Chinese
汇集所有佛陀。由于所有人都认为应该以神通来调伏，所以为了化现黑汝嘎，金刚手化现为金刚萨埵的形象。他从自己的鼻息中化现出金刚黑汝嘎，并调伏了那些恶毒者。如是说。金刚手和金刚萨埵虽然没有差别，但这是为了显示共同的事业。从气息的温度中化现，也是为了指示修行者们的道路。从“他的燃烧的太阳”开始，到“能吃血”为止。以前的一些论师说，这是为了显示上面所说的“滋养”的方法，因此，和他们一起，完全在墓地中嬉戏。这句话也是说，将那些复活的大神作为坐垫和听命者，然后在巨大的墓地中嬉戏。有些人说，上面说“像灰尘一样彻底摧毁”，这是为了说明如何摧毁的方式，即从身体化现的眷属坛城的恶毒者们，享用后与主尊一起在巨大的墓地中嬉戏。还有些人认为，根据意义的场合和词语的力量，显示重新复活恶毒者的仪式是合理的。吉祥莲花舞自在所呼出的气息，是安住在邪见中，即对于那些诽谤业和业果，非常执着于所见之法的行境的人们，化现为完全清净和通达的自性金刚法，以及以大悲心观视众生的自性观世音自在，以及如其所应调伏般示现的自性莲花舞自在等，从而成办他们的利益。吉祥金刚日所呼出的气息，是对于那些非常吝啬和贪婪，并怀有恶意的人们，为了完全调伏他们，以拥有殊胜财富的金刚日，以及像从虚空中产生功德的虚空藏般的自性，通过圆满的财富、光辉和布施的自性之门，成办伟大国王的行为之利益。吉祥
English
He gathers all the Buddhas. Since all think that they should be subdued by miraculous powers, therefore, in order to emanate Heruka, Vajrapani manifested in the form of Vajrasattva. From the breath of his nose, he emanated Vajra Heruka and subdued those wicked ones. Thus it is said. Although Vajrapani and Vajrasattva are not different, this is to show the common activity. The emanation from the warmth of breath is also intended to indicate the path for practitioners. From "His burning sun" to "Able to eat blood." Some former teachers said that this was to show the method of nourishing mentioned above, therefore, together with them, they completely play in the cemetery. This sentence also means that those resurrected great gods are made into cushions and obedient ones, and then they play in the great cemetery. Some say that above it says, "Completely destroy like dust," this is to explain how to destroy, that is, the wicked ones of the retinue mandala emanating from the body, after enjoying them, play with the main deity in the great cemetery. Others think that, according to the occasion of meaning and the power of words, it seems reasonable to show the ritual of reviving the wicked ones. The breath exhaled by glorious Padmanartesvara is to abide in wrong views, that is, for those who slander karma and the fruits of karma, and are very attached to the objects of the seen Dharma, he emanates as the nature of Vajra Dharma, which is completely pure and understood, and the nature of Avalokitesvara, who looks at sentient beings with great compassion, and the nature of Padmanartesvara, who shows how to subdue them as appropriate, thereby accomplishing their benefit. The breath exhaled by glorious Vajraditya is for those who are very stingy and greedy, and have malice towards others, in order to completely subdue them, through Vajraditya, who possesses excellent wealth, and the nature of Akashagarbha, like the one who produces qualities from the sky, through the gate of the nature of perfect wealth, splendor, and generosity, he accomplishes the benefit of the actions of a great king. Glorious
Chinese
以殊胜马进行加持是：对于懒惰者，以精进的自性来调伏，以盗窃、抢劫、吝啬、欺骗和傲慢的力量来调伏，并成办他们的利益。像这样加持的方式只是简略的，语言的印契也是无边无际的，都是金刚萨埵的印契。如此附加。像这样开示六种语言的印契，也是为了清净业和烦恼的六种极重罪障，因此开示了六种姓氏的化现。其中，未能证悟究竟的菩提心本初清净，是所有过患的基础。因此，开示了所有功德的基础，即菩提心的自性，吉祥金刚萨埵。如果缺乏慈悲，即使获得无为法，也不会变成大菩提，也无法成办一切众生的利益。因此，开示了舍弃和圆满智慧的自性，佛陀的化现。愤怒和害心是与大乘相违的非善之大根本。因此，开示了大慈悲的自性，忿怒金刚部。邪见是行持一切罪过的基础。因此，开示了无垢圣法的自性，莲花部。吝啬和贪婪是舍弃大乘一切方便的自性。因此，开示了以布施救护一切的自性，宝生部。懒惰是一切不善的助伴，并且不完全摄集白法。因此，开示了精进的自性，事业部。因此，安住于大乘的补特伽罗，应当完全受持和修持的根本誓言是：菩提心、大慈悲和精进。应当完全断除的是：吝啬、害心和邪见。依于这些，有六种姓氏。对于这些，也要知道由于不应作而遮止，以及应作而趣入的缘故，而有二二的誓言。为了知晓语言的印契，名为：往昔的耆旧
English
The empowerment by the supreme horse is: For the lazy ones, he subdues them with the nature of diligence, subdues them with the power of theft, robbery, stinginess, deception, and arrogance, and accomplishes their benefit. Such ways of empowerment are only brief. The mudra of speech is also limitless, all being the mudra of Vajrasattva. Thus it is added. Thus, the teaching of the six mudras of speech is also for the purpose of purifying the six extremely heavy obscurations of karma and afflictions. Therefore, the manifestation of the six families is taught. Among them, not realizing the ultimate bodhicitta, which is primordially pure, is the basis of all faults. Therefore, the basis of all qualities, the nature of bodhicitta, the glorious Vajrasattva, is taught. If one is without compassion, even if one attains the unconditioned, it will not become great enlightenment, and one will not be able to accomplish the benefit of all sentient beings. Therefore, the manifestation of the Buddha, the nature of abandonment and perfect wisdom, is taught. Anger and harmful intent are the great roots of non-virtue that are contrary to the Mahayana. Therefore, the nature of great compassion, the wrathful Vajra family, is taught. Wrong view is the basis of practicing all faults. Therefore, the nature of the stainless holy Dharma, the Padma family, is taught. Stinginess and greed are the nature of abandoning all the means of the Mahayana. Therefore, the nature of protecting all with generosity, the Ratna family, is taught. Laziness is the companion of all non-virtue and does not completely gather the white side. Therefore, the nature of diligence, the Karma family, is taught. Therefore, the fundamental vows that a person abiding in the Mahayana should fully uphold and practice are: bodhicitta, great compassion, and diligence. What should be completely abandoned are: stinginess, harmful intent, and wrong view. Depending on these, there are six families. For each of these, one should also know that there are two vows each, due to refraining from what should not be done and engaging in what should be done. In order to know the mudra of speech, it is called: The ancient elders of the past.
Chinese
以譬喻宣说即是言谈。其乃是世尊之等持所化现，故为智慧之手印。另一种说法是，手印生出智慧，故说手印是知识。第五种思择。如是，以言谈宣说如何显现各种各样的变化之后，现在宣说如何修持这些的方便仪轨。其中，作为方便之根本的是，空行母幻化之加持修持，因为是与其相符的手印。首先要展示那个，因此，说了“之后于其他一切处”。其中，“空行母幻化胜乐说”是指，承诺宣说以乐成就乐之方便荟供轮。“具德诸佛之本体”等，至“金刚萨埵乐生处，秘密胜乐之欢喜，一切自性恒时住”是指，金刚萨埵生乐之根本处，是秘密胜乐之欢喜，恒时住于彼处。同样，修行者们也必须首先陈设秘密胜乐之坛城处，故说了“诸佛之誓言庄严”等，至“于园林等处修持”之间。誓言之语，此处指坛城，其乃金刚萨埵之住所，故说显现为乐。如是开示处所后，现在为了开示坐垫，说了“其乃首先设坐垫，柔软触碰即生乐，以各种莲花善庄严，其乃一切清净垫”等。这些是修持荟供轮之瑜伽士们，与其各自所获之地位相应之，以标志所装饰之坐垫应当陈设，对于一切共同希求之，以功德不染且为清净之象征之坐垫，应当铺设以各种莲花为标志之布垫。于其上，以大坛城之形式描绘，于彼处，安置以主尊及陀罗尼所加持之手印之众生形象，乃是应当修持之义。
English
Speaking through metaphors is talking. Since it is manifested from the Samadhi of the Bhagavan, it is the wisdom mudra. Another way of saying it is, wisdom arises from the mudra, therefore it is said that the mudra is knowledge. The fifth contemplation. Thus, after explaining how various transformations appear through speech, now the method of how to practice these rituals is shown. Among them, what becomes the basis of the method is the blessing practice of the illusory Dakini, because it is a mudra that is in accordance with it. First, that should be shown, therefore, it is said, "Then in all other places." Among them, "Dakini Illusion Hevajra Explanation" means the commitment to explain the mandala of the means of accomplishing bliss through bliss. "The essence of all glorious Buddhas," etc., to "Vajrasattva's source of bliss, the joy of the supreme secret, the nature of all dwells eternally," means that the basis of Vajrasattva's source of bliss is the joy of the supreme secret, and it dwells there eternally. Similarly, practitioners must first arrange the place of the mandala of the supreme secret, therefore, it is said, "The glory of the vows of all Buddhas," etc., to "Practice in gardens, etc." The word vow here refers to the mandala, which is the abode of Vajrasattva, therefore it is said that the appearance is bliss. Having shown the place in this way, now to show the seat, it is said, "First set up the seat, soft to the touch and becomes bliss, adorned with various lotuses, that is the seat of all purity," etc. These are the yogis who practice the assembly circle, and the seats decorated with symbols according to their respective positions should be arranged. For all those who commonly desire, the cloth seat marked with various lotuses should be laid out as a symbol of purity and undefiled by merit. On it, draw in the form of a great mandala, and there, arrange the images of beings blessed with the main deity and the mudra of the dharani, which is the meaning to be practiced.
Chinese
在…之中。座位的意义是：具有陀罗尼的特征。它被加持为所有坛城的自性。从那里面生出坛城的女神们，供养她们，也被称为修行者。像这样放置手印是：『与自己的本尊相似的，那些女性是很好的成就者。』等等所开示的。成就的所依，誓言的物质是：『人的血是成就的，被称为大红。』等等，这将在下面解释。金刚水和金刚等，修持大血是：将金刚大便和尿液二者与大血混合。其中，大血是由两种菩提心形成的血肉。为了显示这一点，说：『它的血和精液，大血是修行者。』莲花血和菩提心与大肉混合，被称为大红。与大红和樟脑一起，混合红色檀香是：如前混合的大红，以及混合两种菩提心，是誓言的物质。有些人说：两种菩提心已经在前面混合了，所以这里的樟脑和红色檀香二者应该被认为是外面所知的，像这样作为誓言物质的助缘和条件来混合。』他们这样说。像寂静的饮料一样，就像婆罗门们品尝月亮供养时所用的饮料一样。其他的是誓言物质的功德。这显示了进入会供轮坛城进行供养的方式。因此，从那里沐浴后，身体也是如此。从『乞求者慢慢地，慢慢地，用衣服覆盖的姿势，请求我饮用，圆满的佛日月等，看到升起。』之间所说。这里生起坛城和供养的次第是：为了使完全摄受者感到安乐，将在下面单独显示。这里只显示词语意义的解释，其中，『学习者慢慢地，慢慢地。』是说，女神们的大乐
English
In... The meaning of the seat is: it possesses the characteristics of a dharani. It is blessed as the nature of all mandalas. From it, the goddesses of the mandala are generated and offered to, and it is also called a practitioner. Placing the mudras in this way is: "Those women who are similar to one's own deity are good accomplices." and so on. The basis of accomplishment, the substance of the vow, is: "Human blood is accomplished, it is called great red." and so on, which will be explained below. Vajra water and vajra, etc., practicing great blood is: mixing vajra excrement and urine with great blood. Among them, great blood is great flesh formed from two kinds of bodhicitta. To show this, it is said: "Its blood and semen, great blood is the practitioner." Lotus blood and bodhicitta mixed with great flesh are called great red. Together with great red and camphor, mixing red sandalwood is: the great red mixed as before, and also mixing two kinds of bodhicitta, is the substance of the vow. Some say: "The two kinds of bodhicitta have already been mixed above, so here the two, camphor and red sandalwood, should be considered as known outside, and mixed in this way as the auxiliary cause and condition of the vow substance." They say so. Like a peaceful drink, it is like the drink used by Brahmins when tasting the moon offering. Others are the qualities of the vow substance. This shows the way to enter the assembly circle mandala to make offerings. Therefore, after bathing from there, the body is also like that. From "The beggar slowly, slowly, with the posture of covering clothes, asks me to drink, the complete Buddha sun and moon, etc., seeing the rising." what is said in between. Here, the order of generating the mandala and making offerings is: in order to make those who are completely accepted feel happy, it will be shown separately below. Here, only the explanation of the meaning of the words is shown, among which, "The learner slowly, slowly." is saying that the great bliss of the goddesses