Chinese
我以富饶的聚会等命名为金刚赐。 那时各自承诺立誓： 承诺姐妹、爱人和女仆， 为了守护无上至高的伟大的乘， 为了修行随后的瑜伽， 为了诛杀不顺方的敌魔， 为了遣除恶毒，勾招守护寿命。 这不是你们的承诺和誓言吗？ 如誓言一般，从内心深处激励， 以甘露、血红的供品， 以及血肉等食物的享用， 令母众、自在母的誓言圆满。 如果犯错、违背、错误、破损、衰败，都坦白忏悔， 那么，请在此刻如实赐予成就的果实。 如续部所说，瑜伽士不应被懒惰、睡眠和酒精所控制，而应以精进，在中午和午夜，向每一位本尊供奉一百零八遍心咒、赞颂和供品。 行火供，勾招寿命，以及一切委托的事业，都应从此赞颂中得知。 眷属及供品圆满后， 如是说。其中，“眷属”一词，并非仅指吉祥饮血尊的钥匙生门和自在母，还包括空行母、敬、朗嘎、七母、四姐妹、燃母、使者、持明，以及守护橛的护法等，都从月密明点续、大鹏金翅续等中出现，以各自的猛咒激励并供养。 供养圆满后， 因此，一切供养的最后，是会供、朵玛和余供。对此，如仪轨般献上会供后，收集吃剩的残余，在夜晚完全黑暗时，以及黄昏、黎明、曙光出现之时，以黑汝嘎事业的念诵来摄持，这是做余供仪轨的意义。 供养空行母和自在母等，布施朵玛，以意念解除界限。 起身之时，加持坐垫，将念珠变为忿怒相，观想为本尊，安置为护卫。 行走之时，国王或王族轮流执权杖，每出去一人，就安排一个守护，每回来一人
English
I bestow the name Vajra with abundant gatherings. At that time, each individually pledged and vowed: Promising sisters, lovers, and servants, To protect the unsurpassed, supreme Great Vehicle, For the sake of cultivating the yoga of subsequent accomplishment, To slay the enemies and obstructors of the opposing side, To avert malice, attract life, and protect it. Isn't that your pledge and vow? As per the vow, inspire the mind stream from the depths of your heart, With nectar, red rakta offerings, And the enjoyment of food such as flesh and bones, May the vows of the mother assembly and the powerful ones be fulfilled. If there are mistakes, transgressions, errors, breakages, or deteriorations, confess and repent them all, Then, please bestow the fruits of accomplishment properly at this time. As stated in the tantra, a yogi should not be controlled by laziness, sleep, and alcohol, but with diligence, at noon and midnight, offer each deity one hundred and eight heart mantras, praises, and offerings. Performing fire pujas, attracting life, and all entrusted activities should be known from this praise. After the retinue and offerings are complete, It is said. Among them, the word "retinue" does not only refer to the key-born door and the powerful mother of the glorious blood-drinking one, but also includes dakinis, ging, langka, seven mothers, four sisters, barnamas, messengers, vidyadharas, and protectors who protect the phurba, etc., all of which appear from the Lunar Secret Bindu Tantra, the Great Garuda Wing Tantra, etc., and are inspired and offered with their respective fierce mantras. After the offering is complete, Therefore, at the end of all offerings, there are tsok offerings, tormas, and leftover offerings. For this, after offering the tsok offering as per the ritual, collect the remaining leftovers, and at night when it is completely dark, as well as at dusk, dawn, and the time when the sky begins to brighten, subdue them with the recitation of Heruka's activities, which is the meaning of doing the leftover offering ritual. Offerings are made to dakinis and powerful mothers, etc., tormas are given, and the boundaries are released with intention. At the time of rising, bless the seat, transform the mala into an angry face, visualize it as the deity of the yidam, and place it as a protector of the row. When walking, the king or royal family takes turns holding the scepter, and for each person going out, arrange a protector, and for each person returning.
Chinese
以甘露回旋的真言来封界，不抖动坐垫，不移动队列。之后立即陈设供品，端正结界和仪轨，圆满念诵和供养等。这是它的意义。在令本尊欢喜的时候，5）以结合和度脱的供养使本尊欢喜的事业有两种：为了自身利益圆满成就而宣说结合的供养，为了他人利益圆满成就而宣说度脱的供养。这二者各自又包含：自身利益和他者利益两种，智慧和禅定两种，见解和行持两种，意义和表相两种，共八种圆满，并且各自显现。也就是，从“具有无缘之力的胆识者”开始，到“实物也作为供养的物品而回向”为止的这十五个诗句，如果从口头教授的语调来理解，就显示了一个主体具有两种侧面：1）其中，为了自身利益圆满成就，宣说结合的供养，有四种意义：自身以禅定来赞颂，观察并加持明妃，开始结合，以及献上供养。其中，什么是自身以禅定来赞颂呢？由“具有无缘之力的胆识者，观想殊胜身如燃烧之相”来表示。意思是说，在胜义谛中，对于无所缘的法性，生起智慧的觉性之力后，具有观视真实义的胆识者，在世俗谛中观想大吉祥金刚的身相，是超越一切乘的最殊胜者，三面六臂四足，怖畏金刚的智慧身以尸林庄严，手持调伏者的智慧兵器，安住在智慧火焰燃烧的境界中，身语意手印的禅定极其明晰之相，应当像镜中显现影像一样观想。什么是观察并加持明妃呢？由“加持那些修持之物，观想三界为血，观想遍布尸林”来表示。也就是观察明妃和加持两种，其中观察明妃1）
English
The boundary is sealed with the mantra swirling with nectar. Do not shake the cushion, do not move the row. Then, immediately arrange the offerings, straighten the boundary and procedures, and complete the recitation and offerings, etc. That is its meaning. When pleasing the deity, 5) there are two types of activities to please the deity with the offering of union and liberation: the offering of union is taught for the purpose of spontaneously accomplishing one's own benefit, and the offering of liberation is taught for the purpose of spontaneously accomplishing the benefit of others. Each of these two also includes: two types of self-benefit and other-benefit, two types of wisdom and samadhi, two types of view and conduct, and two types of meaning and sign, totaling eight complete aspects, and they also appear separately. That is, from "one with the confidence of aimless power" to "even material things are dedicated as offering substances," these fifteen lines of verse, if drawn from the sound of oral instruction, show that one entity has two aspects: 1) In order to spontaneously accomplish one's own benefit, the offering of union is taught, which has four meanings: praising oneself with samadhi, examining and blessing the consort, initiating union, and offering the offering. Among these, what is praising oneself with samadhi? It is shown by "one with the confidence of aimless power, contemplates the supreme body as blazing." It means that in the ultimate truth, for the nature of reality that is without object, after generating the power of awareness and wisdom, one who has the confidence to see the true meaning, in the relative truth, contemplates the body of the Great Glorious One, the most supreme among all vehicles, with three faces, six arms, and four legs, the wisdom body of the Terrifier adorned with charnel ground ornaments, holding the wisdom weapons of the tamer in his hands, residing in the realm of blazing flames of wisdom, the aspect of the samadhi of body, speech, mind, and hand gestures being extremely clear, should be contemplated like an image appearing in a mirror. What is examining and blessing the consort? It is shown by "blessing those substances of accomplishment, visualizing the three realms as blood, visualizing pervading the charnel grounds." That is, there are two aspects: examining the consort and blessing, among which, examining the consort 1)
Chinese
关于如何考察，由“彼等成就物”所指示。其中，密咒摩诃瑜伽的成就法，经文中说，依赖成就物——明妃智慧母而成就。从处所迎请天女而修持，或者迎请龙女，甚至人间的女子。对她修持，降下菩提心精华，如果进行供养和接受，就能迅速成就。如是说。瑜伽士如果能够安住于三摩地，就应该认识到光明的明妃可以与一切结合。中等者，通过成就天神，获得共同的成就，从兜率天迎请班则迦天女，或者从海底迎请令人满意的龙女，与她们一起修持，开始结合。如果不能那样做，也应该考察人间的女子。经文中说：金刚部的明妃，具有九种寂静的特征：柔软、纤细、缠绵、娇嫩，清澈、闪耀、丰满、美丽、光彩照人，具有白里透红的光泽，如海螺般的肤色。从前面看，像要倾倒，从后面看，像要弯曲。行走时，姿态优美动人，说话时，声音悦耳动听，令人心生欢喜，夺人心魄。她是金刚萨埵的明妃，是殊胜的成就物，应该经常与她结合。如是说。关于如何加持，所谓加持，是指：加持为己有，以装饰加持，以三摩地加持。其中，加持为己有，是指寻找并考察合适的女子，用财物从父母那里骗取，或者诱骗并哄骗她成为自己的。以装饰加持，是指好好地为她沐浴身体，用沉香、杜若、肉豆蔻、冰片、豆蔻、麝香和檀香涂抹，使之散发香味。用丝绸和棉布等精美的衣服装饰她的身体，用头饰和项链等金银珠宝装饰，用耳环、手镯和脚镯等装饰得美丽动人。关于以三摩地加持，
English
Regarding what is considered investigation, it is indicated by "those accomplishments." Among them, this method of accomplishment in Secret Mantra Mahayoga, the scriptures say that it is accomplished by relying on the accomplishment substance, the Wisdom Mother. Inviting the goddess from her abode and practicing, or inviting a Naga maiden, or even a human maiden. Practicing with her, descending the essence of Bodhicitta, if offerings are made and received, then swift accomplishment will occur. Thus it is said. If a yogi is capable of abiding in samadhi, then one should know that the radiant vidya can be joined with all. The middling one, through accomplishing a deity, obtains common siddhis, inviting the goddess Pancika from the Tushita heaven, or inviting a pleasing Naga maiden from the depths of the ocean, practicing with them, and commencing union. Even if one cannot do that, one should investigate a human maiden. The scriptures say: The vidya of the Vajra family has nine characteristics of peacefulness: soft, slender, entwining, delicate, clear, radiant, full, beautiful, and dazzling, possessing a complexion of reddish-white, the color of a conch shell. When viewed from the front, she appears to be leaning forward; when viewed from the back, she appears to be bending over. When walking, her gait is beautiful and charming; when speaking, her voice is pleasant and melodious, delighting the heart and captivating the mind. She is the vidya of Vajrasattva, the supreme accomplishment substance, and one should always unite with her. Thus it is said. Regarding what is considered blessing, blessing means: blessing as one's own, blessing with adornments, and blessing with samadhi. Among them, blessing as one's own means searching for and investigating a suitable maiden, deceiving her parents with wealth, or enticing and coaxing her to become one's own. Blessing with adornments means bathing her body well, anointing her with agarwood, juniper, nutmeg, camphor, cardamom, musk, and sandalwood, making her fragrant. Adorning her body with fine clothes of silk and cotton, adorning her with headdresses and necklaces of gold and jewels, and decorating her beautifully with earrings, bracelets, and anklets. Regarding blessing with samadhi,
English
Visualizing the three merging into blood, visualizing pervading all charnel grounds. Thus it is shown. Whichever of the three daughters, on the left of the self-arisen great bliss luminosity, generate the body of the mother Krodheshvari, appearing like body and shadow. That body, the mudra woman's body, is the form realm; in speech, the eight syllables, sound ending in emptiness, is the formless realm; mind, together with the self-arisen heart-mother, is the desire realm. "Merge into blood" is a symbol. I urge the mother with these words of sound: Om, in the ten directions of the world, various appearances are the father of skillful means, the unborn is wisdom itself, inseparable from the wisdom deity, spoken as the letters of the eight-syllable mantra, offering the unsurpassed offering with elaboration. Om rulu rulu hum bhyo hum. As it is recited, the meaning is from the realm of the nature of reality, without arising or ceasing, from the heart of the great bliss father and mother, clear as awareness, making the two, the outward radiating and inward gathering of wisdom light. The father and mother, each having purified their obscurations, appearing as the wisdom body, as a sign of wisdom being attached to wisdom, the three doors of body, speech, and mind greatly stirred by desire, merge into blood. Thus, in the charnel ground, visualize pervasiveness. As it is said, bless with these words of sound: Om is the dakini Keuri Ma, ru is the dakini Tsauri Ma, lu is the dakini Pramoha, ru is the dakini Vetali, lu is the dakini Pukasi, hum is the dakini Kasmari, bhyo is the dakini Smasani, hum is the dakini Chandragomin. The assembled great bliss father and mother, and the nine deities of true meaning are clearly visualized. Om rulu rulu hum bhyo hum. As it is recited, from the father's heart, the eight syllables rulu are emanated to the mother, and in the mother's eight places, from the eight syllables rulu rulu, the bodies of the eight goddesses Keuri Ma are clearly visualized, also the eight aggregates of consciousness arising as the bodies of wisdom play, pervading all outer, inner, and secret charnel grounds. This is its meaning. The two of practicing the three unions, blessing the secret space and, making the meaning of radiating and gathering, causing bodhicitta to descend. What is the blessing of the secret space? The actual substance is blessing the aru, and appearing as the clear jewel light, etc., as it is shown.