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设立结界以守护外围，压制邪魔，悬挂门牌，依次设置结界。第三，必须圆满完成所有预备工作。正直。计数、恒常、按时进行事业的近修，这四种近修中，为了进行事业的近修，必须先完成上述所有圆满的事业，这就是近修。第二，近修分为两种：计数。第一，预备工作。正直。然后，瑜伽士们聚集在一起，如法顶礼。以十忿怒尊束缚方位，设置结界。忏悔，立誓，降临加持。加持内外供品后。第二，正行分为三种：生起三摩地坛城，迎请智慧坛城，进行供养赞颂、祈愿、会供、剩余供养、念诵近修等仪轨，以及阐述近修的量和作用。第一种又分为两种：生起三摩地坛城，观修根本本尊，以及观修支分灌顶加持本尊。第一种又分为两种：计数。第一，简略指示。正直。由一位瑜伽士普遍观修所有本尊，或者每位瑜伽士父母与每位本尊父母一一对应地观修，并依次观修一、三、五组的轮涅。第二，广说又分为两种：计数。第一，观修一组、三组本尊数量对应的方法。正直。瑜伽士以方便父和智慧母的身份，父亲们观修为五部如来部的父亲，母亲们观修为各部的佛母。眷属父亲们观修为各小部的菩萨父亲，母亲们观修为各自小部的佛母。各自本尊的种姓、手印，以及三摩地不混淆，如实清晰地观修。第二，一人观修所有本尊的方法分为三种：计数。第一，一组。正直。所有如来部的汇集方式是汇集为五部，如果归纳，则是意修幻化法的部主金刚部。
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Establish boundaries to guard the perimeter, suppress evil spirits, hang door signs, and set up boundaries in sequence. Third, all preliminary tasks must be completed. Straightforward. Counting, constant, and timely performance of the activity's close retreat. Among these four close retreats, in order to perform the activity's close retreat, all the aforementioned completed activities must be finished first, which is the close retreat. Second, the close retreat is divided into two: Counting. First, preliminary work. Straightforward. Then, the yogis gather together and prostrate respectfully. Bind the directions with the ten wrathful deities and set up boundaries. Confession, vows, and bestowing blessings. After blessing the outer and inner offerings. Second, the main practice is divided into three: generating the Samadhi Mandala, inviting the Wisdom Mandala, and performing the rituals of offering, praise, aspiration, Tsog offering, remainder offering, mantra recitation, and close retreat, as well as explaining the measure and function of the close retreat. The first is divided into two: generating the Samadhi Mandala, meditating on the root deity, and meditating on the branch empowerment blessing deities. The first is divided into two: Counting. First, a brief indication. Straightforward. One yogi universally meditates on all deities, or each yogi father and mother corresponds to each deity father and mother, and sequentially meditates on the one, three, and five groups of mandalas. Second, the detailed explanation is divided into two: Counting. First, the method of meditating with the number of deities corresponding to one and three groups. Straightforward. Yogis as skillful father and wisdom mother. The fathers meditate as the five Tathagata family fathers, and the mothers meditate as the family mothers. The retinue fathers meditate as the Bodhisattva fathers of the minor families, and the mothers meditate as the Buddha mothers of their respective minor families. The lineage and mudra of each deity, and the Samadhi, are not confused, and are clearly and accurately meditated upon separately. Second, the method of one person meditating on all deities is divided into three: Counting. First, one group. Straightforward. The way all the Tathagata families gather is to gather into five families. If summarized, it is the Vajra family, the lord of the mind practice, illusion practice.
Chinese
都汇集于此。那为什么呢？因为所有如来的意智慧，不可思议，言语无法穷尽，如果归纳起来，都汇集于五种意智慧。而这五种智慧，又都汇集于意的至高空性智慧之中。然后，金刚萨埵父尊母尊，以及各部族的眷属本尊父尊母尊等，双运五对共十尊。忿怒明王四门尊父四尊，母四尊，与具有这些眷属的坛城为一体，生起十八尊本尊。如此，观想以主尊一部所作的坛城为一体的本尊父尊母尊眷属众。第二，三坛城，正。从哪个坛城中安立南北二方呢？在前方或东方，是如来部的坛城，父尊母尊双运五对共十尊。中央是金刚部的坛城，共十尊。后方或西方是莲花部的坛城，共十尊。如此，在身语意坛城三部分的周围，八个方位有八尊忿怒明王父尊，八尊忿怒明母，共十六尊交合的眷属众，观想具有这三坛城的四十六尊本尊众。第三，观想五坛城。正。主尊五父和主母五母，以方便和智慧无二的方式双运而住的方式是怎样的呢？在下方的基轮上，具有四瓣莲花和中心的五个，每一个上面，又有具有四瓣莲花和中心的，每一个都是五座宫殿。中央轮的中心，是金刚萨埵父尊母尊二尊。四瓣莲花上，由金刚部的各部族眷属本尊父尊母尊八尊围绕。如金刚部坛城般显现的瑜伽士父尊母尊十尊。同样，在东西南北四方，以毗卢遮那佛、宝生佛、无量光佛、不空成就佛父尊母尊为主尊，由如来部、宝生部、莲花部、事业部的各部族眷属本尊父尊母尊八尊围绕。四个部族的坛城有四十尊本尊。加上上面中央坛城的十尊本尊。如此，观想五坛城部分的五十尊本尊，清晰显现为五十位瑜伽士男女，如是安立。这五坛城部分
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are all gathered here. Why is that? Because the wisdom of the mind of all the Tathagatas, inconceivable and beyond the reach of words, if summarized, is gathered into the five wisdoms of the mind. And these five wisdoms are gathered into the supreme emptiness wisdom of the mind. Then, Vajrasattva father and mother, along with the consort deities father and mother of the minor families, five pairs, totaling ten. The wrathful gatekeepers, four fathers and four mothers, with a gathering of these attendants, in a single mandala, generate eighteen deities. Thus, contemplate the assembly of father and mother deities of a single mandala made by one main family. Second, the three mandalas, straight. From which mandala are the south and north directions established? In the front or east direction, there is the Tathagata family mandala, father and mother, five pairs, totaling ten. In the center is the Vajra family mandala, ten in total. In the back or west, there is the Padma family mandala, with ten. Thus, around the three parts of the body, speech, and mind mandalas, in the eight directions and intermediate directions, there are eight wrathful fathers and eight wrathful mothers, sixteen in total, with a gathering of consorts, contemplate the assembly of forty-six deities of the three mandalas. Third, contemplate the five mandalas. Straight. What is the manner in which the five main fathers and five main mothers reside, united in the inseparability of method and wisdom? On the lower base wheel, each of the five with four petals and a center, each with four small petals and a center, each is a five-part palace. In the center of the central wheel, there are Vajrasattva father and mother, two deities. On the four petals, surrounded by eight consort deities father and mother of the minor families of the Vajra family. The yogi father and mother, ten deities, appearing as clear as the Vajra family mandala. Similarly, in the four directions of east, south, west, and north, with Vairochana, Ratnasambhava, Amitabha, and Amoghasiddhi father and mother as the main deities, surrounded by eight consort deities father and mother of the minor families of the Tathagata family, the Ratna family, the Padma family, and the Karma family. The four family mandalas have forty deities. Plus the ten deities of the upper central mandala. Thus, contemplate the fifty deities of the five-part mandala, clearly appearing as fifty male and female yogis, thus established. These five mandala parts
Chinese
的尽头。四方四隅。上面的部分朝东赞颂。下面的部分朝西贬低。瑜伽士父母分为十类。十位忿怒尊父亲和十位忿怒尊母亲。清楚地安排二十位神灵。因此，以五部为主的五组七十位神灵，也要清楚地观想为坛城的轮状。第二是观想支分灌顶加持之神。正直。对他们，以身语意加持的三位神灵，以五智灌顶的象征，以五部作头饰，并使之具有意智菩萨。第二，迎请智慧坛城，进行供养赞颂祈愿，荟供残食，念诵修持等仪轨。正直。从自性任运成就的坛城，于色究竟天处请闻。迎请安住无二，并祈请稳固安住，从手开始，依次进行内外秘密的供养，圆满后以智慧之歌赞颂，并祈愿念诵。完成之后，进行供养赞颂忏悔，抛掷智慧之花，敦促成就，然后收摄念诵室。之后，具缘瑜伽士的人群，以丰盛的供品，如法供养喜悦诸神。如此修持，在内外之间的所有时间里，都要如法布施残食给三十二空行母等残食宾客，并委派事业。对于障碍修持的游荡者，也要及时遣除并进行修持。关于十二时辰的游荡者：开始修持后，傍晚太阳西下时，会有游荡的乌鸦发出怪异的声音，作为征兆，会感到不悦，昏昏欲睡。黄昏时，会有黑色的胸部盗贼出现，作为征兆，意识会沉没，不会生起慈悲心，想要吃肉喝血。半夜时，会有愚痴的装饰者出现，作为征兆，灯光会减弱，会生起贪欲，不由自主地入睡。半夜过后，会有名为贪欲红女的罗刹出现，作为征兆，会在床上倒立着田地和糌粑，从那里伪装成护法，来展示贪欲的行为。黎明前，在下半夜时，会
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at the end. Four directions and four intermediate directions. The upper part praises the east. The lower part degrades the west. The yogic fathers and mothers are divided into ten categories. Ten wrathful fathers and ten wrathful mothers. Clearly arrange twenty deities. Therefore, the seventy deities of the five groups, mainly composed of the five families, should also be clearly visualized as the wheel of the mandala. The second is to contemplate the deities of the empowerment blessing of the limbs. Straightforward. To them, the three deities who bless body, speech, and mind, as a symbol of empowerment by the five wisdoms, adorn the head with the five families, and make them possess wisdom and Bodhisattvas. Second, invite the wisdom mandala, and perform offerings, praises, prayers, tsok offerings, leftovers, recitations, and retreats. Straightforward. From the spontaneously accomplished mandala, request to hear from the Akanishta realm. Invite and dwell without duality, and pray for stable dwelling, starting from the hand, perform the outer, inner, and secret puja in sequence, after completion, praise with the song of wisdom, and make prayers and recitations. After completion, perform offerings, praises, confessions, throw the flower of wisdom, urge accomplishment, and then gather the recitation room. After that, the assembly of fortunate yogis, with abundant offerings, properly offer to the joyful deities. Having practiced in this way, at all times between inside and outside, give leftovers to the leftover guests such as the thirty-two dakinis according to the scriptures, and entrust activities. The wandering ones who obstruct practice should also be dispelled in time and practice should be performed. Regarding the wandering ones of the twelve hours: After starting practice, in the evening when the sun sets, there will be a wandering crow making strange noises, as a sign, one will feel unhappy and drowsy. At dusk, a black breast thief will appear, as a sign, consciousness will sink, compassion will not arise, and one will want to eat meat and drink blood. At midnight, a foolish decorator will appear, as a sign, the light will dim, lust will arise, and one will involuntarily fall asleep. After midnight, a rakshasi named the lustful red woman with horns will appear, as a sign, fields and tsampa will be upside down on the bed, from there disguised as a protector, to show the behavior of lust. Before dawn, in the lower half of the night, will
Chinese
当雾气蒙蒙而来时，会变得混乱且没有加持。当黎明破晓时，不会有手脚麻木，而是作为觉知的征兆而显现。当太阳升起时，天空会变得黑暗，这是意识漂浮的征兆。当太阳变暖时，会有蓝色的龙妖出现，这是心脏收缩，对修行兄弟姐妹施加重病的征兆。当太阳到中午时，会有四大龙王出现，这是睡眠、渴望、痛苦和烦恼产生的征兆。每一个白色都渴望财富。当太阳过午时，土地神玛扬会出现，这是感到虚弱和昏昏沉沉的征兆。当太阳西下时，魔鬼泰乌让和成群的恶魔会出现，这是愤怒、不记得业果、想要作恶的征兆。以上是十二时辰中阻断游荡者的征兆。简而言之，誓言破坏者、鬼魂、龙妖、咒师的誓言破损、僧侣的戒律破损、堕落的苯教徒等，以及因恶魔驱使而造成的死亡和精神错乱，会在所有时间制造障碍。即使表面上显得善良，内心也会感到不悦。傍晚时分，乌鸦出现的情况较多，这些是恶兆：气味异常、三摩地不清晰、加持力减弱、混乱、内心不悦、不想修行佛法、产生怀疑和不确定感、对上师和道友产生错误的看法、喜欢唱歌跳舞，以及所有不适合心灵的事情。那时，驱逐游荡者的方法是，业师手持金刚橛，进入恐怖状态。准备人腿、人皮、刻有咒语的芥子、癞蛤蟆、猫头鹰头骨和干木槌，以及古古尔和苏合香。猛烈地敲鼓。在三角形的坑里，念诵游荡者的名字并进行捆绑。派遣使者进行驱逐。第二部分是关于亲近的程度和作用的阐述。真实。也要在半个月的七天里进行亲近的修持，直到本尊誓言之神和面前的智慧之神显现为自然成就的智慧之神，通过念诵放射出白色的光芒，向逝者供奉，聚集起来净化自身的障碍，使之成为成就的容器。第三部分是关于修持。真实。从那之后的十五天之夜，除了最后一天，在半个月的七天里进行修持。