English
The sound of the root place of bliss, Hasa, proclaims girtti, the garland of uninterrupted bliss, the root knot is liberated, nirtti, thus the twelve are meaningful. The bindu transforms into the form of a vajra. It is said that at the time of great accomplishment, the bindu of the father and mother is the substance of accomplishment, which is unborn and undying, like the form of a vajra. Why? Because the food eaten above transforms into the unborn and undying form of a vajra. If that is accomplished through skillful means, it is also called empowerment. The great offering dakini transforms into a bright flame. It is said that it is carried as a place of offering by others, walks in the sky, and appears with bright colors, etc. Complete with sixteen ornaments, it is said that the sixteen ornaments are eight majestic ornaments and eight charnel ground ornaments. The eight majestic ornaments are: the ornament of the all-pervading wish-fulfilling vajra wings, the ornament of the hero's tongue that subdues and tames harm, the ornament of the fierce, brave, burning tiger, the ornament of the empowering red armor of movement, the ornament of the brave, majestic, supple, black snake entwined, the cloak of the five vajras, the ornament of wisdom, the ornament of the glorious, radiant, important incarnation, the ornament of the kalpa fire that burns like the kalpa fire. The eight charnel ground ornaments are: the three garments to wear, the two ornaments to put on, and the three substances to smear. The three garments to wear are: the wet elephant skin, the field amulet, and the tiger loincloth. The two ornaments to put on are: three strings of skulls and a garland of snakes. The three substances to smear are: a heap of great ashes, a red bindu, and an oil pattern. Thus, complete with sixteen ornaments. Oil is complete with sixteen. Is oil sixteen times six? Here, why is it quicker to accomplish wrathful deities than peaceful deities? Some say that peaceful recitations are scattered, while wrathful ones are not. Some say that peaceful deities have obstacles, while wrathful ones do not, so it is said that accomplishment is quicker. After the completion of the common protection work. It is said, in common with whom? Lhaje Horpo said that the boundary of the ten wrathful deities is the common boundary of approach, close approach, accomplishment, and great accomplishment. Lhaje Lan said that the first, fifth, and third heaps are all common.
Chinese
说这是我的界限。名为“具足增补坛城九尊”。如此生起坛城后，观想增补支分之九尊。如何观想呢？名为“于得加持之坛城中”。于处安置智慧萨埵，并加持身语意。于处观想智慧萨埵，即观想自身誓言之心中，智慧萨埵一面二臂。其心间日轮之上，金刚杵之中心有吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）放出光芒，触及十方诸佛，聚集身语意之加持，融入自身三处，化为嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。由此念诵咒语，观想身语意之本尊。又于头之五处观想嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、梭（藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭）、阿（藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：阿）、哈（藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）五字。由此念诵咒语，观想诸字融化，化为五部嘿汝嘎，作为头饰。此乃增补支分之九尊。名为“自性供赞祈请融入”。如此生起三摩地之坛城后，观想从自身心间之吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）放出光芒，居住于色究竟天的诸佛，安住于法身之状态，忆念往昔之愿力，显现为色身。请聆听，迎请，于前方虚空中安住，抛掷智慧之花。以四手印印持。祈请稳固安住。或者以铁钩母勾召，以绳索母束缚，以铁索母系缚，以铃铛母供养。名为“欢喜后次第稳固”。此后，行悦意之供赞等，如仪轨中所述。名为“彼等念诵亲近余”。以上所说的亲近咒，主要是指父母本尊的咒语，并将其他四部包含在内。放射和收摄是指从自身誓言之心的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放射出白光，然后收回红光。名为“劝请与作害”。意思是，当白光向外放射时，劝请诸佛安住于修行者处；当红光收回时，净化身语意三门之障碍，观想自身成为堪能之悉地之器。名为“圆满亲近之坛城”。意思是，通过这些，完成了亲近和近亲近。
English
It is said that this is my boundary. It is called "Complete with the Nine Deities of the Supplementary Mandala." Having thus generated the mandala, contemplate the nine deities of the supplementary limbs. How to contemplate? It is called "In the mandala that has received empowerment." Place the wisdom being in the location and bless the body, speech, and mind. To contemplate the wisdom being in the location is to contemplate the wisdom being with one face and two arms in the heart of the self-vow. On the sun above its heart, at the center of the vajra, is Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). Light radiates from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), striking the Buddhas of the ten directions, gathering the blessings of body, speech, and mind, dissolving into the three places of the self, and transforming into Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ), Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ), and Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). From that, by reciting the mantra, contemplate the deities of body, speech, and mind. Also, in the five places of the head, contemplate the five letters Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ), Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), Svā (藏文：སྭཱ་，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：Svā), Āṃ (藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：Āṃ), and Hā (藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：Hā). From that, by reciting the mantra, contemplate the letters melting and transforming into the five Herukas, adorning the head. These are the nine deities of the supplementary limbs. It is called "Nature, Benefit, Offering, Inviting, and Dissolving." Having thus generated the mandala of samādhi, contemplate that from the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) in the heart of the self, light radiates, and the Sugatas residing in Akanishtha, abiding in the state of the Dharmakāya, remembering the power of their past aspirations, arise as the Rūpakāya. Please listen, invite them to reside in the sky in front, and cast the flower of wisdom. Seal with the four mudrās. Request them to remain steadfastly. Alternatively, beckon with the iron hook mother, bind with the rope mother, fetter with the iron chain mother, and make offerings with the bell mother. It is called "Having rejoiced, gradually stabilize." Then, having made pleasing offerings and praises, etc., as in the ritual manual. It is called "These and other recitations, approaches, radiating, and gathering." The approach mantra mentioned above is mainly for the father and mother deities, and includes the other four families within it. Radiating and gathering refers to the white light radiating from the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) in the heart of the self-vow, and the red light gathering back. It is called "Urging to abide and harming." It means that when the white light radiates outward, urge the Sugatas to abide with the practitioner; and when the red light gathers back, purify the obscurations of body, speech, and mind, and contemplate oneself becoming a suitable vessel for siddhis. It is called "Completing the mandala of approach." It means that through these, the approach and near approach are completed.
Chinese
已经展示完毕。这是一个结束语。关于“如此亲近，如此修持”：这里的“如此亲近”是上面所说的词语，修持也表明与此相关。放射、聚集、祈请与成就圆满：意思是修持的时候，自己誓言之心的光芒放射出去，击中智慧勇识，从而祈请赐予成就。聚集回来，就认为是获得了成就。像这样去除过失之后进行修持，就是修持的时候。对于“于一物如物质般放射和聚集”：意思是，修持的征兆出现后，在最后的一夜，光芒不向外放射，而是向内聚集，将成就的自性，红色的颜色，仅仅聚集在修持物上，这应该被理解为是伟大修持的念诵。对于“水晶、珊瑚与蜜蜂”：这里有三种结合的方式。在亲近的时候，白色的光芒像水晶一样放射；在修持的时候，红色的光芒像珊瑚一样聚集；咒语的光芒大小像蜜蜂一样。对于“许多蓝色的瓶子”：意思是，在近修的时候，自身适合作为成就的容器，就像蓝色的瓶子一样。对于“念诵的次数要多”：或者说，在身处，进行像白色水晶一样的放射和聚集；在语处，进行像红色珊瑚一样的放射和聚集；在心处，进行像蓝色瓶子一样的放射和聚集。或者说，在向外放射的时候，白色的光芒像水晶一样放射；在向内聚集的时候，红色的光芒像珊瑚一样聚集；大小的程度像蜜蜂一样。获得成就的比喻就像蓝色的瓶子装满了蜂蜜一样。对于“次第如蜜蜂与花朵”：意思是次第是与上面所说的词语相连的，就像蜜蜂向外飞去，依附在花朵上，然后带着蜂蜜回来一样。在修持的时候，白色的光芒向外放射，供养出去，在红色向内聚集的时候，就获得了成就。对于“如蜜雨落入海中”：意思是冰雹落入海中，不向上放射，而是向下落。同样，在伟大修持的时候，不向外放射，而是仅仅向内聚集。天女、龙女、恶种女：这里有一个续部。
English
It has been shown completely. This is a concluding remark. Regarding "So close, so practice": Here, "so close" is the word mentioned above, and practice also indicates that it is related to this. Radiating, gathering, requesting, and accomplishment perfected: It means that during practice, the light from one's own heart of samaya radiates out and strikes the wisdom hero, thereby requesting the granting of accomplishment. Gathering back, it is thought that accomplishment has been obtained. Practicing like this after removing faults is the time for practice. Regarding "Radiating and gathering on one thing like a substance": It means that after the signs of practice appear, on the final night, the light does not radiate outwards, but gathers inwards, gathering the nature of accomplishment, the red color, only on the object of practice, which should be understood as the recitation of great practice. Regarding "Crystal, coral, and bee": Here, there are three ways of combining. During closeness, the white light radiates like crystal; during practice, the red light gathers like coral; the size of the mantra's light is like a bee. Regarding "Many blue vases": It means that during near practice, oneself is suitable as a container for accomplishment, just like a blue vase. Regarding "The number of recitations should be many": Or, in the place of the body, perform radiating and gathering like white crystal; in the place of speech, perform radiating and gathering like red coral; in the place of mind, perform radiating and gathering like a blue vase. Or, when radiating outwards, the white light radiates like crystal; when gathering inwards, the red light gathers like coral; the degree of size is like a bee. The metaphor for obtaining accomplishment is like a blue vase filled with honey. Regarding "Gradually like a bee and a flower": It means that the order is connected to the words mentioned above, just like a bee flies outwards, attaches to a flower, and then returns with honey. During practice, the white light radiates outwards, offering outwards, and when the red gathers inwards, accomplishment is obtained. Regarding "Like honey rain falling into the ocean": It means that hail falls into the ocean, not radiating upwards, but falling downwards. Similarly, during great practice, it does not radiate outwards, but only gathers inwards. Goddess, Naga woman, evil-natured woman: Here there is one tantra.
Chinese
从种类上分有两种，即从统一的角度和从差异的角度。从差异的角度来看，有天女、龙女和劣种女这三种女子。如果从统一的角度来看，根据年龄来区分，天女指的是十二岁的女子，龙女是十六岁，劣种女是二十二岁。从名称上区分，天女是莲花女，龙女是海螺女，劣种女是纹身女。从能力上区分，天女能够给自己和他人带来快乐，龙女能够给他人带来快乐，劣种女能够给自己带来快乐。从优劣上区分，天女是上等，龙女是中等，劣种女是下等。是否需要区分呢？如果见解低下，就需要区分，舍弃恶劣的，选择优良的。如果见解高超，则无需区分，因为四种修持都与寂静相符。以次第掌握五种心，即：父母的快乐开始摇动，明点开始抬升时，是摇动抬升菩提心；先前的快乐消失，即将进入下一个快乐时，是消失进入菩提心；快乐产生后不停止，持续存在时，是安住菩提心；先前的快乐也指向下一个快乐时，是指向菩提心；明点从脉轮处来，又回到脉轮处时，是来往菩提心。出自《道之精要明灯》，第七品的解释完毕。第八品的正文分为两部分，第一部分是创作的支分，分为两部分，即殊胜成就之最等。成就有共同成就和殊胜成就两种，这里指的是共同成就之外的殊胜成就，即大手印、长寿灌顶、转熟灌顶这三种，是根器差的人也能获得的。那么依靠什么才能获得呢？通过信奉四种修持。也就是第七品中寂静和忿怒本尊会供时所说的，依靠念诵、近念诵、修持、大修持这四种修持才能获得，因此要信奉和礼敬它们。为了安置于大乐之境，意思是说，最终是为了将佛陀安置于大乐五身之境，或者说是为了这个目的而宣说的。宣说的是什么呢？