Chinese
为了调伏，心想幻化成黑汝嘎，于是金刚手化现为金刚萨埵之形，从自己的鼻息中幻化出金刚黑汝嘎，从而调伏了那些恶毒者。虽然金刚手和金刚萨埵没有差别，但这是为了展示共同的事业。从气息的温度中幻化出来，也是为了指示修行者们的道路。从“其燃烧的太阳”到“能食血”之间，一些以前的导师说，这是为了展示上面所说的“以食物为生”的治疗方法。因此，与他们一起在坟墓中嬉戏，这句话也意味着将那些复活的大神作为坐垫和听命者，从而在巨大的坟墓中嬉戏。有些人说，上面所说的“像灰烬一样彻底摧毁”，是为了说明如何摧毁的方式，即从身体中幻化出的眷属坛城的恶毒者们享用后，与主尊一起在巨大的坟墓中嬉戏。还有些人认为，根据意义的场合和词语的力量，展示了重新复活恶毒者的仪式是合理的。吉祥莲花舞自在所呼出的气息，是针对那些处于邪见中的人，即那些否定业和业果，对所见之法的行为领域非常执着的人，为了他们而化现为清净和觉悟的自性金刚法，以及以大悲心看待众生的自性观世音自在，以及如其所调伏般示现的自性莲花舞自在，从而成办他们的利益。吉祥金刚日所呼出的气息，是针对那些非常吝啬和贪婪，对他人怀有恶意的人，为了彻底调伏他们，以拥有殊胜财富的金刚日，以及像从虚空中产生功德的虚空藏一样的自性，以吉祥和光辉以及圆满布施的自性，成办伟大国王的行为事业。吉祥马王所呼出的气息，是针对那些懒惰者，以精进的自性，勇敢地行事，
English
In order to subdue, thinking of transforming into Heruka, thus Vajrapani manifested as the form of Vajrasattva, and from his own nasal breath, he manifested Vajra Heruka, thereby subduing those malicious ones. Although Vajrapani and Vajrasattva are not different, this is to demonstrate the common activity. To manifest from the warmth of breath is also to indicate the path for practitioners. From "its burning sun" to "able to eat blood," some former teachers said that this was to demonstrate the healing method of "living on food" mentioned above. Therefore, playing in the cemetery with them, this phrase also means taking those resurrected great deities as cushions and obedient ones, thereby playing in the great cemetery. Some say that the above-mentioned "completely destroy like ashes" is to explain how to destroy, that is, after the malicious ones of the retinue mandala manifested from the body are enjoyed, playing in the great cemetery with the main deity. Others think that according to the occasion of meaning and the power of words, it is reasonable to show the ritual of reviving the malicious ones. The breath exhaled by glorious Padmanartesvara is for those who are in wrong views, that is, those who deny karma and the fruits of karma, and are very attached to the behavioral realm of the seen dharma, for them, he transforms into the pure and enlightened nature of Vajradharma, and the nature of Avalokitesvara, who looks at sentient beings with great compassion, and the nature of Padmanartesvara, who shows how to subdue them, thereby accomplishing their benefit. The breath exhaled by glorious Vajrasurya is for those who are very stingy and greedy, and have malice towards others, in order to completely subdue them, with Vajrasurya, who possesses excellent wealth, and the nature like Akashagarbha, who produces merit from the sky, with the nature of auspiciousness and splendor and perfect generosity, he accomplishes the activities of a great king. The breath exhaled by glorious Hayagriva is for those who are lazy, with the nature of diligence, acting bravely,
Chinese
以幻术和欺骗以及现神通的力量来调伏，并成办他们的利益。如是出息之相，仅仅是简略的，语之手印也无边无量，都加上是金刚萨埵的手印。如是所示语之六手印，也是为了清净业和烦恼的六种极重之障碍，所示现六部之幻化。其中，未证悟真实胜义菩提心本初清净，是一切过患之根本。因此，示现一切功德之根本，即菩提心之自性，光辉金刚萨埵。若离悲心，即使获得无为法，也不会变成大菩提，不能成办一切有情之利益，因此舍弃，示现圆满智慧之自性，佛陀之幻化。嗔怒和害心是与大乘相违的不善之大根本，因此示现大悲之自性，忿怒金刚部。邪见是一切造罪之根本，因此示现无垢圣法之自性，莲花部。悭吝和贪心是完全舍弃大乘之方便的自性，因此示现以布施救护一切之自性，宝生部。懒惰是一切不善之友伴，并且不完全收摄白法之分，因此示现精进之自性，事业部。因此，安住于大乘之补特伽罗，也应当完全受持和修习根本之律仪，即菩提心和大悲心与精进。应当完全禁断的是悭吝和害心与邪见。依仗这些，有六种部，那些每一类，也以非应作而遮止和应作而趣入之方式，应当了知有二二律仪。所谓了知语之手印，就是讲述往昔之事就是语，其乃是世尊之等持所化现，故是智慧之手印。另一方面，
English
They are subdued by the power of illusion, deception, and manifestation of miracles, and their benefit is accomplished. Such aspects of exhalation are merely brief. The mudras of speech are also limitless, and all are affixed as the mudra of Vajrasattva. Thus, the six mudras of speech that are shown are also for the purpose of purifying the six extremely heavy obscurations of karma and afflictions. It is the manifestation of the six families that is shown. Among them, not realizing the ultimate, the mind of enlightenment, which is pure from the beginning, is the basis of all faults. Therefore, the basis of all qualities, the glorious Vajrasattva, the nature of the mind of enlightenment, is shown. If one is without compassion, even if one attains the unconditioned, it will not transform into great enlightenment, and one will not be able to accomplish the benefit of all sentient beings. Therefore, it is abandoned, and the manifestation of the Buddha, the nature of perfect wisdom, is shown. Anger and harmful intent are great roots of non-virtue that are contrary to the Great Vehicle. Therefore, the wrathful Vajra family, the nature of great compassion, is shown. Wrong view is the basis of all sinful actions. Therefore, the Padma family, the nature of the stainless sacred Dharma, is shown. Miserliness and greed are the nature of completely abandoning all the means of the Great Vehicle. Therefore, the Ratna family, the nature of protecting all with generosity, is shown. Laziness is the companion of all non-virtue, and it does not completely gather the white side. Therefore, the Karma family, the nature of diligence, is shown. Therefore, a person who abides in the Great Vehicle should also completely take and practice the root vows, which are the mind of enlightenment, great compassion, and diligence. What should be completely restrained are miserliness, harmful intent, and wrong view. By virtue of these, there are six families. For each of them, it should be understood that there are two vows each, by way of refraining from what should not be done and engaging in what should be done. The so-called knowing the mudra of speech is that telling the story of the past is speech. Since it is emanated from the samadhi of the Bhagavan, it is the mudra of wisdom. In another way,