English
Then, when the subsequent yogi is united without duality with the father and mother, being skilled in the method of union, he is without attachment to the taste of joy and bliss. Thus, without being attached to the taste of bliss, when wisdom arises and appears as male and female, being in accordance with the nature of attachment, at the very time of engaging in attachment, the taste of attachment itself is clear as wisdom, so there is no being seized by attachment and no being stained by the faults of attachment. The meaning here is that, by the supreme practice of celibacy, one is a king because he has power over the wisdom of bliss. That is the very great attachment that is utterly true, having become a single taste of abandonment and remedy, it is the very nature of the Tathagata's intention. Third, the fault of engaging in self-gratification. Thus, at the time of the secret offering, the mandala liberation, and the gathering union, the yogi who has not realized the view of the meaning of reality, following the view of verbose words, if he engages in union and liberation in a self-gratifying manner, he may wonder what faults there are. The ripening result of union is said to be the preta and the hell of the rotting mud, and the result of the same cause is to be born as a worm in the womb. The ripening result of liberation is the hell of punarujjīvana (藏文：，梵文天城体：पुनरुज्जीवन，梵文罗马拟音：punarujjīvana，汉语字面意思： पुनरुज्जीवन), and the result of the same cause is to be born in the place of kārya rākṣasa (藏文：，梵文天城体：कार्य राक्षस，梵文罗马拟音：kārya rākṣasa，汉语字面意思： कार्य राक्षस). Therefore, engaging in union and liberation in a self-gratifying manner is the cause of falling into the wrong path. Therefore, any yogi who practices the secret mantra path, if he is driven by the afflicted mind and engages in ordinary desire, harms the lives of sentient beings, or causes others to do so, there will be great faults, so he should strive to abandon these. The yogi who possesses the three: correct view, meditation, and conduct, with the supreme, unsurpassed secret practice, for the benefit of oneself, others, and the Dharma, enjoy union and liberation, this is the instruction. Second, there are two methods for engaging in the four implements: the method of engaging itself and the qualities of engaging. The first has four: counting. First, to explain the method of engaging in general in accordance with pacification. Thus, the yogi who abides on the path of union, making offerings of the gathering feast, or the four postures of walking, sleeping, sitting, and dwelling.
Chinese
在所有的地方，都应穿戴和佩戴八种尸林装饰。食物和饮料等用品，应在寂静荟供之后，与无相三摩地相应地享用。手脚的舞蹈和口中的歌词，也应与无相三摩地清晰相应。第二，舞蹈的运用方法有两种：念诵。第一，像这样，手印不离于明观本尊的状态；直观。根、境、时、智慧、识，这些念头。根和识是方便父，境和时是智慧母，观想为二者无别地结合。以这样的见解认识到方便与智慧无二无别的状态，并通过三摩地使其清晰，那么所有的念头都不会脱离本尊父母双运，因此是无二大乐至上之手印。第二，在舞蹈时，观想本尊的三摩地及其功德有四种：念诵。第一，在五肢上观想五部本尊，并进行摆动，具有这种三摩地的功德。直观。父母尊进行大移动，即在四肢和头五个部位观想从（藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）中生出四瓣莲花坛城，在这些坛城中。头顶上观想以佛陀等为首的眷属，忿怒父尊二十五位，忿怒母尊二十五位，五位母尊，总共五十位本尊。观想三摩地清晰，并且从他们身上发出许多光芒。身体的摆动和肢体的运动都不会脱离本尊的显现，因此是本尊身之大手印。第二，在放下脚步时，具有三摩地的功德。直观。像这样，观想显现为本尊的右脚是方便父，左脚是智慧母，双足始终变成燃烧着光芒的五股金刚杵。然后，每一次迈出和放下大方便的脚步时，观想在脚印上出现一朵莲花，作为无执着的象征。脚上的金刚杵和地上的莲花，如果三摩地清晰地结合，那么在这之间经过的所有众生都将获得无上菩提。
English
In all places, one should wear and adorn oneself with the eight charnel ground ornaments. Food and drink, and other such items, should be enjoyed in accordance with the peaceful gathering, with the samadhi of no characteristics. The dances of the feet, the gestures of the hands, and the lyrics of the songs of the voice should also be in accordance with the clarity of the samadhi of no characteristics. Second, there are two methods for practicing dance: Recitation. First, like this, the mudra does not stray from the state of visualizing the deity; Direct perception. The faculties, objects, time, wisdom, and consciousness—these thoughts. The faculties and consciousness are the father of skillful means, and the objects and time are the mother of wisdom, visualizing them as inseparably united. Recognizing the state of inseparable union of skillful means and wisdom with such a view, and clarifying it through samadhi, then all thoughts will not stray from the union of the deity father and mother, therefore it is the great seal of supreme bliss of non-duality. Second, during the dance, there are four qualities of the samadhi of meditating on the deity: Recitation. First, meditating on the deities of the five families on the five limbs, and moving them, possessing the qualities of this samadhi. Direct perception. The father and mother deities perform great movements, that is, on the four limbs and the head, five places, visualizing a four-petaled lotus mandala arising from (Tibetan: བྷྲཱུཾ，Sanskrit Devanagari: भ्रूं，Sanskrit Romanization: bhrūṃ，Literal Chinese meaning: seed syllable). In these mandalas, on the head, visualize Buddha and other retinues, the twenty-five wrathful father deities, the twenty-five wrathful mother deities, and the five mother deities, all fifty deities. Meditate with clear samadhi, and visualize many rays of light emanating from them. The movement of the body and the movement of the limbs do not stray from the manifestation of the deity, therefore it is the great seal of the deity's body. Second, at the time of putting down the steps, possessing the qualities of samadhi. Direct perception. Like this, visualizing the right foot, which appears as the deity, as the father of skillful means, and the left foot as the mother of wisdom, the two feet always transforming into a blazing five-pronged vajra. Then, each time one takes and puts down a step of great skillful means on the ground, visualize a lotus flower appearing in the footprint as a sign of non-attachment. If the vajra on the foot and the lotus on the ground are clearly joined in samadhi, then all sentient beings who pass between them will attain unsurpassed enlightenment.
Chinese
也将转生到净土。第三，观想肢体各部的本尊，从而生起具有三摩地之功德。真实而言，五肢本来就是五部，是自性坛城寂静本尊。现在这里，要观想忿怒坛城的五十本尊，四肢和头共五个部位。在头部观想本尊部，即佛部黑鲁嘎及其眷属的坛城，如果晃动和移动它，就能以慈悲使诸佛坛城，即一切刹土，为利益有情而摇动。右手观想金刚部，即金刚黑鲁嘎，左手观想宝生部，即宝生黑鲁嘎及其眷属，如果晃动手印，就能生起持明者的所有刹土的三摩地力量，为了自利从地下升到地上，为了他利以慈悲为利益有情而摇动。右脚观想事业部，即羯磨黑鲁嘎，左脚观想莲花部，即莲花黑鲁嘎及其眷属，如果用力踩踏和跳跃，左脚能从地狱等一切有情难以忍受的痛苦中解脱，右脚能压制所有障碍者、魔和邪引导者。因此，头部、手和脚的运动功德次第是五部佛，身体的头、手和脚的大小力量没有差别，只是从身体的部位次第来说的。这也是从所调伏者肢体高低的方面安立的，法性智慧是自生的智慧，没有好坏。第四，一切肢体都运动并具有三摩地的功德。真实而言，如果同时摇动和震动身体的所有肢体，瑜伽士我每一个毛孔中，都会涌现无数个像微尘一样的忿怒化身。那些忿怒本尊的无数化身们，在需要利益的十方，三千大千世界清净与不清净之间的世界里，像微尘的数量一样多地去利益众生，以忿怒本尊调伏所化之事业的方式来利益众生们的微尘数量。
English
They will also be reborn in the pure land. Third, the merit of meditating on the deities in each part of the limbs and generating samadhi. In truth, the five limbs are originally the five families, which are the peaceful deities of the self-nature mandala. Now here, one should meditate on the fifty deities of the wrathful mandala, the four limbs and the head, a total of five parts. In the position of the head, one should visualize the mandala of the Tathagata family, namely the Buddha Heruka and its retinue. If one shakes and moves it, one can use compassion to move all the Buddha mandalas, that is, all the Buddha-fields, for the benefit of sentient beings. In the right hand, visualize the Vajra family, namely Vajra Heruka, and in the left hand, visualize the Ratna family, namely Ratna Heruka and its retinue. If one moves the hand gestures, one can generate the power of samadhi in all the realms of the vidyadharas. For one's own benefit, one rises from the ground to the sky, and for the benefit of others, one shakes with compassion for the benefit of sentient beings. In the right foot, visualize the Karma family, namely Karma Heruka, and in the left foot, visualize the Padma family, namely Padma Heruka and its retinue. If one stomps and jumps with great force, the left foot can liberate all sentient beings from unbearable suffering such as hell, and the right foot can suppress all obstructors, demons, and evil guides. Therefore, the order of the merits of the movement of the head, hands, and feet is the five Buddha families. There is no difference in the power of the head, hands, and feet of the body. It is only spoken from the order of the parts of the body. This is also established from the aspect of the height of the limbs of the object to be tamed. The wisdom of Dharma-nature is self-born wisdom, and there is no good or bad. Fourth, all the limbs move and have the merit of samadhi. In truth, if all the limbs of the body are shaken and vibrated at the same time, from each pore of the yogi's body, countless wrathful emanations like dust particles will emerge. Those countless emanations of the wrathful deities will benefit sentient beings in the ten directions where benefit is needed, in the worlds between the pure and impure of the three thousand great thousand worlds, as many as the number of dust particles. The number of dust particles of those who benefit sentient beings in the manner of the wrathful deities taming those to be tamed.
Chinese
显现为助益之方式是：以彼等之慈悲调伏所化有情众生，并复归于自身之毛孔或法性界中。第三，将一切行持之方便由寂静转为忿怒而行持方便，正直。对于忿怒尊，有如牦牛等雄壮之舞蹈姿势，或者足之舞、手之姿态、语之歌词、眼之视线，以及以三摩地对五种受用物所行持的一切方便，如前于寂静会供之坛城时所开示，于此处应将舞蹈、姿态、嬉戏等转为忿怒。第四，剩余等之摄集。正直。于中间，应以剩余使大吉祥之眷属的微细明妃们感到满足，以马面之手印摄集，并分别供养及于事业上训示等，如仪轨般广作后，遣使于事业，勿使动摇，徐缓摄集，于四种行仪中，不离本尊之三摩地而行持。如是修持之故，成就见道之持明果位，对此毫无怀疑。第二，行持三摩地之功德。正直。会供之瑜伽士，所有方便父与智慧母，若受用具有如上三摩地之状态的五种受用物，由于十方之诸佛与瑜伽士之觉性无有差别之故，我受用受用物，亦成为令所有佛之坛城皆欢喜之供养，且因欲妙之光芒照耀三有之有情众生，以安乐之味、大乐所遍布而成为布施。此乃意指自性为一。第二总义为会供之功德有三，即：计数。第一，依凭证相增长，正直。暖相之分如前于开展时所开示般生起，若问：如是则无有差别耶？非也，于会供之时，彼等之上述暖相之数量增长，且本体清晰而长久稳固生起。第二，现量稳固，正直。现量之境上，洲之数量增长，四洲
English
The way of appearing as beneficial is: with their compassion, they subdue the beings to be tamed and return them to their own pores or the realm of dharmata. Third, transform all means of practice from peaceful to wrathful and practice the means, honestly. For the wrathful ones, there are dance postures such as those of strong yaks, or foot dances, hand gestures, song lyrics, eye gazes, and all the means of practicing the five objects of enjoyment with samadhi. As explained earlier during the peaceful gathering mandala, here the dances, gestures, and play should be transformed into wrathful ones. Fourth, the collection of leftovers and so on. Honestly. In the meantime, the subtle consorts of the retinue of the Great Glorious One should be satisfied with the leftovers, gathered with the horse-faced mudra, and offered separately, and instructed in their tasks. After performing extensively according to the ritual text, send them to work, do not let them waver, and gather them slowly. In the four modes of conduct, practice without separating from the deity's samadhi. By practicing in this way, there is no doubt that the fruit of the vidyadhara of the path of seeing will be achieved. Second, the merits of the practice of samadhi. Honestly. The yogis of the gathering, all the father of means and the mother of wisdom, if they enjoy the five objects of enjoyment with such a state of samadhi as above, since the Buddhas of the ten directions are no different from the yogi's awareness, my enjoyment of the objects of enjoyment also becomes an offering that pleases all the mandalas of the Buddhas, and because the light of desirable qualities shines on the sentient beings of the three realms, it becomes a generosity pervaded by the taste of bliss and great joy. This refers to the fact that the nature is one. The second general meaning is that the merits of the gathering are threefold: counting. First, relying on the increase of signs, honestly. The aspects of the heat signs arise as explained earlier during the expansion. If asked, is there no difference then? No, during the gathering, the number of the above-mentioned heat signs increases, and the essence becomes clear and stable for a long time. Second, the direct perception is stable, honestly. On the object of direct perception, the number of continents increases, four continents.