Chinese
即，八识聚是产生轮回之处，其八境清净之处，那伽日玛等为处母，辛哈玛等被称为八境母。它们的印是：嘎日红幡杖蓝。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等等。辛哈口交错黄狮。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等等。四门母的印是：马面青女持铁钩。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等等。各自的身色、法器和头饰也通过舞蹈供养清楚地展示出来。如是，二十忿怒母的眷属布置得非常美丽。此外，从侍女（小妾）、婢女（朋友）、使女（仆人）的角度命名的自在母众，数量为两个十和八个，即二十八个，围绕着。她们也各自拥有干燥的皮垫，身色和武器是：罗刹紫黑色，手持湿头颅。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等等。并请求说：我的命运如何安排？神通是无碍的，瞬间到达，并安住于各自与业相符之处。如是，五十八饮血尊是曼荼罗从展开到收摄的曼荼罗。中等的是在其上加上十忿怒尊父母，共计七十八。广大的是在其上再加五部饮血尊，每部由四对小部的忿怒尊父母围绕，共计四十，总计一百一十八。此外，展开剩余的意义类别是，道次第中说：五十八支分布置，五分的数量是二百，九十诸尊具支分。因此，金刚黑汝嘎的五支分，有五饮血尊父和五饮血尊母。父尊权杖的内脉有八嘎日玛，外脉有八辛哈玛，四个底部有四门母，脊椎有二十八自在母，即五十八方便尊。对这些尊众，观想智慧萨埵以及身语意的本尊，五十八尊分为五分，即二百九十尊。从中减去五十八智慧尊，剩余的二百三十二尊，每尊有五个头饰本尊，即一千一百六十尊，加上二百九十尊，共计一千四百五十尊，完整地观想主尊父母。以此类推，四部饮血尊的每一对
English
That is, the eight consciousness aggregates are the place where samsara arises, and its eight pure places are where Nagari Ma and others are the place mothers, and Sinha Ma and others are called the eight field mothers. Their seals are: Gari red banner staff blue. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) etc. Sinha mouth crossed yellow lion. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) etc. The seals of the four gate mothers are: Horse-faced blue woman holding an iron hook. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) etc. Their respective body colors, hand implements, and head ornaments are also clearly shown through dance offerings. Thus, the entourage of the twenty wrathful mothers is extremely beautiful. In addition, the assembly of the powerful mothers, named from the perspective of concubines (young wives), maids (friends), and servants (workers), is surrounded by two sets of ten and eight, that is, twenty-eight. They also each have a dry skin mat, and their body color and weapons are: Rakshasa dark purple-black, holding a wet skull. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) etc. And they request, "What is my destiny?" Their magical powers are unimpeded, they arrive in an instant, and abide in the direction that is in accordance with their respective karma. Thus, the fifty-eight blood-drinking ones are the mandala that is contracted from the expanded mandala. The medium one has ten wrathful deities, father and mother, added on top of it, totaling seventy-eight. The extensive one has five families of blood-drinkers on top of it, each family surrounded by four pairs of wrathful deities, father and mother, of the small families, totaling forty, for a total of one hundred and eighteen. Furthermore, the expanded categories of remaining meanings are: In the Stages of the Path, it says: Fifty-eight branches are arranged, the number of five parts is two hundred, ninety deities possess branches. Therefore, the five branches of Vajra Heruka have five blood-drinking fathers and five blood-drinking mothers. In the inner channels of the father deity's power staff are eight Gari Mas, in the outer channels are eight Sinha Mas, at the four bases are the four gate mothers, and on the spine are twenty-eight powerful mothers, that is, fifty-eight skillful means deities. By meditating on each of these deities as wisdom beings and as deities of body, speech, and mind, the fifty-eight deities are divided into five parts, that is, two hundred and ninety deities. Subtracting the fifty-eight wisdom deities from these, the remaining two hundred and thirty-two deities each have five crown deities, that is, one thousand one hundred and sixty deities, which are added to the two hundred and ninety deities, totaling one thousand four hundred and fifty deities, and the main father and mother deities are fully meditated upon. By this analogy, each pair of the four families of blood-drinkers
Chinese
以地藏大悲之门，将所度化之有情神识，度至无二之菩提心法界之中。第二，交抱等两句：与父母无二交抱，以大乐供品日月菩提心平等结合，瑜伽士自身以安乐嬉戏令欢喜满足后，菩提心之微尘遍布虚空，令一切如来欢喜，一切有情亦皆满足，成就大乐俱生智之等味。第三，平等等等两句：通达轮涅一切法平等性之成就大物，此五甘露，于自誓言轮与智慧本尊坛城无二平等之会供中，献上三轮清净之供养。第四，食与等等三句：肉食等所食之物，水果等所嚼之物，茶酒等所饮之物，柔软轻薄之衣物，以及其他天人受用，具有妙欲之显现一切清净为天神与天女而供养之方式是：供养处智慧坛城之诸佛，供品欲妙天女坛城二者无二融入大乐一味之方式而供养。第二，供养之果分二：共同与殊胜。第一，十方等一颂：十方与四时为利有情而逝世之善逝们之伟大功德，若非从自证悟之外另行寻觅或前来，则其他世间之成就，由天魔等之神力所生之功德成就，更何须赘言。第二，瑜伽等一颂：任何瑜伽士，若通达见解且能善用禅定，则诸佛身大印于自证中现前圆满，且于彼不为外境所夺之明 clarity 中获得稳固，于果成就与否之二念及怀疑皆消除时，自性果之
English
Through the gate of great compassion of the Earth Store, may the consciousness of the beings to be liberated be liberated into the indivisible mind of enlightenment, the realm of Dharma. Second: Embracing, etc., two lines: Embracing without duality as father and mother, with the great offering of bliss, the sun and moon, the mind of enlightenment, uniting equally, the yogi himself is pleased and satisfied with the play of bliss. By spreading the fine dust of the mind of enlightenment throughout the sky, all the Tathagatas are pleased, and all sentient beings are also satisfied, achieving the equal taste of the co-emergent wisdom of great bliss. Third: Equality, etc., two lines: Realizing the equality of all phenomena of samsara and nirvana, the great substance for accomplishing siddhis, these five ambrosias, in the assembly where the wheel of self-vow and the mandala of wisdom deities are non-dual and equal, I offer the offering of the three wheels of complete purity. Fourth: Food and so on, three lines: Food such as meat, things to chew such as fruit, things to drink such as tea and wine, clothes that are thin, soft, light, and other enjoyments of gods and humans, all appearances endowed with desirable qualities are offered as pure gods and goddesses. The way to offer is: To the assembly of deities in the wisdom mandala, the place of offering, the offering is offered in the manner of the two non-dual desire-quality goddess mandalas merging into the one taste of great bliss. Second, the result of the offering is divided into two: common and supreme. First, the ten directions, etc., one verse: The great qualities of the Sugatas who have passed away for the benefit of sentient beings in the ten directions and four times, if they are not sought separately from self-realization or come here, then other worldly achievements, the accomplishment of qualities arising from the power of gods, demons, etc., what need is there to mention. Second, Yoga, etc., one verse: Any yogi who understands the view and is able to make meditation workable, the body of the deity, the great mudra, will be manifestly perfected in self-awareness, and when he has gained stability in that clarity which is not stolen by objects, and when the two thoughts and doubts of whether the result will be achieved or not are eliminated, the self-nature fruit of
Chinese
将出现坛城的伟大成就。第三，是说它的功德。如是说等等。以如是说的威力，以大喜悦，在六道世界的所有十方，遍布供养云的嬉戏。第三个是名称：秘密等等。此续有二十二品。其中，此（品）以不共的方式供养诸佛，布施母神和空行母，是开示殊胜誓言的第十八品。 第十九品有三：历史、正文和名称。第一，是从那时起等等。在开示特殊供养布施之后，为了显示誓言的次第，世尊以大喜悦，为了使持咒瑜伽士们不堕落，迅速成就果实，努力于道有意义，特意宣说这些无上大誓言。第二，正文有二：真实的誓言和它的功德。第一有七：誓言的伟大、简略地显示类别、具有过患和功德的平等誓言、违犯誓言的过患、誓言的自性、广说誓言的类别，以及不违犯它的功德。第一有二：行境宽广的伟大和包含一切调伏律仪的伟大。第一是：无上乘等等，一个偈颂。任何具有证悟串习把握的人，安住于大平等誓言，则完全确定是无上乘。如果修习，即使对五毒烦恼以及由其产生的诸业都加以利用，也如魔术师利用魔术的受用一般，虽然显现如此，但对其没有执着，因此不会积累它的障碍和习气，并且会圆满二资粮。在行为的体性上，声闻、菩萨、外续等的戒律和律仪也都会圆满具足。第二，有总说和广说如何聚集和清净之理。第一是：无上胜等等，一个偈颂。进入无上密咒金刚乘殊胜誓言之中的众
English
Great accomplishments of the mandala will occur. Third, it is the merit of saying it. By saying "thus," etc. By the power of saying "thus," with great joy, in all ten directions of the six realms, the play of offering clouds became pervasive. The third is the name: Secret, etc. This tantra has twenty-two chapters. Among them, this (chapter) offers to the Buddhas and gives to the mothers and dakinis in an uncommon way, and is the eighteenth chapter, which teaches the supreme and sacred vows. The nineteenth chapter has three parts: history, text, and name. First, from then on, etc. After teaching the special offerings and generosity, in order to show the order of vows, the Bhagavan, with great joy, in order to prevent mantra-holders and yogis from falling into error and to quickly achieve results, and to make effort on the path meaningful, specifically spoke these supreme vows. Second, the text has two parts: the actual vows and their benefits. The first has seven parts: the greatness of the vows, a brief presentation of the categories, the advantages and disadvantages of equal vows, the disadvantages of breaking vows, the nature of vows, a detailed explanation of the categories of vows, and the benefits of not breaking them. The first has two parts: the greatness of the vast scope of activity and the greatness of including all disciplines. The first is: "Supreme vehicle," etc., one verse. Anyone who possesses the confidence of realization and familiarity, and abides in the great equal vow, is definitely on the supreme vehicle. If one practices it, even if one uses all the five poisonous emotions and the actions they generate, it is like a magician using the enjoyments of magic. Although it appears so, there is no attachment to it, so one does not accumulate its obscurations and habitual tendencies, and one will perfect the two accumulations. In the nature of that activity, all the vows and disciplines of the Shravakas, Bodhisattvas, and outer tantras will also be perfectly complete. Second, there is a general explanation and a detailed explanation of how they are gathered and purified. The first is: "Supreme and excellent," etc., one verse. Entering into this supreme vow of the supreme Vajrayana secret mantra
Chinese
由于调伏的缘故，所有安立的声闻的戒律，以及菩萨和内外密咒所有应守护的誓言，所有无量功德都以圆满的方式聚集于此。因为没有被细微的过失所染污，所以是完全清净的。如果将所有这些誓言归纳起来，可以归纳为别解脱戒、菩萨戒和持明戒三种。这三种戒虽然看起来形式不同，但从本体圆满和转变的角度来看，别解脱戒和菩萨戒都融入了密咒戒中，并且是完全清净的。例如，别解脱戒和菩萨戒都有各自的局限性，即没有被大平等的方法所掌握的庸俗显现执着。通过舍弃根本，别解脱戒可以避免伤害他人及其根本。而菩萨戒的利益他人的局限性，这二者都包含在密咒戒的大平等之中，以不费力地成办他利的善巧方便。并且以物质增长的方式，转变为密咒的誓言物质。正如所说：如果安住于大乘誓言，下部的调伏誓言一切，都能不守护而胜伏，是比丘、菩萨和瑜伽士、大瑜伽士。第二部分有四点：如何包含和清净地舍弃杀生、不予取、妄语和非梵行。第一点是：有无等一颂，在胜义谛中，一切法都不可见，无论是存在常有还是不存在断灭的边，甚至是远离二者的中观。在世俗谛中，虽然显现为如幻化的人杀死了眼花缭乱的众生，但在显现之时，被杀的生命并没有真实成立，因此杀生者和被杀者的概念也不成立，实际上是无法杀害的。因为执着于生命和拥有生命的补特伽罗，仅仅是颠倒错乱的显现。如果这样认识，即使杀害了十方世界的生命，也不会被罪业所染污，并且因为圆满了资粮，所以圆满地包含了舍弃杀生的戒律的本体和功德。第二点是：真谛等一颂，一切法在胜义谛和世俗谛的两种真谛中，都无法区分自和他