Chinese
依怙自在天，因宣说甚深之法而喜悦。金刚日，以国王之姿，满足一切愿望并令人信服。忿怒金刚马王，因摧毁恶毒者而令人畏惧。释迦牟尼佛，安住于苦行，舍弃庄严，故不可战胜。空行母们，因能随意变化，具幻化之自性而令人惊叹。菩提心，于三世中无有变异和戏论之相，故寂静。将九尊神归摄于六部，释迦牟尼佛，与毗卢遮那佛相同，乃如来部。略而言之，仅是清净与不清净刹土之差别，以及调伏人与天之差别，还有声闻和菩萨眷属之坛城中，宣说各种乘和**大乘**之法的差别而已，故部族并无不同。主要阐述断证圆满和智慧圆满，故为如来部。菩提心，乃金刚萨埵之自性。此亦仅以自性和身相之方式来区分而已。空行母，乃一切部族之眷属的女神们。此乃舞蹈之总义，此舞蹈如何演变呢？于会众坛城中，由被教导之两位瑜伽士，在金刚上师和金刚兄弟们面前，以手印和手印之意义来舞蹈。首先，应从能生一切吉祥金刚萨埵坛城之舞蹈的智慧手印开始演变。当其圆满后，再由挑战者演变吉祥毗卢遮那佛的一切手印之舞蹈。之后，由反挑战者演变吉祥黑汝嘎之舞蹈。之后，由挑战者演变莲花自在之舞蹈。之后，由反挑战者演变金刚日。之后，由挑战者演变吉祥马王。之后，再由挑战者演变吉祥金刚萨埵，如前一般，以手印和手印之回应来结合。舞蹈之歌，乃激励幻化之显现。其中谁失败了，谁就应供养包含会众食物供养的会众坛城。
English
The Lord of Refuge, rejoices by teaching the profound Dharma. Vajra Sun, with the manner of a king, fulfills all wishes and makes them believe. Wrathful Vajra Hayagriva, is fearsome by destroying the malicious. Shakyamuni Buddha, abiding in asceticism, having abandoned ornaments, is invincible. The Dakinis, are wondrous because they can transform into anything and possess the nature of illusion. Bodhicitta, is peaceful because it has no changing or elaborating characteristics in the three times. Gathering the nine deities into six families: Shakyamuni Buddha, is similar to Vairochana, and is of the Tathagata family. Briefly, it is only the difference between pure and impure realms, and the difference between taming humans and gods, and the difference in teaching various vehicles and the Mahayana Dharma in the mandala of the retinue of Shravakas and Bodhisattvas, so there is no difference in families. Mainly explaining the perfection of abandonment and the perfection of wisdom, therefore it is the Tathagata family. Bodhicitta, is the nature of Vajrasattva. This is also only distinguished by nature and form. The Dakinis, are the goddesses of the retinue of all families. This is the general meaning of the dance. How is this dance transformed? In the assembly mandala, two yogis who have been taught to take part, perform the dance with mudras and the meaning of mudras in front of the Vajra Master and Vajra brothers. First, it should be transformed starting from the wisdom mudra that generates all the dances of the glorious Vajrasattva mandala. When that is completed, then the challenger transforms the dance of all the mudras of the glorious Vairochana. Then, the counter-challenger transforms the dance of the glorious Heruka. Then, the challenger transforms the dance of Padma Lord of Dance. Then, the counter-challenger transforms into Vajra Sun. Then, the challenger transforms into the glorious Hayagriva. Then, again the challenger transforms into the glorious Vajrasattva, and combines with mudras and the response of mudras as before. The song of the dance, is to encourage the manifestation of illusion. Whoever fails in that, should offer that assembly mandala including the food offerings of the assembly.
Chinese
应当使其贫乏。以这种方式，六大坛城的全部手印都结合在一个荟供之中。已经讲完了智慧手印。现在宣说被称为歌舞庄严的手印，即金刚歌之供养手印。以金刚乘之义所庄严的歌，就叫做那个。其中，此歌的意义是，通过四位秘密天女之门，重复三次而出现。其中，第一是，通过四位天女之门来赞颂，普遍劝请成就。第二是，通过四位天女之门，嬉戏于利益有情之事，劝请化现。第三是，通过四位天女之门，劝请如是之成就赐予我。其中，第一个意义的第一句，“极喜随欲”，是通过增长母之门。第二句，“极喜结合”，是通过迷惑母之门。第三句，“极乐殊胜”，是通过食母之门。第四句，“极喜自在”，是通过增寿母之门。ཧོཿ（藏文，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼）是所有嬉戏的手势。骏马吼，是示现各种嬉戏的手势。第二个意义的第一句，“极诸杂妙乐”，是通过增长母之门。同样，第二句，“祈请安乐”，是通过迷惑母之门。ཧཱུྃ་（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）请显现，是通过食母之门。祈请摄受一切如来之弟子，是通过增寿母之门。第三个意义的第一个，唉！安乐殊胜，是增长母。同样，唉玛安乐，是迷惑母。圣者极入，是食母。唉玛哦，嘻嘻，是增寿母。如是宣说，从四位明妃之门，以三种意义的方式结合的歌舞已开示。现在宣说从四种姓功德之门来赞颂的歌舞。即：金刚萨埵摄持，金刚宝无上，金刚法是宣说，金刚业是成办。这是说，萨埵之语有多种意义，此处是指摄持，即无差别地摄持其自性。金刚
English
It should be made impoverished. In this way, all the mudras of the six great mandalas are combined into one ganachakra. The wisdom mudra has been explained. Now, the mudra known as the adornment of song, the mudra of the Vajra song offering, is shown. That song which is adorned with the meaning of the Vajra Vehicle is called that. Therein, the meaning of this song is that it arises through the door of the four secret goddesses, repeated three times. Among them, the first is that through the door of the four goddesses, praising and generally urging accomplishment. The second is that through the door of the four goddesses, playing in the benefit of beings and urging emanation. The third is that through the door of the four goddesses, urging that such accomplishment be granted to me. Among them, the first sentence of the first meaning, "Extremely delighted, following desire," is through the door of the Increasing Mother. The second sentence, "Extremely delighted in union," is through the door of the Deluding Mother. The third sentence, "Supreme bliss," is through the door of the Eating Mother. The fourth sentence, "Lord of extreme delight," is through the door of the Life-Increasing Mother. ཧོཿ (Tibetan, Devanagari: होः, Romanized Sanskrit: hoḥ, Literal Chinese meaning: Ho) is the gesture of all play. The supreme horse ho is the gesture of showing various plays. The first sentence of the second meaning, "Supreme variety of bliss," is through the door of the Increasing Mother. Similarly, the second, "Requesting bliss," is through the Deluding Mother. ཧཱུྃ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) Please manifest, is through the Eating Mother. Please take as a disciple of all the Thus-Gone Ones, is through the Life-Increasing Mother. The first of the third meaning, Alas! Supreme bliss, is the Increasing Mother. Similarly, Alas, O bliss, is the Deluding Mother. The noble one enters greatly, is the Eating Mother. Alas, O shi shi, is the Life-Increasing Mother. Thus spoken, the song combined in the manner of three meanings through the door of the four consorts has been shown. Now, the song praising through the door of the qualities of the four families is shown. That is: Vajrasattva gathers, Vajraratna is unsurpassed, Vajradharma is spoken, Vajrakarma will accomplish. This is to say that the word sattva has many meanings, but here it refers to gathering, that is, gathering its nature without difference. Vajra
Chinese
珍宝者，因无上故，名为金刚珍宝。金刚法者，因宣说教法故，名为金刚法。金刚业者，因能作一切诸佛之事业故，名为金刚业。后面的这些词语成为原因或论证，不仅是意义上的显现，也从声音的角度进行了阐述。例如，“班杂萨埵桑格拉哈达”（藏文：བཛྲ་སཏྭ་སཾ་གྲ་ཧཱ་ད་，梵文天城体：वज्रसत्त्वसंग्रहाद，梵文罗马拟音：vajrasattvasaṃgrahāda，汉语字面意思：金刚萨埵总摄）是第五个，“班杂拉特那玛努塔日”（藏文：བཛྲ་རཏྣ་མ་ནུཏྟ་རི་，梵文天城体：वज्ररत्नमनुत्तरि，梵文罗马拟音：vajraratnamanuttari，汉语字面意思：金刚宝无上）是第三个，清楚地显示了翻译。现在，通过秘密的四母之门，展示对坛城一切本尊顶礼的歌： “吽，顶礼金刚业之箭弓！” 这就是通过增盛母之门。此处的意义是： 顶礼吉祥金刚萨埵等诸本尊，他们具有大贪着的体性。像这样顶礼，就是通过增盛母之门来寻求。将此应用于下面的所有内容。 其中的贪着誓言是： 永远不离开大乐。 卡唐嘎完全摧毁是其事业，即摧毁相。 摇动铃铛是其功德，即成就大自在。 因此，一切本尊恒常安住于这四种意义的自性中。 象征它的门是秘密的四天女之门。 现在，以世间和出世间的方式，通过六种姓氏来赞颂。 其中，世间的三种姓氏是： 大力者大自在天、具有轮者遍入天、以及梵天。 其中，在出世间方面： 贪欲之主大自在天是吉祥金刚萨埵的种姓。 嗔恨之主，名为杀戮之因的遍入天是金刚黑汝嘎的种姓。 愚痴之主，能消除愚痴，一切明咒的导师梵天是如来种姓。 这样，这三种姓氏共同显示了世间和出世间种姓的方式。 有些地方说，极度燃烧的贪欲是莲花部。 一切灌顶是珍宝部。 有些地方说，智者是事业部。 歌之庄严的耶
English
The precious one is called Vajra Ratna because it is unsurpassed. Vajra Dharma is called Vajra Dharma because it speaks of the Dharma of the teachings. Vajra Karma is called Vajra Karma because it will perform all the deeds of all Buddhas. These latter words become the cause or reason, not only in terms of meaning but also in terms of sound. For example, "Vajrasattva Samgrahada" (藏文：བཛྲ་སཏྭ་སཾ་གྲ་ཧཱ་ད་，梵文天城体：वज्रसत्त्वसंग्रहाद，梵文罗马拟音：vajrasattvasaṃgrahāda，汉语字面意思：金刚萨埵总摄) is the fifth, and "Vajra Ratna Manuttari" (藏文：བཛྲ་རཏྣ་མ་ནུཏྟ་རི་，梵文天城体：वज्ररत्नमनुत्तरि，梵文罗马拟音：vajraratnamanuttari，汉语字面意思：金刚宝无上) is the third, clearly showing the translation. Now, through the door of the four secret mothers, the song of homage to all the deities of the mandala is shown: "Hum, homage to the arrow and bow of Vajra Karma!" This is through the door of the increasing mother. The meaning here is: Homage to the deities such as glorious Vajrasattva, who have the characteristic of great attachment. To pay homage to such is to seek through the door of the increasing mother. Apply this similarly to all that follows. The vow of attachment therein is: Never to depart from great bliss. The khatvanga that completely destroys is its action, which is to destroy signs. Ringing the bell is its quality, which is the accomplishment of great sovereignty. Therefore, all the deities always abide in the nature of these four meanings. The door that symbolizes it is the door of the four secret goddesses. Now, praise is given through the six families in the manner of worldly and transworldly. Among them, the three worldly families are: The great powerful Mahadeva, the wheel-bearing Vishnu, and Brahma. Among them, in the context of the transworldly: The lord of desire, the great powerful one, is the family of glorious Vajrasattva. The lord of hatred, Vishnu, who is called the cause of killing, is the family of Vajra Heruka. The lord of delusion, Brahma, who dispels delusion and is the teacher of all vidyas, is the family of the Tathagatas. Thus, these three families commonly show the manner of worldly and transworldly families. In some places, it is said that intensely blazing desire is the Padma family. All empowerments are the Ratna family. In some places, it is said that the wise one is the Karma family. The ornament of the song, ye.
Chinese
智慧手印已解说完毕。现在宣说所有供养的智慧手印。再次，花、香、灯、涂香的手印，集中展示为一个集合。食物和朵玛的差别，食物的供养，展示为一个集合。各个部族都已清楚展示，无需赘述。舞女和年轻女子等，已在象征的场合中展示。在此，大瑜伽续部中，不认可对净与不净作特别区分。因此，这里这样说：向诸佛供养食物，应完全避免肉和酒。这样说，是按部族来区分的。一般来说，密咒续部中，关于净与不净的取舍，说了两种情况。根据各自的续部，明咒和密咒喜欢哪种供养。其中，对于密咒行者的行为，在事续中展示为清净，但在瑜伽续部中则未如此展示。从本尊的角度来说，像金刚忿怒部族，大多喜欢不净之物。而像吉祥释迦牟尼佛这样的如来部族，即使在大瑜伽续部中也说是清净的。其他的很容易理解。现在宣说手印灌顶的智慧手印。这些应该如何以及在哪里应用呢？在前面修持会供轮时，灌顶时，应该应用五种珍宝的手印。对于其中稍微没有提到的，现在进行展示。佛宝珍宝的手印，以及颅骨鬘顶饰的手印，是吉祥金刚萨埵的。剩余的按照顺序。所有的金刚手印，应用于加持。其中，大乐吉祥的手印和各种金刚的手印，要知道是对所有部族普遍进行加持。金刚钩的手印，无需特别说明是加持，应该应用于勾招等各种情况。剩余的金刚手印们，应用于各个部族的加持。其中，吉祥金刚萨埵的金刚手印，与前面的金刚手印相同。剩余的。
English
The wisdom mudra has been explained. Now, the wisdom mudra of all offerings will be shown. Again, the mudras of flowers, incense, lamps, and perfumed ointments are shown as one collection. The differences between food and torma, the offering of food, are shown as one collection. The individual families are clearly shown, so there is no need to elaborate. Dancers and young women, etc., have been shown in the context of symbols. Here, in the Great Yoga Tantra, the distinction between pure and impure is not particularly favored. Therefore, it says here: When offering food to the Buddhas, meat and alcohol should be completely avoided. This is said to be a distinction based on family. Generally, in the Secret Mantra Tantras, two situations are mentioned regarding the acceptance and rejection of pure and impure. According to their respective tantras, which offerings do the Vidyā-mantras and Secret Mantras prefer? Among them, for the conduct of Secret Mantra practitioners, it is shown as pure in the Action Tantras, but it is not shown that way in the Yoga Tantras. From the perspective of the deity, the Vajra Krodha family, for example, mostly prefers impure substances. However, for the Tathāgata family, such as the glorious Shakyamuni Buddha, it is said to be pure even in the Great Yoga Tantras. The others are easy to understand. Now, the wisdom mudra of the hand seal empowerment will be shown. How and where should these be applied? When performing the Ganachakra above, during the empowerment, the mudras of the five jewels should be applied. Those that have not been mentioned slightly will now be shown. The mudra of the Buddha Jewel and the mudra of the skull garland crown are those of glorious Vajrasattva. The remaining ones are in order. All Vajra mudras are applied to blessings. Among them, the mudra of Great Bliss and the mudra of various Vajras should be known as generally blessing all families. The Vajra Hook mudra, it is not necessary to mention especially that it is a blessing, it should be applied to various activities such as summoning. The remaining Vajra mudras should be applied to the blessings of the respective families. Among them, the Vajra mudra of glorious Vajrasattva is the same as the previous Vajra mudra. The remaining ones.