Chinese
关于金刚橛的供养是：不动佛和金刚亥母的种姓。与友伴或眷属空行母一万五千眷属一起。颜色黄，眼睛半睁，毛发多，额头和左手无名指有金刚图案，喜欢恶业和王政，散发着茉莉花的香味。一心一意地进行供养，是从空行母罗睺罗金刚萨埵的种姓中产生的。颜色黑，消瘦，喜欢吃肉，额头有矛和圆点的形状，不爱干净。用颅骨进行供养，是金刚萨埵黑汝嘎的种姓。颜色蓝绿色，牙齿不齐，有左獠牙，喜欢恶业。用战斧进行供养，是能仁，即义成的种姓。五种姓是：拉玛的种姓，脸圆，毛发长，性情好的是毗卢遮那的拉玛，标志是莲花。要做海龟的手印，总倾泻的手印是“蓝”。嘴唇下垂，眼睛细长，颧骨高，颜色黄，牙齿整齐，额头有三条纹路，发际线高，笑着阻碍道路，喜欢战争的话题的是宝生拉玛，标志是三叉戟左伸，要做矛的手印，从左边反转是“蓝”。如果身体有胎记，能看见孔洞，颜色红，眼睛黑，头发卷曲，额头边缘有飘带的纹路，眉间有一条纹路，脖子长，喜欢红色的衣服和歌舞，有时会生气，心不稳定或者智慧明亮，说话轻浮的是莲花拉玛，标志是各种金刚。要做矛和铃的手印。从左边反转是“蓝”。身体短，肚子和臀部粗，喜欢黄色的衣服，不喜欢伸懒腰的是金刚拉玛，标志是忿怒金刚。要做法轮和海螺的手印。从左边反转是“蓝”。汗毛粗，眼睛黑而大，脸颊宽大，身体粗壮，颜色黑，嘴唇薄，擅长歌舞的是事业黑汝嘎的拉玛，标志是獠牙。要做蛇和矛的手印。从左边反转是手印的“蓝”。以上所说的时机，也要对它们各自的标志进行供养。
English
Regarding the offering of Vajrakila: It is of the lineage of Akshobhya and Vajravarahi. Together with fifteen thousand companions or retinue dakinis. The color is yellow, the eyes are half-open, the hair is abundant, there are vajra patterns on the forehead and the left ring finger, likes evil deeds and kingship, and emits the fragrance of jasmine. To offer with single-mindedness is to arise from the lineage of Khandarohi Vajrasattva. The color is black, emaciated, likes to eat meat, there are spear and dot shapes on the forehead, does not like cleanliness. To offer with a skull is of the lineage of Vajrasattva Heruka. The color is blue-green, the teeth are uneven, with a left fang, likes evil deeds. To offer with a battle-ax is of the lineage of the Guide, Siddhartha. The five lineages are: The lineage of Lama, with a round face, long hair, and good temperament, is the Lama of Vairochana, the symbol is the lotus. The turtle mudra should be shown, and the mudra of general pouring is 'Lam'. Drooping lips, long and narrow eyes, high cheekbones, yellow color, even teeth, three lines on the forehead, high hairline, laughing and blocking the road, liking the topic of war is the Ratnasambhava Lama, the symbol is the trident extending to the left, and the spear mudra should be shown, reversing from the left is 'Lam'. If there are birthmarks on the body, holes can be seen, the color is red, the eyes are black, the hair is curly, there are streamer patterns on the edge of the forehead, there is one line between the eyebrows, the neck is long, likes red clothes and singing and dancing, sometimes gets angry, the mind is unstable or the wisdom is clear, and the speech is frivolous is the Padma Lama, the symbol is various vajras. The spear and bell mudra should be shown. Reversing from the left is 'Lam'. Short body, thick belly and buttocks, likes yellow clothes, does not like to stretch is the Vajra Lama, the symbol is the wrathful vajra. The wheel and conch mudra should be shown. Reversing from the left is 'Lam'. Coarse body hair, black and wide eyes, wide cheeks, stout body, black color, thin lips, skilled in singing and dancing is the Karma Heruka Lama, the symbol is the fang. The snake and spear mudra should be shown. Reversing from the left is the 'Lam' of the mudra. At the times mentioned above, one should also offer to their respective symbols.
Chinese
也应当由修行者绘制坛城并供养。第二，为了辨别她们的种姓是否是赐予殊胜成就的女性，所以说要了解手印等特征。其中，手印有两种：语手印和身手印。语手印在第十五品中说：“ḍa（藏文，梵文天城体，ḍa，汉语字面意思）被称为男子。”等等，有四十一组同音的手印。第二十四品中会出现六十四种大的语手印。身手印有手的手印，第二十品中有二十三种，第二十四品中有五种，其他肢体的手印和回答有三十种，第二十二品中显示了二十一种控制的手印。如果通过其他手印得知是赐予成就的种姓，那么控制的手印就是为了控制。即使被控制了，如果不依恋，也不会赐予成就。第三是依恋等，这包括相反的看法、面容改变、突然改变行为、先前所说的话语消失、面容恐惧、眉毛移动和声音清晰。具备这七种迹象，就应该知道会赐予成就。这些是作为事业手印之最的空行母或具种姓者，因依恋而供养。正如金刚空行母所说：“平凡的咒语之身，田野出生的女子任何一个都可以。她们都是瑜伽士，成就利益之最的安乐。加上这些，不能以享乐的侍奉来服侍。”这里说，平凡的是俱生女，咒语之身是咒生女，田野出生的女子是使者，这三者任何一个都需要，因为她们给予并成就瑜伽士两种成就的利益和安乐。仅仅以侍奉这些是不会满足的，要以安乐的享受来满足。第二，果的区别有三种：本体具备五种智慧，三门行持利他，以及依靠圆满的自他利益。第一种，大愚痴等，在“分别念转为五种智慧”的时候已经说过了。第二种是众生等，被称为资生的基础，是住所和享受。
English
Also, the practitioner should draw a mandala and offer it. Second, in order to discern whether their lineage is that of a woman who bestows supreme accomplishment, it is said that one should understand the characteristics such as mudras. Among these, there are two types of mudras: speech mudras and body mudras. Speech mudras are mentioned in the fifteenth chapter: "ḍa (藏文，梵文天城体，ḍa，汉语字面意思) is said to be a man." and so on, there are forty-one sets of homophonic mudras. In the twenty-fourth chapter, sixty-four great speech mudras will appear. Body mudras include hand mudras, with twenty-three in the twentieth chapter, five in the twenty-fourth chapter, thirty mudras and responses for other limbs, and twenty-one controlling mudras shown in the twenty-second chapter. If one knows through other mudras that they are of the lineage that bestows accomplishment, then the controlling mudra is for controlling. Even if controlled, if there is no attachment, accomplishment will not be granted. The third is attachment, etc., which includes opposite views, changes in facial expression, sudden changes in behavior, disappearance of previously spoken words, fearful expressions, eyebrow movements, and clear sounds. Possessing these seven signs, one should know that accomplishment will be granted. These are the supreme karma mudras, the field-born yoginis or those with lineage, who are offered to through attachment. As Vajra Dakini says: "An ordinary mantra body, any field-born woman is fine. They are all yogis, accomplishing the bliss of the highest benefit. Adding these, one should not serve with mere attendance." Here it says that ordinary is the co-emergent woman, the mantra body is the mantra-born woman, and the field-born woman is the messenger. Any of these three are needed because they give and accomplish the benefit and bliss of the two accomplishments to the yogi. Merely serving these will not satisfy them; they must be satisfied with the enjoyment of bliss. Second, the distinctions of the result are threefold: the essence possessing five wisdoms, the three doors acting for the benefit of others, and relying on the perfection of self and other's benefit. The first is great ignorance, etc., which has already been discussed in the context of "discriminating thoughts transforming into five wisdoms." The second is beings, etc., which is called the basis of sustenance, being the dwelling and enjoyment.
Chinese
是温暖和一切生计的基础。 就像一切有情众生所拥有的一切都依赖于四大元素和虚空一样， 愿我自己的身语意三门也变成那样。 珍宝瓶等是， 虽然不作分别念，却是利益有情众生的例子。 就像宝藏瓶和如意树利益有情众生一样。 第三是，自在等。 自在是十自在。 寿命自在是， 因为即使是不可言说的劫也能安住，所以没有死亡的损害。 受用自在是获得虚空藏，所以没有贫穷。 心自在是进入无数的禅定，所以没有烦恼。 业自在是，虽然显现作恶业的样子，但那本身却变成圆满资粮的方法，因为能产生殊胜的果实，所以没有罪行。 生自在是，在一切世间界中，示现以愿力和自在力所生的各种各样的生，所以没有恶趣。 意乐自在是，在没有佛陀的世间，仅仅意乐充满佛陀，就显现成那样，因为随所意乐而出现，所以没有损减佛法。 有些地方也说获得十种圆满，所以是意乐自在。 愿自在是，能够像建立学道一样地示现，所以没有不成就所愿。 神通自在是，随意自在地运用神通，所以没有不能寻找的法。 法自在是，因为现量通达了基道的一切法，所以能如所愿地运用自在，所以没有被他人扰乱等的疑虑。 智慧自在是，现量了知是处非处等一切法，所以没有被辩论者损害。 总持是四种总持门。 忍辱总持是，依靠阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）等每一个总持的字母，因为了悟字母本身无生，以此为缘，就能获得对一切法无生的安忍。 咒语总持是，能成就真实语，并且能新造明咒。 词句总持是，所有听到的词句
English
It is the basis of warmth and all livelihoods. Just as all that sentient beings possess depends on the four elements and space, may my own body, speech, and mind become like that. The precious vase and so on are examples of benefiting sentient beings without discrimination. Just like the treasure vase and the wish-fulfilling tree benefit sentient beings. The third is, mastery and so on. Mastery is the ten masteries. Mastery over life is, because even incalculable eons can be sustained, there is no harm from death. Mastery over resources is obtaining the treasury of space, so there is no poverty. Mastery over mind is entering countless samadhis, so there are no afflictions. Mastery over action is, although it appears as if committing evil deeds, that itself becomes a method for perfecting accumulations, because it produces supreme fruits, so there is no wrongdoing. Mastery over birth is, in all world realms, showing various kinds of births through aspiration and mastery, so there are no lower realms. Mastery over aspiration is, in a world without Buddhas, merely aspiring to be filled with Buddhas, it appears as such, because whatever is aspired arises, so there is no diminishing of the Dharma. In some places, it is also said that obtaining the ten perfections is mastery over aspiration. Mastery over aspiration is being able to show as if establishing the path of learning, so there is no failure to accomplish what is desired. Mastery over magical powers is freely wielding magical powers as desired, so there is no inability to seek the Dharma. Mastery over Dharma is, because all the Dharmas of the ground and path are directly realized, one can wield mastery as desired, so there is no doubt of being disturbed by others. Mastery over wisdom is directly realizing all Dharmas such as what is and is not, so there is no harm from opponents. Dharani is the four doors of dharani. The dharani of patience is, relying on each letter of the dharani such as A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）, because one realizes that the letter itself is unborn, through this condition, one will gain patience towards the unborn nature of all Dharmas. The dharani of mantras is being able to accomplish true words and create new vidya mantras. The dharani of words is all the words that are heard.
Chinese
全部不忘地执持。意义的陀罗尼是不忘地执持那些词的意义。这些是在无二智慧的身成就时获得的。四种各别智也是。名为解脱者，是获得完整执持和随顺破灭的禅定之显现，内外一切界如虚空，仅在觉性显现中生起，从本以来无有，具有忆念，也无忆念，即证悟空性光明而入之次第，对此安立八解脱之名：自身风心显现为本尊身，灭尽无有而一切显现皆为明相，无尽供云，有色者观色之解脱。将自己的五蕴收摄于光明中，仅以外境显现为本尊身和幻化而专注，名为无色者观色之解脱。开始随顺破灭，见到自己和外境的一切显现皆无所缘，而开始破灭，本尊身和安乐显现也不遮止，而知其无自性，是殊胜丑陋之解脱。其他世俗的显现收摄，显现空荡荡，显现之智慧是虚空无边之解脱。彼极明亮地显现是扩展，即识无边之解脱。彼亦显现无自性是近取一无所有之解脱。于彼亦无执着，而稍有忆念之勤作，是将一切空性联系起来的近取，即非有想非无想之解脱。亦无勤作，安住于乐空智慧，一切二取灭尽，是灭尽之解脱。这些仅仅是与共同道之八解脱同名，意义不同，此乃入于光明之方式，是从乐空无二智慧中分出的。四种各别正智是：知晓以词语表达和名称的一切表达方式，是法各别正智。知晓一切意义的体性各别不杂，是义各别智。知晓一切方言和一切声音意义无余，是词义各别智。现量