English
For example, just as a mouse searches for food in the field and escapes back to its hole, the aggregate of formation, contact, is called contact because the three of the root, object, and consciousness gather together and act on the object. When it transforms its state, it becomes the four mudras: all the fathers of all the Raksha Heruka deities meditated above are the main body mudra, all the mothers are the inviolable Samaya mudra, the non-dual equality is the Dharma mudra, and all the manifestations of wisdom are the increasing and decreasing Karma mudra. The four mudras gather everything into the unborn realm, so no matter how many different activities are done, the four mudras radiate into the unborn realm. This is called the Four Mudras. Because it has these three meanings, it is called the fleeing subtle lioness. By reciting the Vajra of Samsara, one transcends suffering. It means that all the afflictions of the three realms of Samsara are the clinging and grasping of all afflictions on the Alaya consciousness, which are difficult to subdue, so it is called the Vajra of Samsara. Moreover, with true great wisdom, one knows that Samsara is without self-nature and like an illusion, and liberates beings in an illusory way, so one transcends suffering. By reciting the Dharmakaya Vajra, one transcends the two extremes. It means that when one realizes and comprehends the pure and vast wisdom of the Dharma gathering, unconditioned, and unchanging in the three times, one is still non-dual with wisdom, and does not abide in the two extremes of permanence and annihilation, so it is called abandoning the two extremes. In this way, Samsara appears to be liberated from the illusion of no self-nature, and it appears to be abandoning the two extremes after realizing it in the state of great equality, so one does not discriminate anything, nor does one cling to non-discrimination itself, so it is called unspeakable, beyond words, and devoid of meaningful words. Because it has these three meanings, it is called the Unspeakable Vajra Pasha. The Dharma-nature Vajra destroys the objects of characteristics. It means that the Dharma-nature abides like a Vajra in the unborn realm, and because the discrimination of characteristics does not arise, the Dharma-nature is destroyed in the Dharma realm, so it is called destroying objects. The Wisdom Vajra burns the grasping and the grasped discriminations. It means that true wisdom abides like a Vajra
Chinese
因为以能取所取而使一切分别念寂灭、焚烧、摧毁，故名能取所取分别焚烧。手持金刚杵摧伏骄慢之神魔，意为手持金刚杵摧伏一切骄慢之神魔。具有此三义，故名摧毁者班杂贝热瓦。不死甘露，境心无二，意为不死甘露即是证悟无生之义。如是证悟之时，外境转为法界，是为无生；内识转为智慧之时，是为无灭。故名境心无生灭。以成就之甘露，获得所愿之果。如是证悟之时，以五烦恼、五种劣物，以及具足四种受持成就之法，通过修持受持而成就，获得身语意之游戏悉地，故名获得所愿之果。大悲施舍甘露，无上之果成就。意为以真实的大悲心，对于如同魔鬼般的轮回众生，以大悲心之算计而施舍，获得无上的大菩提，具有此三义，故名殊胜算计智慧金刚阿弥利达。智慧夺取，功德如海成就。意为以真实的大智慧，在证悟无生法性之义时，从无生之界中，成为生起一切广大功德之因，故名功德如海成就。大悲夺取，世间自在摄。意为智慧生起大悲，以大悲摄受轮回众生，而度脱于法界，故名夺取自在摄。智慧大悲无二于法界中融摄。意为智慧证悟法界，大悲成办众生之事，二者皆超越二边，成为大中观无所缘之状态，故名融摄于法界。现在开始宣说莲花大自在和自在母之本尊传承。十五之眼。
English
Because grasping and fixation destroy, burn, and annihilate all conceptual thoughts, it is called "Burning Grasping and Fixation Thoughts." "Subduing arrogant gods and demons with the vajra in hand," means subduing all arrogant and unruly gods and demons with the vajra in hand. Possessing these three meanings, it is therefore called "Annihilator Vajra Bhairava." "The immortal nectar is non-dual in object and mind," means that the immortal nectar is the realization of the meaning of non-arising. When one realizes this, the external object transforms into the realm of dharma, which is non-arising; and when the internal mind transforms into wisdom, it is non-ceasing. Therefore, it is called "Object and Mind are without arising or ceasing." "With the accomplished nectar, one obtains the desired fruit." It means that at the time of such realization, one cultivates and accomplishes through the five afflictions, the five despised substances, and the four aspects of acceptance and accomplishment, thereby obtaining the siddhi of the play of body, speech, and mind, and thus it is called "Obtaining the desired fruit." "Compassion bestows nectar, the supreme fruit is accomplished." It means that with true great compassion, one reaches and seizes sentient beings in samsara who are like demons, and attains the supreme great Bodhi. Possessing these three meanings, it is therefore called "Supreme Calculation Wisdom Vajra Amrita." "Wisdom seizes, the ocean of qualities is accomplished." It means that with true great wisdom, when realizing the meaning of the unborn nature of phenomena, from that unborn realm, it becomes the cause for the arising of all great qualities, and thus it is called "The ocean of qualities is accomplished." "Compassion seizes, the world is brought under control." It means that wisdom arises from compassion, and with compassion, one gathers sentient beings in samsara and liberates them into the dharma realm, and thus it is called "Seizing and bringing under control." "Wisdom and compassion are non-dual, absorbed into the realm." It means that wisdom realizes the realm of dharma, and compassion accomplishes the benefit of sentient beings. Both transcend the two extremes and become the great Madhyamaka, a state of no object of focus, and thus it is called "Absorbed into the realm." Now, I will explain the lineage of the deity of the Great Powerful Lotus and the Powerful Mother. Fifteen eyes.
Chinese
所谓的“五道十不善”，因为五道轮回中存在十不善，所以观察调伏它们的方法差别，故称“十不善”。“具五智，个别计算调伏知”，是指具备了知五种智慧的五眼，因此观察调伏它们的方法差别。“以十耳闻十不善之苦”，是指五道轮回的众生，被十不善的痛苦之敌所逼迫，发出哀嚎呼救，因慈悲心无法忍受；另外，由于慈悲心无法忍受，通过倾听五道众生各自的祈求，从鼻孔中生出慈悲的化身。因此说：“从鼻孔生出，五部化身放射。”即从鼻孔生出化身有三种含义：鼻孔的气轮金刚杵，以召集三千世界的军队之势；鼻孔的气轮金刚杵，给予三界生命；鼻孔的气轮金刚杵，将五部智慧云供养于法界。其中，在三千世界召集军队之势，譬如从空心的竹筒中出现人群，击打应该击打的地方一样。以智慧之眼观察，以神通之耳倾听。特别是，由于慈悲心无法忍受，从鼻孔的气轮中生出不可思议的智慧化身，行调伏事业，这就是召集军队之势。给予三界生命之势，是指从鼻孔的气轮中生出五种智慧的光芒，给予三界中寿命将尽的众生生命。究竟而言，将三界轮回中被烦恼痛苦之敌所困的众生安置于无生无死的境地，给予不死的生命，故称“赐予生命”。五部化身于法界中供养，是指中央脸的鼻孔中生出不可思议的智慧之光，化为手持明镜的形色天女，融入于头顶上端坐的毗卢遮那佛及其眷属之身，献上悦意的供养。面向东方的脸的鼻孔
English
The so-called "Ten Non-Virtues of the Five Paths," because the ten non-virtues exist in the five paths of samsara, observing the differences in methods of subduing them, hence it is called "Ten Non-Virtues." "Possessing five wisdoms, individually calculating, subduing, and knowing," refers to possessing the five eyes that know the five types of wisdom, therefore observing the differences in methods of subduing them. "Hearing the suffering of the ten non-virtues with ten ears," refers to the sentient beings of the five paths of samsara, being oppressed by the enemy of the suffering of the ten non-virtues, uttering cries of lament and calls for help, due to unbearable compassion; furthermore, due to unbearable compassion, by listening to the individual requests of the sentient beings of the five paths, emanations of compassion arise from the nostrils. Therefore, it is said: "Emanating from the nostrils, the five families radiate emanations." That is, the emanation arising from the nostrils has three meanings: the vajra whirlwind of the nostril's air wheel, in the manner of summoning the armies of the three thousand worlds; the vajra whirlwind of the nostril's air wheel, bestowing life upon the three realms; the vajra whirlwind of the nostril's air wheel, offering the five families of wisdom clouds to the dharmadhatu. Among them, the manner of summoning armies in the three thousand worlds is like a crowd appearing from a hollow bamboo tube, striking down wherever it should be struck. Observing with the eye of wisdom, listening with the ear of miraculous power. In particular, due to unbearable compassion, countless emanations of wisdom arise from the nostril's air wheel, performing the activity of subduing them, this is the manner of summoning armies. The manner of bestowing life upon the three realms refers to the five rays of wisdom light arising from the nostril's air wheel, bestowing life upon the sentient beings of the three realms whose lifespans are exhausted. Ultimately, placing the sentient beings of the three realms of samsara who are afflicted by the enemy of suffering in a state of no birth and no death, bestowing the life of immortality, hence it is called "Bestowing Life." Offering the emanations of the five families in the dharmadhatu refers to the inconceivable light of wisdom arising from the nostril of the central face, transforming into a goddess of form holding a mirror, merging into the body of Vairochana Buddha and his retinue seated on the crown of the head, offering pleasing offerings. The nostril of the face facing east
Chinese
从智慧的光芒中，生出不可思议的触觉天女金刚母，完全拥抱，融入于头顶上金刚萨埵及其眷属的身体中，献上悦意的供养。从面朝南方的鼻孔中，生出智慧的光芒，生出不可思议的味觉天女，手中拿着装满如意美食的珍宝容器，献上悦意的供养于头顶上的宝生佛及其眷属。从面朝西方的鼻孔中，生出智慧的光芒，生出不可思议的听觉天女，手持琵琶，献上悦意的供养于头顶上的无量光佛及其眷属。从面朝北方的鼻孔中，生出不可思议的嗅觉天女香灯母，献上悦意的供养于头顶上的不空成就佛及其眷属。五种香气，智慧云聚，于虚空中供养。五部主尊勤奋具，马首五尊。 意思是说，以五部主尊的标志，头上显示五个马头，也以三个意义来表示：迅速行进的精进，救度的力量，以及摄受的事业。其中，迅速行进的精进是，譬如马比牛和驴用一年或一月才能走完的路，马用一瞬间就能走完一样，不像声闻等小乘行者，依次经历十地，历经无数劫才能成佛，而是大乘密咒行者以大精进，从一瞬间到一瞬间就能获得无上菩提，这叫做迅速行进的精进。救度的力量是，从前在狮子国，商队首领及其眷属进入大海，被业力的风吹赶，被罗刹之子夜叉女抓住，要无情地吞食。观世音菩萨慈悲化现为马头明王，救度商队首领及其眷属脱离恐惧或大海，同样地，吉祥黑汝嘎也从轮回的众生轮回的大海中，将他们安置于无上菩提的境地。
English
From the light rays of wisdom, the inconceivable touch goddess Vajra-ma arises, completely embracing, and dissolves into the body of Vajrasattva and his retinue residing on the crown of the head, offering pleasing offerings. From the nostril facing south, the light rays of wisdom arise, and the inconceivable taste goddess arises, holding a precious container filled with wish-fulfilling delicacies, offering pleasing offerings to Ratnasambhava and his retinue residing on the crown of the head. From the nostril facing west, the light rays of wisdom arise, and the inconceivable sound goddess arises, holding a lute, offering pleasing offerings to Amitabha and his retinue residing on the crown of the head. From the nostril facing north, the inconceivable smell goddess incense-lamp-ma arises, offering pleasing offerings to Amoghasiddhi and his retinue residing on the crown of the head. The five scents, wisdom cloud gatherings, are offered in space. The five lineage protectors are diligent, with five horse heads. This means that as a symbol of the protectors of the five lineages, showing five horse heads on the head also indicates three meanings: the diligence of swift movement, the power to liberate, and the activity of subjugation. Among them, the diligence of swift movement is like a horse traversing in an instant the path that an ox and a donkey take a year or a month to traverse. It is not like the Hearers and others who gradually traverse the ten grounds and attain Buddhahood after countless eons, but the Great Vehicle secret mantra practitioners, with great diligence, attain unsurpassed enlightenment from moment to moment, which is called the diligence of swift movement. The power to liberate is like the story of a great captain and his retinue who entered the ocean in the land of lions in the past, and were driven by the winds of karma and seized by the demon son, the Yaksha woman, who was about to devour them mercilessly. Avalokiteśvara, out of compassion, manifested as the horse-headed one, rescuing the captain and his retinue from fear or the ocean. Similarly, glorious Heruka also leads sentient beings from the ocean of samsara to the state of unsurpassed enlightenment.