English
The four corners and four sides outside the wheel, that is, the corners of the boundary have two each, inner and outer, totaling eight. In the southeast corner are Ksitigarbha and the charming woman, green-blue. In the southwest corner are Akasagarbha and Rosary Mother, dark blue-blue. In the northwest corner are Avalokiteshvara and the singing woman, red-white. In the northeast corner are Vajrapani and the dancing woman, blue-white. In the southeast of the four sides are Maitreya and Incense Mother, white. In the southwest are Sarvanivaranaviskambhin and Flower Mother, dark blue. In the northwest are Manjushri and Lamp Mother, red-white. In the northeast are Samantabhadra and Perfume Water Mother, green-yellow. On the cloth of the middle courtyard are six Thupas. At the east gate are Yama's executioner and executioner mother. At the south gate are Vijaya and Victory Mother. At the west gate are Hayagriva and Hayagriva Mother. At the north gate are Amrita Kundali and Kundali Mother. The slightly confused tantras are all gathered and explained. The method of meditating on the great mandala of container and contents is that, in particular, the actions are arranged in the middle courtyard, which is said to be the middle courtyard of Vairochana's belly. That is: In the heart of the main deity is the basis of Samantabhadra, Father and Mother in union, the body adorned with marks and signs, like the sky, stainless, dark blue, in lotus posture, meditate on it as a burning ball of light one inch in size. From that, light radiates, purifying the phenomenal world of containers and contents, all in the nature of pure deities and goddesses. It is said. In the heart of Vairochana, in the center of the sun and moon wheels, Samantabhadra Father and Mother are dark blue, with their hands in meditative equipoise, residing one inch in size, from which light radiates, transforming all phenomenal existence of containers and contents into one great palace of deities and goddesses, all dharmas becoming the nature of the Akanishta Ghanavyuha paradise of the Buddhas, abiding in this state of equanimity. If these methods are combined with the scriptures, in the Magical Net Wrathful Vidyadhara Tantra, it says: In that palace reside, many wisdom deity assemblies, the main deity and consort in union, the core of the central palace, is the Great Seal Vairochana, like the color of indigo, holding the wheel, his own symbol, in his hand. Before that hero, the great Vajrasattva, like the color of conch and crystal, holding the vajra, his own symbol, in his hand. On the right is the main deity Ratnasambhava,
Chinese
宛如那达的金色。 手持自身标志的八角宝。 背后是无量光佛为主尊。 宛如红莲花的颜色。 手持自身标志的红莲花。 左侧是不空成就佛。 如同因陀罗蓝的颜色。 手持自身标志的宝剑。 一切皆为寂静的姿态。 以五部佛的顶髻来庄严。 安住于圆满的金刚跏趺坐。 项链、臂钏、耳环等。 手镯、耳饰等一切都美妙。 具足所有的相好。 在这些的左侧是： 普贤佛母、洛扎瓦、 玛玛佛母、白度母等。 右侧以方便拥抱主尊。 左手持自身标志的铃。 其他姿态都与父佛相同。 自然成就于法轮的轮辐上。 在眼前的美丽的乳钉上： 金刚手菩萨，青蓝的颜色。 自身标志是三股金刚杵。 右侧是地藏菩萨， 蓝绿色，手持珍宝苗。 背后是虚空藏菩萨， 深蓝色，自身标志是宝剑。 左侧是美丽的乳钉： 观世音自在菩萨，红白色。 手持自身标志的白莲花。 以智慧勇识的顶髻来庄严。 安住于勇识的金刚跏趺坐。 以各种装饰和姿态来庄严。 在这些的左侧是： 舞女、娇女、鬘女、歌女。 右侧以方便拥抱主尊。 左手持舞蹈、明镜、花鬘、 琵琶，其他姿态 与主尊相同。 在美丽的角隅处： 慈氏弥勒菩萨，白色。 手持美丽的龙树甘露树。 东南方位的角隅处： 除盖障菩萨，深蓝色。 手持法轮。 在西南方位的角隅处美丽地安住。 妙吉祥童子，红白色。 自身标志是乌巴拉花和宝剑。 在西北方位的角隅处美丽地安住。 普贤菩萨，黄绿色。 自身标志是珍宝稻穗。 在东北方位的角隅处安住。 在这些的左侧是： 香、花、灯、香水。 右侧以方便拥抱主尊。 左手持自身标志。 一切姿态都与上述相同。 四道门环有四位降魔者。 阎魔敌，深黑色，燃烧。 手持刺头矛作为武器。 在东方的门处是尊胜佛母。
English
Resembling the golden color of Nada. Holding an eight-cornered jewel as its own symbol. Behind is Amitabha as the main deity. Resembling the color of a red lotus. Holding a red lotus as its own symbol. On the left is Amoghasiddhi. Like the color of Indra-nila. Holding a sword in hand as its own symbol. All are in peaceful postures. Adorned with the five families of hair knots. Seated in the complete vajra posture. Necklaces, armlets, and earrings. Bracelets, earrings, all are beautiful. Complete with all the marks and signs. To the left of these are: Samantabhadri, Locani, Mama, White Tara, etc. The right side embraces the main deity with skillful means. The left hand holds its own symbol, the bell. Other postures are similar to the Father. Naturally accomplished on the spokes of the wheel. On the beautiful protrusions in front: Vajrapani, blue-green in color. Its own symbol is a three-pronged vajra. On the right is Ksitigarbha, Blue-green, holding a jewel sprout. Behind is Akashagarbha, Dark blue, its own symbol is a sword. On the beautiful protrusion on the left: Avalokiteshvara, reddish-white. Holding a white lotus as its own symbol. Adorned with the hair knot of wisdom heroes. Seated in the posture of a hero. Adorned with all ornaments and postures. To the left of these are: Dancer, seductress, garland, singer. The right side embraces the main deity with skillful means. The left hand holds dance, mirror, garland, Lute, other postures Are the same as the main deity. In the beautiful corners: Maitreya, white. Holding a beautiful Naga tree and a bell. In the corner of the southeast: Sarvanivaranaviskambhin, dark blue. Holding the wheel of Dharma. Beautifully residing in the corner of the southwest. Manjushri, reddish-white in color. Its own symbol is an Utpala flower and a sword. Beautifully residing in the corner of the northwest. Samantabhadra, yellow-green in color. Its own symbol is a jewel-like rice stalk. Residing in the corner of the northeast. To the left of these are: Incense, flowers, lamps, perfume. The right side embraces the main deity with skillful means. The left hand holds its own symbol. All postures are the same as above. The four gate arches have four destroyers. Yamantaka, dark black, blazing. Holding a head-impaling spear as a weapon. At the eastern gate is Vijaya.
Chinese
由于执着于好坏二者，导致外在的智慧尊融入自身等等。这不像禅修后进行迎请和遣送，如《奇妙王》中所说：“本来俱生平等坛城中，知为本有而修持，以分别念的次第，此处无需迎请和遣送。”这是因为身体成为本尊，语言成为咒语，心成为禅定，以誓言尊和智慧尊无二无别的方式行持。对于初学者和喜欢戏论者来说，即使进行迎请、供养和赞颂等，也没有矛盾。如《秘密藏》中所说：“如三千世界融入芥子般，从法界迎请坛城并供养。”如是。之后无缘收摄的方式是：如此修习之后，若对后有执着，则逐渐收摄，不住于任何事物，远离戏论而安住。若无执着，则从如幻如水中月般的自性中，将善根回向给一切众生。对于初学者，逐渐收摄后修习空性，通过修习，了知生起次第即是圆满，于显空如幻的自性中平等安住并回向。禅修之间的次第是：禅修间隙，一切行住坐卧皆为明空如幻之相，一切显现和声音皆为本尊和咒语，一切忆念和思维皆为智慧，于每一个刹那不散乱地了知。这是说，如同在入定时修习本尊坛城一样，在后得时，显现为外器世界是宫殿，有情众生是本尊和本母，一切声音皆是咒语，一切心之忆念皆是自生智慧，于当下相遇、显现解脱、无执大圆满中坦然安住，不落入庸常的显现和贪嗔五毒的分别念中，日日夜夜不散乱地精进修习。关于道友、誓言和行持的讲解分为三部分，首先是劝诫守护清净誓言：现在为了成就密咒的道友，守护根本和支分清净的誓言。了知、不舍、行持和接受，应修持的五种誓言，总摄为二十五种身语意。也应修习自心清净之理。如前所说，根本誓言三种和支分的
English
Due to clinging to both good and bad, the wisdom being enters from the outside, and so on. This is not like inviting and sending off after meditation sessions, as it says in the "Wonderful King": "In the naturally co-emergent equal mandala, knowing it to be inherent and meditating, with the stages of differentiated minds, there is no need for invitation and sending off here." This is because the body becomes the deity, speech becomes mantra, and mind becomes samadhi, practicing in a way that the samaya being and the wisdom being are inseparable. For beginners and those who enjoy elaboration, even if they perform invitation, offerings, and praises, there is no contradiction. As it says in the "Secret Essence": "Like the three thousand worlds entering a mustard seed, from the realm of reality, invite and offer the mandala." Thus it is. The way to dissolve without focus afterwards is: After meditating in this way, if there is clinging to the aftermath, then gradually dissolve it. Abide without focusing on anything, free from elaboration. If there is no clinging, then from the nature of illusion like a reflection in water, dedicate the merit to all sentient beings. For beginners, gradually dissolve and meditate on emptiness, and through practice, knowing that the generation stage itself is complete, abide equally in the nature of appearance and emptiness as illusion, and dedicate the merit. The stages between sessions are: In all activities between sessions, the aspect of emptiness and clarity as illusion, all appearances and sounds are deity and mantra, all memories and thoughts are wisdom, be aware without distraction for every moment. This means that just as one meditates on the mandala of deities in the meditative state, in the post-meditative state, the outer world of phenomena appears as a palace, sentient beings are deities and goddesses, all sounds are mantras, all memories of the mind are self-born wisdom, abiding relaxed in the great perfection of immediate encounter, appearance and liberation, and non-attachment, without falling into ordinary appearances and the conceptual thoughts of the five poisons of attachment and aversion, practicing diligently without distraction day and night. The explanation of companions, vows, and conduct is divided into three parts, first is the exhortation to keep pure vows: Now, as companions for the accomplishment of secret mantra, protect the pure vows of root and branch. Knowing, not abandoning, practicing, and accepting, the five vows to be practiced, summarized as twenty-five for body, speech, and mind. One should also train in the way of purifying one's own mind. As said before, the three root vows and the branch vows.
Chinese
守护这五种誓言，简而言之，保持自心清净无染是誓言的关键，因此要学习它。在《誓言品续》中说：『誓言，誓言，所谓的誓言，简而言之，就是守护自心清净。这是伟大的誓言，诸佛都已宣说。』以及在《别解脱经》中说：『诸恶莫作，众善奉行，调伏自心，是诸佛教。』应如是行持。这些种类，稍微归纳就仅此而已，但广而言之，众生的分别念有多少，誓言也可以有多少。《秘密藏》中说：『此誓言甚为稀有，于六道世界之十方，三界众生有多少，调伏分别之誓言亦有那么多。』因此，相对于世俗谛而言，有各种种类；相对于胜义谛而言，一切法皆不可言说，超越守护界限，是普贤王如来的无修大圆满誓言。如彼经中说：『此外，诸佛之王普贤，一切无余手印之，无修胜妙悉皆成就。』《一切造作之源》中说：『唉！一切造作之王，我的誓言是，如无生虚空般超越方所，无有守护与不守护之二分，这就是证悟一切造作之王的誓言。』确定特别的酬补时间：此外，为了圆满二资粮并平息一切障碍，以及成就悉地并酬补一切违犯，在每个月出现时，初一和天空空虚之日，初八、二十九，初十，上弦月和下弦月的白天和夜晚，应努力进行近修、修持、荟供和酬补忏悔。也就是成就悉地和进行酬补忏悔的六个时间：十五日，月亮空虚的天空空虚之日，初八，二十五，初十，二十九。在这些日子里，外在是空行游行，内在是特殊脉气聚集，所以称为近聚集。特别是上弦月的初十白天，以及下弦月的初十，即二十五的夜晚，空行母会降临到修行者的地方。
English
Guard these five sets of five vows. In brief, keeping one's own mind clean and free from faults is the key to vows, so learn this. In the tantra of the Chapter on Vows, it says: 'Vow, vow, so-called vow, in brief, is to keep one's own mind pure. This is a great vow, taught by all the Buddhas.' And in the Pratimoksha Sutra, it says: 'Do no evil, practice all good, subdue your mind, this is the teaching of the Buddhas.' Act in this way. As for the categories, if summarized slightly, that is all, but if expanded, there can be as many vows as there are thoughts of sentient beings. In the Guhyagarbha Tantra, it says: 'This vow is very rare. In the ten directions of the six worlds, as many beings as there are in the three realms, that many vows are spread to tame thoughts.' Therefore, relative to the conventional truth, there are various categories; relative to the ultimate truth, all phenomena are beyond expression, beyond the limits of guarding, it is the uncreated great exertion of Samantabhadra's vow. As it says in that very text: 'Furthermore, the supreme king Samantabhadra, all the mudras without exception, the supreme uncreated are all accomplished.' In the Kun Byed, it says: 'Alas! King of All-Creating, my vow is, like unborn space, beyond direction, without duality of guarding and not guarding, this is the realization of the vow of the King of All-Creating.' Identifying the special times for fulfillment: Furthermore, in order to complete the two accumulations and pacify all obstacles, and to accomplish siddhis and fulfill all breakages, in every month that occurs, the new moon and the empty sky days, the eighth, twenty-ninth, tenth, waxing and waning days and nights, strive in approach, practice, tsok offerings, fulfillment, and confession. That is, the six times for accomplishing siddhis and performing fulfillment and confession are: the fifteenth, the empty sky day when the moon is empty, the eighth, the twenty-fifth, the tenth, and the twenty-ninth. On these days, outwardly, the dakinis travel, and inwardly, special channels and winds gather, so it is called the near gathering. Especially on the tenth day of the waxing moon, and the tenth of the waning moon, that is, the night of the twenty-fifth, the dakinis accomplish in the practitioner's place.