radiating light, dedicate the splendor of the blessings of the three realms, the nature of the Three Vajras abides, appearing as self-manifestation in the manner of two causes. Also, at the navel and secret place, from the two syllables on the moon, with the mantras of Anurāga (Tibetan: ཨ་ནུ་རཱ་ག་, Sanskrit Devanagari:, Sanskrit Romanization: anurāga, Chinese literal meaning: Love) and Pūja (Tibetan: པཱུ་ཛ, Sanskrit Devanagari:, Sanskrit Romanization: pūja, Chinese literal meaning: Offering), it is said to generate the two deities of qualities and activities as before. From that: On the moon in the two places of the navel, the blue-green syllable Svāhā (Tibetan: སྭཱ་ཧཱ་, Sanskrit Devanagari:, Sanskrit Romanization: svāhā, Chinese literal meaning: Svāhā) itself, in accordance with the light, from the qualities, possessing the splendor of complete limbs. If so, it contradicts the explanation of meditating on the nine additional deities, because eleven deities appear. If you say that, there is no fault. Because the two, qualities and activities, are incidental to body, speech, and mind, therefore, during the path of meditation, meditate on them as additional deities, as the lamas have said, it is reasonable. As it says in the Lamrim: Meditate on the wisdom being in one place, in the three places of head, throat, and mind, meditate on the blessing as the Three Vajras, the five wisdoms of the five places of the head, the five wisdoms are adorned with complete empowerment. In short, for each of the forty-two deities, meditate on which of the nine additional deities and the root deity is, becoming ten.