English
The six connected places are combined. That is, knowledge does not enter. Clear Vipassanā or in the Ornament, In the five paths, combine the accumulation and preparation stages with calm abiding. With clear Vipassanā, the path of seeing culminates in meditation. Thus it is. The stage of increasing between the accumulation stage and the path of seeing and the ten bhumis is considered to increase in three countless kalpas. After gaining stable experience in calm abiding as before, The union of those two types of samadhi is the nature of the path. Emptiness through examination is Samatha like the sky. When arising from that, one should practice the six perfections. Having attained calm abiding in one month, it becomes stable, Having attained that calm abiding, one can cultivate emptiness through Vipassanā, making it stable and clear during the day and night. Practicing that meditation is inseparable from the great expanse of great emptiness. Mostly exhaling a large breath. At that time, if the abilities of wisdom, samadhi, etc., are small, it is possible to remain for many kalpas, and with those, If the power of aspiration is strong, it will quickly be accomplished in three kalpas. In the Buddha-field, going with freedom, the complete enjoyment body is blessed, and after extending the right arm, To eliminate the suffering of attachment to the mind of the bodhisattva's head with a golden wheel hand, after covering it with an umbrella, Whatever is done, it is called Vajra Uttiṣṭha (Tibetan: བཛྲ་ཨུ་ཏིཥྚ་, Sanskrit Devanagari: वज्र उतिष्ठ, Sanskrit Romanization: vajra utiṣṭha, Literal Chinese meaning: Vajra Rise) in order to arise for the benefit of beings from the profound realm of stable calm abiding and emptiness. With characteristics and means, learn many activities of the Buddha-fields and make them stable. Symbolizing the common enjoyment body's ornaments, adorned with marks and examples, In all the Sugata's Buddha-fields, proclaim it as a lamp and give prophecies. The substances for empowerment are a vajra on the crown of the head, a vase in the hand, clothes on the body, the earth on everything, The self-symbol hand seal at the heart, and after empowering the four with aspiration, blessing, and intention, The manifestation of all aspects of awareness is the supreme empowerment, accomplished by bestowing it without interruption. ༈ Since the words of representation are spoken for the sake of pleasing those who desire, With the pride of the three lineages of gods, one is attached to the happiness of various characteristics and desires to obtain them, The Vajra King is skilled in activities, having obtained the blessing of the empowerment vow.
Chinese
具有者乃是外在的教令标志。想要显现获得天神的身体、语言、意和文字者，以究竟的见解空性本身和瑜伽仪轨十一支分具相观修本尊。以事物之实相被二谛的见解束缚，于三事物体验大乐而失去生命。三族各自以身语意区分，故有九种教令标志，以及十五位主尊，即本尊、佛母、忿怒尊、使者各三位。瑜伽士以身语意三者修习分别念，以五种仪轨和六种加持生起三族本尊的慢心。以有相无相之禅定，于金刚持地发起心之愿望。以供品、成就物的物质的药物和本尊咒语以及成就咒语的结合，显示修行成就的眼快、脚快等三界之事。对于好坏、净秽无有分别，以及天神好坏行事上想要净秽，虽不一致，然金刚手三者的教法各自显现，乃是依随智慧大小的次第正直，以及对一切不同方便的主尊进行灌顶而次第产生，即以沐浴和净洁的仪轨成就的清净之手金刚，以及从瑜伽之门转为四族勇士和四族明妃，故有吉祥生金刚手，以及调伏恶毒者，以勇猛誓言物具有苦行，化现为力量金刚等三者。克里亚三族，乌巴亚四族，瑜伽五族，以及如是种姓和一种姓空等无边大瑜伽，以及随自己所欲的本尊金刚手和我化现为四者，无论做什么，都给予与智慧大小相符的教法四续部。而且国王的命令由大臣翻译的词语，或者瓦拉纳西的染色师如何改变颜色一样变化，如同那个例子一样。末世的调伏境众生也以各种咒语的续部来调伏也是如此。此乃不直接显示，而是传承的结合。虚假实执分别念不加改造而应舍弃。༈ 处瓦拉
English
The one who possesses is the external mark of command. Those who wish to manifestly attain the body, speech, and mind of the deities, along with letters, cultivate the deity with attributes, characterized by the eleven branches of yoga rituals and the view of emptiness itself as the ultimate truth. Bound to the nature of phenomena by the view of the two truths, one is separated from life by experiencing great bliss in the three phenomena. Each of the three families is distinguished by body, speech, and mind, hence there are nine command marks and fifteen chief deities, namely the main deity, the mother, the wrathful deity, and the messenger, each in groups of three. The yogi cultivates conceptual thoughts with the three aspects of body, speech, and mind, generating pride in the three deity families through five rituals and six blessings. With meditations of both with and without attributes, one initiates the aspiration of the mind on the ground of Vajradhara. Through the medicine of material substances of offerings and attainments, and the combination of deity mantras and attainment mantras, it is shown to perform the activities of the three realms, such as swift eyes and swift feet achieved through practice. Without distinguishing between good and bad, pure and impure, and desiring purity and impurity in the good and bad actions of deities, although they are not consistent, the teachings of the three Vajrapanis appear separately, being upright according to the order of great and small wisdom, and the empowerment of the lord of all different methods occurs in sequence, namely the pure hand Vajra achieved through bathing and purification rituals, and the glorious-born Vajrapani transformed from the gate of yoga into the four family heroes and four family consorts, and the powerful Vajra who subdues the wicked, possessing asceticism with courageous vows and substances, transforming into three. The three Kriya families, the four Upaya families, the five Yoga families, and likewise the infinite great yoga of lineage and one lineage emptiness, etc., and I transform into four, the Vajrapani deity as one desires. Whatever is done, the teachings of the four tantric vehicles are given in accordance with great and small wisdom. Moreover, just as the king's command is translated by a great minister, or how the dyer of Varanasi changes color, so too, the beings of the degenerate age are subdued by various tantric vehicles. This is not directly shown, but is a transmitted union. Artificial, substantial grasping and conceptualization should be abandoned without modification. ༈ Place: Vara
Chinese
在纳西的凉亭中，清净导师金刚手，坛城，与凡俗不同，脚趾甲……说了这两个。金刚手以清净的手掌涂抹香泥，以三族之力绘制坛城。三位圣者，清净的婆罗门，神圣的家主，咕咕ra杂，将la dam phog缓慢放入并明确指示。幻术之镜将三族分为九份，将其缓慢展开陈列。以诸神的卡瓦齐为目标，净化声闻、缘觉、菩萨平凡事物的分别念。十五和二十一位神灵，将意的显现之相缓慢放入，授予誓言和灌顶，即交付于手中。将清净的果实置于金刚持之地并明确陈列。但这不是真实的灌顶，而是虚假的结合。༈ 珍宝堆积的殊胜处所，是层层叠加的宫殿。总的来说，是指燃烧的山峰须弥山顶。导师吉祥生金刚手，金刚界是指金刚，身语意融入金刚微粒之中。坛城有三个。燃烧是指具有功德和光芒。显现并展示自性智慧的坛城。对谁显现呢？对圣者咕咕ra杂，因陀罗菩提，名为拉姆果玛拉，塔卡纳萨阿萨和阿提卡旃陀罗五人显现。在密集陈列之处，神山金刚堡的洞穴中，清净的种姓持有者被安置在灌顶的行列中。这也是虚假的坛城。将非有观想为有，这种禅定是意念的结合。以头饰、宝瓶、发髻等灌顶之相，因内心的执着而生起我慢。三门与诸神本性平等，执持平等性见解之语。行为也超越了无意义的戏论，仅仅是平等之语。缓慢进入，也领受了五部的誓言，是具有所依之道的根基。是见、狂和四支的结合。所示现的是结合的誓言，并非真实的两根结合。如果住在金刚萨埵的处所，即使杀死三界也没有罪过。因此，连同处所一起度化的那些地方，是被度化者的分别念。
English
In the cool chamber of Na-si, Vajrapani, the pure teacher, the mandala, is not the same as the ordinary; toenails... These two were spoken. Vajrapani himself smeared the palm of his hand with pure fragrance, and the mandala was drawn with the power of the three families. The three holy ones, the pure Brahmin, the holy householder, Kukuraja, the la dam phog was slowly put in and definitely shown. The mirror of magical means divides the three families into nine parts, which are spread out slowly and arranged. By focusing on the Kawa-chi of the gods, the thoughts of ordinary things of hearers, self-realizers, and Bodhisattvas are purified. Fifteen and twenty-one deities, the signs of manifestation of mind are slowly put in, and the vows and initiations are given, which are handed over. The pure fruit is placed on the ground of Vajradhara and definitely arranged. But this is not a real initiation, but a false union. ༈ The precious and dense place is a palace stacked in particular. In general, it refers to the top of Mount Sumeru, the burning mountain. Vajrapani, the teacher Pal-jung, the Vajra sphere is attached to the Vajra, the body, speech, and mind enter into the Vajra particles. The mandala is three. Burning means having qualities and light. Manifest and show the mandala of self-nature wisdom. To whom is it shown? To the holy Kukuraja, Indra-bhuti, named Lam Gomala, Taknasa Asa and Atika Chandra. In the cave of the Vajra Fortress of the God Mountain, in the place of dense arrangement, the pure lineage holders are placed in the ranks of initiation. This is also a false mandala. The samadhi of meditating on what is not as what is, is the union of mind and desire. With the signs of initiation such as headdresses, vases, and crests, pride grows due to the attachment of the mind. The three doors are equal to the nature of the gods, holding the words of the view of equality. The behavior also transcends the meaningless elaboration, only the words of equality. Entering slowly, one also receives the vows of the five families, which is the basis of the path to be followed. It is the union of view, arrogance, and the four limbs. What is shown is the vow of union, not the actual union of the two organs. If you live in the place of Vajrasattva, there is no sin even if you kill the three realms. Therefore, those places where beings are liberated together with the place, are the discriminations of those to be liberated.
Chinese
转化为天神并生起，主尊予以救度。 以我的三摩地之瑜伽， 因救度而视为行持之殊胜。 将天神置于外，并从外部希求成就，因此，为了外道之义而修瑜伽和三摩地。 仪轨次第或者如五道之次第。 认为结合而能现前获得者。 天神等仪轨之支分。 观三摩地和各自心之意愿而生起欲求。 依靠造作的坛城， 即使有外在的表相、意愿和灌顶， 也不会与自性道相遇。 是造作的瑜伽之支分。 瑜伽之欲求从自身生起，因此不依赖外在，而在内在建立表相。 五种行持。不舍弃。接受的誓言，精勤于行持。 主要讲述了外道洁净派的对治瑜伽。 以对誓言物洁净与不洁净的取舍之心。 未能通达平等性金刚之义，而停留在言辞上。 谁呢？是持金刚手秘密誓言者。 所灌顶之境是金刚萨埵的三摩地，明智的色究竟天之境。 与离贪之智和有贪者相合，给予宝瓶灌顶而解脱道。 宣说三种灌顶之义而得解脱。获得解脱。 一般的三十三天是天神之境。 特殊的善法是天神的集会处。 供养柱是方便与智慧之乐，顶髻之花是方便之菩提心， 金刚秘密之花是太阳的体性。 八位天女自身是美妙之花。 誓言。对谁呢？是对金刚持者公开抛掷。 主尊欢喜，击中自己的本尊，父母双尊带着笑容。 以光芒互相注视而安住的坛城中，将金刚萨埵放入而安住。 以次第的顺序，与根器相符地依次结合而宣说。 具有信心和誓言，精进，对身语意虔诚者。 以愿望的瑜伽而确定。 实际上是摩诃提婆之子，名为摩诃室利者。 帝释天眷属之子名为提婆旃陀罗，他的儿子图沃。 天神。