English
Although there are no handprint marks on it, to symbolize the mind being primordially liberated, there is no need to make handprints, thus he replied. As it says in the "Mirror of Emptiness Without Thought," just as it is self-clear as it is, the arising of enjoyment and emanation from self-clarity is also like a rainbow in the sky. From the great, unmoving Dharmakaya, please arise in the handprint of the wrathful one, he urged with the samadhi of complete perfection. The being also replied: Although it is not seen in suchness. Etc., in the state of being primordially uncorrected, the form body is liberated. The appearance of a body in accordance with the unseen is also not obstructed, for it is without limit. Therefore, because of the reason for the spontaneous accomplishment of one and many inseparable in the great expanse. What need is there to arise in form when the peaceful and wrathful forms are clearly distinct? Thus he replied. In this way, the first urging is a complete urging. Etc., the first five urge, please complete the body. In reality, he agreed, and because he heard the urging, there is no arising or dissolving, and the body appears like sound. Although the body appears, because it is accepted in the position of urging, it is not certain to belong to any lineage, and therefore it abides in a state where it can transform into anything. In this way, in order to tame the disciples of the pure realms through the appearance of the body, the first answer was shown. In order to show the second answer. Then, the second urging of all the Tathagatas is. Etc., all the Buddhas again showed the words of urging to the being, namely: the suchness of self-nature, self-arisen, uncorrected. Etc., the suchness of all dharmas, the self-nature body that does not appear on any side, without effort, without coming or going. Therefore, for the Dharmakaya that is non-dual with space and wisdom, even without naming it, it appears like a wish-fulfilling jewel. For that nature without birth or death, the vajra without an opponent is also the body, abiding in great permanence. That one nature is undefiled from the beginning, therefore the nature of the mind of great joy, abiding in the great essence that is unmoving and uninterrupted in the three times, is also the secret body. That Dharma King, the Buddhas, the wish-fulfilling jewel-like spiritual friend appears as a teacher, enjoyment
Chinese
是觉悟之身。胜者轮的威严自在显现调伏一切，是化身。如是五身无余之本体安住，不分别无间断之大者，您是所有忿怒尊之大忿怒尊父母，于难伏之上竖立，策励不决定之身。对六道众生分别策励，以及对自身以成办六道利益之方式策励，是共同与不共同之差别。为共同宣说彼义，凡是菩提心平等者，自性清净虚空等，是策励部主，并由此方式策励自身。如来众生心要于菩提中唯一，故于自性清净之状态中，虽安住于无生之自性心中，然于不同之境，最初胜者轮未舍弃三界城，脱离后获得大果之时，从不生不灭之胜妙身中，为众多有情众生之利益，显现不同之语文字，成办利益，且从彼文字中，生起身之坛城，于自心智慧自显之子化身无量众中，以忿怒尊之身为主尊以手印表示，清净断绝悬挂之苦痛种子，如是策励，于共同方面，亦宣说为策励胜者轮。于不共同方面，以建立道之方式，如部主与无量胜者所行持般，自身您以忿怒尊之化身眷属众出现，祈请清净恶业，如是结合而宣说者亦随之赞叹。何处最初金刚心，从三界生起大乐任运成，为以方便解脱暴恶毒害者之故。如是等是策励金刚萨埵等五部。于何处何时，最初金刚萨埵与毗卢遮那和宝生与无量光和不空成就等五者，断尽三界之种子，现证五圆满正觉之果，为调伏为烦恼五毒所束缚之所化众生，以五种意念分别显现于文字中，从中生起忿怒尊之身
English
It is the body of enlightenment. The majesty of the Victorious Wheel appears to subdue all, it is the emanation body. Thus, the essence of the five bodies dwells without remainder, the great one without discrimination and without interruption, you are the great wrathful father and mother of all wrathful deities, erected above the insurmountable, urging the uncertain body to certainty. Urging the six realms separately, and urging oneself in the manner of accomplishing the benefit of the six realms, is the difference between the common and the uncommon. In order to explain that meaning in common, whoever has the same essence of Bodhicitta, such as the pure essence of space, etc., is urging the lord of the family, and from that manner, urging oneself. Since the essence of the Tathagatas is one in Bodhi, therefore, in the state of naturally pure essence, although abiding in the unborn mind essence, in different realms, initially the Victorious Wheel did not abandon the three cities, and when it attained the great fruit after separation, from the supreme body that does not have birth and death, for the benefit of many sentient beings, it manifested different speech and letters, accomplishing benefits, and from those letters, the mandala of the body arose, in the midst of countless emanations of the self-manifested son of wisdom, the wrathful deity's body is shown as the main deity with a mudra, purify the seeds of suffering that are hanging and cut off, thus urging, in the common aspect, it is also said to be urging the Victorious Wheel. In the uncommon aspect, in the manner of establishing the path, as the lord of the family and countless victors have acted, you yourself appear as the retinue of the emanation of the wrathful deity, pray to purify evil deeds, those who explain by combining in this way are also praised. Where is the first Vajra heart, arising from the three realms, spontaneously accomplishing great bliss, for the sake of liberating the violent and wicked with skillful means. Thus, etc., is urging the five families such as Vajrasattva. Where and when, initially Vajrasattva and Vairochana and Ratnasambhava and Amitabha and Amoghasiddhi, the five of them, exhausted the seeds of the three realms, and manifested the five complete enlightenment fruits, in order to subdue the disciples bound by the five poisons of affliction, with five intentions separately manifested in letters, from which the body of the wrathful deity arises
Chinese
您从……处出现，作为各自眷属和化身的主尊而安住，祈请您将最初发起殊胜菩提心的愿望和现在的誓言之五部，显现为五部嘿汝嘎。其中，最初之语成为不劝请士夫之理由。往昔之誓言愿望是各自劝请之执持，因此共同宣说。劝请之功德是听闻后显现身相，如是第二个劝请和“ཅེས་པ་”等同于字面。如是，以智慧身相显现，成为行持诸佛之事业，故成唯一。之后，“如来一切劝请之第三次”，是为最后之故，劝请忿怒尊之身相大手印，成为决定种姓之大享用。如是逝去者您，令世界现证圆满广大，如是等等，为了确定是趋向心性菩提之士夫您，劝请无能胜金刚藏是合理的。那为什么呢？因为从所说的“ཀྱེ་མ་”等等和第五根本中，化现出无能胜金刚藏。然而，不将与场合相符的确定执持视为与其它胜者不同，仅仅是所化众生的显现而已。如是您，请在净土中做显现证悟之事业，并从那之中为了利益有情而显现身相。世界刹土不可量，如是显示如同在众多刹土中，以众多佛陀之化身行持利益有情之事一样，在意义上完成。三界轮回之病人，如是等等，按照字面意思。具足大能力之士夫您，如是说，清净果位任运成就的您，祈请您从心性菩提之状态中不动摇，以化身之光芒熄灭无明。ཀྱེ་མ་士夫义成者，所作已作当应作，如是说，对获得大果位者怀有惊奇，金刚藏所要成办之事已经成熟，自他之所作已完成，脱离了轮回道路之勤作之痛苦，追随先前诸佛之后，获得了大利益，您现在是调伏傲慢之时。
English
You appear from... and abide as the chief of your respective retinues and emanations. I request you to manifest the five families of your initial aspiration for supreme enlightenment and the five herukas of your current samaya. Here, the first word becomes the reason for not urging the individual. The previous samaya aspiration is the holding of individual urging, therefore it is taught in common. The merit of urging is to hear and appear as a form. Thus, the second urging and "ཅེས་པ་" are the same as the literal meaning. In this way, by the appearance of the body of wisdom, it becomes the activity of the Buddhas, so it becomes one. Then, "the third urging of all the Tathagatas" is for the sake of the last, urging the great mudra of the body of the wrathful deity to become the great enjoyment of the determined lineage. You who have thus passed away, make the world manifest, complete, and vast. Thus, etc., in order to ascertain that you are the individual who is inclined towards the nature of bodhi, it is reasonable to urge the Invincible Vajra Essence. Why is that? Because the Invincible Vajra Essence emanates from the spoken "ཀྱེ་མ་" etc. and from the fifth root. However, the definite holding that is appropriate to the occasion is not regarded as different from other victors, but only as the appearance of those to be tamed. As such, you, please do the work of manifesting enlightenment in the pure land, and from that, manifest your body for the benefit of beings. The world realms are immeasurable, thus showing that just as the benefit of beings is carried out by the emanations of many Buddhas in many realms, it is accomplished in meaning. To the sick of the three realms of samsara, thus and so on, according to the literal meaning. You, the individual who possesses great skill, thus it is said, you who have spontaneously accomplished the pure fruit, I request you not to waver from the state of the essence of bodhi, and to extinguish ignorance with the light of emanation. "Alas, individual who has accomplished the meaning, what is to be done has been done, and what is to be done is being done." Thus it is said, marveling at the one who has attained the great fruit, the Vajra Essence, the object to be accomplished, has matured, the actions of self and others have been completed, separated from the suffering of the efforts of the path of existence, following the previous Buddhas, having obtained great benefit, you are now the time to subdue pride.
Chinese
名为“降临”。清净的胜地色究竟天，这以特殊的语气，表示超胜于世间的色究竟天，在广大的色究竟天中，种族之主以广大的受用前往，为了催促安住于诸佛之精华菩提，您请做此事。以此示现以不同的身来调伏，道路与佛土的结合将得以圆满，这是最后的回应。以各种方式劝请，如云何云何见云等，劝请而起立之相，连同譬喻，如字面所示，没有来去和生灭。金刚藏菩萨以广大的受用，凭借愿力和誓言的力量而起立。关于其神变劝请的章节，是劝请金刚藏菩萨以神变来临。第二十三章的解释完毕。之后，法王圆满受用者，以金刚事业完全摄集之相，示现稀有之事，导师至尊，坛城之主，以二资粮和二事物为对境，那伟大的行者。表征是，为了商议教令而迎请，以“萨玛匝(藏文：ས་མ་ཛཿ，梵文天城体：समजः，梵文罗马拟音：samajaḥ，汉语字面意思：集合)”之声催请誓言，并伸展左右手，交错的铃杵是摄放的表征。以此手印，从致密庄严刹土中，诸佛坛城降临，商议调伏之教令。彼时彼刻，是指迎请和降临的时候。为了分别显示各个佛土的佛所说的教令商议。诸佛以慈悲圆满受用的眷属，是指安住于救度世间痛苦的诸佛，以同样的声音商议：奇哉，奇哉，诸佛众！等等，是呼唤诸佛，以及显示所化众生的体性和特征是怎样的因果，以及其行为对他人造成的损害，以及调伏他们的必要性，并解释以教令商议来调伏。同样，对于五烦恼的阐述也与此相符。请示现四事物！是指所说的轮回的四事物，在此并非要舍弃，而是要通过运用它们来进行调伏，以此达成一致意见，并同意进行调伏。聚集
English
It is called "Coming Down." The pure and supreme abode of Akanishta, this with a special tone, indicates that it is superior to the Akanishta of the world, in the vast Akanishta, the lord of the lineage goes with great enjoyment, to urge to reside in the essence of the Buddhas, Bodhi, please do this. This shows that different bodies are used to subdue, and the union of the path and the Buddha-field will be perfected, this is the final response. In various ways, urging, such as "How, how do you see the clouds?" etc., the manner of rising urged, along with the metaphor, as the words say, there is no coming and going, and no arising and ceasing. Vajra Essence Being rises with great enjoyment, by the power of aspiration and samaya. The chapter on urging his miracles is to urge Vajra Essence Being to come with miracles. The explanation of the twenty-third chapter is completed. Then, the King of Dharma, the perfect enjoyer, with the sign of completely gathering the Vajra activities, shows the amazing things, the supreme teacher, the lord of the mandala, with the two accumulations and the two objects as the object, that great one. The sign is, for the sake of consulting the decree, to invite, with the sound of "Samaja (藏文：ས་མ་ཛཿ，梵文天城体：समजः，梵文罗马拟音：samajaḥ，汉语字面意思：集合)" urging the samaya, and stretching out the left and right hands, the crossed vajra and bell are the signs of gathering and dispersing. With this mudra, from the dense and magnificent pure land, the Buddhas of the mandala descend, consulting the decree of subduing. At that time, it refers to the time of inviting and descending. In order to separately show the decree consultation spoken by the Buddhas of each Buddha-field. The assembly of Buddhas who fully enjoy compassion, refers to the Buddhas who dwell in relieving the suffering of the world, consulting with the same voice: "O, O, assembly of many Buddhas!" etc., is calling the Buddhas, and showing what kind of cause and effect is the nature and characteristics of the beings to be tamed, and the harm that their behavior causes to others, and the necessity of taming them, and explaining that they are tamed by decree consultation. Similarly, the explanations of the five afflictions are also in accordance with this. Please show the four objects! It means that the four objects of samsara that are spoken of are not to be abandoned here, but to be used to subdue them, thereby reaching a consensus and agreeing to subdue them. Gathered