Chinese
开始行动。第三，劝请诸佛为利他而行动。第九，殊胜三摩地之供养：在化现和转变二者中，此处以后者的方式进行。从自身业力金刚萨埵的心间，由种子字བྷྲཱུྃ་（藏文，bhūṃ，bhūṃ，地）化现，加持大地、房屋等成为清净刹土和无量宫。同样，从ཏྲཱྃ་（藏文，trāṃ，trāṃ，救度）化现装饰和森林，从ཧྲཱིཿ（藏文，hrīḥ，hrīḥ，大悲）化现歌声，从ཨ་（藏文，a，a，无生）化现沐浴池，从ༀ་（藏文，oṃ，oṃ，圆满）化现食物，从མྃ་（藏文，māṃ，māṃ，我）化现丝绸衣物，从ཧཱུྃ་（藏文，hūṃ，hūṃ，忿怒）化现舞蹈等，一一化现无量而作供养。第十，度脱之供养：如经中所说：“恶慧世间真可悲。”如此，对陷入错觉的他人控制之中的众生生起慈悲心，从自身心间化现的种子字རྃ་（藏文，raṃ，raṃ，火）中，燃烧智慧之火，焚烧所度脱者心中的六种习气种子，并将识融入光明清净的法界之中。第十一，交合之供养：观想诸佛众会以贪欲而平等入定，散发和收摄安乐的光芒，供养一切诸佛，并获得秘密灌顶，以阿努拉伽的咒语生起我慢。第十二，欲妙味平等：观想一切显现存在皆为欲妙天女，以天人与法性嬉戏的方式进行供养。第十三，嬉戏智慧：将所有供养的物品都收摄为自心之嬉戏。如果将这些归纳起来，首先，观想普贤菩萨以智慧的自显现来供养，不区分是否是所欲之功德的形象。然后，以九种清净的欲妙之差别分别化现而作供养。最后，将所有这些都收摄于智慧的法界之中，成为一体。总而言之，将所有显现受用都作为大乐智慧光芒炽燃的助伴，这才是供养之路的关键。因此，在嬉戏智慧的最后，念诵“玛哈布扎班杂”等，生起一切如来之供养的金刚慢，不仅是供养，而且是无上密续中所示的将欲妙转化为道用的所有巧妙方法的核心要点。第十四，歌之智慧：以赞颂功德的方式赞美坛城诸尊。
English
Begin to act. Third, encourage all the Buddhas to act for the benefit of others. Ninth, the offering of superior Samadhi: Among the two, emanation and transformation, here, it is done according to the latter. From the heart of the self-nature Vajrasattva, by emanating the syllable བྷྲཱུྃ་ (Tibetan, bhūṃ, bhūṃ, earth), bless the earth and houses, etc., into pure lands and immeasurable palaces. Similarly, from ཏྲཱྃ་ (Tibetan, trāṃ, trāṃ, deliverance) emanate ornaments and forests, from ཧྲཱིཿ (Tibetan, hrīḥ, hrīḥ, great compassion) emanate songs, from ཨ་ (Tibetan, a, a, unborn) emanate bathing ponds, from ༀ་ (Tibetan, oṃ, oṃ, perfection) emanate food, from མྃ་ (Tibetan, māṃ, māṃ, me) emanate silk clothes, from ཧཱུྃ་ (Tibetan, hūṃ, hūṃ, wrath) emanate dances, etc., each emanating infinitely to make offerings. Tenth, the offering of liberation: As it says in the tantra itself, "Evil-minded world, how pitiable!" Thus, generate compassion for sentient beings who have fallen under the control of delusion, and from the syllable རྃ་ (Tibetan, raṃ, raṃ, fire) emanated from one's own heart, ignite the fire of wisdom, burn the six seeds of habitual tendencies in the heart of the one to be liberated, and dissolve the consciousness into the clear light of the Dharmadhatu. Eleventh, the offering of union: Contemplate that all the deities of the mandala are equally absorbed in desire, radiating and gathering the light of bliss, offering to all the Buddhas, and receiving secret empowerment, and holding pride with the mantra of Anuraga. Twelfth, the equality of desirable qualities: Contemplate that all phenomena and existence are pure as goddesses of desirable qualities, and make offerings in the manner of gods and nature playing with each other. Thirteenth, the wisdom of play: Gather all the implements of offering into the play of mind itself. If these are arranged, first, contemplate the offerings by looking at only the self-appearance of wisdom, without distinguishing whether or not they are the form of desirable qualities desired by Samantabhadra. Then, with nine, emanate and offer each of the pure desirable qualities separately. Finally, gather all of these into the Dharmadhatu of wisdom, becoming one taste. In short, the key to the path of offering is to take all appearances and experiences as companions for the blazing power of the great bliss wisdom. Therefore, at the end of the wisdom of play, recite "Mahapuja Vajra," etc., and it is said to hold the vajra pride of the offerings of all the Tathagatas, which is not only an offering, but also the essential point of all the skillful methods of transforming desirable qualities into the path shown in the unsurpassed tantra. Fourteenth, the wisdom of song: Praise the deities of the mandala by way of the great qualities.
Chinese
赞颂之歌，被认为是法性自声的旋律，心怀敬意地唱诵六首赞歌。对于忿怒尊，也大致相同。在第九个位置，献上三次血供，为了使诸神众欢喜，为了摧毁田地十方等恶毒之徒，为了以慈悲度化三界难以调伏的众生，依次将血的精华作为智慧甘露，将血的汁液作为被降伏之物，将血的残渣作为三毒血肉骨骼的形态来供养，因此献上三次血供。如果愿意，也可以在此处讲述会供仪轨中供养力量时的情形。第十，关于咒语和手印，分为两部分。第一部分是咒语，主要是将方便和智慧的字母阿里嘎里组合或单独放置，形成具有四种成就的语言。如《心滴》中所说：“字母的集合是四种成就，无论谁拥有强大的力量。”四种成就的计数如前所述，即字母的自性存在于不可思议的法界中，仅仅是幻觉，依赖于名、词、字母而产生各种利益和损害的行为，这在牧牛人之间广为人知，咒师追随佛、菩萨等具有力量者加持为咒语之后念诵，从而在语言中产生卓越的力量，由此感动咒语之神的心意，加持身语意。一般来说，咒语不仅仅局限于语言，如《秘密主口诀》中所说：“方便和智慧的自性，其门显现为字母，因此是秘密，与口头念诵相结合，并通过知识保护的行为成为破除邪见的对治力，这是秘密咒。智慧和明智的自性，通过理解事物意义的行为成为破除无明的对治力，这是明咒。正念和智慧的自性，通过不忘失地保持佛法词义的行为成为破除失念的对治力，这三种的标志是，第一个是男神的形状，后两个是女神的形象。”虽然有如上三种分类，但本续中所说的咒语种类是，宫殿的生
English
The song of praise is regarded as the melody of the self-sound of Dharmata, and six songs of praise are sung with reverence. For the Wrathful One, it is mostly the same. In the ninth position, three blood offerings are made, in order to please the assembly of deities, to destroy the malicious ones such as the ten fields, and to liberate the difficult-to-tame beings of the three realms with compassion, the essence of blood is offered in order as the nectar of wisdom, the juice of blood as the object to be subdued, and the residue of blood is offered in the form of the three poisons, flesh, bones, and blood, therefore, three blood offerings are made. If desired, the manner of offering strength in the Tsok offering ritual can also be explained here. Tenth, regarding mantras and mudras, there are two parts. The first is the mantra, which is mainly the combination or single placement of the letters Ali and Kali of skillful means and wisdom, forming a language with four accomplishments. As it is said in the Heart Drop: "The collection of letters is four accomplishments, whoever has great power." The enumeration of the four accomplishments is as previously stated, that is, the nature of letters exists in the inconceivable Dharmadhatu, and it is merely an illusion that various actions of benefit and harm arise depending on names, words, and letters, which is well known even among cowherds, and the mantra practitioner follows the blessings of Buddhas, Bodhisattvas, and other powerful beings who have blessed it as a mantra, and by reciting it, extraordinary power arises in speech, and thereby moves the mindstream of the mantra deity, blessing the three doors. In general, mantras are not limited to speech alone, as it is said in the Secret Lord's Oral Instructions: "The nature of skillful means and wisdom, its door appears as letters, therefore it is secret, combined with oral recitation, and through the action of knowledge protection, it becomes the antidote to wrong views, this is the secret mantra. The nature of intelligence and wisdom, through the action of understanding the meaning of things, it becomes the antidote to ignorance, this is the wisdom mantra. The nature of mindfulness and intelligence, through the action of holding the meaning of Dharma words without forgetting, it becomes the antidote to memory loss, the signs of these three are, the first is the shape of a male deity, and the latter two are in the form of a female deity." Although there are three divisions as above, the types of mantras mentioned in this root tantra are: the generation of the palace,
Chinese
其中，息增怀诛，生起本尊，事业次第之咒共有三种。第一种是：宫殿的种子字和缘起咒，依次是“བྷཱུྃ”（藏文，梵文天城体：भूं，梵文罗马拟音：bhūṃ，汉语字面意思：部林）和“བི་ཤྭ་བི་ཤུདྷེ་”（藏文，梵文天城体：विश्व विशुद्धे，梵文罗马拟音：viśva viśuddhe，汉语字面意思：一切清净）。第二种有寂静和忿怒两种咒语，第一种又分：本体无误的根本咒，生起缘起咒，念诵事业咒。第一种是：从完全转化中生起本尊的种子字咒，被称为是本尊身像的根本咒，因此不同于其他将念珠咒说成根本咒的情况。其中也有：第四品中所说的幻化字，以及第七品中所说的“ཧཱུྃ་”（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）“མཱུྃ”（藏文，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：哞）等，这两种被称为是部族的种子字。后者也有是否是名字的首字两种情况。第二种是：通过念诵的缘起，从手印金刚等变化为本尊身像的缘起咒。对此，在修法中，“ཧཱུྃ་”（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等种子字和“བཛྲ་དྷྲིཀ་”（藏文，梵文天城体：वज्र धृक，梵文罗马拟音：vajra dhṛk，汉语字面意思：金刚持）等两种集合出现，但注释中只说了“བཛྲི་དྷྲིཀ་”（藏文，梵文天城体：वज्रि धृक，梵文罗马拟音：vajri dhṛk，汉语字面意思：持金刚者）等，没有说其他的，因此，从生起咒和单纯的生起咒两种中分出的生起咒，是否应该只安立为单纯的呢？我认为是的。第三种是：种子字和生起咒的结合。这主要用于念诵的事业，因此被命名为事业咒，或者需要考察。第二种也有三种，根本咒是：“ཧཱུྃ་”（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、“ཧ་”（藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）、“ཧེ་”（藏文，梵文天城体：हे，梵文罗马拟音：he，汉语字面意思：嘿）、“ཕཊ་”（藏文，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪特）、“བྷྱོ་”（藏文，梵文天城体：भ्यो，梵文罗马拟音：bhyo，汉语字面意思：布由）分别是饮血尊、处所、门户、自在的咒语。生起咒是：对五饮血尊念诵“ༀ་བཛྲ་མ་ཧཱ་ཤྲཱི་”（藏文，梵文天城体：ओँ वज्र महाश्री，梵文罗马拟音：oṃ vajra mahāśrī，汉语字面意思：嗡，金刚，大吉祥）等，对处所门户母念诵“བཛྲ་”（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚），即表示自在的标志金刚，并在其后加上“ག་རཱི་”（藏文，梵文天城体：गरी，梵文罗马拟音：garī，汉语字面意思：嘎日）等各自的名字。虽然根本续中没有说自在母的生起咒，但在解释续金刚鬘中出现了“རམ་ནུ་རཀྴ་སཱི་”（藏文，梵文天城体：रमनु रक्ष सी，梵文罗马拟音：ramanu rakṣa sī，汉语字面意思：罗摩努，罗刹斯）等，因此可以补充。念诵咒是：在“བཛྲ་མ་ཧཱ་ཤྲཱི་”（藏文，梵文天城体：वज्र महाश्री，梵文罗马拟音：vajra mahāśrī，汉语字面意思：金刚，大吉祥）等生起咒上加上“མ་ཧཱ་ཙཎྜ་”（藏文，梵文天城体：महाचण्ड，梵文罗马拟音：mahācaṇḍa，汉语字面意思：大暴怒）等事业咒。这是根本、生起、事业三种之中的事业咒。据说，除了“མ་ཧཱ་ཙཎྜ་”（藏文，梵文天城体：महाचण्ड，梵文罗马拟音：mahācaṇḍa，汉语字面意思：大暴怒）以下的不算作事业咒，这似乎是就催动事业的咒语而言的，因此事业咒的安立方式似乎有两种。有些人认为根本、生起、事业三种之外，还有催动事业的咒语，共四种。
English
Among the three types of mantras—pacifying, deity generation, and the sequence of actions—the first concerns the seed syllable of the palace and the dependent arising mantra, which are respectively "bhūṃ" (བྷཱུྃ, भूं, bhūṃ, Bhum) and "viśva viśuddhe" (བི་ཤྭ་བི་ཤུདྷེ་, विश्व विशुद्धे, viśva viśuddhe, All Pure). The second concerns the peaceful and wrathful mantras. The first of these is further divided into the root mantra that is unerring in its essence, the generating dependent mantra, and the recitation action mantra. The first is the seed syllable mantra for generating the deity from complete transformation, referred to as the root mantra of the deity's form. Therefore, it differs from other instances where the rosary mantra is described as the root mantra. Within this, there are the illusory letters mentioned in the fourth chapter and the two well-known lineage seed syllables such as "hūṃ" (ཧཱུྃ, हुं, hūṃ, Hum) and "mūṃ" (མཱུྃ, मूं, mūṃ, Mum) mentioned in the seventh chapter. The latter also has two possibilities: whether or not it is the first letter of the name. The second is the dependent arising mantra that transforms from hand implements like the vajra into the deity's form through the condition of recitation. In the practice methods for this, both the seed syllables like "hūṃ" (ཧཱུྃ, हुं, hūṃ, Hum) and "vajra dhṛk" (བཛྲ་དྷྲིཀ་, वज्र धृक, vajra dhṛk, Vajra Holder) appear together. However, the commentary only mentions "vajri dhṛk" (བཛྲི་དྷྲིཀ་, वज्रि धृक, vajri dhṛk, Vajra Holder), and not others. Therefore, one might wonder whether the generating mantra, which is divided into two from the generating mantra and the simple generating mantra, should only be established as the simple one. I think it should. The third is the combination of the seed syllable and the generating mantra. This is mainly used for the action of recitation, so it is named the action mantra, or it needs to be examined. The second also has three parts. The root mantras are: "hūṃ" (ཧཱུྃ, हुं, hūṃ, Hum), "ha" (ཧ་, ह, ha, Ha), "he" (ཧེ་, हे, he, He), "phaṭ" (ཕཊ་, फट, phaṭ, Phat), "bhyo" (བྷྱོ་, भ्यो, bhyo, Bhyo), which are respectively for the blood-drinking deity, the place, the gate, and the empowerment. The generating mantras are: for the five blood-drinking deities, "oṃ vajra mahāśrī" (ༀ་བཛྲ་མ་ཧཱ་ཤྲཱི་, ओँ वज्र महाश्री, oṃ vajra mahāśrī, Om Vajra Great Auspiciousness) and so on; and for the place, gate, and mothers, "vajra" (བཛྲ་, वज्र, vajra, Vajra), which represents the vajra as the sign of empowerment, followed by the respective names such as "garī" (ག་རཱི་, गरी, garī, Gari). Although the generating mantra of the empowering mother is not mentioned in the root tantra, "ramanu rakṣa sī" (རམ་ནུ་རཀྴ་སཱི་, रमनु रक्ष सी, ramanu rakṣa sī, Ramanu Protect Si) and so on appear in the explanatory tantra Vajramala, so it can be supplemented. The recitation mantra is: adding action mantras such as "mahācaṇḍa" (མ་ཧཱ་ཙཎྜ་, महाचण्ड, mahācaṇḍa, Great Wrathful) to the generating mantras such as "vajra mahāśrī" (བཛྲ་མ་ཧཱ་ཤྲཱི་, वज्र महाश्री, vajra mahāśrī, Vajra Great Auspiciousness). This is the action mantra among the three: root, generation, and action. It is said that anything below "mahācaṇḍa" (མ་ཧཱ་ཙཎྜ་, महाचण्ड, mahācaṇḍa, Great Wrathful) is not considered an action mantra, which seems to be in terms of the mantra that urges action. Therefore, there seem to be two ways of establishing the action mantra. Some consider that besides the three: root, generation, and action, there is also a fourth: the mantra that urges action.