English
Ehyehi (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) Bodpa te, meaning "Come, come here." Bhagavan (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is Bhagavan. Mahakarunika (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is great compassion. Drisya Ho (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) means please descend. Samayas Tvam (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) means the time of the vow has come, that is, urging the self-nature mandala with the vow. In this way, please listen, and then the letter JAH (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) emanating from the heart of the vow is used to invite, HUM (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) to bind, PAM (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) to imprison, and HOH (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) to generate joy, and then reside in the mandala of the vow and the interweaving of flames. Throw the flower of wisdom. Upright. These are arranged in order. Om Vajra Samaya Om (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) means that I am inseparable from the body of all Tathagatas. Om Vajra Samaya Om (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is inseparable from speech. Hum Vajra Samaya Hum (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is inseparable from mind. Sva Vajra Samaya Sva (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is inseparable from merit. Ha Vajra Samaya Ha (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) thus think of being inseparable from action. Urging accomplishment. Upright. Om, the beginning of the song of the five wisdoms. The king who is free in his own awareness and wisdom, his body, speech, mind, merit, and actions are different from others, so it is wonderful. Now, at this very moment, with the great compassion of uniting equally with all sentient beings, please also unite me with the great mudra of the body. Om, explanation of the song of the five wisdoms. Vajra Samaya Hum (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is the nature of the vajra vow, gathered inseparably. Om Vajra Samaya Tvam (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is the time to bless inseparably has come. Om Vajra Samaya Hoh (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is to urge, "Please be pleased with me." Here, when urging accomplishment, is the urging with words and the urging with mantras repeated? Je Drophukpa's view is that accomplishment is rough, and urging from the point is different. For example, when a disciple is slack in doing things, it is like saying, "You do this thing," and saying, "This matter must be considered in light of the vow, and must be done no matter what." Lhaje Nyewton said, in general, clarifying the ultimate meaning is the door of language, urging the heart vow is the door of secret mantra, focusing single-mindedly on samadhi is the door of mind, symbolizing and representing mudras is the door of gesture. This is secret mantra.
Chinese
关于四种口诀，有些包含全部四种，有些包含三种或两种，因此并非所有都必须包含全部。这里说的是通过词语、咒语和禅定这三者来激发。融入的咒语。念诵： ཛ་ཧཱུཾ་བཾ་ཧོཿ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）通过四个手印，将誓言者和智慧者无二无别地融入。第四是咒语的功德。念诵：通过念诵这些咒语，语咒的坛城以其力量遍及六道轮回十方的一切有情众生，因为咒语本身存在于身体中。在诸神的坛城中显现，因此被称为极度显现。显现为事业和成就，因此被称为完全显现。或者说，根本咒语以其不变的自性而被称为遍及。生起次第的缘起咒语被称为极度显现。念诵的事业咒语被称为完全显现。语的坛城完全显现，然后，世尊作意者金刚普贤和法行母金刚普贤母，如解脱道般，以方便智慧为意，如方便道般，日月菩提心无二的自性，融入自性任运成就的坛城中。第二个总义是关于灌顶和加持的咒语，有三点：讲述历史，实际的灌顶加持，以及它的功德。第一点，念诵：因为已经展示了坛城的生起，所以从那里开始，因为展示了灌顶加持，所以从那里开始，十方和四时所包含的一切如来和不可思议的自性大普贤父母，以大自性的五种智慧进行灌顶，并收集身语意的加持，这被称为从身语意无二的金刚幻化网父母双运中产生。第二，实际的灌顶加持分为两部分：念诵灌顶的咒语，念诵：那么，以何种灌顶呢？以种姓之主。对谁灌顶呢？对殊胜禅定的坛城四十二尊神。从哪里灌顶呢？以五种智慧的流水进行灌顶。为了什么目的呢？以自性的声音净化
English
Regarding the four types of oral instructions, some contain all four, while others contain three or two, so not all must contain everything. Here, it is said that they are stimulated by words, mantras, and samadhi. The mantra of absorption. Recite: ཛ་ཧཱུཾ་བཾ་ཧོཿ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Through the four mudras, the samaya being and the wisdom being are absorbed without duality. Fourth is the merit of mantra. Recite: By reciting these mantras, the mandala of speech-mantra pervades all sentient beings in the ten directions of the six realms with its power, because the mantra itself resides in the body. It appears in the mandala of the deities, so it is called extreme manifestation. It appears as activity and accomplishment, so it is called complete manifestation. Or, the root mantra is known to pervade with its unchanging nature. The mantra of arising, the causal mantra, is known as extreme manifestation. The mantra of activity, the mantra of recitation, is known as complete manifestation. The mandala of speech is completely manifested, and then, the Bhagavan, the one who focuses the mind, Vajra Samantabhadra, and the Dharma-acting mother, Vajra Samantabhadri, like the path of liberation, with skillful wisdom as intention, like the path of means, the nature of the non-duality of the sun, moon, and bodhicitta, dissolve into the spontaneously accomplished mandala of self-nature. The second general meaning is about the mantras of empowerment and blessing, which have three points: telling the history, the actual empowerment and blessing, and its merit. First, recite: Because the arising of the mandala has been shown, therefore from there, because the empowerment and blessing have been shown, therefore from there, all the Tathagatas contained in the ten directions and four times, and the great self-nature of non-objectification, Samantabhadra father and mother, empower with the five wisdoms of great self-nature, and gather the blessings of body, speech, and mind, which is said to arise from the union of the Vajra Magical Net father and mother, inseparable from body, speech, and mind. Second, the actual empowerment and blessing are divided into two parts: reciting the mantra of empowerment, recite: Then, with what empowerment? With the lord of the family. To whom is the empowerment given? To the forty-two deities of the mandala of supreme samadhi. From where is the empowerment given? The empowerment is given with the stream of the five wisdoms. For what purpose? Purifying with the sound of self-nature
Chinese
应当生起我慢。也就是不动明王父母和，作明王父母和，离月是指没有母亲，即独雄的六尊调伏天神。因此，不动明王是金刚部十尊本尊的主尊。因此，以他和他的佛母为中心进行灌顶。如《续部》所说：“不动明王与佛母，具有金刚持手印。”又说：“大雄金刚持，离月大勇士。”这很明显。毗卢遮那佛父母，地藏王父母，弥勒佛父母，阎魔敌父母。因此，如来部的八尊本尊的主尊是顶上的毗卢遮那佛。因此，以他和他的佛母为中心进行灌顶。如《续部》所说：“弥勒地藏也是如此。”又说：“阎魔敌在顶上。”这很明显。从这些的含义中，也应该了解其他本尊的部族。不动明王是金刚部的含义是，毗卢遮那佛是如来部，宝生佛是宝生部，无量光佛是莲花部，不空成就佛是事业部。菩萨地藏王和弥勒佛是如来部的含义是，虚空藏和除盖障是宝生部，观世音菩萨和普贤菩萨是莲花部，金刚手和文殊菩萨是事业部。忿怒尊阎魔敌是如来部的含义是，大力明王是宝生部，马头明王是莲花部，甘露漩明王是事业部。如《续部》所说：“其他本尊以自己的手印。”这很明显。在这个时候，一些前辈因为“弥勒地藏也是如此”这句话而产生了误解。没有理解弥勒佛和地藏王是如来部，而是认为“也是如此”是指前面所说的金刚部。因此，他们认为弥勒佛和地藏王是金刚部。但是在古代的许多旧版本和瓶经中，弥勒佛和地藏王都被认为是如来部。然而，在某些幻化上师的著作中，地藏王和弥勒佛也被认为是金刚部。有些人执着于自己的观点
English
One should generate pride. That is, Achala (Immovable One) with his consort, Heruka (Doer) with his consort, and 'Apart from the Moon' which means without a mother, are the six solitary hero deities. Thus, Achala is the lord of the family of the ten deities of the Vajra family. Therefore, empowerment is conferred with him and his consort at the center. As stated in the Tantra: "Achala, the Doer, with his consort, Possesses the mudra of Vajradhara." And: "Great Hero, Vajradhara, Apart from the Moon, Great Warrior." This is evident. Vairochana with his consort, Kshitigarbha (Essence of Earth) with his consort, Maitreya with his consort, Yamantaka (Destroyer of Yama) with his consort. Thus, Vairochana at the crown is the lord of the family of the eight deities of the Tathagata family. Therefore, empowerment is conferred with him and his consort at the center. As stated in the Tantra: "Maitreya, Kshitigarbha, likewise." And: "Yamantaka is explained at the crown." This is evident. From the implication of these, the families of the other deities should also be understood. The implication of Achala being of the Vajra family is that Vairochana is of the Tathagata family, Ratnasambhava is of the Ratna family, Amitabha is of the Padma family, and Amoghasiddhi is of the Karma family. The implication of the Bodhisattvas Kshitigarbha and Maitreya being of the Tathagata family is that Akashagarbha (Essence of Space) and Nivarana-Vishkambhin (Remover of Obscurations) are of the Ratna family, Avalokiteshvara and Samantabhadra are of the Padma family, and Vajrapani and Manjushri are of the Karma family. The implication of the wrathful Yamantaka being of the Tathagata family is that Mahabala (Great Power) is of the Ratna family, Hayagriva is of the Padma family, and Amrita-Kundalin is of the Karma family. As stated in the Tantra: "The others with their own mudras." This is evident. At this time, some of the earlier ones, due to the phrase "Maitreya, Kshitigarbha, likewise," made a mistake. Without understanding that Maitreya and Kshitigarbha are of the Tathagata family, they understood "likewise" to refer to the previously mentioned Vajra family. Therefore, they considered Maitreya and Kshitigarbha to be of the Vajra family. However, in many old texts and vase lineages, Maitreya and Kshitigarbha have been considered to be of the Tathagata family. However, in some texts of the Magical Net Lama, Kshitigarbha and Maitreya have also been considered to be of the Vajra family. Some individuals, clinging to their own views,
Chinese
应当考察是否是伪造的。又，以“远离月的勇士”这句话作为误解的根源，不要误解六能者是与明妃分离的唯一勇士，认为仅以不动金刚作为部主来作头饰，光芒次第中，如果考虑到手印相同的瑜伽士的禅修，为了六能者化身应化身，没有说加持头饰。以这个教证作为误解的根源，在此修持具有手印的本尊时，也认为没有六能者的头饰，这是非常错误的。在即将讲解的第八品中说：“具有四十二支，彼即是支分之自性，四十二支三重变化，如是具有之主尊，胜者即如是之胜者，十二六之光芒炽燃。”因为这与所说之义相违背。总之，无论是什么部的本尊，部的部主位于中央，都以五如来部作为头饰，要知道，无论谁到了中央，其位置都会出现不动金刚。加持的咒语是：嗡。头顶梵穴中，位于月轮上的白色嗡字发出光芒，催动一切如来的意誓之续，身体加持之主与一切如来的身体无二无别地加持。作为加持的标志，从头顶的嗡字融化的光团中，观想身体金刚毗卢遮那佛白色，手持法轮，身色圆满，并将金刚手印触碰额头，念诵：嗡 萨瓦 达塔嘎达 玛哈嘎雅 瓦吉ra 斯瓦巴瓦 阿玛郭杭（藏文，梵文天城体：，梵文罗马拟音：oṃ sarva tathāgata mahākāya vajra svabhāva ātmako'haṃ，汉语字面意思：嗡，一切如来，大身，金刚，自性，我即是），并生起我是所有如来身体自性的慢心。同样，喉咙处莲花上的阿，心间的太阳上的吽，肚脐左右两侧的月亮座垫上，蓝色斯瓦和绿色哈的光芒放出和收摄，要知道依次观想身语意功德事业的本尊的方法，并将金刚手印触碰喉咙，念诵：嗡 萨瓦 达塔嘎达 玛哈瓦嘎 瓦吉ra 斯瓦