Chinese
在普贤的自性中，有四位勇识金刚宝、金刚法、金刚业之母。坚固母、金刚燃烧母、金刚摄集母、金刚行母，总共十位本尊。东方不动佛父父佛母，有金刚萨埵、金刚欲、金刚善四位之母。妩媚母、焚香母、铁钩母、金刚度母。南方宝生佛父佛母，有金刚宝、金刚光荣、金刚幢、金刚笑四位之母。鬘母、花母、索母、金刚乐母。西方阿弥陀佛父佛母，有金刚法、金刚轮、金刚语四位之母。歌母、灯母、铁铃母、金刚明光母。北方不空成就佛父佛母，有金刚业、金刚守护、金刚夜叉、金刚拳四位之母。舞母、香水母、铃母、金刚降母。如是五十尊之外，有十位忿怒尊及其佛母，七十位本尊是五组坛城。第二，三组坛城是：如来部、金刚部、莲花部，每一部都是父佛母十尊的自性，身语意三十尊本尊的坛城之外，有忿怒尊众，具有八位门父门母。应当观想三组的诸本尊。第三，一组坛城是：一切部族的真如，普贤部族，是五部坛城一切之主，毗卢遮那佛的自性，是将如来坛城分为五部的意之意，主尊毗卢遮那佛以蓝色庄严，是意之最胜，十尊本尊的坛城之外，具有八位门父门母的忿怒尊众。应当观想一组的十八位本尊。第二，忿怒尊坛城是：五部忿怒尊和五位忿怒母克罗地施瓦里的大众，以及成办彼等事业的使者，八位处所的母曜，八位侍从母的侍女，以及四位听命的智慧门母等，以及二十八位随心所欲地役使的自在母等的大众，
English
In the nature of Samantabhadra, there are the mothers of the four heroes: Vajra Jewel, Vajra Dharma, and Vajra Karma. Steadfast Mother, Vajra Burning Mother, Vajra Gathering Mother, Vajra Moving Mother, Vajra, thus are the ten deities. In the east, Akshobhya, father and mother, have the mothers of Vajrasattva, Vajra Desire, and Vajra Good. Charming Mother, Incense Mother, Hook Mother, Vajra Tara. In the south, Ratnasambhava, father and mother, have the mothers of Vajra Jewel, Vajra Glory, Vajra Banner, and Vajra Laughter. Garland Mother, Flower Mother, Lasso Mother, Vajra Bliss Mother. In the west, Amitabha, father and mother, have the mothers of Vajra Dharma, Vajra Wheel, and Vajra Speech. Song Mother, Lamp Mother, Iron Bell Mother, Vajra Clear Light Mother. In the north, Amoghasiddhi, father and mother, have the mothers of Vajra Karma, Vajra Protection, Vajra Yaksha, and Vajra Fist. Dance Mother, Scented Water Mother, Bell Mother, Vajra Descending Mother. Thus, outside the fifty, there are ten wrathful deities with their mothers, the seventy deities are the five-group mandala. Second, the three-group mandala is: the Tathagata family, the Vajra family, and the Padma family, each being the nature of ten father-mother deities, outside the mandala of the thirty deities of body, speech, and mind, there is a host of wrathful deities, possessing eight gatekeeper father-mothers. One should contemplate the deities of the three groups. Third, the one-group mandala is: the Suchness of all families, the Samantabhadra family, the chief of all five-family mandalas, the nature of Vairochana is the heart of the Tathagata mandala divided into five families, the chief Vairochana adorned in blue is the supreme of heart, outside the mandala of the ten heart deities, there is a host of wrathful deities with eight gatekeeper father-mothers. One should contemplate the eighteen deities of the one group. Second, the wrathful deity mandala is: the great assembly of the five wrathful families and the five wrathful mothers Krodheshvari, and the messengers who accomplish their deeds, the eight place-holding Matris, the eight handmaidens of the attendant mothers, and the four command-obeying wisdom gatekeepers, etc., and the assembly of the twenty-eight freely acting Ishvari mothers, etc.
Chinese
我暂时完成这些事业。第二，如何修持的次第有四：第一组，第三组，第五组，如何修持金刚界坛城。第一组也有两种情况。由谁来修持呢？心性融入真实意义，智慧融入法性，持有如来甚深秘密奇妙真言词义者，所修持的殊胜共同成就，即是：一切法本即平等性，于自性圆满大乐中任运成就且无分别，安住于离边执着之状态，无取舍而行持，是任何事物都无法阻碍的自性。通达一切法本即一味且无分别的瑜伽士所修持。修持何种坛城呢？于心金刚部中，一切部的坛城皆汇集，诸佛与宫殿皆观想为智慧光芒四射、光辉灿烂，于一切欲妙不执着，以天人供养天人的方式享用并融入。其果报是心性成为无二之法身，获得任运成就之大手印果位。第二，第三组是：比前者更进一步，或者是不动佛身、无量光佛语、毗卢遮那佛意的坛城。如果总摄一切佛的坛城，即是汇集于身语意之中。修持此坛城的生起次第和圆满次第之三摩地，观想本尊之形相清晰，相好庄严，光芒四射，利益众生。观想一切欲妙为佛母，佛父享用，融入无二之法界中。果报是获得任运成就之持明者的殊胜成就。由此，为了调伏所化众生，诸佛坛城无余，功德之光辉炽盛而成就。消除众生的一切烦恼和痛苦，行将这些众生安置于金刚部中出生的事业。第三，第五组也有两种情况。由谁以何种方式修持呢？持咒瑜伽士
English
I will temporarily complete these activities. Second, there are four stages of how to accomplish this: the first group, the third group, the fifth group, and how to accomplish the Vajradhatu Mandala. The first group also has two aspects. Who accomplishes it? Those who have their minds joined to the true meaning of reality, whose wisdom is joined to the nature of phenomena, who hold the meaning of the words of the profound and wondrous secret mantra of the Tathagatas, accomplish the supreme and common siddhis. All phenomena are primordially equal, spontaneously accomplished in the state of great perfection, indivisible, abiding in a state free from partiality and attachment. By acting without acceptance or rejection, it is the nature of being unimpeded by anything. It is accomplished by yogis who realize that all phenomena are primordially of one essence and indivisible. Which mandala is accomplished? In the Vajra family of the mind, all mandalas of all families are gathered. All deities and palaces are intensely visualized as radiating rays of wisdom and blazing with glory. Without attachment to all desirable qualities, one enjoys and dissolves in the manner of deities worshiping deities. The result is that the mind itself becomes the non-dual Dharmakaya, and one attains the state of the spontaneously accomplished Mahamudra. Second, the third group is: further than the previous one, or the mandala of the body of Akshobhya, the speech of Amitabha, and the mind of Vairochana. If all the mandalas of all Buddhas are gathered, they are gathered into body, speech, and mind. The generation and completion stage samadhi for accomplishing this is to meditate on the deity's form being clear, blazing with marks and signs, and radiating light to benefit sentient beings. Thinking of all desirable qualities as the mother, the father enjoys them, and one contemplates dissolving into the non-dual Dharmadhatu. The result will be the attainment of the supreme spontaneously accomplished vidyadhara siddhi. From this, for the sake of taming those to be tamed, all the mandalas of the deities are accomplished, blazing with the glory of qualities. It eliminates all the afflictions and sufferings of sentient beings, and performs the activity of placing those sentient beings in the state of being born into the Vajra family. Third, the fifth group also has two aspects. Who accomplishes it and how? The mantra-holding yogi
Chinese
为了不通过传承而获得真正的成就，通过父续和母续，明晰方便与智慧，以及三摩地等所有仪轨，观想五部坛城和外围的忿怒尊。以不执着于欲妙的方式，以本尊融入本尊的方式，将所供之物与能供者融为一体。果实是自然成就的持明，即最胜成就的精华。第四，修持金刚界坛城也分为两种，无论何人如何修持：瑜伽士以父方便和母智慧的自性，观想五方如来和五方佛母。观想根、识蕴、勇识和勇母、门神父和门神母。这些本尊也向十方放射出无数的光芒。第三，修持方法的支分有四种，其中修持的三摩地支分是：在修持一切法为坛城时，内外之身体和受用等作为所用之境，以及能用之自性，以坛城的游舞，对于各自的咒语、手印和三摩地的形态，在适当时机出现的各种情况，都要如实地、正确地、清晰地、不混淆地了解。如何修持相应的支分是：修持的处所具备特征且没有障碍，以及近需的受用不落两边且舒适，由此象征，作为修持助伴的用具、所依和誓言物等相应的顺缘都完备无缺，修持的意念不被其他因缘所夺，且具有一心一意的坚定决心的瑜伽士，在开始修持时，要像最初所承诺的那样坚定。在修持期间，不要致力于其他事务，不要因为出现不好的征兆或没有出现征兆而灰心丧气，不要因为认为自己无法成就而轻视自己，不要沉溺于懈怠，不要不按时修持，不要放纵身语，通过这些方式，对于咒语和三摩地等是否真实，是否会产生果报
English
In order to obtain true accomplishment without receiving the lineage, through the father and mother tantras, clarifying skillful means and wisdom, and all the rituals such as the three samadhis, contemplate the five-family mandala and the wrathful deities on the outside. In a manner without attachment to desirable qualities, in the manner of deities dissolving into deities, the objects of offering and the offerer should be blended into one. The fruit is the spontaneously accomplished vidyadhara, the essence of supreme accomplishment. Fourth, the practice of the Vajradhatu mandala is also divided into two, how any person practices it: The yogi, with the nature of the father's skillful means and the mother's wisdom, contemplates the five Tathagatas and the five mothers. One should contemplate the faculties, aggregates of consciousness, heroes and heroines, and gatekeepers, fathers and mothers. Those deities also radiate many rays of light in the ten directions. Third, there are four branches of the method of practice, of which the branch of samadhi for practice is: When practicing all dharmas as a mandala, the inner and outer body and enjoyments, etc., as objects to be used, and the nature of the user, with the play of the mandala, the respective mantras, mudras, and forms of samadhi, whatever arises at the appropriate time, should be understood correctly, accurately, clearly, and without confusion. How to practice the corresponding branch is: The place of practice is complete with characteristics and without obstacles, and the near necessities are comfortable without falling into extremes, thereby symbolizing that the corresponding favorable conditions such as the implements, supports, and samaya substances that are helpful for practice are complete and without deficiency, and the yogi whose mind of practice is not stolen by other conditions and who has a firm resolution of one-pointedness, should be firm as he initially vowed when beginning the practice. During the practice, do not engage in other activities, do not be discouraged by bad omens or the absence of omens, do not despise yourself by thinking that you cannot achieve it, do not indulge in laziness, do not practice out of time, do not indulge in body and speech, through these means, whether mantras and samadhis are true or not, whether or not they will produce results
Chinese
在布置坛城时，这些无需劝请和祈求，而是自然而然说出的特殊语句。第二部分有三点：总的来说，是关于会供的禅定及其利益；详细来说，是关于修持会供的特殊果报；总结来说，是关于会供的所依，即圆满大坛城的意义。第一部分有两点：简要说明和详细解释。首先是：所有法皆是智慧的游舞，幻化网的自性，通过父尊和母尊的双运而显现圆满。观想并习惯于安住于本尊和佛母的坛城中，由此坚定不移的禅定所产生的力量，能够成就殊胜和共同的悉地。第二部分分为五类，首先是关于舞蹈的禅定及其利益，分为两点：禅定是将身体的头部等五处肢体观想为五部的坛城，并观想大地为金刚自性，住所是美丽的本尊宫殿，清净的佛土，然后以足部的舞蹈和手部的姿势，以各种手印的展现，用本尊的大手印来供养。利益是：能够进入地中，不受山石阻碍，能够自在地役使地下的手印龙女们。在上面的道路上，能够像鸟一样在空中飞行，能够自在地役使天神和非天等。第二是关于龙的手印，也分为两点：禅定是在自己的隐处安置ཧྲཱིཿ（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：种子字），用悦耳的歌声和赞颂等语言的手印来供养坛城的本尊们。利益是：能够获得名为“言语不尽，一个装饰轮就能理解”的法螺之悉地。第三是关于装饰和衣服的手印，也分为两点：禅定是从ཏྲཱྂ་（藏文：ཏྲཱྂ་，梵文天城体：त्रాం，梵文罗马拟音：trāṃ，汉语字面意思：种子字）中观想头饰等为珍宝，从ཨ་（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：种子字）中观想衣服为天衣和寂怒的装束，加持珍宝和骨饰等，以及上衣和下裙等穿着之物，用供养的手印来享用。利益是：暂时能够获得光明和威严，获得连无贪之子也无法摧毁的坚固盔甲和衣服。