Chinese
思维观修不离供养一切显有之大印。第三是秘密供养：如“明妃”等三颂。若具足事业手印明妃智慧和三摩地，则自己作，不具足则由上师化为天神，加持空密。譬如圣者以神变将三千大千世界的一切置于芥子中，容纳的道理一样，于明妃莲花蕊尖如芥子许处，安置能依所依的一切坛城，完整且不混杂，从法界迎请自性坛城融入，以方便智慧戏乐之乐供养。由此坛城之诸天众欢喜而赐成就，是不离之誓言，乃殊胜甘露。如是供养大乐自性之明妃空界，则令十方四时之诸佛坛城无余欢喜。其加持力使三有之六道众生皆为大乐三摩地之味所遍布。不仅如此，瑜伽士自身亦于幻化网，即方便智慧双运之三摩地得稳固，以此果报，十方四时往诣二利究竟之诸佛坛城之自性，令其欢喜。且对三界众生以大悲垂视之智慧，亦能现前显现。第八是火供：如“形状和颜色”等一颂。作火供之时机，地仪轨时若有恶相则作息灾，开光时作增益，灌顶前作怀爱，弟子预备时若有恶梦则作诛法火供。又火供根本中云：“处所物灶之形状，真言与主尊所作，橛与天时及次第，以及十一余部知”。如是宣说了十一要点，广说于他处当知。此处灶之形状或形式：息灾则作圆形或四辐轮，增益则作四方形或珍宝八角形，怀爱则作半月形或莲花八瓣，诛法则作三角形与忿怒面。
English
Meditate without deviating from the great mudra of offering all appearances and existence. The third is secret offering: such as the three verses beginning with "Clear Consort." If one possesses the wisdom and samadhi of the action mudra clear consort, then do it oneself; if not, the guru transforms into a deity and blesses the secret space. For example, just as the noble one uses miraculous power to place all the three thousand great thousand worlds into a mustard seed and contain them, in the same way, at the tip of the pistil of the lotus of the consort, as small as a mustard seed, arrange all the mandalas of the dependent and the depended, complete and without mixing, and invite the self-nature mandala from the dharmadhatu and dissolve it, offering with the bliss of skillful means and wisdom play. By this, all the deities of the mandala are pleased and grant accomplishments, which is the non-deviating samaya, the supreme nectar. Thus, by offering the space of the great bliss nature consort, all the mandalas of the Buddhas of the ten directions and four times are pleased without exception. By its blessing, all the beings of the three realms and six classes are pervaded by the taste of great bliss samadhi. Moreover, the yogi himself gains stability in the illusion net, that is, the samadhi of the union of skillful means and wisdom, and with this result, the self-nature of all the mandalas of the Buddhas who have gone to the ultimate of the two benefits in the ten directions and four times is pleased. And the wisdom that looks upon the beings of the three realms with great compassion will also be manifested directly. The eighth is the fire offering: such as the one verse beginning with "Shape and color." The time to perform the fire offering is: if there are bad omens during the earth ritual, then perform pacifying; during consecration, perform increasing; before empowerment, perform magnetizing; if there are bad dreams during the preparation of the disciple, then perform wrathful fire offering. Also, in the root of the fire offering it says: "The place, substance, shape of the hearth, mantra and main deity to be accomplished, stake and time of the deity and sequence, and the eleven remaining parts should be known." Thus, eleven key points are explained, and it should be known in detail elsewhere. Here, the shape or form of the hearth is: for pacifying, make it round or a four-spoked wheel; for increasing, make it square or a precious eight-cornered shape; for magnetizing, make it crescent-shaped or an eight-petaled lotus; for wrathful, make it triangular and with a wrathful face.
Chinese
道路呈金刚十字形。四个方向都是长一箭，高半箭，共三层。颜色是：白、黄、红、蓝。每个火炉的中央的标志是：息灾为法轮 嗡(藏文: ༀ，梵文天城体: ॐ，梵文罗马拟音: oṃ，汉语字面意思: 嗡)，增益为宝生部 幢(藏文: ཏྲཱཾ，梵文天城体: त्रாம்，梵文罗马拟音: trāṃ，汉语字面意思: 幢)，敬爱为莲花 舍(藏文: ཧྲཱིཿ，梵文天城体: ह्रीः，梵文罗马拟音: hrīḥ，汉语字面意思: 舍)，诛法为金刚 吽(藏文: ཧཱུཾ་，梵文天城体: हूँ，梵文罗马拟音: hūṃ，汉语字面意思: 吽)字。火神是行四种事业任何一种的身色、手印，生起誓言尊，灌顶，加持，迎请智慧火神，以信心和誓言等呼唤，与誓言火神无别地融合，进行供养赞颂，并祈愿四种事业任何一种。护摩神是：生起行四种事业任何一种的本尊众誓言尊，灌顶，加持，迎请迎请智慧护摩神并融合，以普贤供云四交错的供养，以及食物和饮料等美味的会供品，将护摩物根据行四种事业的场合和结合的共同和特殊的供品甘露等供品充分布施，陈述谛实语和愿望后赞颂，舞蹈和残食等事业的后续都圆满进行。第九，进入坛城：金刚次第中说：『灌顶入和宽恕请，沐浴涂香和身奉献，驱逐魔和视为本尊，誓言施与彼迎请，水加持和宣告及，珍宝抛和本尊迎，殷勤和开眼坛城，善示和会供上妙，供养和十八种相，以此支分得圆满。』所说十八法归纳为三类：上师进入之法，弟子进入之法，教导弟子殷勤修本尊之法。第一是：一切做好等等，如此坛城建立修持的程序一切做好后，以灌顶而富足且知灌顶之义的金刚上师自己如弟子进入般进入坛城，给予弟子多少灌顶，就以仪轨详略随宜地领受，或者仅以抛掷明妃花也算完成进入坛城，无论如何，要请弟子请求进入，接受宽恕请赐予
English
The path has the shape of a vajra cross. All four are one cubit long and half a cubit high, with three layers. The colors are: white, yellow, red, and blue. In the center of each stove is a symbol: for pacifying, a wheel Oṃ (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Oṃ); for increasing, a jewel Trāṃ (Tibetan: ཏྲཱཾ, Sanskrit Devanagari: त्रாம், Sanskrit Romanization: trāṃ, Literal Chinese meaning: Trāṃ); for subjugating, a lotus Hrīḥ (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese meaning: Hrīḥ); and for wrathful activities, a vajra Hūṃ (Tibetan: ཧཱུཾ་, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ). The fire deity is the form and hand implements of whichever of the four activities is being performed, generate the samaya being, empower, bless, invite the wisdom fire deity, invoke with faith and samaya, and merge indistinguishably with the samaya fire deity, then make offerings and praises, and make aspirations for whichever of the four activities. The homa deity is: generate the samaya being of the deity assembly of whichever of the four activities is being performed, empower, bless, invite and merge the wisdom homa deity, then make offerings with Samantabhadra's cloud offerings intertwined four times, and with gatherings of delicious foods and drinks, offer the homa substances, such as nectar, as common and special offerings that combine with the occasion of whichever of the four activities is being performed, and after stating truths and aspirations, praise, and fully carry out the aftermath of the activities, such as dances and leftovers. Ninth, entering the mandala: In the Vajra Sequence it says: 'Empowerment entry and forgiveness request, bathing, anointing with fragrance, and offering the body, expelling obstacles and regarding as the deity, giving the samaya, inviting that very one, water empowerment and proclamation, throwing jewels and inviting the deity, diligence and opening the eyes, well showing the mandala, supreme gathering offering and the eighteen aspects, with this the limbs become complete.' The eighteen dharmas mentioned are summarized into three
Chinese
等等。是上师进入的两种方法。第二种是：从那以后，弟子等等。上师进入之后，要让具相的弟子进入坛城，要用十六种方法进入。那些的详细意义要在别处了解。第三种是：平等相等等，一个偈颂。像这样进入坛城之后，三门被加持为三金刚，因此与本尊的本性平等。如果努力追求那个智慧，并加以修持，在短时间内，今生就能显现殊胜共同的成就，一定会产生并获得极大的奇迹，所以要努力修持本尊。否则，如果不信仰本尊的坛城，就会违犯金刚语的誓言，因此今生来世都会堕入不悦意之处，所以会毁灭。第十，进入坛城的功德是：大乐等等，一个偈颂。五部如来父母双运，方便智慧相互结合的大乐坛城是，如果简而言之，桩是父亲，桩女是母亲，主尊是金刚萨埵父母双运，或者对于广、中两种坛城，主尊仅是五部如来父母，在那三个坛城中，如果具信的弟子们能够进入，就能获得想要的权位和如意的成就。以前在色究竟天最终进入道的人们，也会变得平等。第二，通过它来表示忿怒尊和胜乐轮坛城，也有两种。第一，忿怒尊坛城是：忿怒尊的坛城等等。幻化忿怒尊的剩余部分，形象的坛城，次第也如寂静时的讲述一样，虽然用十个意义来表示，但也有一些不同的差别。第一，在土地平整有八种的情况下，在观察土地的时候，吉祥于母神聚集的尸林。第六，加持和第八，占据土地由忿怒尊来做。其他相同。第二，坛城的尺度相同。第三，线用智慧的线，大筋来做。开光由忿怒尊来做。画线的方便也由忿怒尊来做。
English
Etc. These are the two ways to enter as a master. The second is: From then on, disciples, etc. After the master has entered, the disciple with the characteristics should be brought into the mandala, and it should be entered with sixteen methods. The detailed meaning of those should be understood elsewhere. The third is: Equal fortune, etc., one verse. Like this, after entering the mandala, the three doors are blessed as the three vajras, therefore, because they have become equal in fortune with the deity of the yidam. If one strives for that wisdom itself and cultivates it, in a short time, in this life, the supreme common siddhis will manifest, and it is certain that great miracles will arise and be attained, so one should diligently cultivate the deity. Otherwise, if one does not have faith in the mandala of the deity, one will break the vajra speech samaya, therefore, in all future lives, one will fall into an undesirable place, so one will be destroyed. Tenth, the merit of entering the mandala is: Great bliss, etc., one verse. The great bliss mandala of the five families, father and mother in union, skillful means and wisdom intertwined, is: If summarized, the stake is the father, the stake-woman is the mother, the main deity is Vajrasattva father and mother in union, or for the extensive and medium mandalas, the main deity is only the five families, father and mother, in those three mandalas, if the faithful disciples are able to enter, they will obtain all the desired power and wish-fulfilling siddhis. Those who previously entered the path in Akanishta will also become equal. Second, to show that it represents the wrathful deity and the supreme mandala, there are also two. First, the wrathful mandala is: The mandala of the wrathful deity, etc. The remainder of the illusory wrathful deity, the image mandala, the order is also as explained in the case of peacefulness, although it is shown with ten meanings, there are some different differences. First, in the case of leveling the ground with eight, when examining the ground, it is auspicious to perform the charnel ground where the mother goddesses gather. Sixth, the blessing and eighth, the occupation of the land is done by the wrathful deity. Others are the same. Second, the measurement of the mandala is the same. Third, the line is made with the line of wisdom, the great tendon. The consecration is done by the wrathful deity. The method of drawing the line is also done by the wrathful deity in a wrathful manner.
Chinese
然后将骨灰与颜料混合，由忿怒尊进行开光。第五，关于绘制方法，在忿怒尊坛城的内外院之间设置第二道围墙。第六，关于安立形象，安立忿怒尊的身、语、意。第七，关于开光，进行事业的修持，校正忿怒尊的仪轨。在加持的阶段，首先是宝瓶，然后是二十种乐器，二十种威严，二十种凶猛，二十种光彩，以八十种加持进行加持。七水中，在五种誓言物之上加入骨灰和熔化的酥油。措辞也与寂静尊不同。用浴巾擦拭身体，也要用尸陀林的大布。内外秘密的供养，都像忿怒尊一样。第七，以真实使之稳固安住。第八，绕转和祈愿也如忿怒尊开光中所说的那样。第九，进入坛城的其他仪轨都相同，只是加持和降临神灵由忿怒尊来做。第十，进入的功德与寂静坛城相同。第二，殊胜的坛城，极其微细等有三个方面：以定解之要，对于极其微细而深奥的定解，已经修习纯熟的瑜伽士，对于无量任运成就等殊胜禅定的坛城，也要如前面所说的那样，以十种方式来理解。其中，地基平等是指：证悟一切法平等，并安住于此境界中。尺度是：以自己的觉性来衡量，并以心识所能测量的尺度来进行观修。线条是：自己的觉性显现为坛城，并且永不改变。颜色是：以心识八识聚象征五种智慧。绘制是：在心性本然的平等性中，身和智慧的坛城无有混杂，圆满显现。安立形象是：将显现安立为身，声音安立为语，觉知安立为意的坛城，无有阻碍。开光是：迎请智慧的法轮，融入其中，并通过供养，使心识完全融入轮涅无别的法界中。火供是：将大乐的意义施于自相续，并焚烧自相续的分别念。进入是：以禅定进入自显的坛城，并不间断地进行修持。进入的功德是：与先前进入色究竟天究竟道者具有同等福分。第二，关于灌顶有三种：