Chinese
如果转变了，就说了劝请的偈颂，从“美”等开始。 唉！忿怒尊青色美者您啊！您的誓言是有作为的。手则持有以宝珠束缚的棍杖。勇士我，对于聚集处因争斗而殴打等完全舍弃，抛弃吧！瑜伽母的中央，您啊您是观看者。瑜伽母坛城的中央，我也进入，心想您会用莲花供养。然后门是不安住的涅槃之城，进入的方法是大乐。 “ཁྲོལ་”是解脱的意思。由此从轮回中解脱，即获得解脱。这个偈颂也是在弟子进入坛城的时候，以及进入会众坛城的时候，为了向守门者祈请而念诵的。因此，从“听我说”等开始。甘露是做成甘露的五甘露和五灯的自性。ཀླ་ཀློ་是表号。蜂蜜酒和葡萄洒是一位勇士。ཉ་ཕྱིས་是ཙུ་ཀྲ་，即粗暴的欲望者。ཀཱ་ཉྫི་ཀ་是指ཀཱ་ཉྫི་ཀའི་果实。喜悦是指像这种喜悦的事物，通过亲近享用，具有善妙的福分，与一切喜悦相伴的吉祥金刚萨埵的形象，瑜伽士得以成就。欢喜也是做唱歌等事，其中歌是从ཀ་开始，到ཀཾ་ཛྫ་ཧི་ཧི་结束。像这样，其他也完全通达了真如的意义。舍弃，即消除了一切障碍，那一切都舍弃，是金刚歌的意思。手印和金刚舞步等在其他续部中说了。从“从哪里观看”等开始，是接近表示那个，那些也在金刚鬘中详细地分别了。སྒྱུག་མོ་是སྒྱུག་མོ་本身。读作སྒྱུག་མོ་ཅན་也是那样。那些的，是指那些。好的是指没有瑕疵的。意思是这样，在寂静且与心意相合的地方，具有天瑜伽的上师和智慧母，以及同样地，从那以外的那些也灌顶。
English
If there is a transformation, the verses of exhortation are spoken, starting with "beautiful." Alas! Wrathful One, blue and beautiful! Your vow is to be active. The hand holds a staff bound with jewels. Warrior, I, completely abandon striking and so on due to strife in the gathering place, cast it away! In the center of the Yoginis, you are the one who watches. In the center of the mandala of Yoginis, I also enter, thinking that you will be offered a lotus. Then the door is the city of non-abiding Nirvana, the method of entering is great bliss. "Khrol" means to liberate. By this, liberation from samsara, that is, to be liberated. This verse is also recited when the disciple enters the mandala, and when entering the assembly mandala, in order to supplicate the gatekeeper. Therefore, it starts from "Listen to me" and so on. Amrita is the nature of the five amritas and five lamps made into amrita. Klla-klo is a symbol. Honey wine and grape wine are one hero. Nya-phyis is Tsutra, that is, a rough desirer. Ka-nji-ka refers to the fruit of Ka-nji-ka. Joy refers to such joyful things, by approaching and enjoying, having excellent merit, the auspicious Vajrasattva image accompanied by all joy, the yogi is accomplished. Delight is also doing singing and so on, among which the song starts from Ka and ends with Kam-jja hi hi. Like this, others also completely understand the meaning of Suchness. Abandoning, that is, eliminating all obstacles, all of that is abandoned, it is the meaning of Vajra song. Mudras and Vajra dance steps etc. are spoken in other tantras. Starting from "Where to look from" and so on, it is close to representing that, those are also detailed separately in the Vajra Garland. Sgyug-mo is Sgyug-mo itself. Reading it as Sgyug-mo-can is also like that. Those of, refers to those. Good refers to without flaws. The meaning is like this, in a quiet and agreeable place, the guru and wisdom mother with divine yoga, and similarly, those other than that are also empowered.
Chinese
应当依次安排年长的修持天瑜伽者。修行者应当舍弃无缘之人。对于具足恭敬和谨慎的具德上师，应当行持事业金刚。应当布施最初、中间和最后的朵玛。会供的主尊也应当将食物和饮料等作为甘露。在出现令人陶醉的法时，应当以自己心间的光明迎请的智慧轮，如仪轨般令其满足。对此应当加倍布施。对于其他持咒者应当平等。上师有两份，其他人每人一份。器皿不要太干燥。同样，不要太满。以莲花环绕。用莲花的手取用，也用那只手施与。未经允许坐在地上，应当给予惩罚。仅仅作礼拜，也应当向轮之自在主奉献并取用。歌舞以及音乐，香、回答和善说，没有轮之主的许可，不要在会供的坛城中进行。以全心投入天瑜伽，缓慢地做一切。否则，如果过度饮用而昏厥，或者过度无知，或者心散乱，又怎能获得成就呢？想要离开的人，应当向轮之主作礼拜，请求后离开。应当以如何放置食物残渣朵玛的咒语来布施：嗡啊乌চ্ছিষ্ট वज्र धितिष्ठ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡，啊，乌吉叉，瓦吉拉，提提叉，剩余金刚安住)。伊芒巴利格里哈纳格里哈纳吽啪 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：此供品，拿，拿，吽，啪)。这个也可以。在此，如果上师以外的人没有智慧母，那么就说是勇士宴，而不是会供轮。对于上师，即使是勇士宴，也必须献上印，为了增长福德。如是说：以供养之轮，宴请，摧毁恶趣之后，尽力供养，祈请会供轮降临。如是说。通过音乐、歌舞和手印的行为，四种真如得以显现，被称为行为的四种真如之王。消除分别就是经文。吉祥正等结合续的广释，口诀穗中的第三十六穗。第三十七穗，手印。
English
Those who practice the yoga of deities and are older should be placed in order of seniority. The practitioner should abandon those who are without fortune. One who is respectful and cautious towards the lama should perform the karma-vajra. The first, middle, and last tormas should be given. The leader of the gathering should also regard food and drink, etc., as nectar. When an intoxicating dharma arises, the wheel of wisdom, invited by the light of one's own heart, should be satisfied according to the ritual. To that, a double offering should be made. Equality should be maintained towards other mantra practitioners. The lama receives two portions, while others receive one each. The vessel should not be too dry. Likewise, it should not be too full. Surrounded by lotuses. Taking with the lotus hand, and offering with that same hand. If one sits on the ground without permission, a penalty should be given. By making prostrations alone, one should offer to the lord of the wheel and also take. Singing, dancing, as well as music, incense, replies, and eloquent speech, without the permission of the wheel-holder, should not be done in the mandala of the gathering. By fully engaging in the yoga of the deities, everything should be done slowly. Otherwise, how can accomplishment be achieved if one faints from excessive drinking, or from excessive ignorance, or from a distracted mind? One who wishes to leave should prostrate to the lord of the wheel and leave after asking. The torma of leftover food should be given with the mantras by which it was placed: Om Ah Ucchista Vajra Dhitiṣṭha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Om, Ah, Ucchista, Vajra, Dhitiṣṭha, Remainder Vajra Abide). Imam Bali Grihna Grihna Hum Phat (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：This offering, Take, Take, Hum, Phat). This can also be used. Here, if those other than the lama do not have a wisdom mother, then it is said to be a heroes' feast, and not a gathering wheel. For the lama, even in the heroes' feast, a mudra must be offered, for the sake of increasing merit. Thus it is said: With the wheel of offerings, the feast, having destroyed the lower realms, offering according to one's ability, invite the gathering wheel to descend. Thus it is said. Through the actions of music, song, dance, and mudra, the four suchnesses are revealed, called the king of the four suchnesses of action. Eliminating distinctions is the scripture. The great commentary on the Tantra of Glorious Perfect Union, the thirty-sixth spike in the Ear of Oral Instructions. The thirty-seventh spike, Mudra.