Chinese
将油菜籽大小的丸药做出来修习，增加，涂抹，当做甘露食用，会变成外在的成就。同样，内在方面，具有头等名称的眼睛等感官，据说从对境中返回而安住，会变成殊胜的成就。同样，五甘露，即比（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），木（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），玛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），惹（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和嘘（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），内外都要在外使用，这是如来之教言。嘿日嘎续部中说，具足相好者，从第七世开始显现，特别是呵斥欢喜，第七次就能成就。这是显现了需要明确的教言。然而，为了清楚地显示没有显示的第七世的相好，说：声音悦耳眼睛美，身上有香味光彩大，她的影子变成七个，见到后瑜伽士就认识。说的是，有些女人，声音美妙，眼睛细长，黑白分明，身上具有麝香和冰片一样的香味，同样光彩照人，有七个影子，那就是第七世的化身，应该认识到。得到这样的女人后，瑜伽士将她做成樟树籽大小的丸药吃下去，就能在空中飞行，无数劫寻找，以这样成熟的身体，那些造作五无间罪的，以及那些从法界之乐中退失的，也说能以那个身体来清净。因此，仅仅是吃了，就能瞬间在空中飞行。现在为了讲述作为部族的明妃的修法，要讲述咕噜咕咧的修法等，这也是根本续部中所说：三有因贪欲而迷惑，为了调伏他们，薄伽梵嘿日嘎金刚，将女身置于世间自在。这样说，薄伽梵自身显现为贪欲的红色身相，是为了引入众生。在十二支中，广说于经部中。ྡུ། 称为守护轮，宫殿，七宝垂挂，五智所生等等，如同先前修持黑汝嘎金刚时所说的那样进行修持。此处应知仅是说明了女神的种子字、颜色、手印和座位的处所。女神由ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字所生，颜色红色，四臂。手中拿着弓和箭，同样拿着乌巴拉花和铁钩。仅仅是观修此尊，就能掌控三界。特别是，黑汝嘎金刚生起的种子字是ཧཱུཾ་（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），同样，生起无我母等本尊的种子字是ཨོཾ་（藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）字。此处是从ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字生起，口中发出ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）的声音。首先，ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字完全变化，融入乌巴拉花中，然后融入如来。由此生起红色女神，半忿怒相，四臂，前两只手拿着乌巴拉花的弓和箭，拿着乌巴拉花和铁钩，身上佩戴着一百个人头骨的项链，头饰上有五个骷髅头，发髻上有半月，红色的头发向上竖立。如此观想，念诵ཨོཾ་ཀུ་རུ་ཀུ་ལླེ་ཧྲཱིཿ་སྭཱ་ཧཱ་（藏文，梵文天城体：ओं कुरु कुल्ले ह्रीः स्वाहा，梵文罗马拟音：oṃ kuru kulle hrīḥ svāhā，汉语字面意思：嗡 咕汝 咕列 啥 梭哈）并加以意念，六个月就能成就。念诵咒语的数量达到十万遍即可，必定能够获得解脱，并进行十分之一的火供。以下是针对普通人的情况：念诵十万遍可以掌控国王，念诵百万遍可以掌控普通世人，念诵千万遍可以掌控牲畜和夜叉等，念诵七十万遍可以掌控非天，念诵二十万遍可以掌控天神，念诵一百遍可以掌控持咒者。也就是说，加上“掌控”这个词，所有都要进行念诵数量十分之一的火供。如果具备正确的见解和生命力的运用，就能成就，否则就会成为世间的笑柄。其中，“咕”是大乐，“汝”是圆满受用，“咕”是法，“列”应知是化身。如此按照所教导的次第，就能调伏众生。
English
Having made pills the size of rapeseed and practicing, increasing, smearing, and eating them as nectar, it will become an external accomplishment. Similarly, internally, the senses such as the eyes, which have names such as the head, are said to abide by turning away from objects, which will become a supreme accomplishment. Similarly, the five nectars, namely bi (Tibetan, Devanagari, Romanized Sanskrit, literal meaning in Chinese), mu (Tibetan, Devanagari, Romanized Sanskrit, literal meaning in Chinese), ma (Tibetan, Devanagari, Romanized Sanskrit, literal meaning in Chinese), ra (Tibetan, Devanagari, Romanized Sanskrit, literal meaning in Chinese) and shu (Tibetan, Devanagari, Romanized Sanskrit, literal meaning in Chinese), should also be used externally both internally and externally, which is the command of the Tathagata. It is said in the Hevajra Tantra that one who possesses the characteristics will appear from the seventh birth, especially rebuking joy, and the seventh time will be accomplished. This reveals the teachings that need to be clarified. However, in order to clearly show the characteristics of the seventh birth that have not been shown, it is said: "The voice is sweet, the eyes are beautiful, the body has fragrance and great splendor, her shadow becomes seven, seeing it, the yogi recognizes it." It is said that some women have beautiful voices, long eyes, clear black and white, bodies with fragrances like musk and camphor, and are also radiant. Whoever has seven shadows is the embodiment of the seventh birth and should be recognized. After obtaining such a woman, the yogi makes pills the size of a cypress seed and eats them, and will be able to fly in the sky. After searching for countless eons, with such a mature body, those who have committed the five inexpiable sins, and those who have fallen from the bliss of the Dharmadhatu, are also said to be purified by that body. Therefore, just by eating it, one can fly in the sky in an instant. Now, in order to describe the practice of the consort who is the family, the practice of Kurukulle, etc., will be described. This is also said in the root tantra: "The three realms are deluded by desire, in order to subdue them, the Bhagavan Hevajra, placed the female form in the world at will." It is said that the Bhagavan himself appeared as a red body of desire in order to introduce beings. Among the twelve branches, it is widely said in the Sutra.
English
ḌU. These, such as the protective wheel, the palace, the seven hanging ornaments, and those generated by the five wisdoms, should be established as taught earlier when practicing Hevajra. Here, it should be understood that only the seed syllable, color, hand implements, and seat of the goddess are being shown. The goddess arises from the syllable HRĪḤ. She is red in color and has four arms. In her hands, she holds a bow and arrow, as well as an utpala and an iron hook. By merely meditating on her, one gains control over the three realms. In particular, the seed syllable for generating Hevajra is HŪṂ, and similarly, the syllable OṂ is used to generate selflessness and other deities. Here, she is generated from HRĪḤ, and her essence is the sound of HRĪḤ emanating from her mouth. Initially, the syllable HRĪḤ transforms completely, merging into an utpala flower, and then the Tathāgatas merge into it. From this arises the red goddess, half-wrathful, with four arms. The first two hands hold an utpala bow and arrow, and the others hold an utpala flower and an iron hook. She wears a garland of one hundred and fifty human skulls, and her headdress has five sections and a half-moon crest. Her red hair stands upright. By having faith in this form and reciting the mantra OṂ KURU KULLE HRĪḤ SVĀHĀ while contemplating, accomplishment will be attained in six months. By reciting the mantra one hundred thousand times, liberation will surely be generated, and one-tenth of the recitations should be performed as fire offerings. For ordinary people, it is as follows: One hundred thousand recitations control kings, one million control ordinary people, ten million control livestock and yakshas, seven hundred thousand control asuras, two hundred thousand control gods, and one hundred recitations control mantra holders. By adding the word "control" to each, one-tenth of the number of recitations should be performed as fire offerings in all cases. If one practices with the correct view and the application of life force, accomplishment will be attained; otherwise, it will become a laughingstock for worldly people. Here, KU means great bliss, RU means perfect enjoyment, KU means dharma, and LLE should be understood as emanation. Thus, by following the order of teachings, beings will be tamed.
Tibetan
་ཇི་སྐད་དུ་པདྨ་རིགས་ཀྱི་མངོན་པར་ཤེས་པའི་ཡེ་ཤེས་ཀྱི་དངོས་གྲུབ་ཀྱི་རྒྱུད་ཅེས་བྱ་བ་ལས་ཀྱང་། འདོད་ཆགས་མངོན་ཤེས་བསྐྱེད་ནས་ཀྱང༌། །རབ་མཉམ་གཞག་པས་བསྒོམས་ནས་སུ། །མངོན་ཤེས་ལྔར་ནི་བདག་འགྱུར་ནས། །དག་པའི་དངོས་གྲུབ་ཐོབ་འགྱུར་ཞེས། །བཅོམ་ལྡན་རྡོ་རྗེ་ཅན་གྱིས་གསུངས། །ཞེས་གསུངས་ལ། དེ་བཞིན་དུ་པདྨ་རིགས་ཀྱི་བྱང་ཆུབ་ཆེན་པོའི་ཡེ་ཤེས་ཀྱི་དངོས་གྲུབ་ཀྱི་རྒྱུད་ཅེས་བྱ་བ་ལས་ཀྱང་ཇི་སྐད་དུ། འཇིག་རྟེན་དབང་ཕྱུག་ཏིང་འཛིན་གནས། །དེ་བཞིན་ཆོས་ཀྱི་ཕྱག་རྒྱ་ལས། །བྱང་ཆུབ་ཆེན་པོའི་ཡེ་ཤེས་འདི། །བསྒོམས་ན་དངོས་གྲུབ་ཐོབ་འགྱུར་ཞེས། །བཅོམ་ལྡན་སྤྱན་རས་གཟིགས་ཀྱིས་གསུངས། །ཞེས་གསུངས་པའི་ཕྱིར། འགྲོ་བ་འདུལ་བ་ལ་བརྩོན་པའི་རྣལ་འབྱོར་པ་རྣམས་ཀྱིས་ལྷ་མོ་འདི་ལ་བསྒྲུབ་པར་བྱའོ། །ཀྱེའི་རྡོ་རྗེ་མཁའ་འགྲོ་མ་དྲ་བའི་སྡོམ་པ་ཞེས་བྱ་བ་ལ་ཀྱེ་དང་རྡོ་རྗེ་ཞེས་བྱ་བ་ནི་གོང་དུ་རྒྱས་པར་བསྟན་ལ། མཁའ་འགྲོ་མ་ཞེས་བྱ་བ་ནི་ནམ་མཁའ་ལྟ་བུའི་ཏིང་ངེ་འཛིན་གང་ལ་ཡོད་པ་དེ་ལ་དེ་སྐད་ཅེས་བྱའོ། །དྲ་བ་ནི་ཚོགས་ཏེ་དེ་རྣམས་མང་བ་ལ་བྱའོ། །རྡོ་རྗེ་སྙིང་པོ་མངོན་པར་བྱང་ཆུབ་པའི་བརྟག་པ་ཞེས་བྱ་བ་ཀྱེའི་རྡོ་རྗེ་རྩ་བའི་རྒྱུད་འབུམ་ཕྲག་ལྔ་ཡང་བརྟག་པ་གཉིས་སུ་གནས་ཏེ་དང་པོར་རྡོ་རྗེ་སྙིང་པོས་ཞུས་པའི་བརྟག་པ་དང༌། ཕྱི་ནས་བདག་མེད་མས་ཞུས་པའི་བརྟག་པ་ཡིན་ལ། བསྡུས་པའི་རྒྱུད་འདིར་ཡང་དེ་ལྟར་ཁོང་དུ་ཆུད་པར་བྱ་སྟེ། དེ་ཡན་ཆད་ཕལ་ཆེར་རྡོ་རྗེ་སྙིང་པོས་ཞུས་པ་ལ་དགོངས་པ་ཡིན་གྱི་དངོས་སུ་ནི་རྡོ་རྗེ་སྙིང་པོ་ལ་བརྟེན་པ་མ་ཡིན་ཏེ། འདི་ལྟར་རྡོ་རྗེ་སྙིང་པོ་ནི་དུས་གསུམ་གྱི་དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་གསང་ཆེན་སྡུད་པར་སྣང་ཞིང་ཞུབ་པོ་དང༌། གསང་བའི་བདག་པོ་ཞེས་ཀྱང་བསྟན་ཅིང་ལུང་བསྟན་ཏེ། དེ་བས་འདིའི་ཚིག་ནི་ཕལ་ཆེ་བ་ལ་དགོངས་པའོ། །བརྟག་པ་གཉིས་པ་ལ་ཡང་མ་ཞུས་པ་ནི་མེད་དོ། །ཀྱེའི་རྡོ་རྗེའི་ངེས་པའི་དོན་གྱི་རྒྱ་ཆེར་བཤད་པ་ལས། ལྟ་སྟངས་དང༌། ཀུ་རུ་ཀུ་ལླེའི་སྒྲུབ་པའི་བཤད་པ་སྟེ་ལེའུ་བཅུ་གཅིག་པའི་བཤད་པ་དང༌། རྒྱས་པར་རྡོ་རྗེ་སྙིང་པོ་མངོན་པར་བྱང་ཆུབ་པ་ཞེས་བྱ་བའི་བརྟག་པ་དང་པོའི་རྒྱ་ཆེར་བཤད་པ་མ་ལུས་པ་རྫོགས་པར་བསྟན་པའོ།། །། ཀྱེའི་རྡོ་རྗེའི་ངེས་པའི་དོན་གྱི་རྒྱ་ཆེར་བཤད་པ་ལས་བརྟག་པ་དང་པོའི་རྒྱ་ཆེར་བཤད་པ།
Chinese
如《莲花部之现证智慧成就续》中所说：“生起贪欲现证后，以最胜等持而修习，我则转为五种现证，获得清净之成就。”薄伽梵金刚持如是说。如是，《莲花部之大菩提智慧成就续》中也如是说：“安住世间自在之等持，如是于法之手印中，此大菩提之智慧，若修习则得成就。”薄伽梵观世音如是说。因此，致力于调伏有情的瑜伽士们，应当修持此天女。 《嘿日嘎金刚空行母网之律仪》中，“嘿”与“金刚”已于前广说。“空行母”是指具有如虚空般之等持者。 “网”是集合，指彼等之众多。名为《金刚藏现证菩提之观察》，《嘿日嘎金刚根本续》十万颂亦安住于二种观察中，即首先金刚藏所请问之观察，其后无我母所请问之观察。于此摄略之续中亦应如是领会。此前大部分是依于金刚藏之请问，然实际上并非依赖于金刚藏，此乃因金刚藏显现为总集三世一切如来之大秘密，亦被示现及授记为“寂静者”与“秘密主”，故此中之词句大部分是依于彼而说。于第二观察中亦无未请问者。出自《嘿日嘎金刚之决定意义大释》中，观视之方式及咕噜咕咧之修法释，即第十一章之释，以及广释《金刚藏现证菩提》之第一观察之大释，已无余圆满显示完毕。 出自《嘿日嘎金刚之决定意义大释》中，第一观察之大释。
English
As it is said in the "Tantra of Accomplishment of Wisdom of Manifest Knowledge of the Lotus Family": "Having generated manifest knowledge of desire, and having meditated with supreme samadhi, I will transform into the five manifest knowledges, and attain the pure accomplishment." Thus spoke the Bhagavan Vajradhara. Similarly, in the "Tantra of Accomplishment of Wisdom of Great Bodhi of the Lotus Family," it is said: "Abiding in the samadhi of the Lord of the World, likewise in the mudra of Dharma, this wisdom of Great Bodhi, if meditated upon, accomplishment will be attained." Thus spoke the Bhagavan Avalokiteshvara. Therefore, yogis who strive to subdue sentient beings should practice this goddess. In the "Samvara of the Net of Hevajra Dakini," "He" and "Vajra" have been extensively explained above. "Dakini" refers to one who possesses samadhi like the sky. "Net" means collection, referring to their multitude. The examination called "Vajragarbha Abhisambodhi" states that the five hundred thousand verses of the root tantra of Hevajra also abide in two examinations: first, the examination requested by Vajragarbha, and later, the examination requested by Nairatma. In this condensed tantra, it should also be understood in this way. Before this, most of it relies on the questions of Vajragarbha, but in reality, it does not depend on Vajragarbha, because Vajragarbha appears to be the great secret collection of all the Tathagatas of the three times, and is also shown and prophesied as "Shubha" and "Lord of Secrets." Therefore, most of the words here are based on him. In the second examination, there is nothing that has not been asked. From the "Great Commentary on the Definitive Meaning of Hevajra," the explanation of the viewing method and the practice explanation of Kurukulle, that is, the explanation of the eleventh chapter, and the extensive explanation of the first examination of "Vajragarbha Abhisambodhi," have been completely and fully shown. From the "Great Commentary on the Definitive Meaning of Hevajra," the great commentary on the first examination.