Chinese
在田野相遇时，不会堕入小乘。进入最胜秘密真言无上菩提陀罗尼。因此，此道不可分离。是为手印一体三摩地之第五品。༈ 向自己的本尊神礼拜。当讲述手印一体展开的瑜伽，不讲述众多神祇时，手印一体展开的基础是自身，归纳为十五个要点，就像那样。为了展开它，广说支分。瑜伽士那三摩地、昆提、手印一体三种先前圆满后，以地等为首，附带手印。那也是在图画和骨头、木头、土地、宝物四种材料上，或者在布幔、墙面、纸张、木板等上，用浮雕或者金、铜、铁、宝物镶嵌。或者用泥土制作等等的坛城是，供品内外秘密以及更胜的形象、房屋、实物、甘露和血食等，作为智慧加持圆满的所依。嘛哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）大，大的巴陵朵玛，阿弥利达（藏文，梵文अमृत，amrita，汉语字面意思：甘露）。大红肉食，陈设内外三毒秘密的供品。鼓、海螺、琵琶、铃、乐器、供品、欲妙等广大宫殿的庄严和瑜伽用具等，应如理如实地收集。在一切之前，划定界限，外围的界限是四大天王圆满八方次第的部分后，仅凭自己业力本尊神的意乐，瑜伽士应加持供品。用甘露水洒扫，抛撒，驱逐邪魔，安坐于垫上。原因，是福德资粮和结果，是智慧资粮，应将蕴界圆满为本尊。加持受用境为本尊的享用。在文字轮的大集会处发出声音。由于需要以圆满结束时的会供来成办会供，所以要修习。勾招是摄伏，即勾招怨敌邪魔，摄伏国土，以及勾招色等。遣送，是对怨敌施放诅咒，以及将邪魔等不和谐的过失等全部遣送出去。禁锢，是禁锢猛兽的口，以及禁锢母夜叉的怖畏等。
English
When encountering the field, one will not fall into the Lesser Vehicle. One enters the Supreme Secret Mantra Unsurpassed Bodhi Dharani. Therefore, this path should not be separated. This is the fifth chapter, the Samadhi of One Mudra. ༈ I prostrate to my own tutelary deity. When explaining the yoga of the unfolding of the One Mudra, without explaining many deities, the basis of the unfolding of the One Mudra is oneself, summarized into fifteen key points, just like that. In order to unfold it, the branches are explained extensively. The yogi, after that Samadhi, Kunti, and the three aspects of the One Mudra are previously perfected, with earth and so on as the head, accompanied by mudras. That is also on drawings and bones, wood, earth, the four materials of jewels, or on cloth canopies, walls, paper, wooden boards, etc., inlaid with reliefs or gold, copper, iron, jewels. Or the mandala made of clay, etc., is, offerings, inner and outer secrets, and even more superior images, houses, real objects, nectar, and blood food, etc., are relied upon as the basis for the completion of wisdom blessings. Maha (Tibetan, Sanskrit Devanagari, Sanskrit Romanized, Chinese literal meaning: Great), the great Baling Torma, Amrita (Tibetan, Sanskrit अमृत, amrita, Chinese literal meaning: Nectar). Great red meat, arrange the inner and outer three poisons secret offerings. Drums, conches, lutes, bells, musical instruments, offerings, desirable qualities, etc., the adornments of the vast palace and yoga implements, etc., should be collected as appropriate. Before everything, delineate the boundaries, the outer boundary is the completion of the parts of the four great kings' eight directional order, then, based solely on the yogi's intention of his own karma deity, the yogi should bless the offerings. Sprinkle and scatter with nectar water, expel obstacles, and sit on the mat. The cause is the accumulation of merit and the result is the accumulation of wisdom, the aggregates and elements should be perfected as deities. Bless the objects of enjoyment as the enjoyment of the deities. Emit sounds at the end of the great assembly of the wheel of letters. Because it is necessary to accomplish the gathering with the completion of the gathering at the end, one must practice. Summoning is subjugation, that is, summoning enemies and obstacles, subjugating the country, and summoning forms, etc. Sending away is cursing the enemy, and sending away all the faults of disharmony, such as obstacles, etc. Imprisoning is imprisoning the mouths of wild beasts, and imprisoning the fears of Matrikas, etc.
Chinese
摧伏是使之成为摧伏之物，即摧伏外在的所有毒害力量。疗愈是针对他人的疾病、创伤、瘟疫和麻风等。杀害是杀害敌人和魔障等。以及，击败他人的战争和魔军。战胜是使自己的身体和所有需求都获得胜利，这是因为能显现的定能做到。瑜伽士们为了从轮回中解脱，需要以各自不同的事业来调伏所有应调伏的众生。依靠一个手印来学习有戏论也分为两种：随顺寂静和忿怒的戏论。这二者各自又以次第和同时两种方式，来向智慧高者同时、智慧低者次第地展示相符的道理。前者次第和同时之间，分开后像后者一样进入，就像天空中的日月星辰同时显现一样。就像清水中央，大海清澈时星辰显现一样。身体手印显现，也以刹那间的光芒更加显现，并在光芒中燃烧。这仅仅通过念诵心咒，寂静本尊就圆满地显现在坛城中。如前所示，次第进入有戏论，通过见解和先前瑜伽的力量，由于先前获得了三摩地，以学习所知事物的形式。众多本尊也以一步步的方式显现。未转化为忿怒本尊的真实寂静坛城，有轮坛城、聚坛城、数量坛城以及面相手印坛城。第一种是缓慢的收摄，十八位本尊是五部佛父佛母十位，门神佛父佛母八位，共十八位。中等的是四十二位。广大的坛城学习一百一十二位本尊的次第。五部每一部以本部的部主作为主尊，父佛母佛十位，共五十位。菩萨佛母十六位，共六十六位，加上门神佛父佛母八位，共七十四位，普贤佛父佛母和六位能仁，共八十二位。第二种是学习聚坛城，观想我等部族之主金刚萨埵父佛母，将所居的轮坛城宫殿观想清晰。在其中心，狮子座和莲花
English
Subjugation is to make it into something that subjugates, that is, to subjugate all the poisonous forces of the outside. Healing is for the diseases, wounds, plagues, and leprosy of others, and so on. Killing is killing enemies and obstacles, and so on. And, defeating the wars and demonic armies of others. Victory is to make one's own body and all needs victorious, because the Samadhi that manifests can do it. Yogis, in order to liberate from samsara, need to tame all sentient beings to be tamed by their respective activities. Relying on one mudra to learn with elaboration is also divided into two types: elaborating on peaceful and wrathful in accordance. Each of these two also shows the appropriate reasoning to those with great intelligence simultaneously and those with small intelligence gradually, in two ways of gradual and simultaneous. The former, between gradual and simultaneous, entering like the latter after separating, is like the sun, moon, and stars appearing simultaneously in the sky. Just as in the center of clear water, when the ocean is clear, the stars appear. The clear body mudra also becomes more clear with light in an instant and burns in light. That, just by reciting the essence mantra, the peaceful deity appears completely in the mandala. As shown before, entering elaboration gradually, through the power of view and previous yoga, because of previously obtaining samadhi, in the manner of learning the form of knowable things. Many deities also become clear step by step. The true peaceful mandala that has not been transformed into a wrathful deity has wheel mandalas, assembly mandalas, number mandalas, and face-hand mudra mandalas. The first is a slow collection, the eighteen deities are the five Buddha families, father and mother ten, gatekeepers father and mother eight, a total of eighteen. The middle one has forty-two. The vast mandala learns the order of one hundred and twelve deities. Each of the five families has the head of the family as the main deity, father and mother Buddha ten, a total of fifty. Sixteen Bodhisattva mothers, a total of sixty-six, plus gatekeeper father and mother eight, a total of seventy-four, Samantabhadra father and mother and six Thubpas, a total of eighty-two. The second is learning the assembly mandala, visualizing Vajrasattva father and mother, the lord of all our families, visualizing the palace of the wheel mandala where they reside clearly. In its center, a lion throne and a lotus.
Chinese
观想具有三重月轮垫的座，中央是部的部主金刚萨埵父母。其中，四位本尊父母，四位门守护父母，共十八尊神，即以金刚萨埵为首的心部本尊围绕，东方为金刚萨埵和心母，南方为宝生和宝生光母，西方为金刚法和金刚摄母，北方为金刚业和行母，金刚和忿怒尊八位门守护父母围绕。同一组稳固后，第三组是前方身部本尊毗卢遮那父母，东方为金刚萨埵和金刚嬉女，南方为金刚国王和金刚花母（梵文天城体：वज्रपुष्पे，梵文罗马拟音：vajrapuspe，汉语字面意思：金刚花），西方为金刚爱和铁钩母，北方为金刚善和金刚鬘母。面向西方，背靠身语部主无量光父母，东方为金刚法和吉尔蒂，南方为金刚锐利和金刚光母（梵文天城体：वज्रालोके，梵文罗马拟音：vajraloke，汉语字面意思：金刚光），西方为金刚轮和铁索母。北方为金刚语和金刚明光母。其外有六能仁，普贤父母，四门守护，四隅的忿怒父母十六尊，共五十八尊。心部部主金刚萨埵从中央面向东方。如此圆满数量轮，即身语意坛城，从三字明（藏文：ༀ་ཨཱཿཧཱུྃ་）的种子字（藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡；藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊；藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的象征中生起。就人而言，是身语意三组。应当非常熟悉并融合。在第三组稳固后，金刚萨埵父面向东方。在右和左边。功德部主宝生父母，东方为金刚宝和金刚鬘二者，南方为宝生光辉和金刚花母，西方为金刚幢和金刚索二者，北方为金刚笑和金刚乐母。事业部主不空成就父母，东方为金刚业和金刚舞母，南方为金刚守护和金刚杖母，西方为金刚夜叉和铃母，北方为金刚拳和金刚击母。如此五十尊，其周围有六能仁，普贤父母二者，四门守护父母，忿怒父母二
English
Visualize a seat with three layers of moon cushions, in the center of which reside the Lord of the Family, Vajrasattva, father and mother. Therein, four hero-heroine deities, four gatekeeper hero-heroine deities, making eighteen deities in total, surrounded by the Mind Family deity Vajrasattva, with the Mind Family deities surrounding him: in the east, Vajrasattva and Mind-Mother; in the south, Ratnasambhava and Ratna-Aloka; in the west, Vajradharma and Vajra-Samgraha; in the north, Vajrakarma and Gati-Mother, surrounded by Vajra and the eight wrathful gatekeeper hero-heroines. After stabilizing the first group, the third group is the Body Family deity Vairochana, father and mother, in front: in the east, Vajrasattva and Vajra-Lasya; in the south, Vajraraja and Vajrapuspe (Sanskrit Devanagari: वज्रपुष्पे, Sanskrit Romanization: vajrapuspe, Literal meaning: Diamond Flower); in the west, Vajraraga and Vajrankusa; in the north, Vajrasadhu and Vajramala. Facing west, with their backs to the Speech Family deity Amitabha, father and mother: in the east, Vajradharma and Girti; in the south, Vajratiksna and Vajraloke (Sanskrit Devanagari: वज्रालोके, Sanskrit Romanization: vajraloke, Literal meaning: Diamond Light); in the west, Vajrachakra and Vajrasrnkhala. In the north, Vajravadin and Vajravidyutprabha. Outside of them are the Six Munis, Samantabhadra father and mother, the four gatekeepers, and the sixteen wrathful hero-heroines of the directions, totaling fifty-eight. The Mind Family deity Vajrasattva, from the center, faces east. Thus, completing the number wheel, the mandala of Body, Speech, and Mind arises from the symbols of the three seed syllables (Tibetan: ༀ་ཨཱཿཧཱུྃ་) Om (Tibetan: ༀ་, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal meaning: Om), Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal meaning: Ah), and Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal meaning: Hum). In terms of humans, there are three groups of body, speech, and mind. One should become very familiar and integrated. After stabilizing the third group, Vajrasattva father faces east. On the right and left sides. The Quality Family deity Ratnasambhava, father and mother: in the east, Vajraratna and Vajramala; in the south, Ratnakirti and Vajrapuspa; in the west, Vajradhvaja and Vajrapasa; in the north, Vajrahassa and Vajrarati. The Action Family deity Amoghasiddhi, father and mother: in the east, Vajrakarma and Vajranrtya; in the south, Vajraraksa and Vajradanda; in the west, Vajrayaksa and Ghanta; in the north, Vajramusti and Vajrankusi. Thus, the fifty deities are surrounded by the Six Munis, Samantabhadra father and mother, the four gatekeeper parents, and the two wrathful parents.
Chinese
如是安立八十二尊坛城。为了瑜伽自在，修成身语意功德事业五种集合。非常熟练和适应后，配合时间。第三种是名相的开展，根本身是金刚萨埵父母。坚定地，身的部族是不动如来，语的部族是不动如来，显现无边无际的主尊。三尊明晰且专注不散乱，则是功德的部族宝生如来，事业的部族不空成就如来。圆满五尊，观修父母双运并安住。五部族的意义是观修四十二支分开展。因为本来就是觉悟众，是天尊的自性，所以任何人都未曾造作，自然而然安住其中。观修三摩地的智慧增上坛城。上面根本的天尊金刚萨埵具有四十二支分，观想不动如来父母作为意念的处所，父亲五尊，八大菩萨，四位门神父亲，六位能仁，总共二十三尊，以及母亲的十七尊。特别地，对于四十二支分天尊，身语意三尊各三尊，总共一百二十尊智慧萨埵各一尊，加上四十尊，总共一百六十尊。这本身就是支分开展的根本或主尊。四十二根本是方便的四十尊天尊，总共两百尊。三者的支分天尊四十尊，身语意三尊各三尊，则身语意天尊会增多。这样，通过两种姿势的无尽庄严天尊，如果不是意智慧天尊，则计算五五顶饰天尊，会变成千佛的空隙。也就是意智慧萨埵四十尊没有顶饰，一百六十尊有顶饰，计算五五部族天尊，总共八百尊。根本的两百尊，总共千尊支分天尊。手印和。也是千佛坛城。因为是须弥山一切神变，所以如芝麻粒般，根本天尊没有变大，支分天尊没有变小。以妙相好庄严而安住。如是使主尊具有千尊。同样观修事业和四部族千尊，也就是普贤父母和四部族。