English
For the sake of... The essence of all the Vajra secrets and mantras of all the Tathagatas, which is said to universally stimulate the minds of all deities with any mantra, is called the most secret. All the Tathagatas, that is, the letter Oṃ (藏文：ༀ་，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Om) which is the object of the body, speech, and mind vows of the Vairochana family, and like before, Hūṃ (藏文：ཧཱུཾ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum) which is the object of the body, speech, and mind vows of all the Vajradhara Akshobhya families, and Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah) which is the object of the body, speech, and mind vows of all the Amitabha families who hold the Dharma. These are extracted sequentially from the crown of the head, the throat of the speech, and the Vajra heart of the mind of Vajradhara himself. The path of words is the mouth of Vajradhara, and then the definite expression is the three letters spoken from the mouth. Such a condensed mantra collected from vowels and consonants was spoken. Oṃ Āḥ Hūṃ (藏文：ༀ་ཨཱཿ་ཧཱུཾ།，梵文天城体：ॐ आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡 阿 吽). Then, just by uttering these three letters, the appearance of the Buddhas, such as Akshobhya, and the assembly of Bodhisattvas, shaking and fainting everywhere, is shown, which is the attainment of great joy. Remembering Vajrasattva is knowing how to hold all sentient beings. Second, there are three samādhis of stimulation. First, the combination. The mandala is supreme, the action is supreme. The first is, then, from Vajrapani: it is said to be condensed. Then, Vajrapani, that is, the great Vajradhara, the lord of all the Tathagatas, spoke this which arises from under the vows. Space is suchness, it is luminosity. The realm here is the vow being Vajradhara. The center is its heart, that is, the mandala of wisdom being, red with consort, placed there should be contemplated. In the center of that wisdom being, that is, the letter Hūṃ (藏文：ཧཱུཾ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum) residing in the heart, is called the samādhi being, that is, it should be thought of in this way. These three letters should be thoroughly examined as the shape of one's own form, that is, they should be contemplated. From within that, the samādhi being should be thought of as the Vajra rays blazing and radiating greatly. Then, of all the Buddhas of the ten directions...
Chinese
身语意之加持能力全部，以三摩地菩萨之光芒牵引，修行者对此如理观修，仅将誓言菩萨融入，立即变得与金刚持无别。所谓“立即”，如释论之译文，应与“刹那间迎请”相连。身语意之金刚持，乃金刚三者体性无别。彼金刚萨埵，乃如来之大王。一切乃器情世间，其主尊为梵天等，而彼等之主尊与胜自在，即金刚持。自之坛城，乃观修自身为金刚持之自身坛城。自之金刚，即自心所生之仪轨形式之转变，即此也。方才所说之此，乃三世一切佛之。心髓乃坚固不变者。金刚乃一切如来之意。总集乃迎请诸佛菩萨之能力。第二，自咒语中，如是开示。自身观修成咒语之本尊金刚持后，于自身之四处，即东方等四方，观想毗卢遮那等之形相，即身色手印等。如结合三面，则此处之三相，即代表三面。颜色，即三字之毗卢遮那等四者，于自身之四方，善加观修。彼亦代表其他本尊之方位。薄伽梵金刚誓言，乃大金刚持，彼如是开示。如是。第三有四：诸佛皆作三层菩萨，真实劝请，彼一切族类之念诵者应行，意义总摄。第一，彼对此从，应观修。劝请彼者，即下文将述之此乃最胜。金刚秘密，乃如来之秘密。坛城之诸本尊，于一一本尊心间中央，观想微细之智慧萨埵。以最胜之字句
English
All the blessings and powers of body, speech, and mind, drawn by the light of Samadhi Bodhisattva, are thoroughly meditated upon by the practitioner. By merely placing the Samaya Bodhisattva, one immediately becomes indistinguishable from Vajradhara. "Immediately" should be connected with "inviting in an instant" according to the translation of the commentary. The Vajradhara of body, speech, and mind is the indivisible essence of the three Vajras. That Vajrasattva is the great king of the Tathagatas. All is the vessel and essence of the world, its main deity being Brahma and so on. The main deity and supreme sovereign of those is Vajradhara. One's own mandala is the mandala of one's own body, meditating on oneself as Vajradhara. One's own Vajra, that is, the transformation of the ritual form generated by one's own mind, is this itself. What was just said is of all the Buddhas of the three times. The essence is that which is firm and unchanging. The Vajra is the mind of all the Tathagatas. The summary is that it is the invocation of the power of Buddhas and Bodhisattvas. Second, from one's own mantra, it is taught thus. After meditating on oneself as the mantra deity Vajradhara, in the four places of oneself, that is, in the four directions such as the east, one meditates on the forms of Vairochana and so on, that is, with body color, hand gestures, and so on. If combining as three faces, then the three appearances here represent the three faces. The colors, that is, the four of Vairochana and so on of the three syllables, are well meditated upon in the four directions of oneself. That also represents the positions of other deities. The Bhagavan Vajra Samaya is the great Vajradhara, who thus declared. Thus. Third, there are four: all deities are to be made into three-tiered Bodhisattvas, the actual exhortation, it is shown that the reciter of all those families should do it, and the meaning is summarized. First, from this to that, one should meditate. Exhorting that one, that is, what will be explained below is the most excellent. The Vajra secret is the secret of the Tathagatas. The deities of the mandala, in the center of the heart of each deity, one should contemplate the subtle wisdom being. With the most excellent words
Chinese
应当观想吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字位于智慧勇识的中央。从该吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中，观想一个五股金刚杵，中央以吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字标示，恒常结合的等持勇识。第二是，从金刚钩开始，应当策励。金刚是指如来们。以钩的结合，犹如铁钩般的光芒，观想三金刚，即三重勇识被照亮。由此，三重勇识的光芒触及并摇动位于佛土的诸神的内心，策励所有诸神之众。第三是，这是金刚，应当观想。刚才所说的，这是所有金刚持有者，即所有修行者。佛陀是指如来们。菩提是指他们的心。精进修持是指吸引心的加持或力量。观想金刚钩，金刚部、莲花部等等，如来部、宝生部和羯磨部的修行者也应修持。第四是，从心处生起。刚才所说的心处，即所说的心的策励，是因为有各种各样的嬉戏，即生起各种各样的修持方式。第四个时间长度是，从金刚开始，如果做。金刚是指如来们。它的方式是指策励心的仪轨。因为它卓越，所以是殊胜的。如果做七天，就能成就，在此之前则不能。第五是，智慧金刚，以殊胜成就。智慧金刚持有者是指修行者。秘密是指上师的口诀。通过观修，就能成就与如来的身语意相合，并且以慈悲垂视那些给予修行者殊胜之物的人。诸佛因违背自己所立的誓言而感到恐惧和害怕，因此所有能使内心满足和喜悦的广大成就都会降临。如果有人给予，那么诸佛和菩萨的咒语
English
The syllable Hūṃ should be contemplated in the center of the wisdom hero. From that Hūṃ, one should meditate on a five-pronged great vajra, marked in the center with Hūṃ, the ever-united samādhi hero. Secondly, from the vajra hook, one should urge. Vajra refers to the Tathāgatas. With the union of the hook, with light like an iron hook, one should contemplate the three vajras, that is, the three-tiered heroes, being illuminated. By this, the light of the three-tiered heroes strikes and moves the hearts of the deities residing in the Buddha-fields, urging all the assemblies of deities. Thirdly, this is the vajra, one should contemplate. What was just said, this is for all vajra-holders, that is, all practitioners. Buddha refers to the Tathāgatas. Bodhi refers to their minds. To diligently practice is to attract the blessings or power of the mind. Contemplating the vajra hook, practitioners of the vajra family, the lotus family, and so on, the Tathāgata family, the Ratna family, and the Karma family should also practice. Fourthly, it arises from the heart center. The heart center just mentioned, that is, the urging of the mind that was spoken of, is because of the various plays, that is, the arising of various ways of practicing. The fourth duration is, from the vajra, if done. Vajra refers to the Tathāgatas. Its manner refers to the ritual of urging the mind. Because it is excellent, it is supreme. If done for seven days, it will be accomplished, but not before that. Fifthly, wisdom vajra, with supreme accomplishment. The wisdom vajra holder refers to the practitioner. Secret refers to the guru's oral instructions. By meditating, one will achieve union with the body, speech, and mind of the Tathāgatas, and with compassion, they will look upon those who bestow supreme things upon the practitioner. The Buddhas, fearing and being afraid of violating their own vows, therefore all the vast accomplishments that make the mind content and joyful will descend. If someone gives, then the mantras of the Buddhas and Bodhisattvas
Chinese
对于那些通过行为成就卓越的人，会给予他们成就。第六个是，由于愚痴……在那里将会耗尽。由于愚痴不愿激发精髓，如果时间被拖延，那么伟大的成就将不会实现，因此修行者的生命将在那时耗尽，这是字面意思。第二部分有四个方面：以收集者的语言进入教义，激发圆满次第的精髓，展示通过激发而成就的瑜伽士的行为，以及解释最终的结果。第一部分是，从那时起，国王……被赐予教诲。从那时起，金刚持国王，三金刚的导师，三界的至尊，金刚主尊，赐予了这样的教诲。第二部分有三个方面：为了谁而激发精髓的结合，激发精髓的方法，以及展示在激发的需求实现后应该做什么。第一部分是，咒语的……冥想。咒语的修行者是圆满次第。有多少是需要激发精髓的。三金刚是三种显现。智慧是需要通过它来实现的如来。完全圆满是从三种显现中圆满幻身金刚持的身体。通过二根的结合，幻身是通过二根的结合来实现的，而不是没有它。一切事物都是实现幻身的基础方法。观察是通过它来产生幻身的。通过二根的结合，这显示了结合。刚才所说的是所有佛陀的咒语誓言的冥想。第二部分是，明妃的……冥想吧。明妃的自在是光明。进入是指在使蕴等不显现后进入。金刚的结合是真二自性不可分割的结合，产生一个结合并彻底冥想。第三部分是，执着于……坛城。执着于，是指通过结合将化身转化为利益众生，以及通过执着来观看，是指被调伏者的心以恭敬心观看结合的报身和化身。这是
English
Those accomplishments are bestowed upon the individuals who achieve excellence through their actions. The sixth is, due to ignorance... it will be exhausted there. If time is delayed due to ignorance in not wanting to stimulate the essence, then great accomplishment will not be achieved, therefore the practitioner's life will be exhausted at that time, which is the literal meaning. The second part has four aspects: entering the teachings shown by the words of the collector, stimulating the essence of the completion stage, demonstrating the conduct of the yogis who achieve through stimulation, and explaining the ultimate result. The first part is, from then on, the king... was granted the teachings. From then on, the King Vajradhara, the supreme teacher of the three vajras and the supreme of the three realms, the principal Vajra, bestowed the teachings, saying this. The second part has three aspects: the union for whom the essence is stimulated, the method for stimulating the essence, and showing what to do after the need for stimulation is achieved. The first part is, the mantra's... meditation. The mantra practitioner is the completion stage. As many as are those who need to have their essence stimulated. The three vajras are the three appearances. Wisdom is the Tathagata to be accomplished by it. Complete perfection is the body of the illusory body Vajradhara perfected from the three appearances. Through the union of the two faculties, the illusory body is accomplished through the union of the two faculties, and not without it. All things are the basis and methods for accomplishing the illusory body. Observation is for generating the illusory body by it. The phrase 'through the union of the two faculties' also shows union. What was just said is the meditation on the mantra vows of all the Buddhas. The second part is, the vidya's... meditate! The vidya's empowerment is luminosity. Entering is entering after making the aggregates etc. invisible. The vajra union is generating a union where the essence of the two truths is indivisible, uniting into one and meditating thoroughly. The third part is, attached to... mandala. 'Attached to' means transforming the union into a manifestation body to benefit sentient beings, and 'to be viewed with attachment' means that the minds of those to be tamed view the union's enjoyment and manifestation bodies with reverence. This is