English
In addition, it is said in the scriptures that it can be accomplished for others, such as the Trishula hook, etc., in the order of body, etc. Such as the crossroads of the road, etc., it shows the ritual of summoning. One of the signs is the linga of bliss. In the four places, with complete limbs, visualize the person born from mantra, in order to summon the vajra of body, etc., with hooks and iron hooks, etc. Visualize that the object to be summoned abides in the wind mandala, and it is said that it itself arises from the samaya connected to summoning the Buddha. Similarly, with "The best of Vairochana wheel," etc., contemplate the mudra of whichever family's deity is the main one. If you contemplate it as the abode of the Buddhas, then the wheels, etc., are samayas, and summoning them can only be done with iron hooks. Therefore, it is said above that abiding in the wind can also be summoned by wheels, etc. How is the summoner himself? Contemplate the body with good signs, contemplate the hook, etc., which are the nature of body, speech, and mind, in his hand, and then summon the object of practice abiding in the wind. Now, "The best of aspects," etc., earth is pure without distinction, therefore, the method of eating is spoken. Visualize yourself as the body of whichever family's deity, and contemplate the union of vajra on its tongue. The three secrets refer to purifying with Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), realizing with Aṃ (藏文：ཨཾ，梵文天城体：am，梵文罗马拟音：aṃ，汉语字面意思：Aṃ), and contemplating burning with Oṃ (藏文：ཨོཾ，梵文天城体：oṃ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ). Great meat, etc., is easy to understand, even if there is none, you should contemplate. If you do not find meat with an indifferent attitude, then you should contemplate and examine it in all food. In order to show that the four mudras are complete on the body itself, such as Vajradhara, etc., all aspects are complete with excellence, your own body, speech, and mind are blessed as vajra, the wisdom samaya is in the heart, and the supreme vajra holder is on the crown of the head. Contemplate the vajra born from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) on its tongue. If you eat it with the ritual of purifying the five amṛtas, you will attain the three vajras. The ritual is below the above vajra, from Yaṃ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Yaṃ) generate the wind mandala, and on top of it from Raṃ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Raṃ) generate the fire mandala. On top of it, visualize the lotus vessel generated from Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ) and place it in it, to the five amṛtas within it.
Chinese
应当以五种肉来命名。五种肉也是如此，以金刚的光芒和燃烧的火焰，使它们全部融化等等，品尝不悦的味道，在其上布置白色嗡（藏文：ཨོཾ།，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），以光芒使诸佛的形象融入其中，不要显现地念诵三字形象，观想自身和坛城的舌头上由吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）所化的金刚，使安住于心中的月亮中央的轮涅槃。有些人则在舌头金刚的吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的上下方观想ཨཾ་（藏文：ཨཾ།，梵文天城体：am，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་）和嗡（藏文：ཨོཾ།，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），通过念诵，身体等的光芒使食物的物质融化，仅仅做到不可见即可。如是说。宣说了该仪轨的功德，金刚誓言等等。轮涅槃的誓言等，则显示了成就其种姓等的功德。现在为了依次显示上面所说的神通的体性和功德，如恒河沙数的 诸佛。从“诸佛”到“将要行走”之间，都已明确说明。在此为了安置身体，宣说了具有四肢和果实，亲近的誓言等等。殊胜菩提的自性是，以三种方式正确宣说，基础、方法和自性三者，应当了解各自的差别。这是总的总结偈颂。证悟菩提金刚的，方法有四种，区分十六种金刚差别，之后开始各种事业。这是中间的总结偈颂。首先，以慈悲施舍有情等功德庄严，成为堪能的法器，以及具有吉祥的聚集意义的灌顶，如仪轨般进入，具备堪能的法器。山等水众，以树木 श्रेष्ठ的 串联，成为龙所覆盖的地方。在那里，以欢喜的方式顶礼、供养、忏悔和回向，皈依和发菩提心，最初的结合，以及坛城的意义和事业的等持等，为了善妙增长的意义，为了菩提而做。由于意义上下显示，所以是中间的偈颂。即使令诸佛主尊的佛母们欢喜，也不会满足，如果依止一切欲望的享受，则会迅速成就。意义在上面已经
English
It should be named with the five meats. The five meats are also the same, with the light of the vajra and the burning flames, causing them all to melt, etc., tasting unpleasant flavors, and arranging a white Om (Tibetan: ཨོཾ།, Sanskrit Devanagari: ओम्, Sanskrit Romanized: oṃ, Chinese literal meaning: Om) on top of it, with light causing the images of the Buddhas to dissolve into it, without manifestly reciting the three-syllable image, visualizing the vajra transformed from Hūṃ (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanized: hūṃ, Chinese literal meaning: Hūṃ) on the tongue of oneself and the mandala, and satisfying the wheel residing in the center of the moon in the heart. Some people think of Aṃ (Tibetan: ཨཾ།, Sanskrit Devanagari: am, Sanskrit Romanized: aṃ, Chinese literal meaning: Aṃ) and Om (Tibetan: ཨོཾ།, Sanskrit Devanagari: ओम्, Sanskrit Romanized: oṃ, Chinese literal meaning: Om) above and below the Hūṃ (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanized: hūṃ, Chinese literal meaning: Hūṃ) of the tongue vajra, and through recitation, the light of the body, etc., causes the substances of food to melt, and only achieve invisibility. Thus it is said. The merits of that ritual are proclaimed, the vajra vow, etc. The vow of the wheel, etc., shows the merits of accomplishing its lineage, etc. Now, in order to sequentially show the nature and merits of the supernormal powers mentioned above, as many as the sands of the Ganges, All the Buddhas. From "All the Buddhas" to "will go," it has been clearly stated. Here, in order to arrange the body, the four limbs with their fruits are spoken of, the vow of closeness, etc. The nature of supreme Bodhi is, correctly explained in three ways, the basis, the method, and the nature, one should understand their respective differences. This is the general summary verse. The method of realizing the Bodhi Vajra is fourfold, distinguishing sixteen kinds of vajra differences, and then beginning various activities. This is the middle summary verse. First, adorned with merits such as compassionately giving to sentient beings, becoming a suitable vessel, and the empowerment with the meaning of auspicious gathering, entering as in the ritual, possessing a suitable vessel. Mountains and so on, crowds of water, linked by a garland of excellent trees, becoming a place covered by dragons. There, with joy, prostrations, offerings, confessions, and dedications, taking refuge and generating Bodhicitta, the first union, and the samādhis of the meaning of the mandala and activities, etc., are done for the sake of increasing goodness, for the sake of Bodhi. Because the meaning is shown above and below, it is the intermediate verse. Even if the consorts of the main Buddhas are pleased, they will not be satisfied, but if one relies on all the enjoyments of desire, one will quickly achieve it. The meaning is already above
Chinese
这是以稳固的见解来总结的偈颂。因为担心文字过多，所以没有详细展开，请参考原文。这里是中间的总结性解释。通过以上次第，从三个字中生出，由四位无量等起之形色天女以歌声劝请。从字和手印中生起本尊，这是小修。从四果中产生的是等起之果。经文中说，为了使没有以蕴等加持的异熟果，不能成就一切智智，所以以金刚生次第来修持。对于双眼，应观想从ཀྵིཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和法轮中生出，如同光明照耀者一般的地藏菩萨。同样，对于耳朵、鼻子、舌头、头顶和肚脐，依次观想从ཛཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、ཁཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、གྷཱཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、ཀཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、སཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以及各自的手印中生出的金刚手菩萨、虚空藏菩萨、语自在菩萨、除盖障菩萨、普贤菩萨以及他们。对于色等六处，依次观想从ཛཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、བཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、ཧོཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、ཁཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、རཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以及各自的手印中生出的色金刚母等。对于内外之地界等，依次观想从ལཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、མཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、བཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、ཏཱཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以及各自本尊的手印中生出的眼母等。对于色等五蕴，依次观想从བྷྲཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、ཨཱཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、ཛྲཱྀཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、ཁཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以及各自的手印中生出的光明照耀者、宝吉祥、无量寿、食肉者、不动尊。这是小小的近修，以及异熟之果。经文中说，为了以三身清净，为了加持身语意三门，从自身处所的ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、ཨཱཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）、ཨོཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中生出各自的手印。从这二者观想成身，从身的胸间的手印和字中生出天女，观想供养属于各自的部族，并以歌声劝请，融入，念诵各自的咒语等，这是小修，是修行者所获得的果。经文中说，在胸间的月亮上观想智慧勇识，其胸间的种子字的光芒照耀着
English
These are verses summarizing with firm views. Because of the concern that there would be too many words, it is not elaborated, please refer to the original text. Here is the intermediate summary explanation. Through the above sequence, arising from the three syllables, the four goddesses of immeasurable similar causes urge with songs. Generating the deity from the letters and hand symbols is the minor approach. From the four fruits arises the fruit of similar causes. The scripture says that in order to purify the three bodies, in order to bless the three doors of body, speech, and mind, from HUM (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), AH (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and OM (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) in one's own place, the respective hand symbols arise. From these two, contemplate the body, and from the hand symbol and letter in the heart of the body, emanate the goddess, contemplate offering to those belonging to their respective families, and urge with songs. Absorption and recitation of their respective mantras, etc., is the minor practice, the fruit obtained by the practitioner. The scripture says, on the moon in the heart, contemplate the wisdom being. The light from the seed syllable in its heart illuminates.