Chinese
据说是按次第进行的。其他经典中说，迎请与自己所修持的数量和形态相同的智慧尊，进行勾招安住后，授予水灌顶，由部主进行加持。这里，由于要迎请的非共同智慧尊都汇集于身金刚等三者之中，所以迎请他们，进行祈请等，然后由部主进行加持。这里祈请的对象是毗卢遮那佛主眷。加持者是身上布置三十二尊神，自己安住于化身金刚持的慢心中，从坛城中升起，位于主尊父母双运的面前。如果一切父尊都是毗卢遮那佛，一切母尊都是佛眼母的形态，那怎么会成为主眷呢？确实如此，但是这里认为位于中央的那两位比其他的大，因此才将他们作为主眷。祈请什么呢？祈请将我的身体立即转变为身金刚的自性。为了说明这一点，所说的词句是：具德佛王身具者。等等是向主尊祈请，以及十方安住的诸佛。等等是向眷属祈请的偈颂。词句的意思是，德是指这里的佛眼母，即具有母性。其中的佛指的是这里的毗卢遮那佛。身指的是身金刚，具有指的是安住于其自性，能持与所持不认为是不同的事物。这样，具有佛眼母，安住于身金刚自性的毗卢遮那佛的意思，是指明了祈请的对象。加持者是：修持不二金刚三。说明了这一点。修持不二金刚三，即是修持自己为金刚持。现在指的是加持的时间，即祈请的时间就是现在。其余的指的是请加持我，使我转变为身金刚的自性。这样祈请后，自己所化现的佛眼母们，以及迎请的毗卢遮那佛的众神，这两者都以相互随顺的贪恋为先导，平等地……
English
It is said that it is done in order. In other scriptures, it is said that the wisdom deities with the same number and form as one's own practice are invited, and after hooking and dwelling, water empowerment is granted, and the family lord blesses them. Here, since the uncommon wisdom deities to be invited are all gathered in the three, such as the body vajra, they are invited, and prayers are made, and then the family lord blesses them. Here, the object of prayer is Vairochana Buddha and his retinue. The one who blesses is the one who arranges thirty-two deities on his body and abides in the pride of the incarnate Vajradhara, rises from the mandala, and is in front of the main deity in union. If all the fathers are Vairochana and all the mothers are in the form of Buddha Eye Mother, how can they become the main retinue? It is true, but here it is thought that the two in the center are larger than the others, so they are placed as the main retinue. What is the prayer? Pray that my body be transformed into the nature of the body vajra immediately. To illustrate this, the words are: Glorious Buddha King, possessor of the body. And so on are prayers to the main deity, and the Buddhas who dwell in the ten directions. And so on are verses of prayer to the retinue. The meaning of the words is that virtue refers to Buddha Eye Mother here, that is, having motherhood. The Buddha in it refers to Vairochana here. The body refers to the body vajra, and having refers to dwelling in its own nature, and the holder and the held are not considered different things. Thus, having Buddha Eye Mother, Vairochana, who abides in the nature of the body vajra, means to indicate the object of prayer. The one who blesses is: Practicing the non-dual three vajras. This explains it. Practicing the non-dual three vajras is practicing oneself as Vajradhara. Now refers to the time of blessing, that is, the time of prayer is now. The rest refers to please bless me and transform me into the nature of the body vajra. After praying like this, all the Buddha Eye Mothers manifested by oneself, and the assembly of deities of Vairochana Buddha who were invited, both of them equally with mutual following attachment as the leader...
Chinese
啊！从那之中体验到极度欢喜的安乐而满足。从那之中融入白色光芒的自性。那从自己的头顶融入，因此获得智慧地，显现光明，光芒充满身体的一切部分，满足后获得八自在中的身自在，观想自己成为白色遍照，具有白黑红色三面和六臂。为了稳固而祈愿，即“诸佛之身为何？”等等。此处的词义是，佛如先前一样是对遍照佛而言。遍照佛的身，那五个蕴，完全充满身金刚，即成为它的自性。愿我的身体也如那样的佛身自性一般，成为身金刚的自性。之后生起我慢并加持，即：嗡 萨瓦 达塔嘎达 嘎雅 瓦吉ra 斯瓦巴瓦 阿玛 阔杭。（藏文：ཨོཾ་སརྦ་ཏཱ་ཐཱ་ག་ཏ་ཀཱ་ཡ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱ་ཏྨ་ཀོ་྅ཧཾ།，梵文天城体：ॐ सर्व तथागत काय वज्र स्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ sarva tathāgata kāya vajra svabhāva ātmako'ham，汉语字面意思：嗡，一切如来身金刚自性我）。咒语的意义是，观想自己具有一切如来身金刚三摩地的自性，生起我慢。同样，其余的也应理解。特别是，在《经集》中说莲花的位置是隐秘的，同样在《续释》中也那样说，而在《总摄》中说在舌头中央生起，不要认为这有矛盾，因为无论怎样都可以。祈请时，应当安住在金刚持的我慢中。因为有“修持三金刚不坏”之说。法之语道具吉祥者，其中法是无量光佛。他的语是无量光佛的语。那从何处生起呢？是从道，即无量光佛本身。其余的能够通过先前理解。祈愿词的意义是，金刚法在其他场合说是观世音，但此处是无量光佛。他的语，决定的词是圆满，这表示分别正确认识决定的词，也表示其余三个。执持法也是对无量光佛本身而言。又，《总摄》中说从吽字生起日轮，以及在金刚萨埵的修法中说从吽字生起金刚，无论怎样都可以。
English
Ah! Satisfied by experiencing the bliss of supreme joy from that. From that, dissolve into the essence of white light. That dissolves from the crown of one's head, thus attaining the ground of wisdom. Manifesting clarity, the light fills all parts of the body, and being satisfied, one attains the body mastery among the eight powers. Visualize oneself as white Vairocana, with three faces of white, black, and red, and six arms. To stabilize, make aspirations, such as "What is the body of all Buddhas?" etc. The meaning of these words is that Buddha, as before, refers to Vairocana. Vairocana's body, those five aggregates, are completely filled with the vajra body, that is, made into its essence. May my body also, like the essence of that Buddha's body, become the essence of the vajra body. Then, generate pride and bless, that is: Om Sarva Tathagata Kaya Vajra Svabhava Atma Ko Ham. (Tibetan: ཨོཾ་སརྦ་ཏཱ་ཐཱ་ག་ཏ་ཀཱ་ཡ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱ་ཏྨ་ཀོ་྅ཧཾ།, Sanskrit Devanagari: ॐ सर्व तथागत काय वज्र स्वभाव आत्माकोऽहम्, Sanskrit Romanization: oṃ sarva tathāgata kāya vajra svabhāva ātmako'ham, Literal Chinese meaning: Om, the self-nature of the Vajra body of all Tathagatas is me). The meaning of the mantra is to generate pride, thinking that one has the self-nature of the Samadhi of the Vajra body of all Tathagatas. Similarly, the rest should also be understood. In particular, it is said in the Sutra Collection that the lotus position is secret, and similarly, it is also said so in the Tantra Commentary. And it is said in the Compendium that it arises in the center of the tongue, do not think that this is contradictory, because it can be done in any way. When making requests, one should abide in the pride of Vajradhara. Because it says, "Meditate on the three indestructible vajras." The glorious path of Dharma speech, where Dharma is Amitabha. His speech is the speech of Amitabha. From where does that arise? It is from the path, that is, Amitabha himself. The rest can be understood by the previous one. The meaning of the words of aspiration is that Vajra Dharma is said to be Avalokiteshvara in other contexts, but here it is Amitabha. His speech, the definitive word, is perfection, which means to correctly recognize the definitive words separately, and also represents the other three. Holding the Dharma also refers to Amitabha himself. Also, it is said in the Compendium that the sun mandala arises from Hum, and in the practice of Vajrasattva it is said that the vajra arises from Hum, it can be done in any way.