Chinese
如对勇士之身所说，献上平等之外内秘密供养，生起欢喜。之后，述说伴随声音的舞蹈姿势和歌词，以供品和喜乐，瑜伽母们应成办为天女。那么，有人会想，对于方法与智慧分离者，有什么必要呢？这些是为了信奉方法的坛城，以及信奉智慧的坛城之故，为了分别成办男女众生而宣说，是有深意的。然而，实际上并非父与母分离，因为在两种情况下都隐藏了二者。这些也适合于大成就圆满瑜伽士的行境。对于初学者，应与根器结合并纳入。此外，如果四时平等，那么，所谓“时”是指什么？如果能很好地理解四时平等，那就是平等的自性。金刚天女是时间的集合，对于过去、现在、未来和不确定的部分等。宣说四时集合的坛城，对于如实宣说四时秘密真言者，是平等。如果能认识到四时是不间断分离的自性，那么，四时各自与名称概念分离，那样执取怎么会不合理呢？仅仅是认识到四时即是真如，才是平等地彻底了解。因此，四时以金刚的自性转变为四天女，对于众生的面目，已经历了因缘果的自性是过去，经历了因，但果未经历是现在，因缘聚合而未经历是未来，虽然有因缘，但依赖于缘故不确定的时间里，以自性智慧控制它们，从大平等之相中自显现的天女དྷཱུ་པེ་（藏文，धूपे梵文天城体，Dhupe梵文罗马拟音，香），པུཥྤེ་（藏文，पुष्पे梵文天城体，Puspe梵文罗马拟音，花），ཨཱ་ལོ་ཀེ་（藏文，आलोके梵文天城体，Aloke梵文罗马拟音，光明），གནྡྷེ་（藏文，गंधे梵文天城体，Gandhe梵文罗马拟音，香）等。对于众生的面目，春、夏、秋、冬四者依次显现为四天女。金刚解脱无量，心与此平等，智慧轮和神圣的坛城，如何次第金刚的歌舞等供品等。这些是金刚乘不共的空性等四种解脱的
English
As explained for the bodies of heroes, offer the equal outer and inner secret offerings, generating joy. Then, recite dance postures and song lyrics accompanied by sound, and with offerings and joy, the yoginis should accomplish as goddesses. Now, one might wonder, what is the necessity for those separated from method and wisdom? These are spoken for the sake of devotion to the mandala of method and devotion to the mandala of wisdom, and for the purpose of separately accomplishing male and female beings, and are meaningful. However, in reality, it is not that the father and mother are separate, because both are hidden in both cases. These are also suitable for the conduct of great accomplished, complete yogis. For beginners, they should be combined and integrated with their capacity. Furthermore, if the four times are equally understood, then what is meant by "time"? If one can understand the four times equally, then that is the nature of equality. Vajra goddesses are the collection of times, for the past, present, future, and uncertain parts, etc. Explaining the mandala of the collection of four times, it is equal for those who truly explain the four times secret mantras. If one can recognize the nature of the four times as uninterrupted separation, then how can it not be reasonable to grasp the four times separately from names and concepts? Only recognizing the four times as suchness is the definitive understanding of equality. Therefore, the four times transform into four goddesses with the nature of vajra, for the faces of beings, the nature of having experienced cause, condition, and result is the past, experiencing the cause but not the result is the present, the aggregation of cause and condition without experience is the future, and although there are causes and conditions, they depend on conditions, so in uncertain times, controlling them with self-awareness, the goddesses དྷཱུ་པེ་ (Tibetan, धूपे Devanagari, Dhupe IAST, incense), པུཥྤེ་ (Tibetan, पुष्पे Devanagari, Puspe IAST, flower), ཨཱ་ལོ་ཀེ་ (Tibetan, आलोके Devanagari, Aloke IAST, light), གནྡྷེ་ (Tibetan, गंधे Devanagari, Gandhe IAST, scent) self-manifest from the aspect of great equality. For the faces of beings, the four, spring, summer, autumn, and winter, appear sequentially as the four goddesses. Vajra liberation is immeasurable, the mind and this are equal, the wheel of wisdom and the sacred mandala, how the order of vajra's songs, dances, and other offerings, etc. These are the four liberations of emptiness, etc., which are unique to the Vajrayana.
Chinese
守护四门和四无量心的四门，以及与勇士数量相等的明妃度比等四智轮，以及等性法界不可言说的自显现拉西耶等四轮，以及种姓之主毗卢遮那佛等四尊。如是坛城的次第，应如仪轨中所述，进行金刚歌舞，并以聚集之义，以供品、用具和受用如法供养。进入坛城的次第，也应如所说，在各自的时机进行，不得颠倒先后。良辰吉日、吉祥星宿等，因极其吉祥，应视为天日而行事。大乐等，或者坛城，或者手印等，应总的或个别地结合。所谓“大乐等，坛城或手印，应总的或个别地结合”，意为以中央的大乐主尊，以及“等”字的含义，观想四部或五坛城。或者瑜伽士观想所有手印为总体的本尊，或者每个瑜伽士观想一个身手印。在此，有多少瑜伽士，就各自化现为本尊，与本尊的数量相等，这样结合是合理的。“过去解脱聚，现在未来，无量心及化现，彼即成等性王。”意为将过去之时的体性与四解脱之聚结合，将现在之时与四无量心结合，将未来之时与四明妃结合。这是因为过去和解脱的体性不可得，现在和无量是衡量事物作用的显现，以及智慧光明的自性是未来和明妃，所以依次结合。如是，谁能证悟，谁就能成就等性之王，即大*法身。为了方便智慧双运，为了展示方便道，此外，瑜伽菩提心，十六圆满如月圆，慈悲智慧升起时，如旭日东升于虚空。殊胜圆满瑜伽士，是真实决定的地行者，十三地行于
English
Guarding the four doors and the four doors of the four immeasurables, as well as the four wisdom wheels such as the vidyādharī Dhūpe equal in number to the heroes, and the four wheels such as the self-manifesting Lāsyā whose nature is beyond expression of equalness, and the four lords of the family, Vairochana, etc. Such a mandala should be arranged according to the order in the ritual manual, and the vajra song and dance should be performed, and with the meaning of gathering, offerings, implements, and enjoyments should be offered properly. The order of entering the mandala should also be as described, and the parts of the action should be performed at their respective times, without reversing the order. Auspicious times, auspicious constellations, etc., are extremely auspicious, so they should be regarded as the sun of the gods and acted accordingly. Great bliss, etc., either mandalas, or mudras, etc., should be combined generally or individually. The so-called "Great bliss, etc., mandalas or mudras, should be combined generally or individually," means that the central great bliss main deity, and the meaning of "etc.," should be visualized as the four families or the five mandalas. Or the yogi visualizes all the mudras as the overall deity, or each yogi visualizes one body mudra. Here, how many yogis there are, each should be manifested as a deity, and it is reasonable to combine them equally with the number of deities. "Past liberation assembly, present and future, immeasurable mind and manifestation, that becomes the king of equality." It means combining the nature of the past time with the assembly of the four liberations, combining the present time with the four immeasurables, and combining the future time with the four vidyādharīs. This is because the nature of the past and liberation is unattainable, the present and immeasurable are the manifestation of measuring the function of things, and the nature of the light of wisdom is the future and the vidyādharī, so they are combined in order. Thus, whoever realizes it will attain the king of equality, which is the great Dharmakāya. For the sake of uniting method and wisdom, and for the sake of showing the path of method, furthermore, the yoga bodhicitta, sixteen perfections like the full moon, when the wisdom of compassion arises, like the rising sun in the sky. The supreme perfect yogi is the earth-goer of true determination, the thirteenth earth-going on
English
। The continuous gathering of the Vajra Time. Like this, what is different from the four gatherings is the mandala of the sun and moon gathering. What is that? The fruit of the Bodhicitta of the yogi who abides on the true path reaches the ultimate supreme state, just like the moon on the sixteenth day is full. That is the accumulation of skillful means and wisdom. Among the sixteen Bodhisattvas, the completion of the sixteen wisdom consorts is like the full moon. The arising of sixteen wisdoms of compassion manifests as sixteen Bodhisattvas, just like the sun rising in the sky accomplishes benefit. The yoga of the two Bodhicittas, non-dual and ultimate, abides in the supreme state of the truly determined Buddha. Like that, the method of proceeding to the thirteenth letter wheel great gathering place is: without interruption between the four times, abide in the mandala of the gathering. That is like the full moon appearing in the midst of many stars, like the moon of the sixteenth day reaching the full extent. The thirteenth ground, the great gathering of letter wheels, is also the place of accomplishment achieved by the power of great courageous path means and diligence. Meditating on the mandala of the sixteen Heruka and Yogini in union, because of the completion of the gathering, in order to accomplish it, the beautiful moon is the nature of wisdom, the sixteen consorts, and the nature of wisdom sunlight, the bodies of the sixteen Bodhisattvas are clear in their respective mudras. The union of skillful means and wisdom is beautiful, one is well adorned to the other, and the joy of great enjoyment of alternating abodes, that bliss. The gathering of the sixteen deities, father and mother, is completely created and accomplished to the end. In perfection, there is no object of focus. By purifying in suchness, in equality, it becomes emptiness. All things are perfected as the Dharmakaya. Suffering and enlightenment are non-dual. These are the fruits of such a gathering mandala reaching ultimate perfection. For such a nature, it is indicated that because it is unfocused and inconceivable, the Bodhicitta, which is free from the language of duality, is purified in suchness, in an uncreated state, and is therefore purified. Equally, pervasively, it becomes great emptiness. The manifestation of all things is also the great Dharmakaya.
Chinese
以本有之体性圆满正等觉菩提。于如是之状态，苦乐之差别不可寻觅，若欲证悟并成就此无二之义，当于心中明晰生起大乘稀有无二之义之菩提心。如法行持方便智慧之行，由此生起之俱生智之少分细微显现之暖相，若能把握并使其增长，则特意精进修持，最终自生大智慧之日将自然显现。为了显示未曾开始之过患，若此时常有中断，仅以念诵等难以遣除。最终自生大智慧之日将自然显现。为了显示未曾开始之过患，若此时常有中断，仅以念诵等难以遣除。如是等等，于时间之流中，不应中断会供轮，若为中断所制，仅以此作念诵和近诵，难以遣除，不能圆满。因此，若因中断、懒惰和因缘所致，则应重新补足、恢复和重新开始此伟大事业，此乃圆满之殊胜。如空中明月般，如是等等，譬如虚空中月亮光明圆满，地上瑜伽士父母眷属亦应圆满行持。若欲此瑜伽士眷属圆满，则应积聚广大之福德资粮，并将广大之善根与众生共同回向于大菩提。其果报为，首先获得日月和合之持明，即获得大手印之地，此后十三大乐及文字轮之殊胜之地成就，永不退转。此外，恒常应行之事为，诸法皆为胜者之自性，显现为胜者之身语意，身语意之手印等。如是等等，此外，与日月之会供不同，持有文字会供轮，此亦应于四时之中不间断地恒常行持，其方法为何？即二取诸法之自性，本即是佛之胜者自性，即本体也。胜者佛之本体即身语意之
English
With the essence of inherent nature, one perfects complete enlightenment. In such a state, the distinctions of happiness and suffering cannot be found. If one wishes to realize and accomplish this non-dual meaning, one should clearly generate the mind of enlightenment, the extraordinary non-duality of the Great Vehicle, in one's mind. One should practice the conduct of skillful means and wisdom as it should be done. From this, the warmth of the slight manifestation of co-emergent wisdom arises, and if one can grasp and increase it, then by diligently practicing, the sun of great self-arisen wisdom will naturally dawn in the end. To show the fault of not having started, if there are constant interruptions at this time, it is difficult to avert them with mere recitations. In the end, the sun of great self-arisen wisdom will naturally dawn. To show the fault of not having started, if there are constant interruptions at this time, it is difficult to avert them with mere recitations. Like that and so on, in the stream of time, one should not interrupt the assembly circle. If one is controlled by interruptions, it is difficult to avert and impossible to fulfill it with just recitation and close recitation. Therefore, if interruptions occur due to laziness and circumstances, one should resume, restore, and restart this great activity, which is the supreme fulfillment. Like a clear moon in the sky, like that and so on, for example, just as the moon is bright and full in the sky, the yogi father and mother and their retinue should practice fully on the earth. If one wishes for this yogi's retinue to be complete, one should accumulate a great army of merit and dedicate the vast virtue together with sentient beings to great enlightenment. The result of this is that one first obtains the knowledge holder who rides the sun and moon, that is, one obtains the ground of the Great Seal, and from then on, one will never regress from the accomplishment of the supreme ground of the thirteen great bliss and the wheel of letters. Furthermore, what should be done constantly is that all phenomena are the nature of the Victorious One, appearing as the body, speech, and mind of the Victorious One, the mudras of body, speech, and mind, and so on. Furthermore, unlike the gathering of the sun and moon, one holds the mandala of the gathering of letters, which should be practiced constantly without interruption at all four times. What is the method for this? The nature of all phenomena of duality is inherently the nature of the Victorious One, the Buddha, that is, the essence itself. The essence of the Victorious Buddha is the body, speech, and mind of