Chinese
不以粗言恶语等前后呵斥而引起痛苦等，是意之誓言；舍弃粗暴之语，以悦耳之语使他人心不改变，令耳根舒适，是语之誓言。这些对于所有无上者，特别是此律仪续部的修行者们，无论对任何女性，都要以左绕的方式绕行，行三次礼拜，并祈请摄受。如《誓言施予》中说：“凡见诸妇女，从左绕三匝，以头顶礼拜，如是祈请三，我非汝之子，乃至菩提生，菩提之支乳，所生自乳养。” 这样说。除了这种左绕的行为之外，为了获得瑜伽母们的殊胜集会，似乎所有的母续都需要。在《金刚顶》中宣说律仪时说：“天与非天秘密者，汝勿轻蔑。”这样说。另外，“供养于天之残食，及其身影亦勿践。”等等，是就瑜伽外在而言的。秘密者是夜叉。关于手印等，共同的是手印，即天神的身体形象，以及狮子、大象等天神的坐骑形象，还有武器、手帜以及金刚、法轮等天神的象征形象，不践踏这些。而在此大瑜伽中，不共同的是上师的手印和坐骑马等，以及手中所持之物，还有坐垫、衣服和身像等，甚至身体的影子也不践踏。二是三部之誓言，心性等。金刚意之誓言是：自己的心是五种智慧的种子或具有力量，心安住于五种智慧的自性中，是胜义谛的金刚。如是知晓后，守护见解并认识，是受持金刚之誓言，即执持金刚之真如。无始无终之有情，金刚萨埵大欢喜，普贤如来一切主。如是忆念佛之意智慧金刚之义，无始无
English
Not causing pain etc. by scolding back and forth with harsh words etc. is the samaya of mind; abandoning harsh words and making the ears comfortable by not changing the minds of others with pleasant words is the samaya of speech. These are for all the unsurpassable ones, and especially for the practitioners of this tantra of vows, whatever women they may be, they must circumambulate them to the left, prostrate three times, and also pray to be accepted. As it says in "Giving the Vows": "To all women seen, circumambulate three times from the left, and having prostrated with the crown of the head, pray three times. I am not your son, until enlightenment arises, nourish with your own milk that comes from the breasts, the limbs of enlightenment." It is said that, except for this left-handed conduct, it seems that all the mother tantras are needed in order to obtain the special gathering of yoginis. In the Vajrashekhara, when proclaiming the vows, it says: "Do not despise the secret ones, gods and non-gods." And elsewhere: "Do not step on the leftovers offered to the gods, nor their shadows." These etc. are in terms of external yoga. The secret one is a yaksha. Regarding mudras etc., the common ones are mudras, that is, the images of the bodies of the deities, and the images of the mounts of the deities such as lions and elephants, and the images of the emblems of the deities such as weapons, hand emblems, vajras and wheels, do not step on these. And in this great yoga, the uncommon ones are the mudra of the teacher and mounts such as horses, and what is held in the hand, and the seat, clothes and images etc., do not even step on the shadow of the body. The second is the samaya of the three families, such as the nature of mind. The samaya of the vajra mind is: one's own mind is the seed or power of the five wisdoms, the mind abiding in the nature of the five wisdoms is the ultimate vajra. Knowing that in that way, guarding the view and recognizing it is holding the samaya of that vajra, that is, holding the suchness of the vajra. Sentient beings without beginning or end, Vajrasattva great joy, Samantabhadra all lords. Thus, remembering the meaning of the wisdom vajra of the mind of the Buddha, without beginning or
Chinese
现在的心的自性是光明，是金刚萨埵的心安乐的体性。任何时候都未被自性的垢染所染污，所以是普贤。一切法都是此的显现的缘故，是一切的主宰。铃是语的誓言，一切声音仅仅是声响空性，所表示的是：一切法自性是空性，超越言词的境域，远离言说，一切法没有各别的空性，如同虚空除了阻碍之外，没有可以受用的，同样一切法如同虚空一样自性没有成立。那么，空性本身存在吗？因为具有什么都不是的体性，空性怎么会存在呢？如是说：一切是虚空的体性，虚空也没有体性。这是铃的真实意义，是暂时的。或者说，自明如同虚空一样的能力是一切法，心也是如同虚空一样显现空性。这是究竟的真实意义。等同虚空的意思是和虚空一样。身如同幻术一样，本尊身显现空性，心充满安乐的结合是手印。修持它是手印的誓言。为了显示意的身体，所以说手印的誓言。安住在显现为意的体性的身和空性无别的瑜伽中，受用一切欲望，是持明者不能违越的誓言。暂时要如法持有具足标准的金刚铃，手的手印也要如法结持，也要忆念这些，为了获得究竟的意义，也不要轻视世俗。第二，所断的誓言是二十等，就是二十二种堕罪等等，已经在前面详细地确定了。第二，从《胜乐轮根本续》中所说的，不共的誓言有：初十供养，手供养，左道行，四金刚的真实意义的供养，依止四手印，供养勇父和瑜伽母，表号的誓言。在八种不共的誓言中，第一是初十等，也就是根本续中所说的：如是恒常供养后。
English
The present mind's nature is luminosity, the essence of Vajrasattva's heart bliss. At all times, it is unpolluted by the stains of its own nature, hence it is Samantabhadra. Since all phenomena are manifestations of this, it is the master of all. The bell is the vow of speech, all sounds are merely sound-emptiness, what it signifies is: all phenomena are emptiness in nature, transcending the realm of words, free from expression, all phenomena have no separate emptiness, just as space has nothing to enjoy except for obstruction, similarly, all phenomena are like space, their nature is unestablished. Then, does emptiness itself exist? Because it has the characteristic of being nothing, how can emptiness exist? As it is said: Everything is the nature of space, and space itself has no nature. This is said to be the true meaning of the bell, which is temporary. Alternatively, the power of self-awareness, like space, is all phenomena, and the mind is also apparent emptiness like space. This is the ultimate true meaning. আকাশসম (ākāśasama, meaning "equal to space") means like space. The body is like an illusion, the deity's body appears empty, and the union of the heart filled with bliss is the mudra. Meditating on it is the vow of the mudra. Because it is shown as the body of mind, therefore the vow of the mudra is well spoken. Remaining in the yoga of the body appearing as the essence of mind and emptiness inseparable, enjoying all desires is the vow that vidyadharas must not transgress. Temporarily, one must hold the vajra bell that meets the standards according to the ritual, and the hand mudras must also be held according to the ritual, and one must also remember these. In order to obtain the ultimate meaning, one should not despise the conventional either. Second, the vows to be abandoned are twenty, etc., that is, the twenty-two downfalls, etc., which have already been determined in detail above. Second, from the Chakrasamvara Tantra, the uncommon vows are: the tenth-day offering, the hand offering, the left-hand practice, the offering of the true meaning of the four vajras, relying on the four mudras, offering to heroes and yoginis, and the symbolic vow. Among the eight uncommon vows, the first is the tenth day, etc., that is, as stated in the root tantra: Having made offerings in this way constantly.
Chinese
以恭敬心施予食子，瑜伽士以随己所欲之事业，如仪轨一般施予。于上弦月之初十，以及任何上弦之月，迅速努力地进行供养。以金刚天女使之迷醉之血肉等，若众生以恭敬心供养彼等，则嘿汝嘎之光辉将显现欢喜，是故彼等乃手持殊胜之位，以欢喜之心将施予殊胜之物。夜晚，持梵行者之食子，由裸身散发者施予。于嘿汝嘎之自性中，以结合使空行母们欢喜。如是说。第一句偈颂说明了特意要做之事，三句偈颂说明了时间，五句偈颂说明了所供养之物，两句偈颂说明了修行者之行为，最后一句偈颂说明了利益。坛城之广大供养，或外供仪轨，与食子仪轨相关的初十节略，此二者乃是对世间与出世间一切诸神之供养。食子仪轨也有对一切有情之食子供养仪轨，以及田地守护四十八或七十二之食子，以及广大之护方食子供养，以及空行母共同食子广大简略等之差别，而变化为多种。同样，供养少女，以及供养具种女，以及乌鸦与豺狼之食子供养等，彼等也是初十供养之内。其中所谓之供养具种女，乃是将上述所说之七种姓各自具足特征之七位女子，观想为七位天女而献供。若未能找到如此之女子，则绘制头盖骨等之八种法器而进行供养。此等仪轨次第（《ཛཾ》+明晰地）将于他处书写。于瑜伽母行法中说：仲冬等月份之，初十以恭敬而供养。此处首先提到仲冬，乃是就一年之开始而言。于空行母海中说：无明，摩竭鱼，罗睺。如是说。于金刚空行母中说：从东方开始安立仲冬等。如是说罗睺之月为仲冬。于行法中也说：从胜月开始
English
With reverence, offer the torma. Yogis, according to their own desires, should offer it as prescribed in the ritual. On the tenth day of the waxing moon, or any waxing moon, swiftly and diligently make offerings. With the intoxicating flesh of Vajra Goddesses, if beings reverently offer to them, the glory of Heruka will manifest joyfully. Therefore, they hold the supreme position in their hands and will bestow supreme things with a joyful heart. At night, the torma of those who observe vows, should be offered by the naked and disheveled. In the essence of Heruka, through union, the mothers will be pleased. Thus it is said. The first verse explains the specific action to be taken, three verses explain the time, five verses explain what to offer, two verses explain the actions of the practitioner, and the last verse explains the benefits. The extensive offering of the mandala, or the outer offering ritual, the condensed tenth-day practice related to the torma ritual, both of these are offerings to all the deities of the world and beyond. The torma ritual also includes the torma offering ritual for all beings, the torma for the forty-eight or seventy-two field protectors, the extensive directional protector torma offering, and the distinctions of extensive and condensed common torma for the dakinis, thus varying in many ways. Similarly, offering young maidens, offering women of good lineage, and the torma offerings for crows and jackals, etc., are also part of the tenth-day offering. Among them, the so-called offering to women of good lineage involves visualizing seven women who possess the characteristics of the seven lineages mentioned above as seven goddesses and offering to them. If such women cannot be found, then draw eight emblems such as skull cups and offer to them. The order of these rituals (《ཛཾ》+ clearly) will be written elsewhere. In the practice of Yoginis, it says: On the tenth day of the middle winter month, etc., offer with reverence. Here, mentioning the middle winter month first is in terms of it being the beginning of the year. In the Ocean of Dakinis, it says: Ignorance, Makara, Rahu. Thus it is said. In Vajra Dakini, it says: Starting from the east, place the middle winter month, etc. Thus, the month of Rahu is explained as the middle winter month. In the practice, it also says: Starting from the month of victory
Chinese
说“于十斋日，恭敬作供养。”因此，胜乐金刚法系的岁首是仲冬（藏历十二月），应当认为它不同于王者的月份。上下弦的初十，被认为是世间和出世间一切勇士空行母的供养时辰之主。喇嘛种姓的空行母种姓的供养时辰则各有不同。以喇嘛种姓为基准，毗卢遮那佛种姓的是初十，宝生佛种姓的是十四和初八，莲花部种姓的是初九，金刚部种姓的是十四，事业部种姓的是十一，上下弦都要知晓。第二是手供，这是左道行持中的一种，在会供和初十法会时，这个非常重要，就像国王及其眷属作供养时，先要圆满手印供养一样。说的是，一切供养之事都要用左手来做，如果不用左手加持，利益就小，用手供的左手，无论做什么行为，加持都大，能令瑜伽母欢喜，其他情况不会这样。一般来说，无论在何处观想本尊作供养，利益都大，但特别的是，在左手的脉轮中迎请胜乐金刚坛城的所有本尊，降临并接受供养，有这种特别的要点，所以仅仅是手供，就具有外供或身坛城或外坛城全部供养的利益，这些的理由是依于黑汝迦的教言而成立的。这里讲如何做的次第，就是把自己观想为胜乐金刚本尊，用右手拇指和食指对左手进行清扫，清净。拇指上观想月座，其他四指和手指合拢的指甲整体这五处观想日座，在这些上面依次安立（藏文：ཨོཾ་ཧ，梵文天城体：ओṃ ह，梵文罗马拟音：oṃ ha，汉语字面意思：嗡 哈）等，这些完全转变后，如续部所说，安立诸本尊。如经中所说：“金刚萨埵住拇指，食指同样作毗卢，中指莲花自在王，无名
English
It is said, "On the tenth day, make offerings with respect." Therefore, the beginning of the year in the Chakrasamvara tradition is the middle of winter (the twelfth month of the Tibetan calendar), and it should be considered different from the month of the king. The tenth days of the waxing and waning moons are considered the main times for offerings to all the heroes and heroines of the worldly and transcendental realms. The offering times for the Dakini lineages of the Lama families are different. Based on the Lama lineage, the tenth day is for the Vairochana lineage, the fourteenth and eighth days are for the Ratnasambhava lineage, the ninth day is for the Padma lineage, the fourteenth day is for the Vajra lineage, and the eleventh day is for the Karma lineage. Both the waxing and waning moons should be known. The second is hand offering. This is one of the practices of the left-hand path. When performing Ganachakra and the tenth-day ritual, this is very important, just as when a king and his entourage make offerings, they first complete the hand mudra offering. It is said that all offering activities must be done with the left hand. If it is not blessed with the left hand, the benefits are small. Whatever actions are done with the left hand that has been used for hand offerings, the blessings are great, and the yoginis will be pleased, which is not the case otherwise. In general, wherever one visualizes the deity and makes offerings, the benefits are great, but in particular, all the deities of the Chakrasamvara mandala are invited into the channels of the left hand, and they come and receive the offerings. There is a special point to this, so the mere hand offering has the benefits of all the external offerings, the body mandala, or the complete external mandala. The reason for all of this is that it is established by the command of Heruka. Here, the order of how to do it is to visualize oneself as the deity Chakrasamvara, and use the thumb and forefinger of the right hand to cleanse the left hand. Cleanse and purify. Visualize a moon seat on the thumb, and a sun seat on the other four fingers and the nails of the fingers combined as a whole. On top of these, place (Tibetan: ཨོཾ་ཧ，梵文天城体：ओṃ ह，梵文罗马拟音：oṃ ha，汉语字面意思：嗡 哈) etc. in order. After these have completely transformed, as stated in the tantra, establish the deities. As it is said in the scripture: "Vajrasattva dwells in the thumb, Vairochana is similarly made in the index finger, Padmanartesvara in the middle finger, the ring