English
By the power of blessing, and by the power of yoga and mantra, inviting all Buddhas and true Bodhisattvas, rejoicing in abandoning the power of one's own karma. This special meaning is specially declared. The so-called "Ema" means amazing. What is amazing? That is, "Why all the Buddhas, the Vajra subduing the stable lord." Because everything cannot be surpassed, it is stable. Even so, what is so amazing? That is, "Why become the master of all, and also become a servant." Because even if he becomes the master of all, he also becomes a servant for the sake of compassionately taming sentient beings. The master of all is the Chakravartin, and even if he becomes the Chakravartin, he is also happy to do other people's business. And what is the form of which? "Any sentient being can be tamed, compassion overwhelms them, showing the nature of compassion." As it is said. The so-called "all Tathagatas" means that all Buddhas and Bodhisattvas are invited from all directions, and this is the invitation. What kind of mudra difference does the Bodhisattva use to do it? It is said that this is the mudra of inviting all Tathagatas. This is also the nature of compassion. All Buddhas and Bodhisattvas are invited with compassion, not in any other way. That is, "From the sea of wisdom, like a dragon with compassion, from a quiet place to a city, drawn for the sake of taming." As it is said. After being invited, what kind of mudra difference is used to place it? This is placement, because it is to make it enter. This is also love for sentient beings. With love for sentient beings, the Buddhas and Bodhisattvas are made to enter the mandala, and in order to benefit them, they are drawn with a rope of love. That is, it is said in the "Profound and Unfathomable Praise": "You pour your loving heart on the suffering beings in samsara, even if a long time is exhausted, it does not conform to the career you promised." As it is said. Binding is the binding of vows.
Chinese
因此，如同导师的教言，以及世尊所说的那样，一切都照做，这是承诺。这两种情况就像用铁链束缚双脚一样，导师的教言是铁链的一只手，自己的承诺是另一只手。正如所说：你用巨大的心之绳索，抓住了这双脚。我也因这功德，心被它更紧地抓住。就像这样说的。因此，世尊值得赞颂的功德之教言，束缚了一切佛和菩萨，就像被教导所束缚一样。应该调伏的是应该使之欢喜，即读诵《般若波罗蜜多》。又因为听闻《般若波罗蜜多》后，一切佛和菩萨都会欢喜，所以般若波罗蜜多之母以铃声显示，仅仅思维它就能产生手印，以及善妙的化现，书写，并降临于殊胜的众生，或者，凭借智慧降临的加持，智慧得以生起。也使咒师们的眼睛得以见到，眼泪流淌等等，以及汗毛竖立等等也会显现。这些都是按照一切如来之教言而行事，因为如前所说没有其他事情可做。世尊毗卢遮那佛是法界体性身，是坛城之主的殊胜导师，策励不动佛等和普贤菩萨，并创造手印和菩萨们，以三摩地和加持力灌顶，并将他们与事业相结合。世尊不动佛是如镜之智的自性，也是创造手印和菩萨们。世尊宝生佛是平等性智的自性，也是创造者。世尊无量光佛是妙观察智的自性，也是创造者。世尊不空成就佛是成所作智的自性，也是创造者。
English
Therefore, just as the Teacher's words and the Blessed One said, everything is done accordingly, this is the promise. These two situations are like binding the two feet with iron chains, the Teacher's words are one hand of the iron chain, and one's own promise is the other. As it is said: You have grasped these two feet with the great rope of the heart. I am also, because of this merit, my heart is held even tighter by it. It's like saying this. Therefore, the Blessed One's praiseworthy teaching of merit binds all Buddhas and Bodhisattvas, just like being bound by teaching. What should be tamed is what should be made happy, that is, reading the Prajnaparamita. Also, because after hearing the Prajnaparamita, all Buddhas and Bodhisattvas will be happy, so the mother of Prajnaparamita shows with the sound of a bell, and just thinking about it can produce mudras, as well as wonderful manifestations, writing, and descending on the supreme beings, or, by the blessing of the descent of wisdom, wisdom can arise. It also allows the eyes of the mantra practitioners to see, tears flowing, etc., and goosebumps rising, etc. will also appear. These are all done according to the teachings of all Tathagatas, because as previously said, there is nothing else to do. The Blessed One Vairochana is the Dharmadhatu nature body, the supreme teacher of the mandala lord, encouraging Akshobhya and Samantabhadra, and creating mudras and bodhisattvas, empowering with samadhi and blessings, and combining them with activities. The Blessed One Akshobhya is the nature of mirror-like wisdom, and also creates mudras and bodhisattvas. The Blessed One Ratnasambhava is the nature of equanimity wisdom, and is also the creator. The Blessed One Amitabha is the nature of discriminating wisdom, and is also the creator. The Blessed One Amoghasiddhi is the nature of accomplishing wisdom, and is also the creator.
Chinese
所有这些都是由薄伽梵遍照佛所劝请，并通过解开手印的方式，为了生起菩萨而努力的。如此，暂时以五法所摄的佛，将五如来安置于坛城中的形态而安立。薄伽梵最初的菩萨金刚萨埵，是菩提心之自性。因为发起菩提心，所以必须如实地摄受有情，因此，两位菩萨是摄受四事之自性，是作为摄受有情之方便的因。发起菩提心后，摄受有情之后，必须使这些有情欢喜，因此，三位菩萨是成为使有情欢喜之方便，是有情成熟和解脱之贪著的自性。使有情贪著之后，在其后为了使菩萨地的自续完全成熟，必须使善知识欢喜，因此，第四位菩萨是使有情满足之自性。如此这四种相是进入此大乘密咒行持之方式者的誓言。因此被称为誓言菩萨，因为安住于此，则成为菩提萨埵，否则则不然。为了使自续完全成熟，应当依止善知识，如是所说，此欢喜之事业，善知识则成为灌顶之布施，因此，第五灌顶之意乐是信财宝珠之自性。获得灌顶之后，也将听闻亲近串习调柔等，因此，听闻和思惟之智慧，成为光荣之处，以及成为光明坛城之处，是第六菩萨。听闻之后，必须修持布施等波罗蜜多，因此，第七菩萨是为了如所听闻般精勤修持，是布施波罗蜜多的自性。
English
All of these are urged by the Bhagavan Vairochana, and through the way of unlocking the mudras, they are diligently working to generate the bodhisattvas. Thus, for the time being, the Buddha, who is encompassed by the five dharmas, establishes the arrangement of placing the five Tathagatas themselves in the mandala. The first bodhisattva of the Bhagavan, Vajrasattva, is the very nature of the mind of enlightenment. Because of generating the mind of enlightenment, it is necessary to properly gather sentient beings, therefore, the two bodhisattvas are the very nature of the four objects of gathering, and are the cause as a means of gathering sentient beings. After generating the mind of enlightenment and gathering sentient beings, it is necessary to make those sentient beings happy, therefore, the three bodhisattvas are the means of making sentient beings happy, and are the very nature of attachment to the ripening and liberation of sentient beings. After making sentient beings attached, thereafter, in order to fully ripen the bodhisattva's own lineage, it is necessary to please the virtuous friends, therefore, the fourth bodhisattva is the very nature of satisfying sentient beings. Thus, these four aspects are the vows of those who have entered the practice of secret mantra in this Mahayana. Therefore, it is said to be the vow bodhisattva, because if one abides in this, one will become a bodhisattva, otherwise not. In order to fully ripen one's own lineage, one should rely on virtuous friends, as it is said, this act of pleasing, the virtuous friend becomes the gift of empowerment, therefore, the fifth mind of empowerment is the very nature of the jewel of faith. After obtaining empowerment, one will also closely hold hearing, such as taming the lineage, therefore, the wisdom of hearing and thinking, which has become the place of glory, and which has become the place of the mandala of light, is the sixth bodhisattva. After hearing, it is necessary to practice the perfections such as giving, therefore, the seventh bodhisattva is the very nature of the perfection of giving, because he diligently practices as he has heard.
Chinese
即是如此。在修习之后，由于见到如所听闻之法修习的清净之相，对于诸法生起欢喜和极度满足，因此，第八菩萨是欢喜和满足的自性。这四个也是通过灌顶来近似表示，因此是灌顶菩萨。由于对法生起欢喜，身体会变得非常调柔，身体非常调柔就会触及安乐。触及安乐，心就会变得专注一境，因此，第九菩萨是具有三摩地之相。以专注一境之心，就能如实知晓，因此，第十菩萨是智慧和般若的自性。以智慧彻底分辨诸法，以般若完全断除，安住于化身心的瑜伽士，能幻化坛城，因此，第十一菩萨是幻化的自性。或者，第十一菩萨是从三摩地之后获得的般若的自性。从三摩地中出定后，宣说如何证悟之法，或者，全面观察自己的心是怎样的，因此，第十二菩萨是语的自性。这些全部都是从般若中产生的，因此被称为般若菩萨。如是，进入密咒行持之门的瑜伽士，安住于誓言和灌顶，瑜伽圆满，对于事业就没有障碍，因此，在那之后宣说了业菩萨。那业也是供养诸佛的相，以及利益有情之相。因此，第十三菩萨是事业菩萨的相。在做事业时，会有障碍和邪见接近，因此，为了从那些中保护自己，第十四菩萨是精进和慈爱的自性。为了使那些恐惧，第十五菩萨是具有遣除之相的方便的自性。如果将那些所有的身语意汇聚成一个金刚，那么一切事业都会成办。
English
That is how it is. After practice, due to seeing the pure aspect of practicing the Dharma as it has been heard, joy and extreme satisfaction arise towards all Dharmas. Therefore, the eighth Bodhisattva is the nature of joy and satisfaction. These four are also approximately indicated through empowerment, hence they are empowerment Bodhisattvas. Due to joy arising in the Dharma, the body will become very pliable, and when the body is very pliable, one will touch bliss. Touching bliss, the mind will become one-pointed. Therefore, the ninth Bodhisattva is characterized by Samadhi. With a one-pointed mind, one will know according to the correct view. Therefore, the tenth Bodhisattva is the nature of wisdom and prajna. With wisdom, one thoroughly distinguishes all Dharmas, and with prajna, one completely cuts off, and the yogi who abides in the mind of manifestation can manifest the mandala. Therefore, the eleventh Bodhisattva is the nature of manifestation. Alternatively, the eleventh Bodhisattva is the nature of prajna obtained after Samadhi. After rising from Samadhi, one explains how to realize the Dharma, or one fully examines what one's own mind is like. Therefore, the twelfth Bodhisattva is the nature of speech. All of these arise from prajna, therefore they are called Prajna Bodhisattvas. Thus, the yogi who enters the door of secret mantra practice, abiding in vows and empowerment, and whose yoga is complete, will have no obstacles to activity. Therefore, after that, the Karma Bodhisattvas are taught. That Karma is also the characteristic of offering to the Buddhas, and the characteristic of benefiting sentient beings. Therefore, the thirteenth Bodhisattva is the characteristic of the Karma Bodhisattva. When doing Karma, obstacles and wrong views will be close. Therefore, in order to protect oneself from those, the fourteenth Bodhisattva is the nature of diligence and loving-kindness. In order to make those afraid, the fifteenth Bodhisattva is the nature of skillful means with the aspect of repelling. If the body, speech, and mind of all of those are gathered into one Vajra, then all activities will be accomplished.