English
The gathering of Buddhas of the ten bhumis symbolizes the power of past aspirations. The Buddhas emanating from bindus are impelled by the four immeasurables and skillful means of that very moment, directing themselves towards the path of manifesting as the form of Heruka. The stage of completion phase and union is when the aggregates, elements, sense bases, channels, winds, bindus, and essences increase, making it possible for various mandalas to arise, and ripening that stage. Secondly, merely by impelling with this, it bestows happiness upon the world. Just as in the order of birth, it arises from the primordial mantra. From the form of semen comes Vajradhara, and then from the two, Aṃ (藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་) and Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ་), it arises. It says up to the two, Aṃ (藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་) and Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ་). Merely by impelling with the samadhi and mantra mentioned above, it is necessary to manifest as the fruit, Heruka, in order to bestow happiness upon all sentient beings of the world. According to another translation, as it says, "The Lord of Bliss," it refers to Vajrasattva, the Lord of Bliss. Regarding "the very order of birth," another translation says "the order of generation," but that also needs to be explained as the order of generating the body, so the meaning is the same. Just as the body gradually develops and grows in the womb, the innate mantra Aṃ (藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་) and Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ་), which are established from the beginning, arise. In a variant translation of this, it says, "The innate secret mantra arises spontaneously," which is good, but the phrase "from the ordinary mantra" is a slightly inaccurate translation. That is the five parts of Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ་) and the five parts of Aṃ (藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་), the ten parts that purify the ten stages or ten months of the womb. Therefore, it is called "the order of birth." How does it manifest? From the form of semen, and then, after that, the two forms of the red letter Aṃ (藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་) and the blue letter Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ་) appear, blazing with light. If you ask, why are these two called the innate mantra? In terms of ultimate truth, they are the nature of primordial skillful means and wisdom. In terms of conventional appearance, as soon as the body is formed, the tummo Aṃ (藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་) of the navel and the life force Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：ཧཱུཾ་) of the heart are also accomplished, so they are the innate or primordial seeds. What is to be trained is the ten months of the womb, and the result of training to be obtained is the bodhisattva who has perfected the ten bhumis.
Chinese
最后生起之理，成熟是五大和五蕴融入智慧。于此生起手印，若以他法圆满生起三种仪轨，以及生起五种现证菩提等其他亦可生起，然此处未说，乃是不需之证成。第三是，从二者生起金刚持，如是连接前文，颜色蓝色极恐怖，红色光之轮炽燃，四面相者极恐怖，六二之手而严饰，难胜乌摩之主压，日之自在铺为垫，根本面者黑色也，右者似如莲花也，左者红色极怖畏，西方金色而炽燃，具有先前之手帜，三眼亦以极庄严，具怒且笑之面容，右伸展之足而住。彼之明妃母猪者，红色颜色极炽燃，一面二手极庄严，持金刚与人颅器。如是。彼亦是从彼二种子完全转变，生起金刚持，即一切金刚部主尊吉祥黑汝嘎之身者，颜色蓝色，具足众多忿怒之相，故极恐怖。身发炽燃之火焰，红色光轮照耀。四面相者，即四面皆咬牙切齿，三眼怒目而视，具足忿怒等极恐怖之相。然于四面轮王，亦有寂静、忿怒、贪着等不同之相，然此处经文显示诸相相同。手为六二，即十二手严饰身躯，双足之下，有难胜天女乌摩及乌摩之主大自在天，彼等以忿怒之相镇压大怖畏者，将日光之自在日轮铺为垫，四面之中，根本之面为黑色，具足忿怒而笑之相。此等法类中，不必定执着六界之颜色，故可说蓝色与黑色为同一清净之
English
The manner of the last arising, the maturing is the wisdom of the five elements and five aggregates dissolving. Here, generating the mudra, if one completes the generation of the three rituals with other methods, and also the generation of the five Abhisambodhis, etc., others can also arise, but not explaining it here is the proof that it is not needed. The third is, from the two, generate Vajradhara, thus connecting to the previous text, "Color blue, terrifying, red, the circle of light blazing, four-faced, terrifying, six-two hands adorned, unconquerable Uma's lord suppressed, the lord of the day spread as a seat, the root face is black, the right one is like a lotus, the left one is red, greatly terrifying, the west is blazing gold, possessing the previous hand implements, also adorned with three eyes, with an angry and laughing face, residing with the right leg extended. His wisdom consort, the sow, red, the color greatly blazing, one face, two hands, greatly adorned, holding vajra and human skull cup." Thus. That is also from the complete transformation of those two seeds, generating Vajradhara, that is, the body of glorious Heruka, the lord of all Vajra families, color blue, possessing many wrathful aspects, therefore extremely terrifying. The body emits blazing flames, a red circle of light shining. The four-faced one, that is, all four faces gnashing teeth, three eyes glaring angrily, possessing extremely terrifying aspects such as frowns. However, in the four-faced Chakravartin, there are also different aspects such as peaceful, wrathful, and attached, but here the text shows that the aspects are the same. The hands are six-two, that is, twelve hands adorning the body, under the two feet, there are the unconquerable goddess Uma and the lord of Uma, the great Ishvara, those suppressing the great terrifying one in a wrathful aspect, spreading the sun's free sun disc as a seat, among the four faces, the root face is black, possessing an angry and laughing aspect. In these systems, it is not necessary to adhere to the definite colors of the six elements, therefore it can be said that blue and black are the same pure
Chinese
我这样认为，身色蓝色和根本面黑色，虽然这样说但意义相同，前面的黑面是调伏阎罗、罗刹、非天和地主。右边的面如昆达花般白色，是调伏水神和梵天。左边的红面，如太阳的光芒般光辉炽盛，令人觉得要烧毁三界般极其恐怖，是调伏火神和帝释天。西面和后面的面如黄金般极其炽盛，是摧伏财施和自在天。十二只手中最初两只手的法器，在执持根本金刚时，以及其他手的法器在赞颂时已经阐明，以前的经文中已经说过的手持器物，即是真实具有的法器。也就是右边的第一只手拿着忿怒尊的五股金刚杵，左边的第一只手拿着以金刚杵为标志的铃，这两者是夺取帝释天及其妻子善生等的器物，或是调伏这些天神。第二对手拿着带血的新鲜象皮，从右边的头和毛朝外的左边的腿脚抓住，并且不接触身体地伸展着，对此大多数人认为双手作期克印，在眉间的位置，但并不确定。这是因为摧毁了象头神，从而摧毁了一切的障碍和邪道。右边的第三只手拿着手鼓，如网状等如何适合，是把所有的母神和罗刹女都毫无自主地摄为己有，作为玩乐之用。左边的第三只手的卡杖嘎是白色的杖，上面粗下面细，根部以一半的独股金刚杵装饰，杖的顶端有宝瓶，其上有各种金刚杵，其上有人头，湿的和旧的，以及干骷髅等堆叠着，顶端以完整的或一半的五股金刚杵为标志，从各种金刚杵或宝瓶的颈部伸出的铃铛和飘带悬挂着，这是完整的卡杖嘎，舍弃干湿两种头盖骨，以及一个头，和宝瓶的形状等，有繁简等各种
English
As I think, the body is blue and the root face is black, although it is said that way, the meaning is the same. The black face in front is to subdue Yama, Rakshasa, Asura and the Earth Lord. The right face is white like a Kunda flower, which is to subdue the Water God and Brahma. The red face on the left, like the light of the sun, is radiant and blazing, making people feel that it is going to burn the three realms, which is extremely terrifying, and is to subdue the Fire God and Indra. The west and back faces are extremely blazing like gold, which is to destroy the wealth-giver and the Isvara. Among the twelve hands, the first two hands hold the Dharma instruments, when holding the root vajra, and the Dharma instruments of the other hands have been explained in the praise. The hand-held objects that have been said in the previous scriptures are the real Dharma instruments. That is, the first right hand holds the five-pronged vajra of the wrathful deity, and the first left hand holds the bell marked with the vajra. These two are to seize the instruments of Indra and his wife Sujata, or to subdue these gods. The second pair of hands holds the fresh elephant skin with blood, grasping from the right head and the left legs with the hair facing out, and stretching without touching the body. Most people think that the two hands make the threatening mudra, at the position of the eyebrows, but it is not certain. This is because destroying Ganapati, thereby destroying all obstacles and heresies. The third right hand holds the damaru, such as how the net is suitable, is to take all the mothers and Rakshasa women into their own possession without autonomy, for the purpose of playing. The khatvanga of the third left hand is a white staff, thick on the top and thin on the bottom, the root is decorated with half of a single-pronged vajra, the top of the staff has a vase, on which there are various vajras, on which there are human heads, wet and old, and dry skulls are stacked, the top is marked with a complete or half of a five-pronged vajra, bells and streamers hanging from the necks of various vajras or vases, this is a complete khatvanga, abandoning the two kinds of dry and wet skulls, as well as one head, and the shape of the vase, etc., there are various kinds of simplicity and complexity.
Chinese
集会存在。在《显句上师》第九品中说：为了供养而持有的金刚喀章嘎之上，有五尖的金刚极其恐怖，金刚铃铛剧烈摇晃，各种幡旗剧烈悬挂，中央以各种金刚为标志，下方是独尖金刚。因此，悬挂以金刚为标志的铃铛，以及说是为了供养而持有，一般来说，虽然在共同结合等其他很多地方出现，但由于并非周遍于所有胜乐轮的现观，因此这里不需要。如果剩余的特征全部具备，那么这里的铃铛就是铃铛钹，如同巴陵的装饰铃铛一样，舍弃了图案和标志，仅仅是无执持的空腔和舌头。铃铛和钹并非必须分开。而且，据说喀章嘎将所有凶恶者粉碎成灰烬，铃铛钹的声音又使其复苏。是降伏所有凶恶阎魔的手杖。右侧第四个是以金刚为标志的战斧，是抢夺使僵硬的战斧者的武器，或是调伏地下的非天。左侧第四个是以金刚为标志的黑色绳索，是抢夺阎魔们的时间绳索，或是使龙王们不由自主地变成绳索的形状。右侧第五个是三尖矛，中央的角矛是四角或圆形的，左右两角的根部稍微弯曲，被称为臂膀，顶端各自朝向自己的方向弯曲的第八个是四角锋利的。认为三尖是扁平的，是因为不知道印度所用的三尖是什么样的，只是看到一些西藏到处游荡的蓬头垢面者的工具，或是一些铁钩而说的。三叉戟（梵文天城体：त्रिशूल，梵文罗马拟音：triśūla，汉语字面意思：三尖）是自在天和大时母（梵文天城体：चण्डीका，梵文罗马拟音：Caṇḍīkā，汉语字面意思：旃持迦）二者的主要武器，因此是抢夺并摧毁它们的含义。左侧第五个是盛满血的颅碗，是扎姆扜吒等罗刹女空行母们的武器，是调伏她们的含义。右侧第六个是巨大的黑色弯刀和所有罗刹
English
Assemblies exist. In the ninth chapter of "Manifestation of the Lama," it says: "On top of the vajra khaṭvāṅga held for offering, there is a five-pointed vajra that is extremely terrifying, a vajra bell that is violently shaking, and various banners that are violently hanging. In the center, it is marked with various vajras, and below is a single-pointed vajra." Therefore, the hanging bell marked with a vajra, and the statement that it is held for offering, generally appear in many other places such as common unions, but since it does not pervade all realizations of Cakrasaṃvara, it is not needed here. If the remaining characteristics are all complete, then the bell here is a bell-cymbal, like the decorative bell of Baling, which abandons patterns and marks, and is only an empty cavity with a tongue that is not held. The bell and cymbal do not have to be separate. Moreover, it is said that the khaṭvāṅga pulverizes all the wicked into ashes, and the sound of the bell-cymbal revives them again. It is the staff that subdues all the wicked Yamas. The fourth on the right is a battle-ax marked with a vajra, which is either seizing the weapon of the one who has a stiffening battle-ax, or taming the Asuras of the underworld. The fourth on the left is a black rope marked with a vajra, which is either seizing the time rope of the Yamas, or involuntarily transforming the Naga kings into the shape of a rope. The fifth on the right is a three-pointed spear, the central horn spear is four-cornered or round, the roots of the left and right horns are slightly curved, called arms, and the eighth, which bends towards its own direction, is a sharp four-cornered one. The idea that the three points are flat is because they do not know what the three points used in India are like, and they are only talking about seeing some tools of wandering, matted-haired people in Tibet, or some iron hooks. The triśūla (Tibetan: ཏྲི་ཤཱུ་ལ་; Sanskrit Devanagari: त्रिशूल; Sanskrit Romanization: triśūla; Chinese literal meaning: three points) is the main weapon of both Maheśvara and Caṇḍīkā (Tibetan: ཙནྚི་ཀཱ་; Sanskrit Devanagari: चण्डीका; Sanskrit Romanization: Caṇḍīkā; Chinese literal meaning: Chandika), so it means seizing and destroying them. The fifth on the left is a skull cup filled with blood, which is the weapon of the Rakshasa daughters, ḍākinīs, such as Cāmuṇḍī, and it means taming them. The sixth on the right is a huge black curved knife and all the Rakshasas.