English
Eight peaceful deities. Combining the four places and four times with the eight mind-consciousness goddesses, combining the four types of self-grasping with the four wrathful deities, and combining the four extremes of permanence and annihilation with the four wrathful mothers. Mind and the Dharmadhatu become the Samantabhadra father and mother. The six afflictions become the six Buddhas. Apart from that, all conceptualizations such as the mandala of the wrathful mothers are completely merged into the equality of Dharmata and the self-aware wisdom that realizes it, equally combined in the mandala with supreme samadhi. Fifth, concluding with the benefits of combining the great method. In the past, the Great Glorious One, with the method of non-attachment, played with the Rakshasa women and the independent mothers, yet was not tainted by sin. Similarly, later yogis, when uniting inseparably with their consorts, skillfully enjoy the taste of bliss without being uncontrollably indulgent. In this way, not being attached to the taste of bliss, wisdom arises as the two aspects of male and female, giving rise to attachment. Different from self-indulgence and proper attachment, when enjoying the taste of attachment, the taste of attachment itself manifests as wisdom. Therefore, one is not bound by attachment, nor is one defiled by the faults of attachment. This is the supreme of celibacy, having power over the wisdom of bliss, hence it is the king. This is the utterly genuine great attachment, where renunciation and antidote become one taste, it is the essence of the Tathagatagarbha. Third, the fault of self-indulgence, the two of union and liberation. Yogis who have not realized the view of the true nature of reality, if they follow the view of verbose words and indulge in union and liberation as they please, then the ripening result of union is rebirth in the preta realm and the hell of rotten mud. The result corresponding to the cause is said to be rebirth as a womb-born worm. The ripening result of liberation is rebirth in the पुनरुज्जीवन (Tibetan: ཡང་སོས་, Devanagari: पुनरुज्जीवन, Romanized Sanskrit: punarujjīvana, Chinese literal meaning: पुनरुज्जीवन) hell, and the result corresponding to the cause is said to be rebirth in the place of karma Rakshasas. Second, there are two ways to use the four resources: the actual method of use and the merits of use. The first point is divided into four parts: First, in general, the method used is shown to be in accordance with peaceful practices. The yogi of the union path, when making offerings for gathering accumulations, or in all four activities of walking, sleeping, sitting, and standing, should wear and adorn the eight charnel ground ornaments, and the resources of food and drink should also be in accordance with the peaceful gathering.
Chinese
修行之后，相应地享用具有无相禅定的状态，脚的舞蹈、手的姿势、口中的歌词等，也要具有无相的禅定光明。第二，享用舞蹈姿势的方法有二。第一，观看的手印不离于明观本尊的状态。根、境、时、理、识，这些分别念的集合，根和识是方便父，境时是智慧母，观想显现为二无别，与之相应。以见解了悟方便与智慧二无别平等的状态，从而使禅定清晰明了，那么一切分别念的集合，都是不离本尊父母双运的二无别大乐之殊胜手印。第二，舞蹈姿势时观想本尊的禅定及其功德有四。第一，五肢观想五部本尊并进行舞动，具有禅定的功德是：父母的广大舞动，在四肢和头部这五个部位，观想从（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）中生出轮涅宫殿的四根轮辐。头部观想佛等部小尊和忿怒父共二十五尊，忿怒母共二十五尊，总共五十尊。观想禅定清晰，并且从他们身上发出许多光芒，那么身体的舞动和肢体的活动都不离本尊，是本尊身之大手印。第二，停止习惯动作时具有禅定的功德。如是观想本尊清晰，右脚是方便父，左脚是智慧母，观想双足恒时变为五股金刚杵，并发出光芒。即使以大方便一步一步地在地上行走和放下，也观想作为无执的象征，在脚印上出现无执的莲花。脚的金刚和地面的莲花，如果二者禅定清晰，那么在此期间所经过的一切众生，都将转生到无上菩提的刹土。第三，在各个肢体上观想本尊并进行舞动，具有禅定的功德。五肢本来就是五部，也是自性坛城寂静本尊。这次是忿怒坛城的五十尊本尊，在四肢和头部这五个部位进行观想
English
After practice, accordingly, enjoy the state of having formless samadhi. The dance of the feet, the gestures of the hands, and the lyrics of the mouth should also have the clarity of formless samadhi. Second, there are two methods for enjoying dance postures. First, the hand mudra of viewing does not deviate from the state of clearly visualizing the deity. The faculties, objects, times, principles, and consciousnesses—these collections of conceptual thoughts—the faculties and consciousnesses are the skillful father, and the objects and times are the wisdom mother, visualizing them as inseparable. By understanding that the state of skillful means and wisdom is inseparable and equal, thereby making the samadhi clear, then all collections of conceptual thoughts are the supreme mudra of the great bliss of inseparability that does not deviate from the union of the deity father and mother. Second, there are four qualities of the samadhi of visualizing the deity during dance postures. First, the merit of having samadhi by visualizing the deities of the five families on the five limbs and moving them is: the great movement of the father and mother, on the four limbs and the head, these five parts, visualize the four spokes of the wheel-palace arising from (Tibetan: བྷྲཱུྃ, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: seed syllable). On the head, visualize the small Buddha family and the wrathful father, a total of twenty-five deities, and the wrathful mother, a total of twenty-five deities, totaling fifty deities. Visualize the samadhi as clear and emitting many rays of light from them, then all movements of the body and limbs do not deviate from the deity, and are the great mudra of the deity's body. Second, the merit of having samadhi when stopping habitual movements. Thus, visualizing the deity clearly, the right foot is the skillful father, and the left foot is the wisdom mother, visualizing the two feet constantly transforming into a five-pronged vajra emitting light. Even if each step of great skill is moved and placed on the ground, visualize a lotus flower appearing on the footprint as a symbol of non-attachment. If the vajra of the foot and the lotus of the ground are both clear in samadhi, then all sentient beings who pass through this space will be reborn in the pure land of unsurpassed enlightenment. Third, the merit of having samadhi by visualizing the deity on each limb and moving it. The five limbs are inherently the five families, and also the peaceful deities of the self-nature mandala. This time, visualize the fifty deities of the wrathful mandala on the four limbs and the head, these five parts.
Chinese
再者，头部位置显现具有眷属的如来部佛（藏文：བྷུ དྡྷ་，梵文天城体：बुद्ध，梵文罗马拟音：Buddha，汉语字面意思：佛陀）黑汝嘎坛城，如果摇动和移动它，就能使所有佛的坛城，即所有净土，为了利益众生而慈悲地摇动。右手摇动金刚部金刚（藏文：བཛྲ་，梵文天城体：वज्र，梵文罗马拟音：Vajra，汉语字面意思：金刚）黑汝嘎，左手摇动宝生部宝生（藏文：རཏྣ་，梵文天城体：रत्न，梵文罗马拟音：Ratna，汉语字面意思：宝）黑汝嘎及其眷属，如果摇动手印，就能生起所有持明净土的禅定力量，为了自身从地下升到地上，为了利益他人，为了慈悲众生而摇动。右脚显现事业部业（藏文：ཀརྨ་，梵文天城体：कर्म，梵文罗马拟音：Karma，汉语字面意思：业）黑汝嘎，左脚莲花部莲花（藏文：པདྨ་，梵文天城体：पद्म，梵文罗马拟音：Padma，汉语字面意思：莲花）黑汝嘎及其眷属，如果大力踩踏和跳跃，左脚能从地狱等一切众生难以忍受的痛苦中解脱，右脚能压制一切障碍的魔和邪道。第四，摇动所有肢体，具有禅定的功德。一般来说，如果同时摇动和震动身体的所有肢体，瑜伽士我身上的每个毛孔都会散发出无数的忿怒尊，如微尘般众多。那些无数的化身，在需要利益的地方，十方三千大千世界清净和不清净的刹土中，为了利益众生，如微尘般众多地显现，以忿怒尊调伏所化之事业的方式利益众生。他们以慈悲调伏所化之众，然后融入自己的毛孔或法性界。第三，将所有行为从寂静转变为忿怒来实行。对于忿怒尊，有如牛王摩醯首罗等的舞姿，或者脚的舞蹈，手的姿势，口中的歌词，眼睛的视线，以及以禅定来运用五种供品的所有方法，都在之前的寂静会供坛城中展示过。在这里，舞蹈、游戏等都应转变为忿怒。第四，剩余等结束部分是：中间进行会供。然后，用剩余供品使大吉祥的眷属，微细的明妃们感到满足，以马头明王的印来摄
English
Furthermore, if the mandala of the Buddha Heruka of the Tathagata family with retinue is visualized at the position of the head, and if it is shaken and moved, then all the mandalas of the Buddhas, that is, all pure lands, will be able to compassionately shake for the benefit of beings. If the right hand shakes the Vajra Heruka of the Vajra family, and the left hand shakes the Ratna Heruka of the Ratna family with retinue, then the power of samadhi will arise from all the vidyadhara pure lands, rising from the ground for one's own benefit, and moving for the benefit of others, for the sake of compassion for beings. If the right foot visualizes the Karma Heruka of the Karma family, and the left foot visualizes the Padma Heruka of the Padma family with retinue, and if one forcefully treads and leaps, the left foot will liberate beings from all unbearable suffering such as hell, and the right foot will be able to suppress all obstructing demons and wrong paths. Fourth, the merit of moving all limbs and possessing samadhi. In general, if all the limbs of the body are moved and shaken at the same time, from each pore of the yogi's body, various wrathful deities will emanate, as numerous as atoms. Those countless emanations, in the places where benefit is needed, in the pure and impure realms of the ten directions and the three thousand great thousand worlds, will appear as numerous as atoms to benefit beings, acting through the activity of wrathful deities subduing those to be tamed. They subdue those to be tamed with compassion, and then dissolve back into their own pores or the dharmadhatu. Third, transforming all practices from peaceful to wrathful to implement them. For wrathful deities, there are dance postures such as the bull king Maheśvara, or foot dances, hand gestures, lyrics from the mouth, gazes from the eyes, and all methods of using the five offerings with samadhi, which were all shown in the previous peaceful assembly mandala. Here, dances, games, and so on should be transformed into wrathful ones. Fourth, the concluding part such as the leftovers is: in the middle, perform the gathering. Then, satisfy the retinue of the Great Glorious One, the subtle consorts, with the leftovers, and subdue with the Mudra of Hayagriva.
Chinese
收集和，各自供养和事业上给予开示等等，从这些事业按照仪轨广为开展，事业上施予，稳固不懈怠，缓慢收集，以四种行为不离于天神的禅定而行持。如是修持，获得见道的持明果位，毫无疑问。第二，净化的功德。所有修持荟供的瑜伽士，方便父和智慧母，以上述禅定的方式享用五种受用物，那么，所有佛的坛城也成为欢喜的供养，三有之中的所有众生，由于欲妙的光芒照耀，被安乐的滋味，大喜所遍布，从而成为布施。第二共同意义，修持荟供的功德有三。第一，依靠征兆增长。暖相大的征兆如之前陈述的情况出现，比之前数量增多，本体清晰且长久稳固。第二，神通稳固。神通的对境，洲的数量增多，甚至能见到四洲或六洲。六种神通也变得清晰稳固。第三，获得梦兆和授记。耳朵听到美妙的声音。在睡眠的梦中，也会得到将在极乐世界等世间界中出生的授记，以及将执持何种特殊的天女化身的授记，以及获得持明果位的授记等。这些是真实的征兆，还是魔的障碍，需要谨慎观察。第三共同意义，修持荟供的果报，获得持明的方式有两种。大根器者获得有余依的寿命自在，小根器者获得无余依的异熟果。第一种有三种。修持圆满，此生获得寿命自在。即使没有圆满，来世也能获得。多次数获得寿命自在。第一种有两种。第一，获得寿命自在后成佛的方式。通过修持荟供三十六天，或者十二天，或者十天，或者十六天之内。内在产生的身体不舍弃，获得无生无死的寿命自在持明果位。那时，为了自利，一千六百年等等长久的时间里，无漏见道者的法性