Chinese
一是，不要在時間上受到懶惰、懈怠、睡眠和酒精的支配。二是，聽從金剛上師的教導，並真實地守護誓言。三是，無論發生什麼情況，都要心胸開闊，不要失去語言的鋒芒。四是，不要對所有誓言物產生庸俗的懷疑，要樂於接受。五是，不要忘記本尊及其心髓，要不間斷地修持。六是，不要對深奧的結合解脫產生懷疑，要廣行苦行。七是，為了徹底解脫三界，並掌控三有，要演奏眾多的歌舞。八是，不要從本初清淨的法性菩提心中動搖。二是實際修持的方法：寂靜修法和忿怒修法兩種。第一種，從顯示必要性和目標的角度進行簡要說明，以及詳細闡述其方法兩種。第一，為了在此生證得佛果，應當熟悉三身之地。如是說，不像下乘那樣經過長久的修持之後才能成就佛果，而是在大瑜伽乘中，為了在此生親見法性而證得佛果，為了安住於三身的果位，應當在光明、蓮花和字母輪大會的地上修習相續，如是熟悉真如，以及熟悉顯現和因次第。空性、無緣大悲，以及從此顯現為因的種子，這三者是一切禪定的總體。二是修習禪定壇城，對其進行供養，以及為了啟發誓言而進行念誦三者。第一有四：以三禪定填滿，從此生起能依所依的壇城。第一，從真如、顯現、因三禪定中，第一，首先在法界自性中，以無緣之義來修習。如是說，為了斷除眾生時期無始以來的實執，以及為了在果時從法身顯現為色身，首先應當如此，一切法都匯集於心，心遠離一切戲論的法界，安住於不可言說的自性中，那
English
Firstly, do not be dominated by laziness, idleness, sleep, and alcohol in time. Secondly, listen to the Vajra Master's instructions and truthfully keep the vows. Thirdly, no matter what happens, be open-minded and do not lose the sharpness of speech. Fourthly, do not have vulgar doubts about all the vow substances, and be happy to accept them. Fifthly, do not forget the Yidam deity and its essence, and practice without interruption. Sixthly, do not have doubts about the profound union and liberation, and practice great asceticism. Seventhly, in order to completely liberate the three realms and control the three existences, perform many songs and dances. Eighthly, do not waver from the primordially pure Dharma-nature Bodhicitta. Secondly, the method of actual practice: peaceful practice and wrathful practice. The first is to briefly explain from the perspective of showing the necessity and purpose, and to explain its method in detail. First, in order to attain Buddhahood in this life, one should become familiar with the ground of the three bodies. As it is said, unlike the lower vehicles where Buddhahood is achieved after a long period of practice, in this great yoga vehicle, in order to directly see the Dharma-nature and attain Buddhahood in this life, in order to abide in the state of the three bodies, one should train the continuum on the ground of the assembly of light, lotus, and letter wheels, and thus become familiar with Suchness, and familiarize oneself with the order of manifestation and cause. Emptiness, unconditioned great compassion, and the appearance of the seed as the cause from this, these three are the totality of all samadhi. Secondly, there are three aspects: meditating on the mandala of samadhi, making offerings to it, and reciting mantras to inspire the vows. The first has four aspects: filling with the three samadhis, and from this, generating the mandala of the support and the supported. First, from the three samadhis of Suchness, manifestation, and cause, first, in the Dharma-realm nature itself, meditate with the meaning of unconditionality. As it is said, in order to cut off the habitual clinging to reality from beginningless time in the state of sentient beings, and in order to manifest the form body from the Dharma body at the time of fruition, first, all dharmas gather in the mind, and the Dharma-realm, which is the nature of the mind, is free from all elaborations, abiding in the inexpressible nature, that
Chinese
也應以如是證悟之智慧，以無所緣之方式或意義來修持。彼即是，自心觀想為白色阿字，收攝諸根，將氣息收入，使心無動搖地明朗，安住於阿字，於彼安住之時，阿字之光淨化一切器情世間，使其無所緣。復次，收攝自身亦焚燒，使唯一阿字安住，漸漸變細，最終音聲與音聲之邊際消失，修持至一無所執、無所緣之境地。第二， 「法界智，遍及一切。」如是說。不執著於空性，為了容易生起幻化之神變，修持一切顯現。如此，了知一切法安住於法界之自性之智慧，自然生起大悲心，以此遍及一切未如是了悟之有情。如是大悲心之標幟，從充滿白色之光，將一切顯有擴展並淨化為光，最終修持至融入光之本基。第三，「從無之因顯現，心之自性智慧明。」如是說。清淨庸常之我執，為了成為生起壇城輪之因，從本初無生之因或基或自性中，顯現之心之自性，應使其明朗為具足白色阿字形相之因定之智慧。即，上述之光，從無生之白色阿字之因中顯現之心之自性，應使其明朗為金剛薩埵之智慧身 ，觀想一白色無裝飾充滿之身，被智慧之風舉至虛空，以不依賴任何事物之方式安住。第二，生起所依能依之壇城，其中分為所依宮殿之觀想，與能依本尊之生起二者。首先，「觀想轉變任何事物之字，也以光芒之方式散發，以無餘之慈悲遍及，視為希願之聖者之方式。彼等光芒聚集後，成為珍寶莊嚴之宮殿。」如是說。於此，應次第修持五基及依彼之宮殿二者。
English
It should also be practiced with the wisdom of such realization, in a way that is without object of focus or meaning. That is, one should contemplate one's own mind as a white A, restrain the senses, gather the breath inward, and fix the mind, unwavering and clear, on the A. When one is established there, the light of the A purifies all of existence and non-existence, making them without object of focus. Again, one should gather and burn oneself, so that only the single A remains, becoming ever thinner, until finally the sound and the edge of the sound vanish, and one practices until one reaches a state of non-grasping and non-focus. Second, "The wisdom of the Dharmadhatu pervades all." It is said. Without clinging to emptiness, and in order to easily arise the magical manifestations of illusion, one should practice the appearance of all things. Thus, the wisdom that realizes that all things abide in the nature of the Dharmadhatu itself naturally arises as great compassion, and with this, one should pervade all sentient beings who have not realized this. As a sign of such great compassion, from a full white light, all of existence is expanded and purified into light, and finally one practices until it merges into the basis of light itself. Third, "From the cause of non-existence, the nature of mind, wisdom, is clearly manifest." It is said. Purifying the ordinary self-grasping, and in order to become the cause of the arising of the mandala wheel, from the cause or basis or nature of primordially unborn, the nature of mind that is clearly manifest should be made clear as the wisdom of the cause of stability, which has the form of the white letter A. That is, the light mentioned above, from the cause of the unborn white letter A, the nature of mind that is clearly manifest should be made clear as the wisdom body of Vajrasattva , one should contemplate a white, unadorned, full body, lifted into the sky by the wind of wisdom, abiding in a way that does not rely on anything. Second, to generate the mandala of the support and the supported, there are two parts: the contemplation of the supporting palace, and the generation of the supported deity. First, "Contemplate the letter that transforms into anything, and also radiates in the form of light, pervading with complete compassion, regard it as the way of the wish-fulfilling holy one. Those rays of light gather together, and become a precious and beautiful palace." It is said. Here, one should practice the five bases and the palace that relies on them in sequence.
Chinese
然而，此修法中，虽未真实出现观修五大的词句，然可理解为已归摄于上述因定之力量中，或以意义补充之。无论如何，观想智慧萨埵之心间，放射出ཨེ་（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：唉）等五字，净化浊垢之五大，五母之体性，清净之五大，即虚空、风、水、地四者次第重叠，其上火焰燃烧，周遍一切。其后，观想智慧萨埵之心间或眉间，有一能转变一切之字བྷྲཱུྃ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字），呈紫黑色。何以故作转变一切之观想？因བྷྲཱུྃ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）能转为空性、寿命、五种兵器、顶髻转轮王及宫殿之精华或种子，故如是说。从བྷྲཱུྃ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）中，以光芒之形式，放射出无数如芥子般微细之བྷྲཱུྃ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字），净化一切器情世间之智慧光芒。以慈悲周遍一切有情界之边际与中心，以其象征，紫黑色之光芒清晰照耀，照触母夜叉空行母，视其为本尊而希求；照触诸菩萨，视其为兄弟朋友，而作殊胜之念；周遍照触三世诸佛，以外内密三供，令三密之续流欢喜，视其为殊胜之佛子，而作殊胜之念。复次，彼等光芒收摄，བྷྲཱུྃ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）字融入光中，化为一颗如意宝珠，充满光彩。由此如前作放出与收摄，观想由五宝所成，极其庄严之宫殿，其形四方，如佛塔之状，内外无碍，清晰可见，其广阔与虚空之边际相等，具有隅角、走廊、四门、门楣、马槽及阶梯，其中心有金制之四辐轮，具有轮毂与轮辋，以及狮子等座垫，彼宫殿以伞盖、胜幢、璎珞等装饰，并以自然生起之欲妙天女之众装点，应清晰观想。第二，金刚萨埵等，具大悲者，五部等之眷属，如成就者所说之教言，身色各自清晰。
English
However, in this practice method, although the words for contemplating the five elements do not actually appear, it can be understood that they are included in the power of the above-mentioned causal samadhi, or supplemented by meaning. In any case, visualize that from the heart of the Wisdom Being, five syllables such as E (藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：Ah) radiate, purifying the impure elements, the nature of the five mothers, the pure elements, that is, the four elements of space, wind, water, and earth are stacked in order, and on top of them, flames burn, pervading everything. Then, visualize at the heart or brow center of the Wisdom Being, a syllable BHRŪṂ (藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：Seed Syllable) that can transform into anything, dark purple in color. Why visualize it as transforming into anything? Because BHRŪṂ (藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：Seed Syllable) can transform into emptiness, life, the five weapons, the crowned wheel-turning king, and the essence or seed of the palace, therefore it is said thus. From BHRŪṂ (藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：Seed Syllable), in the form of light rays, radiate countless tiny BHRŪṂ (藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：Seed Syllable) syllables, as small as mustard seeds, purifying all the outer and inner worlds with the light of wisdom. With compassion, pervade the entire realm of sentient beings, its edges and center, and as a sign of this, the dark purple light rays clearly shine, touching the Māra and Ḍākinīs, seeing them as the main deity and hoping; touching the Bodhisattvas, seeing them as brothers and friends, and thinking of them as holy; pervading and touching the Buddhas of the three times, pleasing the three secrets of the lineage with the outer, inner, and secret offerings, seeing them as the holy sons and thinking of them as holy. Again, those light rays gather, and the BHRŪṂ (藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：Seed Syllable) syllable itself dissolves into light, transforming into a wish-fulfilling jewel, full of color. From this, perform the emanation and absorption as before, visualizing a palace made of five precious jewels, extremely beautiful, its shape square, like a stupa, clear and unobstructed inside and out, its expanse equal to the edge of the sky, with corners, corridors, four doors, lintels, horse troughs, and stairs, in the center of which is a golden four-spoked wheel with a hub and rim, and with seats such as lions, that palace is adorned with parasols, victory banners, necklaces, and so on, and adorned with a gathering of desire goddesses that arise naturally, it should be visualized clearly. Second, Vajrasattva and others, those with great compassion, the retinue of the five families and so on, according to the teachings of the accomplished ones, the body colors are each clear.
Chinese
以“手印、装饰与姿势，观想生圆成就之诸佛”一句所示，于方才所说之宫殿处，主尊金刚萨埵等，具备救护一切众生之大悲心，其身语意功德事业之坛城，以及五族等之安布。彼等眷属等，乃吉祥金刚萨埵五身五智圆满成就，如续部所说，亦如成就之瑜伽士所教示之教言一般，身色各异而明显，身之大手印等四印，以及绸缎珍宝等装饰，与安住之姿势等，亦应无误知晓。并结合瑜伽士之智慧，初如生起次第之摩诃瑜伽般次第生起，或已熟练，如圆满次第之阿努瑜伽般，于胜义中，不离无生之法界，于世俗中，显现并摄持有寂一切诸法，仅以心髓之宣说，即觉醒为本尊之坛城。或以窍诀大圆满之理，一切法之自性，安住于真谛无别之中，故五蕴、五部、五大、五母等四十二本尊之坛城，本即存在，无需于今新成，于自性任运成就之本尊坛城中，以圆满之方式观想之。如是说。此处显现续部《佛平等和合》、教言《方便之索》续、口诀《黑汝嘎之橛》以及《出世间续》三种方式。若以后者而说，则上方虚空中安住之智慧萨埵降临中央之座，化为光芒，从（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：吽，हूँ，hūṃ，吽）字放出收回，化为金刚，从中生起蓝色三面六臂之金刚萨埵。以“等”字表示，从我心间之（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：穆，मूँ，mūṃ，穆）字生起铃，并从中于左侧生起金刚界自在母。于生起眷属时，由具足五智体性之父，与具足不离大悲身之母，从二者之明妃誓言手印中生起，即于明妃之虚空