Chinese
从“那所说”到“如同金刚持”之间进行了阐述。然后，为了向如同莲花的人展示珍宝坛城，从“珍宝神圣坛城”到“金刚持的南方”这五个词语进行了阐述。然后，为了向如同旃檀的人展示莲花坛城，用“八瓣莲花”这四个词语进行了阐述。然后，为了向如同乌巴拉花的人展示事业坛城，从“各种事业坛城”到“其他也同样详细绘制”之间进行了阐述，很容易理解。然后，为了展示对这些坛城的装饰，说了“对于那些令人愉悦的坛城”等等。所谓“八个瓶子和八个本身”是指八个瓶子，又做成十六个，为了展示装在其中的物品，说了“有什么可用的油性饮料吗？”等等。所谓“有什么可用的油性饮料”是指，装入可用的上等蔗糖等，这是用盛大的功德来装饰的标志。所谓“五甘露或珍宝”是指，装入五种药物，这是菩提心的标志。这是五谷之神的名号的标志。五种珍宝是神的身色的标志。所谓“盛满的珍宝瓶”是指盛满了上述物品。所谓“最初也说是金瓶”是指，要装饰金刚持的坛城。所谓“第二个是水晶和银的”是指，是佛陀法轮者的。所谓“第三个是琉璃”是指珍宝的装饰。所谓“第四个要做铜瓶”是指，是莲花坛城的装饰。所谓“第五个说是铁瓶”是指，是各种事业坛城的。所谓“第六个是各种，瓶子盛满放置”是指，是共同坛城的瓶子。此外，还有装饰的差别，以及悦意的音乐和可用的东西。所谓“不仅是瓶子”，而是用幡幢、伞、胜幢、宝幢、丝绸的飘带和许多装饰的差别来装饰。不仅如此，还有香、舞蹈、歌曲、鼓和锣
English
From "what Na said" to "like Vajradhara" is explained. Then, in order to show the jewel mandala to a person like a lotus, the five words from "The sacred jewel mandala" to "the south of Vajradhara" are explained. Then, in order to show the lotus mandala to a person like sandalwood, the four words "on the eight-petaled lotus" are explained. Then, in order to show the karma mandala to a person like an utpala flower, from "various karma mandalas" to "also draw it in detail in the same way" is explained, which is easy to understand. Then, in order to show the decoration of these mandalas, it is said, "For those delightful mandalas," and so on. The so-called "eight vases and eight themselves" refers to eight vases, and also made into sixteen, in order to show the substances placed inside them, it is said, "Is there any oily drink available?" and so on. The so-called "What oily drink is available" means that whatever available superior jaggery etc. is put in, which is a sign of being adorned with great qualities. The so-called "five elixirs or jewels" means that putting in five medicines is a sign of the mind of enlightenment. This is a sign of the names of the five grain gods. The five jewels are a sign of the body color of the deities. The so-called "filled jewel vase" means that it is filled with the above substances. The so-called "Initially, it is also said to be a gold vase" means that the Vajradhara mandala should be decorated. The so-called "The second is crystal and silver" refers to the Buddha wheel-turner. The so-called "The third is beryl" refers to the jewel decoration. The so-called "The fourth should be a copper vase" refers to the decoration of the lotus mandala. The so-called "The fifth is said to be an iron vase" refers to the various karma mandalas. The so-called "The sixth is various, the vase is placed full" refers to the vase of the general mandala. Furthermore, there are differences in decoration, as well as pleasing music and available things. The so-called "Not only the vase" but it is decorated with banners, parasols, victory banners, streamers, silk ribbons, and many differences in decoration. Not only that, but also incense, dance, song, drums, and gongs
Chinese
大鼓、陶土鼓、琵琶，笛子、钲、钹和铃铛等等，拿着许多乐器围绕坛城。所有供品和食子等都应精美陈设，即供品如香、花、灯、香水和阿尔嘎等，按顺序摆放不错乱。食子等，即方位守护神的食子等，摆放许多。然后，为了展示瑜伽士通过禅定次第所做之事，通过“然后瑜伽士”等来展示。所谓“然后瑜伽士”是说，在坛城轮的装饰等全部陈设完毕之后，瑜伽士应进行禅定的次第。那又该如何做呢？首先应修习真如的禅定，其次应修习普现的禅定，第三应修习因的禅定。因位于字上的阶段，是在生起大权坛城之前所说的次第中生起的，即在作为所依的坛城和座垫之后，生起具有所依的坛城，如前一样进行，即在具有所依的轮圆满之后，加持身语意，然后以四印封印。然后，接受灌顶者以头饰等五部全部庄严。其余的则是我们各自五部的装饰。到此为止，念诵和修持四支圆满，主尊的身及眷属圆满是念诵。生起眷属的身是近念诵。加持身语意是修持。观想智慧萨埵是大修持，总的来说是念诵和修持四种。然后迎请智慧萨埵的坛城，从自己心间的字吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）发出光芒，光芒或者化为铁钩女神，从女神自性成就之处，智慧坛城连同宫殿降临到前方的虚空中，然后以内外供品供养。供养之后，还要赞颂，即金刚的……
English
Drums, clay drums, lutes, flutes, cymbals, and bells, etc., holding many instruments, circumambulate the mandala. All offerings and tormas, etc., should be beautifully arranged, that is, offerings such as incense, flowers, lamps, perfume, and arghya, etc., should be placed in order without confusion. Tormas, etc., that is, many tormas of the directional guardians, etc., should be placed. Then, in order to show what the yogi does through the stages of meditation, it is shown through "Then the yogi," etc. The so-called "Then the yogi" means that after all the decorations of the mandala wheel, etc., have been arranged, the yogi should perform the stages of meditation. How should that be done? First, one should meditate on the samadhi of Suchness, second, one should meditate on the samadhi of Universal Appearance, and third, one should meditate on the samadhi of the Cause. The stage where the Cause resides in the letter is generated in the order mentioned before generating the Great Empowerment Mandala, that is, after the mandala and seat as the support, the mandala with the support is generated, and it is done as before, that is, after the wheel with the support is complete, the body, speech, and mind are blessed, and then sealed with the four seals. Then, the one who receives the empowerment is adorned with the five families in the headdress, etc. The rest are the decorations of our respective five families. Up to this point, the four branches of recitation and accomplishment are complete, and the completion of the main deity's body and retinue is recitation. Generating the body of the retinue is near recitation. Blessing the body, speech, and mind is accomplishment. Meditating on the Wisdom Being is great accomplishment, generally speaking, there are four: recitation and accomplishment. Then, the mandala of the Wisdom Being is invited, and from the letter Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at one's heart, light radiates, the light or transforms into the Iron Hook Goddess, from the place where the nature of the goddess is accomplished, the Wisdom Mandala together with the palace descends into the sky in front, and then is offered with outer and inner offerings. After the offering, praise should also be done, that is, the Vajra's...
Chinese
如是说此语： 吽 (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)！ 法身本来即清净， 没有错乱的征相。 为度众生轮回故， 示现色相赞叹您。 如是说。 以钩索母从南方入坛， 以铁钩母令调伏， 以铃母令欢喜， 直至何时众生之利益未成办之前，皆应示现。 如是为作三摩地之次第， 故云从法界迎请坛城供养。 彼后，于誓言坛城与智慧坛城合二为一者，献上供养，从自身心间放出光芒，从光芒中化现诸多天女众，如色拉等，复又融入一切如来。 诸如来心间，复又出现众多天女，为自身与坛城眷属作供养与赞叹，故云欢喜而亲近之相。 仅作四业之供养， 所谓四种不同，即色、声、香、味、触等。 所谓具形状与颜色之征相，即形状有长、短、圆、方等，颜色有白、黄、红等。 为诸本尊各以手持所欲之功德而作供养故，故云以色、声、香、味、触供养。 彼等供养天女众，为我等坛城眷属作供养故，故云当行供养布施之事业。 此乃仅示现世俗谛。 此后，为示现灌顶弟子之次第，故说彼后具慧之殊胜子等，所谓彼后具种姓之殊胜子，即于上师自性之坛城中获得灌顶后，紧接着，对于符合仪轨之弟子，即具足各各种姓之特征者，应开始灌顶。 所谓开示秘密坛城，即因胜过声闻乘故为秘密，应开示影像坛城。 所谓询问有何所欲，即上师给予所书写之教言，乃是开示之语。
English
Thus, this is said in words: Hūṃ (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ)! The Dharmakāya is pure from the very beginning, devoid of the signs of delusion. For the sake of wandering sentient beings in samsara, I praise you who show the image. Thus it is said. The hook-rope mother enters the mandala from the south, the iron hook mother subdues, and the bell mother makes joyful. Until the benefit of sentient beings is not accomplished, it should be shown. Thus, in order to perform the stages of samādhi, it is said to invite and offer the mandala from the realm of space. Then, offer to the union of the samaya mandala and the wisdom mandala. Light radiates from one's own heart, and from the light, many goddesses, such as Sela, emanate and dissolve back into all the Tathāgatas. From the hearts of all the Tathāgatas, many goddesses reappear and make offerings and praises to oneself and the mandala retinue. Therefore, it is said to be in a state of joy and closeness. Just making the four karmas offerings, which are four different things: form, sound, smell, taste, touch, and so on. Having shapes and colors as signs means that the shapes are long, short, round, square, and so on. The colors are white, yellow, red, and so on. In order for each deity to make offerings with the desired qualities in their hands, it is said to offer with form, sound, smell, taste, and touch. Those offering goddesses, for the sake of making offerings to us, the mandala retinue, it is said that one should perform the actions of offering and giving. This is only showing the conventional truth. Then, in order to show the order of empowerment for the disciple, it is said, "Then, that excellent son of awareness," and so on. That excellent son of lineage means that immediately after receiving empowerment in the mandala of the guru's own nature, one should begin to empower the disciple who is in accordance with the scriptures, who possesses the characteristics of each lineage. To reveal the secret mandala means that it is secret because it is superior to the Śrāvakayāna, and the image mandala should be revealed. To ask, "What do you desire?" means that the guru gives the written instructions, which are words of clarification.
Chinese
大贪，大嗔，大痴，大慢，大妒，这些都不要舍弃，要恒常依止。交合、度脱、欺诳，恶语，身和受用，这被称为：交合，于交合的真正意义上行交合。度脱，于二无自性的状态中度脱三界众生。欺诳，那远离颠倒。恶语，于真正的意义上说可信的话。身，是二无自性的意义，即使他人不给予也应取用。受用，是二无自性的菩提心，那应该受用。苦行不应行苦行，不应为戒律和誓言所束缚。这被称为：如果对真正的意义没有信心，即使守护两百五十条苦行戒律，身语意三门作守护，也被分别念所束缚，不应那样做。如果对真正的意义没有信心，那么无论做什么都是分别念的意义。从内心诋毁上师，即使修持也不会成就。这被称为：从内心深处生起嗔恨，如果以上师以狡诈的手段诋毁，即使以方便之门修持，也不会获得成就。那是安住于坛城的次第，被称为最初修持坛城的灌顶。然后，在展示坛城之后，开始瓶灌顶。八个或十六个瓶子全部汇集在一起，或者自己做。吽 (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)变成金刚杵，从金刚杵生起不动佛的身相。对其进行迎请、安住和融入，在供养和赞颂之后，不动佛融化成水的形状，以此进行灌顶，这是第二个金刚部灌顶。然后以宝冠进行灌顶，梭(藏文，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭)变成珍宝，从珍宝变成宝生佛的身相，也对其进行迎请和赞颂等，从那完全变化之后，变成宝冠的形状，以此进行灌顶，这是第三个秘密的秘密听闻灌顶。然后给予金刚杵灌顶，嗡(藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：嗡)变成莲花，从莲花变成无量光佛的身相，对其进行供养和赞颂。
English
Great greed, great hatred, great delusion, great pride, great jealousy, these should not be abandoned, but should be constantly relied upon. Union, liberation, deception, harsh words, body and enjoyment, this is called: Union, practice union in the true meaning of union. Liberation, in the state of two-without-self-nature, liberate sentient beings of the three realms. Deception, that is free from perversion. Harsh words, speak credible words in the true meaning. Body, is the meaning of two-without-self-nature, even if others do not give it, it should be taken. Enjoyment, is the Bodhicitta of two-without-self-nature, that should be enjoyed. Austerity should not be practiced, one should not be bound by precepts and vows. This is called: If there is no faith in the true meaning, even if one guards the two hundred and fifty ascetic precepts, and the three doors of body, speech, and mind are guarded, one is still bound by conceptual thoughts, and one should not do that. If there is no faith in the true meaning, then whatever is done is the meaning of conceptual thought. Reviling the guru from the heart, even if practiced, will not be accomplished. This is called: From the depths of the heart, hatred arises, if one reviles the guru with cunning means, even if one practices through the door of skillful means, one will not attain accomplishment. That is the order of residing in the mandala, called the initiation of the first practiced mandala. Then, after showing the mandala, the vase initiation is started. Eight or sixteen vases are all gathered together, or done by oneself. Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) transforms into a vajra, from the vajra arises the form of Akshobhya. Inviting, abiding, and dissolving into it, after offering and praising, Akshobhya dissolves into the shape of water, and with this the initiation is conferred, this is the second Vajra King initiation. Then the crown initiation is conferred, Svā (Tibetan, Devanagari: स्वा, Romanized Sanskrit: svā, Literal Chinese meaning: Svā) transforms into a jewel, from the jewel arises the form of Ratnasambhava, also inviting and praising it, etc., from that complete transformation, it transforms into the shape of a crown, and with this the initiation is conferred, this is the third secret secret hearing initiation. Then the vajra initiation is given, Aṃ (Tibetan, Devanagari: अं, Romanized Sanskrit: aṃ, Literal Chinese meaning: Aṃ) transforms into a lotus, from the lotus arises the form of Amitabha, offering and praising it.