Chinese
思维十八位本尊。前方如是部主与中央金刚部。后方莲花部，即身语意之三堆。四隅之忿怒尊父母十六尊眷属具足。思维三堆之四十六尊本尊。五部与五部，每一智慧各与小部之五眷属结合。于五堆之宫殿中安立五十尊本尊。十忿怒尊与十忿怒母，七十尊本尊以轮之方式观想。以嘎巴拉扎加持，并具足五种智慧灌顶后。从自性法界宫殿处迎请降临。无二安住，稳固安住，祈请后于手足等处，次第供养外内密之供品。供养完毕后，以歌声赞颂智慧，以乐器祈愿智慧之境。进行念诵。念诵完毕后，缓慢收摄，瑜伽士聚集。如法进行供养之事业。之后，为供养内夜空行母，如仪轨施予食子。遣除游荡者之障碍并进行念诵。半月之半，七日中进行近分念诵。明观本尊，颜色白色，光芒外放，供养后收摄，成为成就之容器。十五日间进行圆满念诵。颜色红色，光芒外放，激励誓言，收摄后以获得成就之交替方式进行修持。圆满修持之日数后，若出现成就之征兆。本尊智慧尊，我为誓言尊，从成就之念诵与真实成就中，接受伟大之修持。如是半月等是否可以呢？答曰：不可以，计算念诵修持之时间，如常轨之三十六日等。无有障碍地进行会供修持。于行持中享用五种受用物。真实供养有系缚与解脱两种。主要之意为系缚与解脱为何呢？于忿怒尊之时，应知后者为调伏恶毒。前者于行持中享用，享用之方法广说。衣饰之物与饮食之物及歌舞等。以吽字所象征之五种智慧之自性了知后，善加享用。
English
Meditate on the eighteen deities. In front, likewise, the family lord and the central Vajra family. Behind, the Padma family, the three heaps of body, speech, and mind. With the sixteen wrathful deities, male and female, of the four directions and intermediate directions, complete with retinue. Meditate on the forty-six deities of the three heaps. The five families and the five families, each wisdom combined with the five retinues of the minor family. In the palace of the five heaps, arrange fifty deities. Ten wrathful deities and ten wrathful mothers, meditate on seventy deities in the manner of a wheel. Having blessed with the kapala and endowed with the five wisdom empowerments. From the realm of Akanishta, invite and summon. Abide in non-duality, firmly abide, and after requesting, offer outer, inner, and secret offerings in order at the hands and feet. After completing the offerings, praise the wisdom with songs, and pray for the realm of wisdom with musical instruments. Perform the recitation. After completing the recitation, slowly gather, and the yogi gathers. Perform the activities of offering properly. Then, in order to offer to the inner night skygoers, give the leftovers according to the scriptures. Avert the obstacles of the wanderers and perform the recitation. Half of a half-month, perform the near recitation for seven days. Visualize the deity clearly, the color white, radiating outwards, offering and gathering inwards, making it suitable as a vessel for accomplishment. Perform the completion practice for fifteen days. The color red, radiating outwards, arousing the commitment, gathering inwards, and practice with the alternation of obtaining accomplishment. After completing the number of days of practice, if signs of accomplishment appear. The deity, the wisdom being, I am the commitment being, from the recitation of accomplishment and the actual accomplishment, receive the great practice. Is it okay with half a month or so? Answer: No, calculate the duration of the recitation and practice, like the usual thirty-six days, etc. Perform the gathering practice without obstacles. In conduct, use the five objects of enjoyment. Actual offerings are of two types: binding and liberation. What is the main intention, binding or liberation? In the case of wrathful deities, it should be known that the latter is to subdue the wicked. The former is used in conduct, and the method of use is explained extensively. Clothes and ornaments, food and drink, and songs and dances. Knowing the nature of the five wisdoms symbolized by the syllable Hūṃ, use them well.
Chinese
为了使成就奇妙之事的荟供坛城欢喜，秘密的阿 আলি（藏文），अलि（梵文天城体），ali（梵文罗马拟音），阿里（汉语字面意思） 迦 আলি（藏文），कलि（梵文天城体），kali（梵文罗马拟音），嘎里（汉语字面意思）等五种供品，因为觉性自显是智慧的神变，所以观想为非因所生、自生智慧、自明之状态中获胜的法性，于法性中嬉戏智慧之相。另一种情况，即使在愤怒时也同样观想。殊胜的禅定，以十方无尽、四时所摄的一切诸法，于自性之状态中，观想为无别的摩དྷ་ला（藏文），माऒला（梵文天城体），māḍala（梵文罗马拟音），玛达拉（汉语字面意思）为严饰和坐垫，在日月升起的宫殿里，铺设无执的莲花座垫，观想所需所欲的珍宝从自身无尽生出的宫殿。如此大小的尺度是无法衡量的。于无上菩提心的无有戏论、具有安乐的胜者坛城中，妥善安置安乐菩提萨埵之神，将所有容器全部摄集于法界中，身体摇动，肢体屈伸，五根等所有五种坛城，都说是此之身大印。或者仅观想殊胜禅定的坛城，或者在舞蹈等时候观想。从བྷྲཱུཾ་（藏文），भ्रूम्（梵文天城体），bhrūṃ（梵文罗马拟音），部隆（汉语字面意思）中生出宫殿和轮的坛城，在日月交叠的地面上，铺设无执的莲花座垫，观想父方便和母智慧无二无执之相。头部等所有肢体和根，都以自性显现清净为五部之坛，并且以禅定也同样观想五如来。如是本来自在、无有造作，即是自性显现清净。殊胜的禅定坛城之观想是：头部观想以如来部为主的毗卢遮那佛，右手观想金刚部，左手观想宝生部，左脚观想莲花部，右脚观想事业部及其眷属。四肢观想四部眷属，颜色为五部颜色，形状各异，手印各异，观想父方便和母智慧无二而明亮，从本尊发出光芒照耀十方，清净三恶道等障碍，之后再次收摄于自身处，坛城为二
English
In order to please the mandala of the assembly that brings forth wonderful accomplishments, the five secret substances such as A আলি (Tibetan), अलि (Sanskrit Devanagari), ali (Sanskrit Romanization), Ali (Literal Chinese meaning) and Ka আলি (Tibetan), कलि (Sanskrit Devanagari), kali (Sanskrit Romanization), Kali (Literal Chinese meaning), because the self-appearance of awareness is a magical display of wisdom, therefore, contemplate the Dharmata, which is victorious in the state of self-illuminating, self-born wisdom that is not born from causes, as the manner of wisdom playing in Dharmata. In another situation, contemplate in the same way even when angry. The superior Samadhi, with all phenomena gathered by the ten directions, infinite time, in the state of their own nature, contemplate as the inseparable Ma དྷ་ ला (Tibetan), माऒला (Sanskrit Devanagari), māḍala (Sanskrit Romanization), Madala (Literal Chinese meaning) as ornaments and cushions, in the palace where the sun and moon rise, having laid down a lotus seat without attachment, contemplate the palace of wish-fulfilling jewels arising endlessly from oneself. Such a measure of size is immeasurable. In the blissful mandala of the victorious ones, free from elaboration and with the mind of unsurpassed Bodhicitta, properly arrange the deities of bliss and Bodhi-Sattva, gather all the vessels into the Dharmadhatu, moving the body, bending and stretching the limbs, all the five mandalas including the five senses, are said to be the great mudra of this body. Or, contemplate only the mandala of superior Samadhi, or contemplate during dances and so on. From Bhrūṃ (Tibetan), भ्रूम् (Sanskrit Devanagari), bhrūṃ (Sanskrit Romanization), B隆 (Literal Chinese meaning), the palace and the mandala of the chakra arise, on the ground where the sun and moon overlap, having laid down a lotus seat without attachment, contemplate the father's skillful means and the mother's wisdom as inseparable and without attachment. All the limbs and senses, including the head, are purified as the mandala of the five families by the self-nature appearance, and also contemplate the five Tathagatas through Samadhi. Thus, being naturally present from the beginning, without fabrication, is the purification of self-nature appearance. The contemplation of the mandala of superior Samadhi is: on the head, contemplate Vairochana Buddha, the main one of the Tathagata family, the right hand contemplate the Vajra family, the left the Ratna family, the left foot the Padma family, and the right foot the Karma family with their retinues. On the four limbs, contemplate the retinues of the four families, the colors being the colors of the five families, the shapes being different, the mudras being different, contemplate the father's skillful means and the mother's wisdom as inseparable and clear, from the deity, rays of light emanate in the ten directions, purifying the obscurations such as the three lower realms, then again gather into one's own place, the mandala is two.
Chinese
融入无余。过去佛与未尽轮回一切众，皆于善逝胜者之闲暇处，清净为禅定之闲暇。若行瑜伽五大支，则五部之坛城无余摇动，庄严刹土。引众生五趣入菩提道，并将烦恼、寿命、时、有情之五浊，亦转为自性清净之刹土。以良质、妙形、美色之衣着装扮，则禅定之五智，将放射种种光芒。自彼时起至无尽时，将以五智为庄严而庄严。以顶饰、项链等饰品庄严身体后，观想禅定聚之本尊众，光芒炽盛而明亮。由此向十方充满之坛城放射光芒。一切行境皆于自证大觉之状态中，不离之坛城上。从无所缘之虚空中，以自性禅定供养一切坛城。无碍之五欲功德受用，为方便与无所缘之智慧处。以无漏之意乐，亦品尝最胜安乐之味，故为福德之聚。不执着安乐，故为大智慧之聚，即具足二资粮。以足之舞姿、方便之手印，及语之歌声、语词之音声宣说后，十方一切四生，皆见为任运成就之持明金刚身。亦听闻大乘佛法之法螺声。二障，烦恼障与所知障清净后，成就无上菩提之果。获得见谛之舞姿与歌声美妙之名声，成就无碍之大福德聚。以见谛故，具足无执着之智慧聚。一切方便父与智慧母，皆从中央面向东方，作狮子大跳跃。于眼为 嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），于耳为 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），于鼻为 幢（藏文：ཏྲཱཾ，梵文天城体：त्राम्，梵文罗马拟音：trāṃ，汉语字面意思：幢），于舌为 舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍），于身为 阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），即眼等五根有 嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）等五字。明观之字放光、收摄，现证圆满。于五欲功德无执着而享用之功德。以此自利与利他
English
Absorbed without remainder. All past Buddhas and unexhausted samsara beings, purify in the leisure of the Sugata Victor, the remaining fields into the leisure of Samadhi. If the five great limbs of yoga are moved, the mandalas of the five families will be shaken without exception, and the fields will be arranged. Leading the five classes of beings to the path of enlightenment, and also transforming the five degenerations of afflictions, life, time, sentient beings into the field of self-nature purity. If adorned with clothes of good quality, beautiful shape, and beautiful color, then the five wisdoms of Samadhi will radiate various rays of light. From that time until the end, it will be adorned with the adornment of the five wisdoms. After adorning the body with ornaments such as the supreme head ornament and necklaces, contemplate the deity assembly of the Samadhi cluster, blazing and clear with light. From this, radiate light to the mandala filling the ten directions. All realms of experience are on the mandala that does not move from the state of self-awareness, the great self. From the realm of non-objectification, offer all mandalas with self-nature Samadhi. The uninterrupted enjoyment of the five desirable qualities is the place of skillful means and non-objectification wisdom. Because the taste of supreme bliss is also experienced with the uncontaminated intention, it is a collection of merit. Because there is no attachment to bliss, it is a great collection of wisdom, that is, it possesses the two accumulations. With the dance of the feet, the mudra of the hands of skillful means, and the singing of the voice and the sound of words, all four births in the ten directions are seen as the spontaneously accomplished Vidyadhara Vajra body. Also, the sound of the great conch of the Dharma of the Great Vehicle is heard. After the two obscurations, the obscuration of afflictions and the obscuration of knowledge, are purified, the fruit of unsurpassed enlightenment is attained. Obtaining the fame of the beautiful sound of the dance of seeing the truth and the song, the great accumulation of uninterrupted merit is attained. Because of seeing the truth, it possesses the accumulation of wisdom without attachment. All skillful means fathers and wisdom mothers, all face east from the center, and make a great lion leap. To the eye, Oṃ (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), to the ear, Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), to the nose, Trāṃ (藏文：ཏྲཱཾ，梵文天城体：त्राम्，梵文罗马拟音：trāṃ，汉语字面意思：幢), to the tongue, Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍), to the body, A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), that is, the five letters Oṃ (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) etc. are on the five senses such as the eye. The clear letters radiate and gather, manifesting perfect knowledge. The merit of enjoying the five desirable qualities without attachment. With this, one's own benefit and others'