Chinese
通过使先前的生起方式不显现，以刹那生起的方式来压制。心想应当宣说此理，一心专注即是三摩地，进入此三摩地。金刚是指那种生起方式不被分别念所动摇之义。刚一入定，从那时起，所有虚空界都是宫殿的内部。所有如来都是金刚持。安住于金刚自性，即是安住于与金刚持自性无别的增上慢之天。从那时起，虚空界等，从那时起，从主尊的心间发出光芒，将所有无量众生以金刚萨埵的进入方式勾召到坛城中。从父母双运的结合处散发的光芒，以灌顶的方式加持，安置于金刚萨埵的果位，即是获得所有如来的安乐和悦意。从那时起，各自前往各自的佛刹，这是显示增上慢的作为。这是两种次第共有的总义。第二是别义。若应用于根本，所有如来都是化为男女蕴身自性的明点，安住于各个脉中，应当压制。明点融化后降到密处，这就是压制。那降落难以逆转即是金刚。心想应当宣说此理，一心专注而入定。所有如来的主尊刚一入定，所有这些虚空界都是身体的脉络的空隙。所有如来的金刚是如昆达般的菩提心。成为安住于金刚自性，即是菩提心融化，从脉中生出。再说无量众生是根本的男女蕴等。以金刚萨埵的加持，即是如昆达。加持即是那在身体的各处显现。获得所有如来的安乐和悦意，即是男女二根平等结合，菩提心融化后感受喜乐，即是加持。
English
By making the previous arising mode invisible, it is suppressed by the mode of arising in an instant. Thinking that this should be explained, focusing one-pointedly is samadhi, entering into that samadhi. Vajra means that the arising mode is not shaken by discursive thoughts. As soon as one enters into samadhi, from that time on, all of space is the inside of the palace. All Tathagatas are Vajradhara. Abiding in the nature of Vajra is abiding as the deity of superior pride, inseparable in nature from Vajradhara. From then on, the realm of space, etc., from then on, light radiates from the heart of the main deity, summoning all countless sentient beings into the mandala in the manner of Vajrasattva's entry. From the union of the father and mother, the light that emanates blesses in the manner of empowerment, placing them on the level of Vajrasattva, which is to obtain the bliss and joy of all the Tathagatas. From then on, each going to their own Buddha-field, this is showing the activity of superior pride. This is the general meaning common to both stages. The second is the specific meaning. If applied to the base, all the Tathagatas are the bindus transformed into the nature of the male and female aggregates, abiding in each of the channels, and should be suppressed. The bindu melts and descends to the secret place, this is suppression. That descent is difficult to reverse, that is Vajra. Thinking that this should be explained, one-pointedly entering into samadhi. As soon as the lord of all the Tathagatas enters into samadhi, all these realms of space are the empty spaces of the body's channels. The Vajra of all the Tathagatas is the bodhicitta like Kundali. Becoming abiding in the nature of Vajra is the melting of bodhicitta, arising from within the channels. Again, countless sentient beings are the male and female aggregates of the base, etc. By the blessing of Vajrasattva, it is like Kundali. Blessing is that which appears in the places of the body. Obtaining the bliss and joy of all the Tathagatas is the equal union of the male and female faculties, the melting of bodhicitta and the experience of joy, that is blessing.
Chinese
加持之法。 这显示了基础和道路两种贪欲的行为，贪欲隐藏了法。 第三，文字意义是：从那时起，世尊到“进入”之间，意思是说，从自性的状态中，如来父母为了调伏众生而平等进入。与所净化的父母行房事相符。 从世尊到“住”之间，意思是说，由菩提心所成就的不动尊，遍满了整个虚空界，这与父母的明点相似。 从那时起，从虚空的界限到“获得”之间，意思是说，他加持一切众生，从而获得了无漏的安乐和心安乐，这与男女菩提心融化而体验安乐相似。 所有不动尊融入坛城之中，这与精血在密处融合相符。 所有不动尊融入一体，最初的怙主进入，转化为化身金刚萨埵，这与中阴进入精血而受生相符。 第四，究竟是：一切如来是修行者的五蕴，应该被压伏。 将其放入光明中，就是压伏。 那光明是凡夫分别念所不能区分的，就是金刚，对此进入等持。 世尊等蕴等融入光明之后，虚空的界限一切都是现、增、得三者。 一切如来都是一切空性光明。 安住于金刚的自性中，是显现的三种智慧依次融入，成为意义的光明。 从那时起，安住于虚空界的一切众生，就是安住于光明界中的修行者的五蕴。 金刚萨埵是光明的智慧。 他加持等等，是说光明的智慧生起，修行者获得了无漏的安乐和心安乐，这是光明的究竟。 第二，誓言生起金刚是：从那时起，世尊如来菩提心金刚到“看见”之间。 这有二：直义。
English
The method of blessing. This shows the practice of desire in both the base and the path, concealing desire as Dharma. Third, the literal meaning is: From then on, from the Bhagavan to "entered," it means that from the state of self-nature, the Tathagata parents equally entered in order to subdue sentient beings. This is in accordance with the parents engaging in sexual activity as the object of purification. From the Bhagavan to "abided," it means that the immovable one, accomplished by the mind of enlightenment, pervaded the entire realm of space, which is similar to the bindu of the parents. From then on, from the limit of space to "obtained," it means that he blessed all sentient beings, thereby obtaining the unpolluted bliss and mental bliss, which is similar to the melting of the male and female bodhicitta and experiencing bliss. All the immovable ones merged into one within the mandala, which is in accordance with the merging of semen and blood in the secret place. All the immovable ones merged into one, and the first protector entered, transforming into the Nirmanakaya Vajrasattva, which is in accordance with the intermediate state entering the semen and blood and taking birth. Fourth, the ultimate is: All the Tathagatas are the five aggregates of the practitioner, which should be suppressed. Putting it into the clear light is suppression. That clear light, which cannot be distinguished by ordinary conceptual thoughts, is the vajra, and one enters into samadhi on it. As soon as the aggregates of the Bhagavan, etc., entered the clear light, all the limits of space are the three: appearance, increase, and attainment. All the Tathagatas are all emptiness and clear light. Abiding in the nature of the vajra is the gradual absorption of the three wisdoms of appearance, becoming the clear light of meaning. From then on, all the sentient beings abiding in the realm of space are the five aggregates of the practitioner abiding in the realm of clear light. Vajrasattva is the wisdom of clear light. He blesses, etc., which means that the wisdom of clear light arises, and the practitioner obtains the unpolluted bliss and mental bliss, which is the ultimate of clear light. Second, the arising of the samaya vajra is: From then on, from the Bhagavan Tathagata Bodhicitta Vajra to "saw." This has two aspects: direct meaning.
Tibetan
་དང་། ངེས་དོན་ནོ། །དང་པོ་ནི། དེ་ནས་བྱང་ཆུབ་ཀྱི་སེམས་རྡོ་རྗེ་རྡོ་རྗེ་འཆང་དེ་ཉིད། དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་སྐུ་རྡོ་རྗེའི་ས་བོན་ༀ་དང་། གསུང་རྡོ་རྗེའི་ས་བོན་ཨཱ༔དང་། ཐུགས་རྡོ་རྗེའི་ས་བོན་ཧཱུཾ་གི་ཡི་གེ་གསུམ་བསྒོམ་པ་དེ་མངོན་བྱང་ལྔ་ལས་ལྷར་བསྐྱེད་པ་ལས་མི་འདའ་བའི་དོན་གྱིས་ན་དམ་ཚིག་སྟེ། འབྱུང་བ་ནི་ས་བོན་ཡི་གེ་གསུམ་ལས་ཕྱག་འཚན། དེ་ལས་སྐུ་རྫོགས་པར་བསྐྱེད་པའོ། །དེ་ཉིད་ཐ་མལ་གྱི་རྣམ་རྟོག་གིས་མི་ཕྱེད་པས་ན་རྡོ་རྗེ་ཞེས་བྱ་ཞིང་། དེ་ཉིད་བཤད་པར་བྱའོ་སྙམ་དུ་དགོངས་ནས་རྩེ་གཅིག་ཞུགས་པའོ། །རིག་པ་ཆེན་པོ་ནི་ཡི་གེ་གསུམ་མོ། །སྐྱེས་བུའི་གཟུགས་ནི་དང་པོའི་མགོན་པོ་དང་། སྤྲུལ་སྐུ་རྡོར་སེམས་སོ། །དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་སྔགས་ཀྱིས་བྱིན་གྱིས་བརླབས་ཀྱིས་ནི་བྱིན་གྱིས་རློབ་བྱེད་དང་། བྱིན་གྱིས་བརླབས་པ་ནི་བརླབ་བྱའི་ཡུལ་ལོ། །སྔགས་ནི་གཟུགས་ཀྱི་ཕུང་པོའི་ངོ་བོ་ༀ་དཀར་པོ་སོགས་ལྷ་སོ་གཅིག་གི་ས་བོན་དང་སྐུ་གསུང་ཐུགས་ཀྱི་ཡི་གེ་གསུམ་དང་ཏིང་ངེ་འཛིན་སེམས་དཔའི་ཡི་གེའི་བར་རོ། །དེ་རྣམས་ཀྱིས་བྱིན་གྱིས་བརླབས་པ་ནི་ལྷ་བསྐྱེད་པའི་ལུས་ལ་སྔགས་བཀོད་པའོ། །བྱིན་གྱིས་བརླབས་མ་་ཐག་ཏུ་རྣམ་པ་ཇི་ལྟ་བུར་གྱུར་པ་ནི་གདུལ་བྱ་རྣམས་ལ་ཞལ་གསུམ་པ་ལྟར་སྣང་བ་སྟེ་དེ་རྣམས་ཀྱིས་མཐོང་བར་གྱུར་པའོ། །མདོར་ན་གཞུང་འདི་རྣམས་ཀྱིས་རྣལ་འབྱོར་བཞིའི་རིམ་པས་དང་པོ་སྦྱོར་བ་བསྒོམ་ཚུལ་་སྟོན་ནོ། །གཉིས་པ་ངེས་དོན་ནི། དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་སྐུ་གསུང་ཐུགས་ཀྱི་རྡོ་རྗེ་ནི་སྒྱུ་ལུས་པའི་ལུས་ངག་ཡིད་གསུམ་མོ། །དམ་ཚིག་ནི་དེ་གསུམ་འོད་གསལ་དུ་ཞུགས་པའོ། །འབྱུང་བ་ནི་་འོད་གསལ་ལས་སྐྱེས་པའི་ཟུང་འཇུག་གོ། རྡོ་རྗེ་ནི་བདེན་གཉིས་དབྱེར་མི་ཕྱེད་པའོ། །དེ་ཉིད་བཤད་པར་བྱ་བར་དགོངས་པ་ནི་ཏིང་ངེ་འཛིན་ཏོ། །རིག་པ་ཆེན་པོ་ནི་དོན་གྱི་འོད་གསལ་ལོ། །སྐྱེས་བུ་ནི་དག་པའི་སྒྱུ་ལུས་སོ། །བྱིན་གྱིས་བརླབས་ཀྱིས་བྱིན་གྱིས་བརླབས་པ་ནི་ཡེ་ཤེས་ཀྱི་སྐུ་དེ་ནི་ཐ་མལ་གྱི་མིག་གིས་མི་མཐོང་བས་དེ་མཐོང་བའི་ཆེད་དུ་རགས་པའི་སྦྲུལ་སྐུ་འཛིན་པའོ། །བྱིན་གྱིས་བརླབས་མ་ཐག་ཏུ་སོགས་ནི་སྔར་བཞིན་ནོ། །བཞི་པ་དེ་དག་གི་ཆེད་བརྗོད་ནི། དེ་ནས་དེ་བཞིན་གཤེགས་པ་མི་བསྐྱོད་པ་ནས། རབ་ཏུ་མི་རྟོག་གནས་མེད་པའོ་ཞེས་པའི་བར་ཏེ། དེ་ནས་འཁོར་གྱི་མི་བསྐྱོད་པ་ལ་སོགས་པ་གཙོ་བོ་བ
Chinese
和，究竟之义。第一，之后菩提心金刚，金刚持本身。所有如来之身金刚种子字 ༀ་（藏文，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），语金刚种子字ཨཱ༔（藏文，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊），意金刚种子字ཧཱུཾ་（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三个字观修，从五现证中生起为本尊，以不离之义故为誓言。生起是，从种子字三个字生起手印，从彼生起圆满之身。彼本身不被庸常分别念所破，故名为金刚。彼本身心想将要宣说，而入于专注。大明是三个字。士夫之身是最初之怙主和化身金刚萨埵。所有如来之咒加持，加持者是加持之能作者，加持是加持之所依处。咒是色蕴之自性，白色ༀ་（藏文，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）等三十一尊之种子字和身语意之三个字与等持心间之字。以彼等加持是于生起本尊之身上布置咒语。加持后立即变为如何之相，是对所化众生显现为三面等，彼等得以见到。总之，此等论典以四瑜伽之次第，首先显示修习结合之方式。第二，究竟之义是，所有如来之身语意之金刚是幻身之身语意三者。誓言是彼三者融入光明。生起是从光明中生起之双运。金刚是二谛无别。心想彼本身将要宣说是等持。大明是意义之光明。士夫是清净幻身。以加持加持是，智慧之身彼为庸常之眼所不见，为见彼之故而执持粗大之化身。加持后立即等如前。第四，彼等之必要是，从彼如来不动佛开始，到极不作意无处住之间。之后眷属之不动佛等主尊
English
And, the definitive meaning. First, then the Vajra of the mind of enlightenment, Vajradhara himself. The seed syllable of the body Vajra of all Tathagatas is Oṃ (Tibetan, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om), the seed syllable of speech Vajra is Āḥ (Tibetan, Devanagari: आ, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah), and the seed syllable of mind Vajra is Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum). Meditating on these three syllables, arising as a deity from the five manifest enlightenments, it is a samaya because of the meaning of not departing. The arising is, from the three seed syllables, the hand seal. From that, the complete body is generated. That itself is called Vajra because it is not separated by ordinary conceptual thoughts. Thinking that that itself will be explained, one enters into single-pointed concentration. Great knowledge is the three syllables. The form of the person is the first protector and the emanation body Vajrasattva. By the blessing of the mantra of all Tathagatas, the blesser is the agent of blessing, and the blessed is the object of blessing. The mantra is the essence of the aggregates of form, the white Oṃ (Tibetan, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om), etc., the seed syllables of the thirty-one deities, and the three syllables of body, speech, and mind, and the letters in the heart of the samadhi being. Blessing with these is arranging the mantra on the body of the generated deity. Immediately after the blessing, how does it transform? It appears to the disciples as having three faces, etc., and they are able to see it. In short, these texts show the way to meditate on the first union in the order of the four yogas. Second, the definitive meaning is that the Vajra of the body, speech, and mind of all Tathagatas is the three of body, speech, and mind of the illusory body. The samaya is that these three enter into clear light. The arising is the union arising from clear light. Vajra is the indivisibility of the two truths. The thought to explain that itself is samadhi. Great knowledge is the clear light of meaning. The person is the pure illusory body. Blessing by blessing is that the body of wisdom is not seen by ordinary eyes, and for the sake of seeing it, one holds the coarse emanation body. Immediately after the blessing, etc., is as before. Fourth, the purpose of these is from that Tathagata Akshobhya to the state of non-conceptual non-abiding. Then the main deity is Akshobhya, etc., of the retinue.