Chinese
宣说智慧：如同恒河沙粒数量一样众多的刹土之中所安住的佛身语意，即是众生身语意三者的体性。形相、作用和行为，即是所有动静事物的一切本体、原因和结果的自性等全部都知晓。不仅如此，还了知这些都是心的游戏，仅仅是从心的幻化中产生的。再者，游戏是指舞者等的嬉戏玩乐，即使不执着为真实，也以观看心的游戏或各种表演的方式来知晓也是可以的。像这样所见之境，无论是佛还是所有众生，在世俗谛中都只是唯心。就像空行母金刚帐续中所说：『所有虚空生起之诸法，成为一切法之基础，乃为至乐清净之心性，如虚空般清净之心性，境与根之自性，虽非心外之物，然诸色等各别显现者，唯是心性之显现。』又说：『在非空性的外境之中，空性之心是如何显现的呢？』如来所说：『从无始以来的相续中，假立为外境，一切皆是心的幻化，心性周遍一切。』如此宣说。与此续部相关联的，宝生寂静论师也同样安立。其他三部注释的观点也与此相同。成就者行善的真实性注释中也说：『因为这三界一切都是心的显现，并非存在于外境，因为具有物质自性的事物是不可能显现的。』如此认为。如经中所说：『诸位佛子，这三界仅仅是心。』因为这样说的缘故。如果对外境没有依赖，那么用什么来如何供养呢？因此说：『以心来供养此。』等等。一般来说，这是印度大多数金刚上师的观点，特别是对此续进行注释的具量者的观点。
English
Explanation of Wisdom: The body, speech, and mind of the Buddhas residing in as many fields as there are grains of sand in the Ganges, which are the nature of the body, speech, and mind of all sentient beings. Knowing all forms, actions, and behaviors, which are the essence, cause, and effect of all moving and unmoving things. Moreover, they also know that these are the play of the mind, arising only from the magic of the mind. Furthermore, play refers to the games of dancers, etc. Even if one does not grasp them as real, it is acceptable to understand them by watching the play of the mind or various performances. Such visible objects, whether Buddhas or all sentient beings, are only mind in conventional truth. As the Dakini Vajra Tentra says: 'All phenomena arising in space become the basis of all dharmas, which is the nature of pure bliss, the nature of the mind as pure as space, the nature of objects and senses, although not outside the mind, all appearances such as forms are only appearances of the mind.' It also says: 'In the non-empty external objects, how does the empty mind appear?' The Tathagatas said: 'From the beginningless continuum, it is falsely established as an external object, all are the transformation of the mind, and the mind itself pervades everything.' Thus it is said. In connection with this tantra, Ratnakara Shanti also established it in the same way. The views of the other three commentaries are also the same. The commentary on the reality of the accomplished Gyowa Zangpo also says: 'Because all these three realms are completely transformed into the form of mind and do not exist outside, because things with material nature cannot appear.' This is the intention. As it is said in the sutra: 'O sons of the Buddhas, these three realms are only mind.' Because of this. If there is no dependence on external objects, then what should be used to make offerings? Therefore, it is said: 'Offer this with the mind.' etc. In general, this is the view of most Vajra masters in India, especially the view of qualified commentators on this tantra.
Chinese
是也。再说如其字面意义：第一个字是嗡字（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）等加持三处。像这样瑜伽士修持，名为等等，是观修本尊的利益。这些利益产生的理由是金刚瑜伽母等的成就之结合，并赐予三摩地。于一千中显现游动：是指一时想要完全改变形体为一千，或者能在具足千世界之净土中示现种种化身。与“不显现则为一千”之说相合。心的嬉戏是指仅以意念便知晓所想，或者如前辈所说，以智慧结合“成为心的嬉戏”之义，知晓佛与一切有情之实相。想显现则显现，想不显现则不显现，故说自性为嬉戏之示现者。第二，结合于决定之义：在结合于圆满次第之初，最初之咒语是救护未清净显现之本尊。说“最初”是指不依赖生起次第之殊胜生起，于心乐空显现之状态中刹那生起。若以与彼瑜伽完全相应而修持，则于彼刹那光明增长而炽燃。如是之本尊，若以咒语瑜伽之力而提升并修持，则能迅速赐予物质，即仅风心之身的成就之果。能提升彼者，即“以瑜伽母之成就结合”。此亦从总的方面修持事业手印之瑜伽，特别是修持瑜伽母，即咒生与田生之特殊结合，从而使大热之智慧达到圆满。作为其标志，成就四种姿态等，立即真实生起诸多信心的标志，即加行道之暖位。其后，成就仅风心之身，即三界之眼皆不能见。如是说：梵天猛厉等。
English
Yes. Furthermore, according to the literal meaning: The first letter is the syllable Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), etc., which blesses the three places. Thus, if a yogi practices, it is said to be the benefit of meditating on the deity. The reason why these benefits arise is that the Vajra Yoginis and others achieve union and bestow samadhi. To appear and move in a thousand: It means to want to completely transform the form into a thousand at once, or to be able to show various manifestations in a pure land with a thousand worlds. It is in accordance with the saying, "If it does not appear, it is a thousand." The play of the mind means knowing what is desired only by thought, or, as the predecessors said, combining wisdom with the meaning of "becoming the play of the mind," knowing the reality of the Buddha and all sentient beings. If you want to appear, you appear, and if you want to not appear, you do not appear, so it is said that self-nature is the one who shows the play. Second, combining with the meaning of certainty: At the beginning of combining with the completion stage, the first mantra is the deity that protects the impure appearance. Saying "first" means that without relying on the superior generation of the generation stage, it arises instantaneously in the state of bliss and emptiness of the mind. If one practices in complete accordance with that yoga, then in that instant, the light will increase and blaze. If such a deity is raised and practiced with the power of mantra yoga, it can quickly bestow matter, that is, the fruit of the accomplishment of the body of only wind and mind. That which can raise it is "by the accomplishment of the union of the Yogini." This is also practicing the yoga of action mudra in a general way, especially practicing the Yogini, that is, the special union of mantra-born and field-born, so that the wisdom of great heat reaches perfection. As a sign of this, the accomplishment of the four postures, etc., immediately and truly gives rise to many signs of faith, that is, the heat of the path of preparation. After that, the body of only wind and mind is accomplished, that is, it cannot be seen by all the eyes of the three realms. As it is said: Brahma is fierce, etc.
Chinese
如云：“地母啊！将永不能得见。”如是，后得之幻身，将显现为千数。所谓千数仅为譬喻，意指从根本智慧之身，化现出无数的智慧之身。如是，于《密集金刚》中亦云：“身语意金刚，应善修金刚柔，以身语意之散布，将成金刚柔相似。”谓金刚之身已舍弃血肉故柔软。若成就根本一尊之身，则向有情界所散布之诸身，亦皆显现为身语意金刚。彼等亦由修习而至究竟，将成就双运之身。其功德为，胜过一切成就，即压伏一切世间成就，且能享用殊胜之天女，即安住于十地之金刚使女们之集会。又云：“胜过一切成就”等，乃为清净行，如是云：“于交合中，水生悦意珍宝与，持明之乐境中，天女药叉女，或龙女于地底，安住以及非天女，此与瑜伽士之明妃为一，于自心中现欲求，以铁钩索之善系缚，瑜伽士以钩召而修持。所需之广大圆满，无需取用天神赐予。从衰老与疾病中解脱，无二无别无三种罪恶。”如是说，舍弃老病死三者，以及无身语意三门之过患的殊胜利益。恒河沙数等仅为譬喻，意指得见无数之佛刹。所谓安住于金刚处，是指安住于空性之义。如《恒河之几许刹》等，意指将诸佛之身语意自性，皆见为自心之自性，此后者乃为无学双运之功德。第四，从“文字颠倒结合之”至“称为三字终”之间。此处为食物之瑜伽，会供轮，
English
As it says, "Earth goddess! You will never be seen." Likewise, the illusory body of subsequent attainment will appear as a thousandfold. The term "thousandfold" is merely a metaphor, signifying the emanation of countless wisdom bodies from the fundamental wisdom body. Similarly, in the Glorious Guhyasamaja it is said: "Body, speech, and mind vajra, should be well meditated as vajra softness. By the emanation of body, speech, and mind, it will become similar to vajra softness." It means that the vajra body is soft because it has abandoned flesh and blood. If one achieves the fundamental single body, then all the bodies emanated to the realm of sentient beings will also appear as body, speech, and mind vajra. Those, too, through practice, will reach the ultimate perfection, and the body of union will be achieved. Its qualities are that it surpasses all accomplishments, that is, it subdues all worldly accomplishments, and it enjoys the supreme celestial maidens, that is, the gatherings of vajra messenger women who abide on the ten bhumis. Furthermore, "surpassing all accomplishments," etc., is pure conduct. As it is said: "In union, water-born delightful jewels and, in the joyful realm of vidyadharas, celestial maidens, yakshinis, or naginis in the depths of the earth, abiding as well as asuras, this and the yogi's consort are one, desiring manifest in one's own mind, with the good binding of hook and noose, the yogi summons and practices. All the vast perfections needed, without taking, the gods bestow. Freed from old age and disease, non-dual, without the three kinds of sins." Thus it is said, abandoning the three, old age, sickness, and death, and the extraordinary benefits of being without the faults of the three doors of body, speech, and mind. The sands of the Ganges, etc., are merely metaphors, signifying the seeing of immeasurable buddhafields. The so-called abiding in the vajra place is said to be the meaning of abiding in emptiness. As in "How many fields of the Ganges," etc., it means seeing all the nature of the body, speech, and mind of the buddhas as the nature of one's own mind. This latter is manifested as the qualities of the no-more-learning union. Fourth, from "of combining letters in reverse" to "called the three-letter end." Here are the yoga of food, the tsok wheel,
Chinese
共同宣说加持过的誓言物甘露和朵玛，这里有瑜伽、三摩地、誓言和宣说方式，也就是通过三个字母颠倒的结合。按照历代上师的口诀，五肉五甘露都以嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）的形态存在，顶端以象征生命的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字装饰，上方有半月，以金刚吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字标示。这三个字母以上下颠倒的方式存在。按照一些修法，十种物质以嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字标示，月亮以阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）字标示，金刚吽（藏文：ཧཱཾ，梵文天城体：हां，梵文罗马拟音：hāṃ，汉语字面意思：吽）字标示，也曾被叠加。无论如何，颠倒的意义是相同的。三个字母形态的咒语应该在那颅器中观想。如何食用誓言物呢？应该与金刚水，即尿液或加持过的酒完全混合。应该一个个地食用药丸，也就是用金刚水供奉每一颗药丸并吞下。所说的咒语是与八个字母组的最后一个字母相连，也就是哈（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）字，带有元音乌（藏文：ཨུ，梵文天城体：उ，梵文罗马拟音：u，汉语字面意思：乌）和顶上的 bindu 装饰，即吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。应该将它完全加在咒语的末尾。这个誓言应该普遍念诵，誓言就是这个。这出自《秘密近察》，《秘密近察》的梵语是guhyabhakṣabhakṣe。食用之誓言的瑜伽是“与所有瑜伽母结合”。按照字面意义，吉祥黑汝嘎具有与所有瑜伽母完全结合的身相，即五尊神或主尊父母的慢。按照究竟意义，瑜伽并非无我，而“所有”一词指的是一切法。因此，通过习惯于一切法无我的瑜伽，来成就食用之誓言的意义。之前所说的咒语也必须与第一个咒语嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）完全结合。如果瑜伽士们想要获得成就，无论是加持食物还是依赖誓言物的药丸，都应该将该咒语念诵七遍，瑜伽士每天应该食用四次等。三个字母是阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）、
English
It is commonly taught that blessed samaya substances, nectar, and tormas are involved. Here, there is yoga, samadhi, and the way to show the } and teachings. That is, it is through the combination of reversing the three letters. According to the oral instructions of the previous lamas, the five meats and five nectars exist in the form of Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), adorned at the top with the letter A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) symbolizing life. Above, there is a half-moon marked with the vajra Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). These three letters exist in a way that they are reversed from top to bottom. According to some sadhanas, the ten substances are marked with Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), the moon is marked with Ā (藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿), and the vajra is marked with Hāṃ (藏文：ཧཱཾ，梵文天城体：हां，梵文罗马拟音：hāṃ，汉语字面意思：吽), and they are also stacked. In any case, the meaning of reversal is the same. The mantra in the form of three letters should be visualized in that skull cup. How to eat the samaya substance is that it should be perfectly mixed with vajra water, that is, urine or blessed alcohol. Each pill should be eaten one by one, which means that each pill is offered with a handful of vajra water and swallowed. The mantra taught is that it is connected to the last of the eight letter groups, that is, the letter Ha (藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈), adorned with the vowel U (藏文：ཨུ，梵文天城体：उ，梵文罗马拟音：u，汉语字面意思：乌) and a bindu on the head, which is Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). It should be perfectly added to the end of the mantra. This } should be universally recited. The } is this. This comes from what is called "Secret Near Examination." The Sanskrit word for "Secret Near Examination" is guhyabhakṣabhakṣe. The yoga of eating the samaya is "Combining all yoginis." According to the direct meaning, glorious Heruka has a body that is perfectly united with all yoginis, that is, the pride of the five deities or the main father and mother. According to the definitive meaning, yoga is non-self. The word "all" refers to all dharmas. Therefore, by practicing the yoga of all dharmas being without self, it is the meaning of accomplishing the eating samaya. The previously mentioned mantra must also be perfectly combined with the first mantra Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡). If the accomplished yogis want to attain siddhis, whether they bless food or rely on the pills of samaya substances, they should manifestly praise that mantra seven times, and the yogi should always eat four times a day, etc. The three letters are A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿),