Chinese
如是说，我是大智慧金刚自性之主。此处的灌顶手印是：如第八品所说，确定是莲花金刚部等。从金刚结手印中，将自己本部的两指并拢伸直，放在顶轮等头部五处。要知道，自己本部的印在中央无论去向何处，金刚部的灌顶手印也会随之而去。第二是：嗡 萨瓦 达塔嘎达 等。嗡，极赞。萨瓦，一切。达塔嘎达，如来。玛哈，大。嘎雅，身。瓦嘎，语。 चित्त，心。阿努ra嘎纳，随喜。布扎，供养。班扎，金刚。 स्वाभाव 阿特玛郭 杭，如前。如是说，我是极赞一切如来的身等大金刚自性之主。此处的加持手印是：金刚手印触碰那个位置。这样，灌顶和加持的五五共十尊神之上，在心间、中央、命脉的脉轮中观想各自与自己相似的智慧勇识，舍弃装饰和法器，这样计算就变成了十一尊支分神，但实际上加持的功德和事业二者只是金刚三身的附带品，所以从修道的角度来说，地水二者和火风二者的精华融入一体，因此融入宝生和毗卢遮那佛是身金刚。融入不空成就和无量光佛是语金刚。以其觉性，心的精华与胜义的虚空融为一体，因此能遍六者与所遍不动佛二者相融，成为意金刚，所以是三尊加持神。也要了解宣说九尊支分神的要点。第三是功德：通过念诵等。通过念诵收摄灌顶和加持的咒语，五种智慧的河流从顶轮融入，因此在头部的五个位置，五部灌顶神显现。在三个位置，金刚三部的诸神燃烧。第二，迎请融入智慧坛城的咒语有四种，第一是请降倾听的咒语：嗡 诶嘿 诶西 等。嗡，智慧的精华，即引导。诶嘿 诶西，请来 请来。巴嘎万，薄伽梵。
English
Thus it is said, "I am the lord of the great wisdom vajra nature." Here, the empowerment mudra is: As stated in the eighth chapter, it should be determined that one belongs to the lotus vajra family, etc. From the vajra-bound mudra, join and extend two fingers of one's own family and place them on the five places of the head, such as the crown of the head. It should be known that wherever one's own family mudra goes in the center, the vajra family's empowerment mudra will follow. The second is: Om Sarva Tathagata, etc. Om, praise. Sarva, all. Tathagata, Thus Gone One. Maha, great. Kaya, body. Vaka, speech. Citta, mind. Anuragana, attachment. Puja, offering. Vajra, vajra. Svabhava Atma Koham, as before. Thus it is said, "I am the lord of the great vajra nature of all the bodies of the Thus Gone Ones, etc." Here, the blessing mudra is: The vajra mudra touches that place. Thus, on top of the five-five, totaling ten, deities of empowerment and blessing, in the heart, center, and life-force chakras, visualize each wisdom being similar to oneself, abandoning ornaments and emblems. Counting this way, it becomes eleven branch deities, but in reality, the qualities and activities of blessing are merely byproducts of the three vajras. Therefore, from the perspective of practicing the path, the essence of the two earths and waters and the two fires and winds merge into one taste. Therefore, merging into Ratnasambhava and Vairochana is body vajra. Merging into Amoghasiddhi and Amitabha is speech vajra. With its awareness, the essence of the mind merges into one taste with the ultimate space, therefore the pervading six and the pervaded Akshobhya merge, becoming mind vajra. Therefore, there are three blessing deities. The key point of explaining nine branch deities should also be understood. The third is qualities: By reciting, etc. By reciting the mantra that gathers empowerment and blessing, the stream of the five wisdoms dissolves from the crown of the head, therefore in the five places of the head, the five families of empowerment deities become clear. In the three places, the deities of the three vajras blaze. Second, there are four mantras for invoking and dissolving the wisdom mandala, the first is the mantra for requesting to descend and listen: Om Ehehi, etc. Om, the essence of wisdom, that is, guidance. Ehehi, come here, come here. Bhagavan, Blessed One.
Chinese
已逝。具足大悲观世音。德栗舍雅 吼：请看！萨玛雅 斯德旺，意思是时间到了。以誓言者的心识吽的光芒催促，思维所有如来从法身显现为色身，具有智慧轮之相。二是迎请的咒语：扎 吽 邦 吼。从心间散发的四位手印天女，以钩召、束缚、捆绑而生喜悦，迎请智慧轮与所依和能依，安住于誓言轮和火焰山莲花中。三是抛掷明智之花的咒语：嗡 阿等。在嗡 阿 吽 梭哈的每个字前后，各自加上瓦吉ra 萨玛雅，将每个字收集组合成五个咒语组。我，誓言者的身语意功德事业，以如金刚般不可分割的誓言，与所有如来的五种果法无二无别地结合。也称为抛掷明智之花。也称为不分彼此，进入希求明智之手或自显坛城的方式。四是祈请成就并融入的咒语：嗡。智慧王等。嗡是祈请成就之歌的开端。呼唤自在觉性智慧之王，所有如来的身语意功德事业，比其他更为殊胜，无余地、立即地、无别平等地结合于此，以智慧本尊的金刚三印，请将我的三门结合。以此催请，诸神转向赐予成就。嗡 瓦吉ra 萨玛雅 吽，以吽作为催请心识的种子字，极赞叹，请使金刚平等。以此将智慧尊融入誓言尊，成为无二无别。嗡 瓦吉ra 萨玛雅 斯德旺，直至未成就虚空天神之轮，您是安住稳固的金刚誓言。嗡 瓦吉ra 萨玛雅 吼，以赐予殊胜的金刚誓言使之欢喜，以此催请，使其完全自在，以大喜悦而随顺。扎 吽
English
Passed away. Possessing the great compassion of Mahākaruṇika. Dṛśya hoḥ: Look! Samaya stvaṃ, meaning the time has come. Urged by the light of the heart-essence Hūṃ of the samaya-being, contemplate all the Tathāgatas awakening from the Dharmakāya into the Rūpakāya, possessing the aspect of the Jñānacakra. The second is the mantra for invocation: Jaḥ Hūṃ Vaṃ Hoḥ. The four mudrā goddesses emanating from the heart, generating joy by hooking, binding, and tying, invite the Jñānacakra together with its support and what it relies on, and reside in the Samayacakra and the lotus of the fiery mountain. The third is the mantra for throwing the flower of awareness: Oṃ Āḥ etc. Between each letter of Oṃ Āḥ Hūṃ Svāhā, adding Vajra Samaya respectively at the beginning and end, collecting and combining each letter into five mantra sets. I, the body, speech, mind, qualities, and activities of the samaya-being, am marked as inseparable from the five result-dharmas of all the Tathāgatas by an indivisible samaya like a vajra. It is also called throwing the flower of awareness. It is also known as the way to enter the hand of desiring awareness or the self-appearing maṇḍala without being separate. The fourth is the mantra for urging and absorbing the siddhi: Oṃ. Jñāna King etc. Oṃ is the introduction to the song of requesting siddhi. Calling upon the king who possesses the wisdom of self-awareness, the body, speech, mind, qualities, and activities of all the Tathāgatas, which are more marvelous than others, are completely and immediately united here without separation, so with the vajra three mudrās of the wisdom deity, please unite my three doors. By urging this, the deities turn towards granting siddhis. Oṃ Vajra Samaya Hūṃ, with Hūṃ as the seed syllable for urging the mind, greatly praised, please make the vajra equal. By this, the wisdom being is absorbed into the samaya being, becoming non-dual. Oṃ Vajra Samaya Stvaṃ, until the wheel of the sky deities is not accomplished, you are the vajra samaya that remains steadfast. Oṃ Vajra Samaya Hoḥ, please be pleased by the vajra samaya that grants the supreme, by urging this, it becomes completely under control and follows with great joy. Jaḥ Hūṃ
Chinese
吽(藏文： ཱུཾ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)， 瓦(藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：瓦)， 霍(藏文：ཧོཿ，梵文天城体：हः，梵文罗马拟音：hoḥ，汉语字面意思：霍)！以这四个手印使其非常稳固和清晰。第三个是功德，这样说等等。如是说，这些殊胜的语秘密咒坛城，完全遍布于六道众生的所有十方语言中。通过道路的因缘，成为殊胜的咒语之声。由此，无碍的语金刚解脱，而广为人知。第二，自性语坛城有三：五语的体性、作用、名相。体性有五，第一，无生义语是：唉玛霍！稀有等一颂。唉玛霍！由于无法言说而理解其义，是稀有且极奇妙之法。如何呢？所有圆满佛陀的遍行法身之语，超越了名声之声、假立之名、言说之词等一切，以不可言说的语打开，各种各样的声音得以清晰显现之基础。第二，言说词语是：一语等一颂。如来语之秘密，即使是一，也显现为语坛城六十支分等。如果将大经中所说之义总结起来：梵音悦耳歌舞声，迦陵频伽龙之音，如声影般的六种相，每一都有十支分，生起认知，明辨适听无违和，极其深奥且随顺生，不可动摇悦耳不紊乱，极其隐秘即六十。这些也因所化六道众生的根器不同而分为三百六十等，不可思议，遍布一切刹土，以各自的语言进行交流，声音、名称、词语各自显现。所有这些名声，都不会超出深广的语手印，因此是殊胜的。第三，觉性加持之语是：至上续等五句。所有续部之至上，方便智慧双运幻化网续中，具有果位大乐的自觉智慧之语的意义是如何产生的呢？轮回涅槃的一切声音，没有被能取所取所染污，犹如莲花般。
English
Hūṃ(Tibetan: ཱུཾ་, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ), Vaṃ(Tibetan: བཾ་, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Literal Chinese meaning: Vaṃ), Hoḥ(Tibetan: ཧོཿ, Sanskrit Devanagari: हः, Sanskrit Romanization: hoḥ, Literal Chinese meaning: Hoḥ)! With these four mudras, it is made very stable and clear. The third is the merit, saying thus and so on. By saying so, these supreme speech secret mantra mandalas completely pervade the languages of all ten directions of the six realms of beings to be tamed. Through the causes and conditions of the path, it becomes the supreme sound of mantra. Thus, the unimpeded speech vajra is liberated, and is universally known. Second, the self-nature speech mandala has three aspects: the characteristics of the five speeches, their functions, and their categories. There are five characteristics. First, the unborn meaning speech is: Emaho! Wonderful, etc., one verse. Emaho! Because the meaning is understood from the unspeakable, it is a rare and most marvelous dharma. How is it? The pervasive dharmakaya speech of all perfect Buddhas transcends all sounds of fame, established names, words of expression, etc. By opening up with the unspeakable speech, it becomes the basis for the clear manifestation of various sounds. Second, the speech of spoken words is: One speech, etc., one verse. The secret of the Tathagata's speech, even if it is one, appears as the sixty branches of the speech mandala, and so on. If the meaning spoken in the great sutras is summarized: Brahma's melodious song and dance, Kalaviṅka's dragon's sound, six aspects like echoes, each has ten branches, generating cognition, discerning what is suitable to hear without contradiction, extremely profound and arising accordingly, unshakable, pleasing to the ear without confusion, extremely secret, that is sixty. These are also divided into three hundred and sixty, etc., according to the dispositions of the six types of beings to be tamed, which are inconceivable, pervading all realms, communicating in their respective languages, with sounds, names, and words appearing separately. All these reputations do not go beyond the profound and vast speech mudra, therefore they are supreme. Third, the speech of awareness and blessing is: Supreme tantra, etc., five lines. The supreme of all tantras, how does the meaning of the self-aware wisdom speech, which possesses the great bliss of the result, arise from the illusory net tantra of the union of skillful means and wisdom? All the sounds of samsara and nirvana are not stained by grasping and clinging, like a lotus.
Chinese
因为处于自性之中，所有关于解脱的过去，通往解脱的道路，以及束缚轮回的声音的描述，都没有被相所玷污，所以是语的殊胜。因为它显现在无碍的自明之中，所以也被称为智慧之语或大乐之语。第四，无别金刚语：有高低乘等六句。所有解脱的高低乘，以及颠倒的外道，和被六道所包含的一切众生的声音，实际上都包含在显空不二的自性中本来成佛的金刚语中。仅仅包含的同时，也如莲花不被水沾染一般，在不离此的状态下，于十方显现并使之被理解的声音，因为在无执的状态下宣说，所以从二边中解脱。在无碍宣说之时，因为无所缘，所以是不可言说的。第五，梵天妙音语：有不可说之语等五句。因为不可说之义的语显现为各种声音的来源，所以对所有被调伏者来说，都以同一语言而为人所知。并由此衡量和理解各自的意义。例如，就像释迦牟尼佛使人清醒时，病人、医生、户主、妇女三人各自理解不同的意义一样，如来的一语之声，使人理解与各自想法相符的一切法，这就是一语遍一切，是语之殊胜王，即梵天妙音语。如《宝积经》中所说：诸佛之语一音现，随其所乐各得闻。就像这样。这里因为没有出现报身表语，所以是缺失的。如果说因为出现了两个化身语，所以是多余的，那么，报身语在之前的第六品中已经说过：如来说胜语，不言说，以身量度示诸法。因此这里没有说。在两个化身语中，语词之语是用一个词表示一个意思，而梵天妙音语是用一个词表示多个意思，所以没有多余的过失。第二，语的作用是：