Chinese
犹如镜中影像，梦境幻术与水泡，亦如眼花之幻象，如是见者是为尊。电光乾闼婆之城，乃是业力之成熟。如是如实能彻见，如是之见即是慧。如是说。于此，如镜中影像等，是如了知世俗如幻之智慧。瑜伽士等之显现，是如了知胜义无分别之智慧，如虚空。何时心不转移，是言自性大乐之智慧真实。何时无有疑惑而行，如是等等，是为彼之因，成办共同与特殊之欲乐。名为智慧光明之身者，是言天女身之显现也。有些智者认为此处应如鲁伊巴一般，观想蕴界处为天神。根本续二十七品中说：清晨早起心清净，于身作已诸所有，超越肢分之器械，恒常安住于身中。如是说。拉瓦巴说，此乃观想蕴界加持之十七尊神。亦因其属于守护之彼性之中。如是说者，以续部金刚之语，一词有多重释义不相违之故。拉瓦之足之见解，虽亦为一清净之理，然续部词句之义，非仅限于此。阿阇黎行者亦非不许于总集轮之修法中，作蕴界处加持，以其于行仪与显现中已明说之故。又，凡是集轮之坛城修法，则必需要此，不仅是阿阇黎行者，其他亦不许。续部词句之义，亦解释为安住于有相生起次第之行者，所示之行仪。所谓超越肢分之器械，亦有人认为是身坛城，故非绝对。其后观想自身为吉祥黑汝嘎双臂尊，是作属于座间之天神想。思维身体以五印圆满庄严
English
Like reflections in a mirror, dreams, illusions, and bubbles, and like optical illusions, he who sees them is considered supreme. Cities of lightning and gandharvas are the ripening of conditioned phenomena. To see clearly in this way is called wisdom. Thus it is said. Here, like reflections in a mirror, etc., is the wisdom that knows conventional reality as illusory. The manifestations of yogis, etc., are like the wisdom that knows ultimate reality as non-conceptual, like the sky. When the mind does not waver, it is said to be the actual wisdom of great bliss of self-nature. When one acts without doubt, and so on, it is the cause of that, accomplishing common and special desires. What is called the form of clear wisdom is said to be the appearance of the form of a goddess. Some scholars think that here one should meditate on the aggregates, elements, and sense bases as deities, like Lui-pa. The twenty-seventh chapter of the Root Tantra says: In the morning, get up early and purify your mind. Having done everything to the body, the weapons that transcend the limbs should always abide in the body. Thus it is said. Lāva says that this is the meditation on the seventeen deities of the blessing of the aggregates, elements, and sense bases. Also because it belongs to the nature of protection itself. Thus it is said, because in the vajra words of the tantra, many interpretations of one word do not contradict each other. Although the view of Lāva's feet is also a pure principle, the meaning of the tantric words is not limited to this. The Ācārya Practitioner also does not deny the blessing of the aggregates, elements, and sense bases in the practice of the general Saṃvara maṇḍala, because it is clearly stated in the conduct and manifestation. Moreover, it is necessary for the practice of the Saṃvara maṇḍala, not only the Ācārya Practitioner, but others also do not allow it. The meaning of the tantric words is also explained as showing the conduct of those who abide in the practice of the arising stage with elaboration. Some also think that the so-called weapons that transcend the limbs are the body maṇḍala, so it is not absolute. Then, meditate on oneself as the glorious Heruka with two arms, which is done as belonging to the deity of the session interval. Think that the body is fully adorned with the five seals.
Chinese
哦。现在如果归纳到修行的规矩里，这样就足够了。如果广说，就是用五手印，近五手印，以及牛皮、虎皮和项链等来庄严。如“勇士根本咒等任何，梵天之线等观察”等，像这样用咒语加持，实际穿戴或者用意念穿戴。在那之后，忆念诸手印的清净，以信心的态度修行。这里所说的通常进入的五手印的自性，是不离誓言的一部分。总的来说，五手印的自性是，喜金刚中说：“顶礼上师善知识，为义执持轮。上师金刚持，不听诽谤语。耳朵佩戴好耳环，念诵咒语是项链。手镯舍弃杀生灵，依止手印是腰带。”如实所说，对上师和本尊恒常以恭敬心顶礼，即不离敬信，对于诽谤上师等不顺之事，首先不听，中间阻止，最后直至断除，消除不顺之事是耳环，不舍念诵，了知语为咒语是项链，以慈悲遍布虚空的方式，舍弃对众生身语意三门的损害是手镯，身与本尊平等，语与咒语平等，心与空性平等，以方便智慧加持平等这四种方式，依止真实和智慧的手印是腰带的自性。这些表示了对上师的恭敬，不与恶毒者交往，不舍弃对一切众生的慈爱。因此，守护的誓言，念诵咒语和依止手印也是修行的誓言，也可以说是表示了不离后续行为的誓言，总之，一切行为的誓言也顺便提及了。还有，不按照字面意思的是，上师头顶的吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）以拙火燃烧触碰并顶礼时，降下甘露之水是头顶的轮脉，诽谤上师自己的觉性智慧，即与声音相关的分别念全部融入法界。
English
O. Now, if summarized into the rules of practice, that is sufficient. If explained in detail, it is to adorn with the five mudras, the near five mudras, and also with oxhide, tiger skin, and necklaces, etc. Like "Whatever the root mantra of the hero, examine the Brahma thread, etc.," like this, bless with mantras, and actually wear them or wear them in the mind. After that, remembering the purity of all the mudras, practice with an attitude of faith. The very nature of the five mudras that are usually entered here is an inseparable part of the samaya. In general, the very nature of the five mudras is, as said in the Hevajra Tantra: "I prostrate to the Lama and the teacher, to hold the wheel for the sake of meaning. To the Lama, the Vajra Holder, not listening to words of slander. Good earrings in the ears, the recitation of mantras is also a necklace. Bracelets abandon killing living beings, relying on mudras is a belt." As actually stated, constantly bowing to the Lama and the Yidam with respect, that is, not separating from devotion, and for things that are not in harmony, such as slandering the teacher, first not listening, stopping in the middle, and finally eliminating until cutting off, eliminating things that are not in harmony is earrings, not abandoning recitation and knowing speech as mantra is a necklace, abandoning harm to the body, speech, and mind of sentient beings through compassion that pervades like the sky is a bracelet, the body being equal to the deity, speech being equal to mantra, the mind being equal to emptiness, relying on the mudras of reality and wisdom through the four ways of skillful means and blessing being equal is the very nature of the belt. These show respect for the teacher, not associating with the malicious, and not abandoning love for all sentient beings. Therefore, the samaya of protection, reciting mantras, and relying on mudras are also the samaya of practice, and it can also be said to show the samaya of not separating from subsequent conduct. In short, all the samayas of action are also mentioned in passing. Also, what is not according to the literal meaning is, when the syllable Hum（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）at the crown of the Lama's head is touched and prostrated to by the burning fire of tummo, the flow of nectar descends is the crown chakra, slandering the Lama's own wisdom of awareness, that is, all the conceptual thoughts related to sound dissolve into the Dharmadhatu.
Chinese
不以任何事物阻碍听闻的是耳饰，将语言的自性理解为阿瓦都提（藏文：ཨ་ཝ་དྷུ་ཏཱི，梵文天城体：अवधूत，梵文罗马拟音：Avadhūta，汉语字面意思：离垢者）的声音，或理解为究竟的三个字母是颈饰，将自他一切众生平等地视为本尊的坛城，从而从根本上消除杀害等伤害他人的心念是手镯，从三个手印中坚定不移地束缚菩提心是腰带，这些都显示了等持的誓言。本尊坛城中的平等既存在于生起次第的本尊中，也存在于圆满次第的本尊中。因此，手印是不可违越之意，即誓言。如果在此以大灰涂身来代替五印中的腰带，那么灰烬也象征着滴漏不尽的乐空，应与前面所说的腰带具有相同的象征意义。这里所说的五印的本性，是指六印与六度相结合，六度也转化为六印的本性。此外，还有“宝珠耳饰颈饰镯，轮等五印”的说法，这很容易理解。还有“轮腰脚镯和，瑟若卡及小镯等，是近五印”的说法。其中，顶髻宝珠和近顶髻轮，耳饰和近指环，颈饰和近瑟若卡，手镯和近脚镯，灰烬和近腰带，共有五种。臂钏可以归入手镯附近，或者归入颈饰附近，也可以归入小镯之中。这些在根本续部中说：“颈饰镯和臂钏，耳饰梵天线，项链头饰和，腰带铃铃响。”按照这个说法，臂钏被认为是小镯的意义，顶髻轮和宝珠、脚镯和，大灰这四种在其他场合说过，这里认为是补充。项链头饰表示干颅骨的头饰和湿颅骨的项链，因此，从五印中扩展出来的十二种是十二缘起和十二迁转完全清净。此外，还可以加上牛皮、虎皮两种，或者人皮。
English
Not listening through any obstruction is the earring, understanding the nature of speech as the sound of Avadhūta (Tibetan: ཨ་ཝ་དྷུ་ཏཱི, Sanskrit Devanagari: अवधूत, Sanskrit Roman transliteration: Avadhūta, literal Chinese meaning: one who is free from defilements), or understanding it as the three ultimate letters is the necklace, equally regarding oneself and all beings as the mandala of the deity, thereby fundamentally eliminating the thought of killing and harming others is the bracelet, and firmly binding the Bodhicitta from the three mudras is the belt, all of which demonstrate the samadhi's samaya. The equality in the deity's mandala exists in both the generation stage deity and the completion stage deity. Therefore, mudra means not to be transgressed, which is samaya. If here the great ash is used to smear the body instead of the belt among the five mudras, then the ash also symbolizes the bliss of undripping bindu, and it should have the same symbolic meaning as the belt mentioned above. Here, the so-called nature of the five mudras means that the six mudras are combined with the six perfections, and the six perfections also transform into the nature of the six mudras. In addition, there is also the saying, "Jewel earring necklace bracelet, wheel and other five mudras," which is easy to understand. There is also the saying, "Wheel waist anklet and, Seraka and small bracelet etc., are the near five mudras." Among them, the crest jewel and the near crest wheel, the earring and the near finger ring, the necklace and the near Seraka, the bracelet and the near anklet, the ash and the near belt, there are five kinds in total. The armlet can be included near the bracelet, or near the necklace, or it can be included in the small bracelet. These are said in the root tantra: "Necklace bracelet and armlet, earring Brahma thread, necklace head ornament and, belt jingling sound." According to this statement, the armlet is considered to be the meaning of the small bracelet, and the four, crest wheel and jewel, anklet and, great ash, are mentioned in other occasions, and it is considered to be added here. The necklace head ornament indicates both the dry skull head ornament and the wet skull necklace. Therefore, the twelve that are extended from the five mudras are the twelve links of dependent origination and the twelve transformations that are completely purified. In addition, two kinds of cowhide and tiger skin, or even human skin, can be added.
Chinese
三者是：将皮革的衣服合为一体，加上头盖骨、杖、喀章嘎等，就是十六种喜乐圆满的十六手印。所有这些都是五手印的追随者，所以并非未包含在五手印的本性中。如果就这些方面稍作说明，那就是英雄的根本咒等任何，以梵天的线等来衡量，这是根本咒的全部，或者从八字句中产生的梵天线咒语本身加持，即圣道的八支，或者顺生逆转的八种喜乐完全清净。或者说，地、水、火、风、月、日、虚空和八识清净的自性。也可以这样说。神的心咒是，百串之半的美丽。由父亲的心咒二十二字产生的五十颗湿头颅的项链咒语本身加持，也就是二十二个字母，以方便和智慧的区分变为四十四个，嗡（藏文，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡）有โอ（藏文，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：โอ）和头饰二者，其余的都以元音和辅音来区分，加上四个ང་（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：ང་）音，或者加上两个ར་（藏文，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ར་）和两个ཊ་（藏文，梵文天城体：ट，梵文罗马拟音：ṭa，汉语字面意思：ཊ་）即四个。加上བ་（藏文，梵文天城体：व，梵文罗马拟音：va，汉语字面意思：བ་）字和སམ་（藏文，梵文天城体：सम्，梵文罗马拟音：sam，汉语字面意思：སམ་）的母字二者，就是五十个，成为五十个湿头颅的种子，也就是单一味道的风，具有阿黎嘎黎的声音的五十种完全清净的智慧。七个字母的秘密咒语，以环绕的环装饰耳朵。由主尊的近心咒产生的耳环咒语本身加持，即五根识，加上染污意和智慧，即二意合一，再加上阿赖耶识，就是七识完全清净，法性的色、声、香、味、触，以及无相的觉知，还有清净的无量宫等净土显现的智慧，即七种智慧的自性。金刚亥母的咒语是什么？喉咙以歌声装饰。名为金刚亥母根本咒的，包含八字句的念珠咒语完全转变，成为颈饰，咒语本身加持。