Chinese
仪轨是相同且一致的。从“般若定明”到“消除痛苦”之间。 “生于金刚部族之处。” 这指的是：所有本尊的坛城都汇集于身、语、意三者之中，而这些是不可分割的，因此以“金刚”作为名称的前缀。仅仅是生于该地的部族之处。为了救护和加持。咒语，即那自性觉智显现地。持有之真实成就即是。诸如此类的是五聚的修法。观修方式是：与上述相同且一致，即从“方便与智慧”到“融入”之间。其果实是：“成就殊胜之精华。” 这指的是：五身自然成就，是殊胜成就之义，因为它们也出现在自然成就的持明者中。由于所有要成就的事物的精髓都汇集在一起，所以精华将会成就。瑜伽士观想方便父和智慧母，以及如来父和母为本尊母。或者观想眷属父的小部族的菩萨，或者父和母的菩萨母本身为母，这指的是：幻化总集的禅定坛城。八门神父和母。补足后是十八位神。中央的主尊是：普贤或者六部中的任何一部，是不确定的。由于主尊是不确定的，所以这三个偈颂是会供轮，以及殊胜禅定轮，以及殊胜影像轮。总集和三者都应该练习。也就是说，由于所化众生的意乐不同，坛城和影像轮的主尊是可以改变的。各自的（藏文：སྔགས་，梵文天城体：मंत्र，梵文罗马拟音：mantra，汉语字面意思：咒语）和手印（藏文：ཕྱག་རྒྱ་，梵文天城体：मुद्रा，梵文罗马拟音：mudrā，汉语字面意思：手印），以及（藏文：ཏིང་，梵文天城体：समाधि，梵文罗马拟音：samādhi，汉语字面意思：禅定）各自真实地显现。这指的是：虽然总体上显现为本尊的坛城，但特别地，观修各个本尊的禅定，以及安立的手印和念诵的咒语等，各自不混杂而真实地显现。处于住所和受用舒适，不退失且具足智慧。这指的是：住所。在非常寂静的地方的房舍
English
The ritual is the same and consistent. From "Panita Tingngezin Clear Blaze" to "eliminate suffering." "The place of birth in the Vajra family." This refers to: all the mandalas of the deities are gathered in the three, body, speech, and mind, and these are inseparable, so "Vajra" is used as a prefix to the name. Only the place of birth in that family. For the sake of saving and blessing. Mantra, that is, the self-awareness manifestly. Holding the true accomplishment is. These and so on are the methods of practice of the five aggregates. The way of meditation is: the same as above and consistent, that is, from "method and wisdom" to "be absorbed." Its fruit is: "Achieving the essence of supreme accomplishment." This refers to: the spontaneous accomplishment of the five bodies is the meaning of supreme accomplishment, because they also appear in the spontaneously accomplished vidyadharas. Because the essence of all things to be accomplished is gathered together, the essence will be accomplished. The yogi contemplates the father of means and the mother of wisdom, and the Tathagata father and mother as the deity mother. Or contemplate the bodhisattva of the small family of the retinue father, or the bodhisattva mother of the father and mother as the mother herself, this refers to: the mandala of samadhi of the condensed illusion. Eight gatekeeper fathers and mothers. When completed, there are eighteen deities. The main deity in the center is: Kunsang or any of the six families, which is uncertain. Since the main deity is uncertain, these three verses are the tsokyi khorlo, and the superior samadhi khorlo, and the superior image khorlo. All three, condensed, should be practiced. That is, because the inclinations of the beings to be tamed are different, the main deity of the mandala and the image mandala can be changed. Each of the (Tibetan: སྔགས་, Sanskrit Devanagari: मंत्र, Sanskrit Romanization: mantra, Chinese literal meaning: mantra) and mudra (Tibetan: ཕྱག་རྒྱ་, Sanskrit Devanagari: मुद्रा, Sanskrit Romanization: mudrā, Chinese literal meaning: hand seal), and (Tibetan: ཏིང་, Sanskrit Devanagari: समाधि, Sanskrit Romanization: samādhi, Chinese literal meaning: samadhi) are clearly revealed separately. This refers to: although generally appearing as the mandala of the deity, but in particular, the samadhi of meditating on each deity, and the established mudras and recited mantras, etc., are clearly revealed without being mixed. Being in a comfortable place and enjoyment, without degeneration and full of wisdom. This refers to: place. A room in a very secluded place
Chinese
“温日”是指对外积聚资具，对内修集会供，秘密进行合修和度脱。那也是指在散发香气、涂有香泥，并用珍贵珠宝装饰的坛城中，对于五种受用没有禁锢地尽情享用，这是最舒适的。在那时，根本誓言和支分誓言没有违犯，见修行与禅定相结合，对于智慧非常具足的男女瑜伽士们，称为“修持者”。“首先如未受灌顶般行事”，这是说，首先修持荟供的十三、五等数量，以及母音的结合运用，誓言就是首先自己如何立誓和受持，不超越这些而行事。这是说，因为在此会供轮中，必须获得究竟的无漏果位，所以是象征性的亲近。有些人说，在修持时，要按照自己承诺和受持的日期数量来做，这种说法是没有意义的，不能成立。 “没有懒惰和犹豫，没有怀疑地修持”，这是说，懒惰和犹豫是不能获得果位的障碍。如果对于没有懒惰和犹豫的心，没有怀疑地修持和实修，那么所有的坛城都会成就，金刚秘密殊胜的证悟也会成就。这是说，无论修持荟供轮的一个、三个、五个中的哪一个，所有的坛城都会聚集，因为它们之间没有分别，所以通过远离一和多而成就，因此才能获得金刚秘密殊胜的证悟。“修持的日期和数量，如经中所说的那样讲述”，这是说，修持成就的时间，如三十六天等等，就像这部经第九品中所说的“日期是三十六天吗”等等。星宿吉日和初八等等吉祥的日子，就像其他经典，如《八部雷霆总集》中所说的那样讲述：“初八是吉祥的，吉祥是天神的日子，大大地行持菩提行，为了秘密殊胜迅速成就，接受吉祥的星宿”。
English
"Umril" refers to accumulating resources externally and practicing gathering internally, secretly performing union and deliverance. It also refers to indulging in the five enjoyments without restriction in a mandala adorned with fragrance, scented mud, and precious jewels, which is most comfortable. At that time, the root and branch vows are not violated, and the view, practice, and meditation are combined. For male and female yogis who are very rich in wisdom, they are called "practitioners." "First, act as if you have not received initiation," which means that first, practice the thirteen, five, etc. of the Tsog offering, as well as the combination and application of vowels. The vow is to act without exceeding how one has initially made and received the vow. This is because in this Tsog wheel, one must obtain the ultimate uncontaminated fruit, so it is a symbolic approach. Some say that during practice, one should do it according to the number of days promised and received, but this statement is meaningless and cannot be established. "Without laziness or hesitation, practice without doubt," which means that laziness and hesitation are obstacles to not obtaining the fruit. If one practices and cultivates without doubt in a mind without laziness or hesitation, then all mandalas will be accomplished, and the Vajra Secret Supreme realization will also be accomplished. This means that whether one practices one, three, or five of the Tsog wheels, all the mandalas will gather, and because there is no separation between them, they are accomplished by being separated from one and many, and therefore one can obtain the Vajra Secret Supreme realization. "The number of days and dates of practice are explained as mentioned in the Tantra," which means that the time of accomplishment of practice, such as thirty-six days, etc., is like what is said in the ninth chapter of this Tantra, "Is the date thirty-six days?" etc. Auspicious days such as the star Gyal and the eighth day are like other scriptures, such as the Eight Sections of Thunderbolts, which say, "The eighth is auspicious, auspicious is the day of the gods, greatly practice the Bodhi conduct, for the secret supreme swift accomplishment, accept the auspicious stars."
Chinese
如是行。仅此而已。所谓“会供轮”者，《幻化金刚经》云：从手印开始，习惯的众生聚集，与诸佛数量相等，是为有缘瑜伽男女聚集之会供。饮食等一切受用具足，是为富足安乐之受用会供。智慧本尊与护法誓言者，即一切护法神亦聚集。是为大集会之喜悦天众。一切行为皆为行持，不执著于福德之会供，是为智慧之会供，如是二会恒时圆满。是为大会，此时决定圆满。如是说。所谓“坛城”者，《广大续》云：金刚萨埵是会供轮之中心，四部诸佛与佛母围绕。或者，所知自性之坛城，从有无之边际超越，是为中心。彼即世俗清净与不清净之种种世间显现，是为坛城。如是说。第十一章略说完毕。之后，为了阐述依靠资具，临近修持会供轮之方法，故说“之后”等。所谓“乐器云彩遍布庄严”者，譬如乐器，若不固定基础，以方便牵引，则显现多种多样，令所有观看者皆感满足。于此会供修持之时，当五种资具等一切皆为觉性自显现之时，了知彼者，即是会供之享用，亦是智慧嬉戏之云彩遍布，显现种种，彼等轮回与涅槃无二无别，作为修持之方便而庄严，仅此而已。“幻化网之圆满。坛城所依之等持。”者，决定欲修持会供之瑜伽士们，于此续部之正文，会供轮之一三五之三种形态，无论任何一种，本尊父母双运，幻化网
English
Thus it shall be done. That is all. As for what is called "Tsok kyi Kyilkhor" (Assembly Mandala), the Mayajala Vajra says: "From the mudras onwards, the habitual beings gather, equal to the number of deities, that is called the gathering of fortunate yogis, male and female." The complete enjoyment of food and drink, etc., is described as the enjoyment assembly of wealth and bliss. The wisdom deities and Dharma protectors, the oath-bound ones, i.e., all the guardian deities, also gather. This is said to be the joyful assembly of deities of the great gathering. All actions are practices, without clinging to the accumulation of merit, this is the accumulation of wisdom, thus the two accumulations are constantly perfected. This is the great assembly, at which time it is definitely perfected. Thus it is said. As for what is called "mandala," the Extensive Tantra says: "Vajrasattva is the center of the assembly mandala, surrounded by the four families of deities and consorts." Or, the mandala of the nature of knowable things, transcending the limits of existence and non-existence, is the center. That is, the various worldly appearances of relative purity and impurity are the mandala. Thus it is said. Chapter Eleven briefly explained is finished. Then, in order to explain the method of approaching the accomplishment of the assembly mandala by relying on the necessary equipment, "Then" and so on are spoken. As for what is called "spreading out the clouds of music and adorning them," music, for example, if it is not fixed on a basis, but is led by skillful means, it appears in various ways, satisfying all the viewers. At the time of this Tsok practice, when all the five kinds of equipment, etc., are the self-manifestation of awareness, knowing that, the very enjoyment of the Tsok is the cloud of wisdom's play spreading out, appearing in various ways, and those samsara and nirvana are non-dual, as a means of practice, they are adorned, that is all. "The complete manifestation of the net of illusion. The samadhi that relies on the mandala." Those yogis who definitely wish to practice Tsok, in the main text of this tantra, one, three, or five forms of the assembly mandala, whichever of the three forms, the deities in union, the net of illusion
Chinese
因此，在那上面修习，凭借自身觉性的显现而圆满的坛城本尊和坛城的开展，获得能辨别显现的定，凭借行为来修持。为了显示使用五种物品者的功德，说道：进入道路，将会在虚空中行走。这是说，首先，如《幻化网续》中第十一章第七品安住品一样，住所和处所，以金刚地为基础，用珍宝的枝眼装饰来加持。然后，在五种支分上布置五部种姓的五十坛城，将四十二种分别念的支分全部观想为本尊，用身体的装饰来庄严，在跳舞的时候，脚的舞步和肢体的各种舞姿，以及歌词广大的第三品舞蹈嬉戏品中所说的那样，在各种歌唱的时候，头顶的坛城，即毗卢遮那佛摇动并移动，所有佛的刹土都震动。手的动作摇动之后，所有明王的刹土都震动。脚的大步踩踏跳跃时，所有魔和邪师都压制。如是等等，以光芒或化身闪耀等，以手印之门跳舞的功德是，可以无碍地进入山岩和土地，享用脚下的手印龙女们，在虚空中飞行，享用天和药叉女们，使一切都成为奴仆，并使其聚集在自己的控制之下。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）歌词声音的手印，将会获得佛法的成就。这是说，上下五种物品全部都是明觉的显现，所以无论使用什么，都是心性自身的显现，因此身体没有自性，语言是二元的，心意没有超出，或者说，身语意三门没有超出本尊的身语意，因此，语言的歌词声音的手印，用舌头发出nri的声音，向上赞美胜者，向下按照众生各自的意愿来观想说法，因为只是这种原因的定，所以结果是为每个所化众生各自显示不同的法轮，从而获得成就。