English
The mind is the mandala of deities and goddesses, that is, whatever assembly of deities is well arranged by samadhi, and if one wants to do anything, one enjoys the resources. Meditate on gathering all the conceptualizations of the vessel and essence into the realm of equality of the mandala of deities. The second is the merit of practice. Straight. If the body moves and the limbs sway, then all the objects of the five senses, such as the eyes, appear in the mandala of the five families of deities. It is said that the body of the deity is inherently the great mudra. Secondly, there are two practices from the clarification of the deities of the body and limbs: samadhi and the means of practice. The first has two: counting. The first is the palace and the visualization of the deity, straight. When only visualizing the mandala of the superior samadhi, when visualizing each deity on each body, arranging the deities of the limbs of the body and the limbs of conceptualization and visualizing them? If one visualizes all at once, then when dancing etc. here, one's own deity is clear, and one can also visualize the deities of the limbs arranged on the body. From भ्रूं (Tibetan, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, literal Chinese meaning: seed syllable), in the palace and the lower base chakra, the mandala with four petals and the center, on the ground where the two suns and moons are stacked in union, spread the uncontaminated lotus seat. On top of that seat, visualize the yogi appearing as the father deity of method and the mother deity of wisdom, visualizing them in a way that they do not cling to each other. Secondly, visualizing the deities of the limbs, there are two of these: counting. The first is the sutra, straight. All four limbs of the body, the head and the fifth, are not of the nature of self-continuity, but are inherently pure as the mandala of the five families of deities, and also visualize them in samadhi as the mandala of the five Tathagatas. Secondly, the extensive one, there are two of these: counting. The first is the means of visualization, straight. Since it is inherently the nature of the five families, it is not created by any agent, but is accomplished by the whole, and it is not accomplished by self-continuity, because the basis is inherently so, so visualize it as it is. If you ask how to visualize the deities of the five families of the superior samadhi mandala? On the head of the yogi, who is clear as the deity of the assembly, visualize the chief deity of the Tathagata family and the ten surrounding deities, and on the four limbs visualize the four families.
Chinese
观想主尊和眷属的四十位本尊。即右手边金刚部的十位本尊，左手边宝生部，左脚莲花部，右脚事业部。观想这些本尊的颜色、形状、手印、法器，以及方便父和智慧母，即十个组合，要观想清楚。第二是光芒四射的功德。正直地说，从这些本尊身上发出光芒，普照十方，行二利，特别是净化三恶道的业障。然后，将光芒收回，融入自身所观想的本尊的肢体部位，并融入坛城。将过去下乘和未脱离轮回的所有众生，全部净化到殊胜的极乐世界。第二是实践方便支分，有五种：包括行持的功德，穿着，装饰，共同享用歌舞乐词，以及舞蹈和神通的实践方法。第一种又分为两种：计数。第一是行持。正直地说，如果瑜伽士转动在坛城中所观想的头部等五大肢体，第二是功德。正直地说，五部的坛城无余地以慈悲心为了他人的利益而行动，无论做什么，愿将五道的所有众生都引入无上菩提道。时间，众生，寿命，事业。五种烦恼的浊垢也将在心性安乐的状态中完全清净。第二是穿着衣服，分为两种：计数。第一是行持。正直地说，如果穿上质地好、颜色漂亮、做工精美的五种丝绸衣服，并观想从禅定的五种智慧中发出各种光芒，那么功德就是会发出各种光芒。第二是功德。正直地说，从那时起直到无尽的时间，将通过证悟五种智慧来庄严自己。第三是装饰，分为两种：计数。第一是行持。正直地说，用八宝等珍贵饰品来庄严瑜伽士的身体，并观想本尊禅定组合的本尊身上发出光芒并显现。从那里，坛城充满十方。当充满时，觉性大本体从本尊坛城中显现。当显现时
English
Meditate on the forty deities of the main deity and retinue. That is, ten deities of the Vajra family on the right hand, the Ratna family on the left hand, the Padma family on the left foot, and the Karma family on the right foot. Meditate clearly on the colors, shapes, mudras, and implements of these deities, as well as the skillful father and the wisdom mother, that is, ten combinations. The second is the merit of radiating light. To speak directly, light radiates from these deities, illuminating the ten directions, performing the two benefits, and especially purifying the obscurations of the three lower realms. Then, gather the light back, merge it into the limbs of the deity visualized as oneself, and merge it into the mandala. May all sentient beings of the past lower vehicle and those who have not escaped samsara be completely purified into a special pure land of bliss. The second is the branch of practical methods, which has five aspects: including the merits of practice, clothing, ornamentation, common enjoyment of song, dance, music, and lyrics, and methods of practicing dance and clairvoyance. The first is divided into two: counting. The first is practice. To speak directly, if the yogi moves the five great limbs such as the head visualized in the mandala of the deity, the second is merit. To speak directly, may the mandalas of the five families, without exception, act with compassion for the benefit of others, and whatever they do, may they lead all sentient beings of the five paths into the unsurpassed path of enlightenment. Time, sentient beings, lifespan, activity. The five impurities of afflictions will also be completely purified in the state of bliss of mind itself. The second is wearing clothes, divided into two: counting. The first is practice. To speak directly, if one puts on five silk garments of good quality, beautiful color, and exquisite workmanship, and visualizes various rays of light emanating from the five wisdoms of meditation, then the merit is that various rays of light will emanate. The second is merit. To speak directly, from then until endless time, one will be adorned with the realization of the five wisdoms. The third is ornamentation, divided into two: counting. The first is practice. To speak directly, the yogi's body is adorned with beautiful precious ornaments such as the eight precious jewels, and one visualizes the deities of the deity's meditation assembly emitting light and appearing clearly. From there, the mandala fills the ten directions. When it is filled, the great essence of awareness appears from the deity's mandala. When it appears
Chinese
当自性不着，于无生之界中，以欲妙供养坛城诸尊时，五欲显现不灭为方便，安住于无自性之智慧中而行持，亦品尝胜乐之味，且圆满福德资粮。不贪执彼乐，且无执着之智慧聚与大聚二者皆具足。二者为舞蹈歌词，分二：共同行持与别说舞蹈。初者分二：数。初者行持，正。足之舞与手之舞，手印之手势，语之悦耳歌声，真实之语及具足三摩地等发声，想有何功德耶？二者功德也。正。十方六道四生所摄之无余有情众，皆将见为五身任运成就，第六金刚持大尊之身。歌之功德音声皆将听闻为五语任运成就，殊胜正法大法螺之声。烦恼与所知二障净除后，将成就增上果位无上菩提。彼二障如何耶？烦恼障不令心识明了法性，所知障不令所知增长智慧也。又，烦恼障不令资粮道之法性明了，所知障不令见修以上之法性明了也。如是，何道有何障耶？此派认为，资粮道有业障，加行道有烦恼障，见道有俱生障，修道有俱有障，尽道有习气障。彼等诸障之断除方式为：以彼如实道之见解为先导，彼亦因需于证悟后串习之故。认为应先断除所知障。正。以悟道之方便，修行为先导，彼亦因由粗细诸烦恼中增长智慧之故。认为应先断除烦恼障。舞之
English
When offering desirable objects to the deities of the mandala from within the realm of non-fixation and unborn nature of mind, the unobstructed manifestation of the five desirable objects becomes the means, and by abiding in the manner of wisdom devoid of inherent existence, one also experiences the taste of supreme bliss and perfects the accumulation of merit. Without attachment to that bliss and without clinging, one becomes endowed with both the accumulation of wisdom and the great accumulation. Secondly, dance, song, and lyrics are twofold: practicing in common and explaining dance specifically. The first is twofold: Enumeration. First, the practice, and the Correct. Foot dances and hand gestures, hand seals of gestures, and melodious songs of speech, truthful words, and those endowed with samadhi, if sounds are produced, what benefits will arise? The second is benefits. Correct. All sentient beings included in the ten directions, the six realms, and the four modes of birth will be seen as the body of the great Vajradhara, the spontaneously accomplished five bodies and the sixth. All the sounds of the virtues of the song will also be heard as the sound of the spontaneously accomplished five speeches, the supreme Dharma great conch shell. Having purified the two obscurations of afflictions and knowledge, one will attain the supreme result, unsurpassed enlightenment. How are those two obscurations? The obscuration of afflictions does not allow the mind to clearly see the nature of reality, and the obscuration of knowledge does not allow knowledge to increase wisdom. Alternatively, the obscuration of afflictions does not allow the nature of the Dharma of the accumulation practice to be clear, and the obscuration of knowledge does not allow the nature of the Dharma beyond seeing and meditating to be clear. Thus, which path has which obscuration? In this system, it is believed that the path of accumulation has karmic obscurations, the path of joining has afflictive obscurations, the path of seeing has co-emergent obscurations, the path of meditation has co-existing obscurations, and the path of completion has habitual obscurations. The way to abandon these obscurations is to have the view that the path is as it is, which comes first, because it is necessary to become familiar with it after realization. It is believed that the obscuration of knowledge should be abandoned first. Correct. Practice is the first step in the means of realizing the path, because wisdom increases from all kinds of subtle and gross afflictions. It is believed that the obscuration of afflictions should be abandoned first. Of the dance
Chinese
通过（智慧）之门见到真理，通过歌唱获得美妙和名声，成就巨大的福德之聚，并且对它没有执着和不执取，因此将具备两种巨大的智慧之聚。第二是关于舞蹈的详细解释。正直。瑜伽士男女观想为本尊的方法是，所有父续和智慧母续都站起来跳舞。如果一个人观想一切，那么在跳舞时，将坛城收摄，各自观想为主要本尊。从中央面向东方。以证悟降伏一切，像雄狮般威猛地跳跃。第五是关于神通，分为两种。计数。第一是实际行为。正直。眼、耳、鼻、舌、身五根，即心间或脐轮，观想五部佛的五个种子字的方法是：眼睛观想嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），耳朵观想吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），鼻子观想德让（藏文：ཏྲམ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：德让），舌头观想舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍），身体观想阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），从这些明亮的智慧中发出光芒，供养圣众，利益众生。收摄回来融入自己的嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）等字中，因此眼睛能看到远近的物体等等，二十五种神通就圆满了。此外，在广释中说：具备方便和智慧之后，面向东方。像雄狮般威猛地跳跃。观想舌头中央的舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字之后，舌头是不可思议的，舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）也是不可思议的。在十方四时无边无际中，语的坛城广大燃烧。一个语的坛城支分，是不可思议的，普遍流传。声音和名言词句分别流传。舌根运作而宣说。解脱和不解脱都说。完全真实地聚集在那里。以如是性未曾说一。耳根的坛城和，观想德让（藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：德让）字清晰之后，无边不可思议地扩展。德让（藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：德让）也放出无量光芒燃烧。获得十方时坛城无余。也听到六道轮回的处所。声音和听闻是无二的。同样，香、味、触等，观想各自的特征清晰之后，如实地安立字句的精华。与所有佛坛城和，所有六道一切众生，以无执着的方式享受。以香等大乐，完全满足一切。六道众