Chinese
由具种姓的修行者执持。需要如此！或者观想并观察明点至尊等持明者的天女和非人，女夜叉和，龙女和乾闼婆女等。知晓这些境在现证菩提道（见道）时最为重要。第三，如何解脱之理：方便的明点白分融化成月亮的形状。从（此）生起菩提，以及智慧母的莲花一同融入顶轮，是从太阳生起菩提的祈请。享用刹土。由此，方便和智慧的一切法成为一体得以显现。并且，由此精液血液融为一体，其第二个刹那，那些和风一起的。一切聚合在此刻完全寂灭。到此为止，身心各自显现，但从这之后。超越了名为身和心的区分。阿赖耶识。是处所转变之本身。是也。第四，果：从此方便能获得圆满报身。啊！这被视为是常边的力量。精液微尘风的微细聚合。也是学习的智慧的少许显现的止息方式。在见道时，平凡的精液微尘风止息。舍弃对二元的执着。超越异生身心，阿赖耶识稍微转变成其他。立即成就双运，因此与此相似。第五，现证菩提的其他方式：或者，虽然先前已成佛，但再次示现成佛之方式的童子。如同义成（释迦牟尼佛）的幻化一般。于。境，本来即已成就手印的佛母。与玛玛格等完全结合，据说此常边是真实的。第六，宣说结合支分：是也。佛陀自身是自显智慧之身。与智慧明妃天女一同结合之相，大贪欲。者，心中充满喜乐。然而，在他人面前显现，是因为意乐各异的缘故。以各种化身之相，如幻术般变化。作为中介。并且，在不清净刹土和。化身的净土，清净刹土中，示现与不同意乐相符之事，以及对具有五种决定的报身真实眷属，虽然意乐没有不同，但对此有稍微成熟和未成熟之分，特别是化身的一切事业之因
English
Held by the practitioner with lineage. It is necessary! Or contemplate and observe the goddesses and non-humans of the vidyādharas, such as the Supreme Bindu, female yakshas, female nāgas, and female gandharvas. Know that these realms are most important during the stage of manifest enlightenment (the path of seeing). Third, the manner of how to liberate: the white element of the skillful means, melting into the shape of the moon. From this, enlightenment arises, and together with the lotus of the wisdom mother, it dissolves into the crown chakra, which is the supplication for enlightenment arising from the sun. Enjoying the fields. Thus, all the dharmas of skillful means and wisdom become one taste and are manifested. And, from this, semen and blood merge into one, and in the second instant, those together with the winds. All aggregates completely cease at this moment. Until then, body and mind appear separately, but from this point onwards. Transcending the distinction of what is called body and mind. Alaya-consciousness. Is the very transformation of the place. It is. Fourth, the result: From this skillful means, the complete enjoyment body will be attained. Ah! This is regarded as the power of the extreme of continuity. The subtle aggregate of semen, dust, and wind. Is also the way to cease even a small manifestation of the wisdom of learning. On the path of seeing, the ordinary semen, dust, and wind cease. Abandoning attachment to duality. Transcending the body and mind of ordinary beings, the alaya-consciousness slightly transforms into something else. Dual union is immediately accomplished, so it is similar to this. Fifth, other ways of manifest enlightenment: Or, although already enlightened in the past, the youth who again demonstrates the way to become enlightened. Like the magical illusion of Siddhartha (Shakyamuni Buddha). In. The object, the consort whose hand seal is already accomplished from the beginning. Completely uniting with Māmaki and others, it is said that this extreme of continuity is very real. Sixth, explaining the limbs of union: It is. The Buddha himself is the self-appearing wisdom body. The aspect of uniting with the wisdom vidyādhari goddess, great desire. One whose mind is filled with bliss. However, the appearance to others is because of different inclinations. Transforming into various forms, like a magical illusion. Acting as an intermediary. And, in impure realms and. Pure lands of manifestation, in pure lands, demonstrating things that are in accordance with different inclinations, and for the real retinue of the enjoyment body with five certainties, although the inclinations are not different, there is a slight difference between being slightly ripened and unripened, especially the cause of all the activities of the manifestation body.
Chinese
也。 具力母，右手金刚钩，左手金刚索。 诛杀母，右手宝剑，左手时之黑索，以金刚为标志。 方位轮眼之天女，安住于轮眼之四隅者，即佛度母与宝度母与法度母，金刚度母当思维。 此四者依次身色，白与黄、红与非白，即黑色。 手亦四支，最初二者之右手施胜印，左手乌巴拉花，各自具自色。 下面二者右手鼗鼓，左手如是持三尖。 外面东南隅，六面皆黑色，六手，右三持三杵，左三持三索，六足。 压制梵天并摧毁者，阎魔敌。 多。 西南，右手宝剑，左手颅器忙碌。 目视右眼在上，左眼在下，故为左倾之姿。 左眼权势不动者，乃鬼王具权，即压制大自在天。 西北隅，右二持杖与莲花，左二持轮与索之胜者。 忿怒之王莲花尽毁。 即马头明王如劫末之火般光辉炽燃。 哇，亦示红色身色。 右足压龙，左足压阎魔。 东北隅，名曰甘露旋者，忿怒金刚橛。 右二持杂色金刚与金刚杵，左二持铃与橛，橛者，努力将彼引入歧途之魔等钉于其上。 也。 除莲花尽毁母外，勇士即此三忿尊如云之色。 如黑色。 彼等之外，其他任何迷惑母等皆为使女。 德，颜色坐骑手印姿态等，当如各自之事业。 哦。 智慧之断片与此之间，乃根本续之词句注释具决断者，故为后续部之最重要词句。 灌顶次第二者行持等，一切秘密皆生起之品，即第四品。 。 第五品以义摄集，分三，初劝请者，其后眷属众
English
Also. The powerful mother has a vajra hook in her right hand and a vajra lasso in her left hand. The killing mother has a sword in her right hand and a black lasso of time marked with a vajra in her left hand. The goddesses of the directional wheel-eyes, who reside in the four corners of the wheel-eye, are: Buddha Tara, Ratna Tara, Dharma Tara, and Vajra Tara should be contemplated. These four, in order, have body colors of white, yellow, red, and non-white, which is black. They also have four hands. The first two have the right hand in the boon-granting mudra and the left hand holding an utpala flower, each with its own color. The lower two have a tabor in the right hand and similarly hold a trident in the left hand. In the outer southeast corner, the six faces are all black, with six hands. The three right hands hold three clubs, and the three left hands hold three lassos, with six feet. The one who suppresses Brahma and destroys Yama is Yamantaka. Do. In the southwest, the right hand holds a sword and the left hand is busy with a skull cup. Looking with the right eye above and the left eye below, thus having a left-leaning posture. The left eye, whose power is immovable, is the king of the bhutas, the powerful one, who subdues the great Ishvara. In the northwest corner, the two right hands hold a staff and a lotus, and the two left hands hold a wheel and a lasso, the best of holders. The wrathful king Padma destroys all. That is, Hayagriva blazes with glory like the fire at the end of an eon. Ba, also shows a red body color. The right foot presses down on a naga, and the left foot presses down on Yama. In the northeast corner, the one called Ambrosia Swirling, the wrathful Vajrakilaya, has a variegated vajra and a vajra club in the two right hands, and a bell and a kila in the two left hands. The kila strives to impale those who lead astray, including demons, upon it. Also. Except for Padma, the destroyer, these three heroes, that is, wrathful ones, are the color of clouds. Like black. Other than those, whatever deluding mothers and so on are messenger goddesses. De, the color, mount, hand implements, posture, etc., should be according to their respective activities. Oh. The fragment of wisdom and between this, are the definitive commentary on the root tantra's words, so they are the most important words of the subsequent tantras. The two stages of empowerment, conduct, etc., are the chapter on the arising of all secrets, that is, the fourth chapter. . The fifth chapter gathers the meaning in three parts. First, the supplication. Then, the retinue
Chinese
赞颂。以道和灌顶之门赞颂，是世俗的方便智慧，还是胜义谛的真假二谛？按照总义，是境与识的二种根的结合。无自性的次第，是空性三者，还是舍弃世俗，远离能取所取之自性。此智慧是为了摧毁烦恼，是武器，即五种智慧与随顺和空门相结合的道时之智慧，执持种种烦恼的八万四千等显现之行境，是作断除者。如是果之门赞颂是：被母曜空行母众围绕，为了救护有情意障二者，是持咒者。是，或者说是语金刚，即指示报身。根之网是幻化，如是般幻化出化身的，光芒四射而扰动。地，即指示化身。或者说根之网是所有根，即自显现之化身光芒，是他显现之化身。成为俱生智之自性，被作为美女和顶髻。巴，即大乐之身。以如所有和尽所有见之大智慧，即法身，如是请您赐予我灌顶。如是祈请之后。第二，灌顶是：与吉祥金刚萨埵誓言度母一同结合，所有如来融入自身，是先前存在，若按照后来的，是秘密灌顶之时。如是弟子祈请后，上师与明妃一同观修之义。菩提心融化，于四轮次第下降，于各自位置不改变而束缚，需要真实受持四喜且稳固，金刚，譬如虚空界一切先前存在之语，如是后来的虚空界是秘密莲花，是手印之真实。完全充满，有情也是先前存在之语，若按照后来的，是弟子的蕴界。一切成就殊胜安乐，是弟子体验菩提心而生起特殊安乐。第三，开示彼性十三者，第一，摧魔之结合是，极
English
Praise. Praising through the gate of the path and empowerment, is it the conventional skillful means and wisdom, or the two truths of the ultimate truth? According to the general meaning, it is the union of the two faculties of object and consciousness. The order of no-self-nature is the three emptinesses, or abandoning the conventional, the nature of being free from grasping and being grasped. This wisdom is for destroying afflictions, it is a weapon, namely the five wisdoms combined with following and the gate of emptiness, holding the wisdom of the path-time. The eighty-four thousand manifestations of afflictions are the actor of cutting them off. Thus, the praise from the gate of the fruit is: Surrounded by the assembly of mothers and dakinis, in order to protect beings from the two mental obscurations, she is the mantra holder. Te. Or it is the speech vajra, which indicates the Sambhogakaya. The net of faculties is illusion, like that, the light of emanation radiates and agitates. Earth, which indicates the Nirmanakaya. Or the net of faculties is all faculties, that is, the self-appearing Nirmanakaya light, and the other-appearing Nirmanakaya. Having become the nature of co-emergent wisdom, she is made beautiful and crowned. Pa, which is the body of great bliss. With the great wisdom that sees the suchness and the extent, that is the Dharmakaya, please grant me empowerment in that way. After praying like this. Second, the empowerment is: Together with glorious Vajrasattva Samaya Tara, all the Tathagatas enter into one's own body, which is the previous existence, but according to the later, it is at the time of secret empowerment. After the disciple prays like this, the meaning of the master and consort meditating together. The bodhicitta melts and descends gradually in the four chakras, binding without changing in their respective positions, it is necessary to truly hold the four joys and make them stable, vajra, for example, all the words of the space realm that existed before, like that, the later space realm is the secret lotus, which is the reality of the mudra. Completely filled, sentient beings are also the words that existed before, if according to the later, it is the disciple's aggregates and elements. All attain supreme bliss, it is that the disciple experiences bodhicitta and a special bliss arises. Third, of the thirteen explanations of thatness, the first, the union of subduing demons is, extremely.
Chinese
在寂静的地方，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字观想保护轮，摧毁魔众。应如是行持诛业仪轨。二是五种现证菩提的清净果：阿里的象征是嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和嘎里的象征是阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿），是日月之种子。阿里嘎里是日月的名相，二根中单数是月亮，双数是太阳，是清净的。如是日月和合。这些以如镜智的清净而完全清净。种子和手印成为名相，我说这是分别智的清净处。日月种子手印一切合一，是平等性智的清净，光芒放射和收摄，成办利他是事业精进的智慧清净。主母的身像，面容手等完全圆满，是法界性智的清净等。三是所教之真实道：本尊父母双运之相，即具双运之身，以及三金刚。加持，或虽无彼等真实，然本尊观修、咒语念诵、空性三者具足，故三金刚作为道用必定具足，支分极圆满，是所有咒语之本尊的瑜伽士皆需具足。如是说，是就此无上乘而言。若摄集一切道，则摄集为秘密生起次第、大秘密圆满次第和极秘密行三种。瑜伽生起次第，以及瑜伽、大瑜伽、俱生如实能象征的自身之圆满次第，以及随瑜伽空性分重之三摩地咒语结合者等，和极瑜伽之广和甚广之秘密。此四者又以内分四四为十六者，以及空性基智若摄集则为现增得三种相，和与之相关联的咒语结合是，一切咒语续部之主尊，无上乘之道，彼等虽为能诠，然亦安立为彼之续部。不坏明点心间之明点和咒语明点风，即观于鼻尖，以及物质之明点安住于宝中，明点三者我于续部中广说或