Chinese
务必向莲师祈请成为马头金刚唯一的推动者，并祈请诸佛对三界众生发起救度之心。生起慈悲心并应允可分为两种：先生起慈悲心后应允，以及应允调伏难调之众生。依所请而行有四种：金刚萨埵劝请法之马众，马头金刚前往金刚法座，诸佛发起了救度三界众生的心，以及降伏魔众的秘密主进行结合。第二十七章，实际降伏魔众有八个方面：从鲁特拉开始，展示眷属和活动场所，转变眷属和活动场所，然后由夜叉不满的念头被罗刹女消除，从业之自在母罗刹女那里诞生了金刚罗刹之身，鲁特拉为此集结军队，降伏魔众自身的本质，发出哀嚎咒语并献上身体和眷属，献上自身标志大印和生命的精华而被加持。转变眷属和活动场所有四个方面：发出恶咒，将鲁特拉也变成五个深渊，将侍女等眷属安置为智慧的化身，在罗刹女渴望的自在母体内安置金刚罗刹，转变后，将精华非真实的种姓之子安住在菩提中，并成为摄集者。鲁特拉集结军队有三个方面：劝请眷属，然后是夜叉，生起勇猛自在等，从要害处降下并劝请，集结军队即是自在天本身。降伏魔众自身的本质有三个方面：金刚马的歌声劝请愤怒尊们进行调伏，以慈悲心毫不犹豫地进行调伏，以及实际的调伏。这又分为两种：调伏眷属和调伏主尊。第一种又分为两种：以三毒“舍 舍”调伏一切执着，以及进行调伏，即是愤怒尊。调伏主尊分为两种：神通和尸林被摧毁，诛杀并调伏一切。发出哀嚎咒语并献上身体和眷属有四个方面：发出哀嚎咒语和近侍，献上身体作为臣民
English
It is imperative to request Padmasambhava to be the sole instigator of Hayagriva, and to request all Buddhas to generate the mind of liberating all beings in the three realms. Generating compassion and promising to undertake can be divided into two types: first generating compassion and then promising, and promising to subdue the unsubdued beings. Acting according to the request has four aspects: Vajrasattva urging the assembly of horses of the Dharma, Hayagriva going to the Vajra Throne, the Buddhas generating the mind of liberating all beings in the three realms, and the secret lord who subdues the demons engaging in union. Chapter Twenty-Seven, the actual subduing of demons has eight aspects: starting from Rudra, showing the retinue and activity field, transforming the retinue and activity field, then the thought of the dissatisfied Yaksha being eliminated by the Rakshasi, from the Karma's Independent Mother Rakshasi, the body of Vajra Rakshasa is born, Rudra gathers troops for this, the essence of subduing the demons themselves, uttering lamenting mantras and offering body and retinue, offering one's own mark, the great seal, and the essence of life, and being blessed. Transforming the retinue and activity field has four aspects: uttering curses, transforming Rudra also into five abysses, placing the retinue such as the maidservants as emanations of wisdom, placing the Vajra Rakshasa in the womb of the Rakshasi who desires the Independent Mother, after transforming, placing the son of the essence, the non-real lineage, in Bodhi and becoming the collector. Rudra gathering troops has three aspects: urging the retinue, then the Yakshas, generating the valiant lords, descending from the vital point and urging, gathering troops is the Lord Himself. The essence of subduing the demons themselves has three aspects: the song of the Vajra Horse urging the wrathful ones to subdue, subduing without hesitation with compassion, and the actual subduing. This is further divided into two types: subduing the retinue and subduing the main deity. The first is further divided into two types: subduing all attachments with the three poisons "Hrih Hrih", and subduing, which is the wrathful one. Subduing the main deity is divided into two types: supernatural powers and charnel grounds are destroyed, killing and subduing all. Uttering lamenting mantras and offering body and retinue has four aspects: uttering lamenting mantras and attendants, offering the body as subjects.
Chinese
以及，供养侍女等，并对眷属进行了教诲。这有两方面：作为胜者的近侍，务必不违背教言；以及，如何以慈悲心对待财富。༈。第二十八章以下，进入密咒之门并获得灌顶分为两个方面：通过研习续部进入坛城，以及进入后获得灌顶的功德。第一方面分为两个：第二十八章、二十九章、三十章，研习鲁扎续并进入坛城；以及，普通眷属第三十一章，研习续部并缓慢进入。鲁扎分为两个方面：研习续部，以及第二十八章、二十九章进入坛城。研习续部分为四个方面：第二十八章通过忏悔进行研习；这三个呵责通过第二十九章进行研习；通过意义研习东方；以及通过方便的行事业进行研习。第一方面分为两个：忏悔的从那以后是原因，以及实际的研习。这分为两个：靠近地说阐述，以及广说。这分为七个方面：以大悲为证人祈请垂念；道路的主人因邪行恶业而使眷属忏悔；烦恼炽盛并感受痛苦而忏悔，从而劝请慈悲；事业的主人是示解脱恶业之恩，因此询问之前住在何处；因恶业业力的果报而恐惧，因此请行显现之行；之前的业没有业的意义，因此请求遣除业的风；因恶劣的因缘而无明衰弱，因此劝请慈悲并献上身体。༈。第二十九章通过呵责进行研习分为两个方面：简略地从那以后进行阐述，以及广说。这分为五个方面：因无明而成为罪人进行呵责；因我执而进行呵责；因贪恋我执而通过木棍进行呵责；因执着于五种烦恼之黑暗；以及慈悲劝请的回应。这分为两个方面：本来就是自己的王子，但因轮回违背教令而呵责；以及慈悲生起，埃玛喔发誓研习续部。通过方便的行事业进行研习分为四个方面：将脚置于权势之下踩踏，以此作为方便
English
and offering attendants, etc., and instructing the retinue. This has two aspects: as a close attendant of the Victorious Ones, one must not fail to uphold the teachings; and how to treat wealth with compassion. ༈. From the twenty-eighth chapter onwards, entering the gate of mantras and receiving empowerment is divided into two aspects: entering the mandala through studying the tantras, and the merits of receiving empowerment after entering. The first aspect is divided into two: the twenty-eighth, twenty-ninth, and thirtieth chapters, studying the Rudra tantra and entering the mandala; and for the ordinary retinue, the thirty-first chapter, studying the tantra and entering slowly. Rudra is divided into two aspects: studying the tantra, and entering the mandala in the twenty-eighth and twenty-ninth chapters. Studying the tantra is divided into four aspects: the twenty-eighth chapter, studying through repentance; these three reproaches, studying through the twenty-ninth chapter; studying the east through meaning; and studying through the activities of skillful means. The first aspect is divided into two: the cause is repentance from then on, and the actual study. This is divided into two: stating it closely, and explaining it extensively. This is divided into seven aspects: invoking the Great Compassionate One as a witness to be mindful; the master of the path causes the retinue to repent due to evil deeds and actions; afflictions flourish and suffering is experienced, causing repentance and urging compassion; the master of the activity is the grace of showing liberation from evil deeds, therefore asking where he previously resided; fearing the results of evil karma, therefore requesting to perform manifest actions; the previous karma has no meaning of karma, therefore requesting to avert the winds of karma; ignorance is weakened by bad causes and conditions, therefore urging compassion and offering the body. ༈. The twenty-ninth chapter, studying through reproach, is divided into two aspects: briefly explaining from then on, and explaining extensively. This is divided into five aspects: reproaching for being a sinner due to ignorance; reproaching due to self-grasping; reproaching through a wooden stick due to attachment to self; clinging to the darkness of the five afflictions; and the response to urging compassion. This is divided into two aspects: originally being one's own prince, but reproaching for the fault of disobeying the command in samsara; and compassion arises, Emaho vows to study the tantra. Studying through the activities of skillful means is divided into four aspects: placing the feet under the control and trampling, as a skillful means.
Chinese
已经度化，实际上所有都无可度化，为了调伏所化而示现，并且必定转移识后再次降临，以及度化后的僵尸等意义，讲述后生起见道。第三十章，进入坛城有两种：劝请进入和进入的次第。第一种有两种：简略地从那以后开始讲述，以及广说。其中有八种：嗡，生为法子；功德智慧，作为自性进行灌顶；身语意的自性进行灌顶；二无分别诸法的证悟献上；这是赐予成就；劝请慈悲证悟；劝请诸位明妃嘿汝嘎；劝请四种佛部。进入坛城的次第有八种：以“坛城嗡”三字进入，驱逐障碍“吽吽”，给予誓言，做“楚囊伊丹”等事，抛弃鲜花，降临本尊，显示吉祥坛城“吽”，以及秘密金刚命名。给予誓言有两种：给予从那以后嗡阿吽，以及接受三昧耶。第三十一章，普通的眷属净化相续并进入坛城有两种：净化相续和进入坛城。净化相续有两种：以后悔净化和以呵责净化。第一种有两种：后悔从那以后成为原因，以及实际的净化。其中有七种：大天以自在供奉后悔，龙供奉，然后罗刹等供奉，以“邪”字贪欲者供奉，以“人”字人和非人供奉，以“害”字布施者供奉，以及以“生”字供奉后悔。以呵责净化有两种：从那以后又以七种后悔，以七种颠倒犯过，以及劝请慈悲的回应。其中有两种：如是耶从那以后，作为王子被轮回的邪分别所冒犯，以及对未证悟业的者生起慈悲。缓慢进入有两种：劝请进入和进入的次第。第一种有两种：以劝请将楞伽的变化引导到不确定的地上，以及从心中生起喜悦。
English
Having liberated, in reality, all are impossible to liberate, but it is shown for the sake of taming those to be tamed, and it is certain to transfer consciousness and then descend again, and the meaning of the liberated corpse, etc., is spoken, and the path of seeing arises. Chapter 30: Entering the Mandala has two parts: urging to enter and the order of entering. The first has two parts: briefly explaining from then on, and explaining in detail. There are eight of these: Om, generate as a Dharma son; empower as the self of qualities and wisdom; empower the self of body, speech, and mind; offer the realization of all non-dual Dharmas; this is to grant accomplishment; urge compassion and realization; urge the consorts Hevajra; urge the four Buddha families. The order of entering the mandala has eight parts: entering with the three syllables "Mandala Om"; dispelling obstacles "Hum Hum"; giving the samaya; doing "Chu Nang Idan," etc.; throwing away the flower; invoking the deity; showing the glorious mandala "Ham"; and secretly giving the Vajra name. Giving the samaya has two parts: giving from then on Om Ah Hum, and receiving Samaya. Chapter 31: Ordinary retinues purify the continuum and enter the mandala, which has two parts: purifying the continuum and entering the mandala. Purifying the continuum has two parts: purifying with regret and purifying with reproach. The first has two parts: regret from then on as the cause, and the actual purification. There are seven of these: the great god offers regret with power; the Naga offers; then the Rakshasa, etc., offer; the greedy one offers with the syllable "wrong"; humans and non-humans offer with the syllable "human"; the giver offers with the syllable "harm"; and the elemental offers regret with the syllable "birth." Purifying with reproach has two parts: then again, the seven regrets are offenses with the seven reversals, and the response of urging compassion. There are two of these: How is it that from then on, being a prince, one is offended by the wrong thoughts of samsara, and compassion arises for the one who has not realized karma. Entering slowly has two parts: urging to enter and the order of entering. The first has two parts: by urging, the changes of Lanka are led to an uncertain ground, and joy arises from the mind.
Chinese
是这样的。进入坛城的次第有六：即从那里开始的欢喜的回答，生起菩提心，衡量誓言，进行水灌顶，宣誓誓言然后未来，以及展示坛城。生起菩提心有四：忏悔无始以来的罪恶，祈请宫殿，皈依持明者，以及生起心之主。衡量誓言有三：请求衡量是否分离，金刚持给予布施，以及接受并聚集，是誓言之语。水灌顶有二：从那里请求再次聚集，以及进行秘密水灌顶之语。展示坛城有二：请求，以及大乐的回答。唉玛吙！进入坛城后获得灌顶的功德有二：获得灌顶的真实功德，以及向导师献上回答。第一者有五：如轮卡份额般获得五种瑜伽的功德，名字如此这般的灌顶的声誉功德，被授记为成佛之份额的功德，加持显现于他人的功德，以及证悟在那时增长的功德。加持显现于他人有二：加持轮卡显现的奇迹，以及连同法神一起显现的奇迹。向导师献上回答有二：如此这般赞颂感谢，以及为了未来承诺护持佛法的护法。其中有五：承诺像奴仆一样做瑜伽的事务，为了认识那些要修持的事物而讲述的方便，讲述修持奇耶玛之方便的念诵和修持的尺度，为了通过历史相信而讲述功德，以及导师给予善好并委以重任。༈。第三十二品。第七，加持显现的来龙去脉有三：简而言之从那里开始讲述，广说，以及结尾。如是说，低劣的广说有二：总的和个别的。总的有三：根本，所说之广说，以及所问之足。轮卡。个别有四：༈。第三十二品。意之加持和身之