Chinese
此外，有五种解脱之门：五部饮血尊父尊母共十位。如鲁是诸识神之命根。又，如鲁是诸根之命根。又，如鲁是诸境之命根。如是，识有四。根有四意根，共八。境亦有根之境与意之境，共八。吽是法性菩提心之自性。从三摩地坛城之门而言：于自心间的月轮上，于智慧黑鲁嘎身色圆满的心间，于如豆大的日轮中央，安置金刚、法轮、莲花、珍宝与金刚交杵，于彼等中央之月上安置咒语字，应创作五种咒语支分。于诸母亦于各自心间之智慧明妃，于彼之心间之月上安置咒语字，应创作咒语念诵。于诸自在母亦于各自之智慧明妃的心间之月上，加上咒语鬘“bhyaḥ”而安立。又，本来普贤菩提心并非决定为男相与女相，唯是心间的智慧勇识。此等念诵等等之义是：秘密主向中央之主祈请时，令弟子入坛城，迎请智慧坛城，于此三者应如是了知。首先，为了迎请智慧坛城，说了“如鲁如鲁如鲁”等等。彼亦首先加持主母之秘密处，以方便与智慧嬉戏之音声与菩提心之光芒聚，祈请安住于薄伽梵法身大寂静之中的彼等从大寂静中起立。然后，又以智慧天女之众，以“嗡（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）”之义顶礼，以“唉嘿亚嘿阿纳亚”令其倾听。然后，又以方便与智慧嬉戏之殊胜菩提心之光芒之摇动，从心间等等处策励并迎请。如是迎请
English
Furthermore, there are five doors of liberation: the five classes of great blood-drinking deities, father and mother, totaling ten. Rulu is the life essence of all the deities of consciousness. Again, rulu is the life essence of all the senses. Again, rulu is the life essence of all the objects. Thus, there are four types of consciousness. There are four mental faculties, totaling eight. There are also the objects of the senses and the objects of the mind, totaling eight. Hūṃ is the nature of the Dharma-nature Bodhicitta. From the perspective of the Samadhi Mandala: On the moon mandala in one's own heart, in the heart of the Wisdom Heruka, whose color is complete, in the center of the sun mandala the size of a bean, arrange a vajra, a wheel, a lotus, a jewel, and a crossed vajra. On the moon in the center of these, arrange the mantra syllables, and create the five limbs of the mantra. For the consorts, also in their own hearts, the Wisdom Consorts, on the moon in their hearts, arrange the mantra syllables, and create the mantra recitation. For the powerful mothers, also on the moon in the hearts of their own Wisdom Consorts, add the mantra garland "bhyaḥ" and place it. Furthermore, the primordial Bodhicitta is not necessarily defined as male or female; it is only the Wisdom Hero in the heart. The meaning of these recitations and so on is: When the Secret Lord makes requests to the central Lord, to lead the disciples into the mandala, and to invite the Wisdom Mandala, these three should be understood. First, in order to invite the Wisdom Mandala, it is said, "Rulu, rulu, rulu," and so on. Also, first, having blessed the secret place of the consort, with the sound of the play of skillful means and wisdom, and with the collection of rays of light of Bodhicitta, request those who dwell in the great peace of the Bhagavan Dharmakaya to arise from that great peace. Then, again, with the assembly of Wisdom Goddesses, pay homage with the meaning of "Oṃ（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）", and cause them to listen with "Ehya hi ānaya." Then, again, with the movement of the light rays of the extraordinary Bodhicitta, the play of skillful means and wisdom, urge and invite them from the heart and so on. Thus invited,
English
I, in the space in front, those gathered like clouds of the water kalpa, also to make them abide in my body, speech, and mind vajra, again invite with the assembly of vajra hooks of bodhicitta, and make them abide in my mandala. Likewise, bind them with the assembly of vajra iron chains. Thus bound, until there is no end, it will not change, because it arises from the great bliss of abiding by the words of the teacher and one's own vows. The supreme bodhicitta, the assembly of vajra bells, scatters and gathers and dissolves, subduing all the gods, making the light of wisdom and the great secret desire inseparable, making the mandala and the mandala inseparable, and urging with the sound of Om, Krola. Krola means one who is of the nature of wrath, such as the great powerful one. The wrathful one is the essence of great compassion, the nature of skillful means and wisdom, the glorious blood-drinker. The pacifier is the glorious blood-drinker of great compassion who, being wrathful, pacifies the great powerful one and others. Such a great compassionate gate, the great glorious retinue of wrath and all the retinue, may your body, speech, and mind vajra blessings bestow upon me at this very moment. If Svaṃ, Hūṃ, and Phaṭ do not come when invited, urge them with the three mantras of the vajra vow and make them inseparable. Entering the secret mandala and the disciple into the mandala is also like throwing the consort's flower. Now, all the deities who are inseparable from the mandala of self-nature and the mandala of samadhi, such as the supreme mandala of bodhicitta, the emanated offerings, and the differences of drinking the five amṛtas, the differences of eating the five meats, and the wonderful tormas, all the differences of offerings, for the sake of offering to all the noble mandalas, all the differences of eating such as alisha, all the differences of drinking such as uli wine and the five amṛtas, and other foods such as tali tapali kuraba.
Chinese
布施的坐骑即是菩提。将这些坐骑取出，是为了摧毁我慢，以恭敬的态度供养眷属，发起无上菩提心。如是发起无上菩提心后，以大乘之理，定能获得授记，关于这些授记，应从《吉祥聚集续》中了解。 世尊吉祥饮血大尊，以何种面容和手印的自性而安住呢？为此再次宣说：三头六臂四足伸。如是宣说，即是身语意不可思议的三头，六智慧之手的智慧珍宝手印，执持着包括千世界轮等。为了显示调伏五毒，即贪嗔痴慢妒五种大烦恼，再次宣说： 穿着各种生皮衣，发出恐怖大吼声。如是宣说，为了调伏大怖畏的众群，手持大怖畏的拂尘，以及象、虎、狮、大田的皮革和悬崖，这些依次是嗔恨和愚痴等五种烦恼清净且被调伏，否则就是愚痴清净的自性。为了摧毁和降伏欲界众生的我慢，发出充满三千世界的恐怖大吼声，如雷鸣般令人恐惧，这也是我慢清净的自性。为了调伏大腹行者的众群，在八处等地也用蛇来装饰身体，这完全是嗔恨清净。也用五智慧的颅骨鬘来装饰头部，这也显示了安住于往昔时代的誓言，如同上师赐予誓言的鬘。应以头顶恭敬，像身体的装饰一样佩戴。这是嫉妒清净的自性。为什么呢？为了使执着能所的众生因被压制而惊吓昏厥，为了摧毁能所的分别念。如是也宣说了。
English
The vehicle of generosity is Bodhi. Taking out those vehicles is to destroy pride, to offer with reverence along with the retinue, and to generate the supreme Bodhicitta. Having generated the supreme Bodhicitta in this way, one will definitely receive prophecy according to the principles of the Mahayana. These prophecies should be understood from the Tantra of the Gathering of Glory. How does the Bhagavan, the glorious Great Blood Drinker, abide in the nature of face and hands? For that very reason, it is said again: Three heads, six arms, and four feet extended. This is said to mean the three heads of inconceivable body, speech, and mind; the six hands of wisdom holding the wisdom-jewel hand gestures of the six wisdoms, holding the thousand world circles, and so on. To show the subduing of the five poisons, that is, the five great afflictions of desire, hatred, ignorance, pride, and jealousy, it is said again: Wears various raw skin garments, utters terrifying great sounds. This is said to be for the purpose of subduing the assembly of great terrifiers. Holding the camara of the great terrifier, as well as the elephant, tiger, lion, and the skin of the great field, and the cliff. These, in order, are the five afflictions, such as hatred and ignorance, which are purified and subdued. Otherwise, it is the nature of purified ignorance. In order to destroy and subdue the pride of sentient beings in the desire realm, a terrifying great sound that fills the three thousand worlds is uttered, terrifying like thunder. This is also the nature of purified pride. In order to subdue the assembly of great belly-goers, the body is also adorned with snakes in the eight places and so on. This is purely the purification of hatred. The head is also adorned with a garland of five wisdom skulls, which also shows that one abides in the vows of the past. Just as the garland of vows was bestowed by the teacher, it should be honored on the crown of the head and worn like an ornament of the body. This is the nature of purified jealousy. Why? In order to terrify and faint the sentient beings who abide in grasping and clinging by suppressing them, in order to destroy the thoughts of grasping and clinging. Thus it is also said.
Chinese
以颅骨鬘的头饰，我先前生起了金刚萨埵。这是这样说的，因为殊胜金刚萨埵是从能取所取清净的自性中产生的。为了以威严压制须弥山欲界的众生，太阳和月亮也作为耳饰，这也是为了使贪欲完全清净的自性，这也是总和别的五种法。为了摧毁大梵天的傲慢，手中拿着包含容器和精华的十方世界，这也是为了使所调伏的净土完全清净。搅动并供养充满五种大智慧的红色海螺，这也是以对治智慧，享受五种烦恼的残渣。以平等性和个别观察智这两种智慧，为了观看调伏的烦恼众生的相续次第，所以有宝剑和钺刀。以成所作智为了使所调伏成熟和成就，所以有犁。其余的也是指处所、住所、根和识等天女解脱。殊胜秘密藏的究竟决定中，是显示影像坛城的章节，第十七品。 具有不生之瑜伽士以方便和智慧的安乐，供养自性任运成就的坛城等，为了以轮回之因圆满无上菩提之资粮，从那以后特别宣说这大喜悦的欢喜供养。这样等等说了。欢喜是方便和智慧的意义，这个菩提心等的供养，是从因和果的方面来说是伟大的。从那以后说，直到要做大欢喜的供养之间，那是指示词，那也与殊胜供养有关。供养是从圣者那里来的，秘密的供养是具有因和果的。布施是对众生做的，为了进入方便和智慧的安乐，为了获得不退转的灌顶。
English
With this headdress of a garland of skulls, I previously generated Vajrasattva. This is what is said, because the glorious Vajrasattva arises from the nature of pure grasping and being grasped. In order to subdue the beings of the desire realm of Mount Meru with majesty, the sun and moon are also made into ear ornaments, which is also the nature of purifying desire completely, and these are the five general and specific dharmas. In order to crush the pride of the Great Brahma, holding the surrounding world of a thousand, including the container and essence, in his hand, this is also to purify the field to be tamed completely. Stirring and offering a large red conch filled with the five great wisdoms, this is also with the antidote wisdom, enjoying the five dregs of afflictions. With the two wisdoms of equality and individual discriminating wisdom, in order to see the order of looking at the continuum of afflicted beings to be tamed, there is a sword and a chopper. With the wisdom of accomplishing activities, in order to ripen and accomplish what is to be tamed, there is a plow. The rest also refers to the goddesses of place, dwelling, senses, and consciousness, etc., who are liberated. In the definitive certainty of the glorious secret essence, it is the chapter showing the mandala of images, the seventeenth chapter. The unborn yogi, with the bliss of skillful means and wisdom, offers the spontaneously accomplished mandala, etc., in order to perfect the accumulation of unsurpassed enlightenment through the cause of cyclic existence, and from then on, specifically proclaims this pleasing offering of great joy. Thus, and so on, it is said. Joy is the meaning of skillful means and wisdom, and this offering of bodhicitta, etc., is great in terms of cause and effect. From then on, it says until the great joy offering is to be made, that is the indicative word, which is also related to the noble offering. The offering comes from the noble ones, and the secret offering has both cause and effect. Giving is done to sentient beings, in order to enter the bliss of skillful means and wisdom, in order to obtain the irreversible empowerment.