Chinese
如“地”等所说。菩提心也有两种，即胜义菩提心和世俗菩提心，胜义菩提心是象征。当从大乐之境引出菩提心时，被视为宝珠中的珍宝之位。生起智慧，对于此，据说会具有自己的瑜伽。被称为大乐之神。智慧是与精液一同产生的智慧。从那状态中反复熟悉，何时会证悟自性俱生智。因此，要以更加精进的专注，努力修持无相。这表明了胜义谛。实际展示三摩地坛城的章节是三摩地坛城之章。在广释甘露滴中，这是讲述二谛的第四章。如此展示了形象坛城和三摩地坛城，如果未说咒语和手印，则无法成办有情之义。因此，从“此后”等所说，是为了表明持诵者向薄伽梵秘密主询问咒语和手印之义。此后，金刚向薄伽梵秘密主，即普贤菩萨祈请，这是将要讲述的连接词。祈请什么呢？就是下面将要出现的这些词语。薄伽梵，祈请您为了利益一切有情，讲述一切佛的咒语和手印的体性。这是祈请之词，即呼唤薄伽梵，念诵一切佛的咒语会如何？结手印会如何？为了利益后世的瑜伽士和有情，请薄伽梵讲述咒语和手印的体性。这是持诵者祈请之词。为了回答那个祈请之词，从“此后，薄伽梵秘密主讲述了这些咒语和手印”等所说，表明了薄伽梵讲述之词的连接。
English
As said by 'earth' and so on. Bodhicitta also has two types: the ultimate bodhicitta and the conventional bodhicitta. The ultimate bodhicitta is symbolic. When bodhicitta is drawn from the state of great bliss, it is regarded as the precious place within a jewel. Generating wisdom, for that, it is said that one will possess their own yoga. It is called the deity of great bliss. Wisdom is the wisdom that arises together with semen. By repeatedly familiarizing oneself with that state, when will one realize the co-emergent wisdom of self-nature? Therefore, with more diligent one-pointedness, strive to practice the signless. This indicates the ultimate truth. The chapter that actually shows the mandala of Samadhi is the chapter of the Samadhi Mandala. In the extensive explanation of Amrita Drops, this is the fourth chapter, which explains the two truths. Thus, even though the image mandala and the Samadhi mandala are shown, if mantras and mudras are not spoken, the benefit of sentient beings will not be accomplished. Therefore, from 'Then,' and so on, it is shown that the compiler asked the Bhagavan, the Lord of Secrets, about the meaning of mantras and mudras. Then, Vajra requested the Bhagavan, the Lord of Secrets, that is, Samantabhadra, which is a connective word to be explained. What is requested? It is these words that will appear below. Bhagavan, please explain the characteristics of the mantras and mudras of all Buddhas for the benefit of all sentient beings. This is the word of request, that is, calling the Bhagavan, how will it be if reciting the mantras of all Buddhas? How will it be if making mudras? For the benefit of future yogis and sentient beings, please, Bhagavan, explain the nature of mantras and mudras. This is the word of request of the compiler. In order to answer that word of request, from 'Then, the Bhagavan, the Lord of Secrets, explained these mantras and mudras,' and so on, it indicates the connection of the word of the Bhagavan's explanation.
English
Do. The phrase "Great Bodhisattva, listen!" is a Tibetan expression. Calling the gatherer "Great Bodhisattva" means, "Now I will explain the meaning of the mantra and mudra, please listen with your body, speech, and mind." After that, in order to explain the meaning of the mantra and mudra, it was said, "This is all the Buddhas," etc. The so-called "This is all the Buddhas" refers to the mantra that will appear below, which is the mandala of all the Buddhas. Meditate and examine the mind, recite this mantra and perform the mudra, and it will be accomplished in any way. Therefore, this is considered the essence of what is to be accomplished. The saying, "Whoever has faith in this will become like the Illuminating Bodhisattva," means that the person who has faith in this mantra and mudra should first focus their mind on the yoga of the deity. Then, in one's own heart, from above the eight-petaled lotus, above the lunar disc, above the solar disc, between these two, in the center of the wheel, in the center of the lunar disc, dwells ༀ་ (Tibetan, Sanskrit: ओ, Romanized Sanskrit: oṃ, literal Chinese meaning: Om), and the remaining letters dwell in an upright manner, circling from right to left. Then, when exhaling, it enters from the right channel, comes out from the right nostril, and the sequence of letters that come out with the breath is also like that. When inhaling, it also enters from the left nostril, merges into the four places from the position of the left channel, and should be held as long as it remains inside. By doing this and practicing repeatedly, one can accomplish as desired. When one wants to make offerings to the Sugata, one should visualize the Sugata, perform the mudra, and recite the mantra. From the mantra and mudra, many offering goddesses will emerge and offer joy. If one wants to benefit sentient beings, one should point the mudra towards any sentient being and recite the mantra, and one will attain the state of unsurpassed wisdom. In order to accomplish two forms from the mantra and mudra, it has been explained from ༀ་བྷུད་དྷ་བཻ་རོ་ཙ་ན་ༀ་ (Tibetan, Sanskrit: ओम् बुद्ध वैरोचन ओम्, Romanized Sanskrit: oṃ buddha vairocana oṃ, literal Chinese meaning: Om, Buddha, Vairochana, Om) to "the supreme Bodhi is irreversible." It has been explained in the chapter on the samadhi of what kind of fruit is obtained, but it is not listed here. The two activities are offering to the noble ones.
Chinese
关于行为和众生的行为这两者，通过“喜悦且喜悦”指的是供养圣者的行为。通过“不会夺走至上的菩提”指的是众生的利益。正如这里详细展示的那样，对于下面的内容也应该了解。手印的特征本身就很清楚。然后，为了展示金刚持的咒语和手印，还有“金刚持本身”指的是金刚不动佛被解释为手印。这已经展示了。禅修的次第已经在上面清楚地展示了。中心的精华是吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），那是各自的精华和手印的特征。为了展示行为本身。为了展示咒语和手印，如“以此咒语和手印，甚至伟大的佛陀”等等。在成就之时，给予手印，念诵咒语。如果三世的佛陀也被吓到并颤抖，那么更不用说魔鬼了。然后，为了展示宝生持的咒语和手印，还有“宝生持”等等，指的是“是宝生持的手印”，这很容易理解。为了展示第二个行为，如“以此咒语和手印给予至上的喜乐”。在上面所说的咒语和手印成就之时，给予手印，念诵咒语，可以从死亡的时刻逆转，因为它可以扩展极度喜悦的根脉。如所说“如果也充分满足任何喜悦”，如果也满足寿命耗尽，更不用说从障碍中解脱了。然后，为了展示法金刚的咒语和手印，还有“法金刚”等等，直到“是莲花金刚的手印”为止，这已经展示了，本身就很清楚。为了展示行为本身，如“以此咒语和手印”等等。通过给予上面所说的手印，念诵赞颂，三世的所有伟大佛陀毫无疑问都会被掌控，更不用说三界的众生了，这是不需要的，这是结束语。然后，为了解释业金刚的咒语和手印，还有“业金刚”等等，直到“是业”为止，这已经展示了
English
Regarding the actions and the actions of sentient beings, "joyful and joyful" refers to the act of offering to the noble ones. "Will not take away the supreme Bodhi" refers to the benefit of sentient beings. Just as it is shown in detail here, the same should be understood for the following. The characteristics of the mudra are clear in themselves. Then, in order to show the mantra and mudra of Vajradhara, also "Vajradhara himself" refers to Akshobhya Vajra being explained as a mudra. This has been shown. The order of meditation has been clearly shown above. The essence of the center is Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), which is the essence of each and the characteristic of the mudra. In order to show the action itself. In order to show the mantra and mudra, such as "With this mantra and mudra, even the great Buddha" and so on. At the time of accomplishment, the mudra is given, and the mantra is recited. If even the Buddhas of the three times are frightened and tremble, then what need is there to mention the demons? Then, in order to show the mantra and mudra of Ratnasambhava, also "Ratnasambhava" and so on, refers to "is the mudra of Ratnasambhava," which is easy to understand. In order to show the second action, such as "With this mantra and mudra, bestow supreme bliss." At the time of accomplishment with the mantra and mudra mentioned above, giving the mudra and reciting the mantra can reverse the moment of death, because it can expand the root of extreme bliss. As it is said, "If any joy is fully satisfied," if the exhaustion of life is also satisfied, what need is there to mention liberation from obstacles? Then, in order to show the mantra and mudra of Dharma Vajra, also "Dharma Vajra" and so on, until "is the mudra of Padma Vajra," this has been shown, and it is clear in itself. In order to show the action itself, such as "With this mantra and mudra" and so on. By giving the mudra mentioned above and reciting the praise, there is no doubt that all the great Buddhas of the three times will be controlled, let alone the beings of the three realms, which is not necessary, this is the concluding remark. Then, in order to explain the mantra and mudra of Karma Vajra, also "Karma Vajra" and so on, until "is Karma," this has been shown.
Chinese
容易理解。为了阐述两种事业，通过这个咒语和手印，所有事业都将得以成就，这已经阐明。在咒语成就之时，通过手印和念诵咒语，供养圣者以及利益众生的愿望都将如愿以偿，这是在获得成就之时。然后又阐述了诸佛母的咒语和手印，这也是为了首先阐述法界自在母的咒语和手印。然后阐述了“还有其他要说的”等等，方法之外的智慧是不阐述的。所谓“法界自在母的咒语是这个”，意思是法界自在母的秘密咒语是下面将要出现的这个，这也如之前所说的方法一样。嗡 菩提 洛查那 嗡，这个咒语应该结合使用。手印容易理解，所以没有解释。然后是供养和救护众生，阐述了金刚法界自在母的咒语和手印。为了守护一切众生，阐述了嘛嘛唧的咒语和手印。然后，为了获得清净的佛法之语，利益众生，阐述了莲花法界自在母的咒语和手印。然后，为了控制广大的佛和众生，阐述了事业法界自在母的咒语和手印。然后又阐述了身语意的印，其中首先阐述了身的印。加持任何众生，都在其身之处，从白色种子字嗡中，生起圆满的毗卢遮那佛身，并加以加持，这是身的咒语和手印的加持。然后是语的加持，在语的处所，马头明王的轮中央，从红色种子字嗡中，加持为无量光佛的身，这是语的咒语和手印的阐述。然后又阐述了意的加持，在意的处所，心脉三根的右侧，从种子字吽中，生起不动佛的身并加以加持，这也是意的咒语和手印的阐述。然后又阐述了超越言说的咒语和手印，因此，宣说了“因此，彼等以及无边殊胜者”等等。
English
It is easy to understand. In order to explain the two activities, it is shown that by this mantra and mudra, all activities will be accomplished. At the time of mantra accomplishment, by the mudra and mantra recitation, offering to the noble ones and benefiting sentient beings will be accomplished as desired, which is at the time of obtaining accomplishment. Then again, the mantras and mudras of the mothers are shown, and that is in order to first show the mantra and mudra of the Dharmadhatu Ishvari. Then it is shown that there are other things to be said, etc., other than the method, wisdom is not explained. What is called "the mantra of the Dharmadhatu Ishvari is this" means that the secret mantra of the Dharmadhatu Ishvari is this one that will appear below, and this is also as it was said in the method. Oṃ Buddha Locana Oṃ, this mantra should be combined. The mudra is easy to understand, so it is not explained. Then, to make offerings and to heal sentient beings, the mantra and mudra of Vajra Dharmadhatu Ishvari are shown. To protect all sentient beings, the mantra and mudra of Mamaki are shown. Then again, in order to obtain the completely pure Dharma speech and to benefit sentient beings, the mantra and mudra of Padma Dharmadhatu Ishvari are shown. Then, in order to control the vast Buddha and sentient beings, the mantra and mudra of Karma Dharmadhatu Ishvari are shown. Then again, the mudras of body, speech, and mind are shown, and first the mudra of body is shown. Whichever sentient being is blessed, in that body's place, from the white syllable Oṃ, the complete body of Vairochana is generated and blessed. This is the blessing of the mantra and mudra of body. Then again, the blessing of speech is that in the place of speech, in the center of the Hayagriva's wheel, from the red syllable Oṃ, it is blessed into the body of Amitabha. This is the explanation of the mantra and mudra of speech. Then again, the blessing of mind is shown, and that is in the place of mind, inside the right side of the three heart veins, from the syllable Hūṃ, the body of Akshobhya is generated and blessed. This is also the explanation of the mantra and mudra of mind. Then again, the mantra and mudra that are beyond expression are shown, therefore, it is said, "Therefore, those and the infinite supreme ones," and so on.