Chinese
顶礼！ 在头顶第二个字上，珍宝嫩芽房屋燃烧，以五方佛的头饰，圆满庄严诸名称。大圆满的安住方式，以等持相应利益众生。莲花花蕊中央安住的，如明点般具有秘密。前方有爱欲天女，年龄二十，美丽动人，喜悦安住于大乐之中，美丽的双手伴随着舞蹈。无二的安住方式是，以依附于主尊的方式安住。后方有喜悦天女，以侍奉佛陀的美丽姿态，合掌持物，身体依靠着。寿命十六，身色鲜红。佛陀种姓结合清净，与具贪欲者相应。右方有调伏嗔恨天女，喜悦于金刚莲花的结合。对于不信仰者，不由自主地，以猛烈的结合调伏嗔恨。大贪欲薄伽梵，以无二的结合，以不舍弃的方式示现。青蓝色身色，非常殊胜。身高十五，具有贪欲。无有穷尽地喜悦于结合。以优雅和妩媚的姿态，解除一切众生的痛苦。将充分装饰的障碍，唤醒并使其成为胜者的儿子。以阿塔玛丽事业，使一切成就大菩提。双眼眯缝且丰满，一旦被赋予力量，便渴望无二的结合。鼻尖上拿着小指环，努力让母亲安住。各自收敛张开嘴巴，名为时机已到。当等持变得清晰时，便名为时机已到。像这样对于具有象征意义的等持，誓言之女们不敬礼。不获得成就，誓言破损，生生世世都将毁灭。像这样努力时，以左方四种生殖方式，如年轻男子一般，在金刚莲花的交界处。以五种界自在的结合，缓慢地放入，缓慢地充分搅动，以猛烈的言语使之愉悦，以菩提心充满莲花。以丰满的五种官能，由佛母拿起供养主尊。近依修持等等，圆满修持大小护摩。以菩提心。
English
Homage! On the second syllable at the crown of the head, a precious sprout house blazes, with the headdresses of the five Buddhas, perfectly adorned with all names. The way of abiding in the Great Perfection, contemplating beings with samadhi in harmony. In the center of the lotus pistil, like a bindu, it possesses secrecy. In front, there is a desire goddess, twenty years old, beautiful and charming, delighting in abiding in great bliss, beautiful hands accompanied by dance. The way of abiding in non-duality is to abide in the manner of relying on the main deity. Behind, there is a joyful goddess, with the beautiful posture of serving the Buddha, holding her palms together, her body leaning. Sixteen years of life, with a vibrant red body. The Buddha lineage combines purely, corresponding to those with desire. On the right, there is a wrathful tamer goddess, delighting in the union of vajra and lotus. For those who do not have faith, involuntarily, with fierce union, subduing anger. Great desire, the Bhagavan, with non-dual union, showing the way of non-abandonment. Blue-green body color, very special. Fifteen in height, with desire. Delighting in union without end. With elegant and charming demeanor, relieving the suffering of all sentient beings. Arousing the fully adorned obstacles, making them sons of the Victorious One. With the activity of Artamali, making all attain great enlightenment. The two eyes are squinting and plump, once empowered, they desire non-dual union. Holding a small ring on the tip of the nose, striving to keep the mother abiding. Each restraining and opening the mouth, it is called the time has come. When the samadhi becomes clear, it is called the time has come. Like this, for the symbolic samadhi, the oath-bound women do not pay homage. Not attaining accomplishment, the oath is broken, and one will be destroyed in all lifetimes. When striving like this, with the four ways of procreation on the left, like a young man, at the junction of the vajra and lotus. With the union of the five spheres of freedom, slowly inserting, slowly and fully agitating, delighting with fierce words, filling the lotus with bodhicitta. With the plump five senses, taken by the mother and offered to the main deity. Close retreat and so on, perfectly meditating on the great and small homa. With bodhicitta.
Chinese
之坛城中，以八供作供养示现。如是圆满受用，以无二之理，如法而行，示现平等交抱之姿。于三时一切之传承，具足依止左方之缘分。年龄十六妙龄女，喜于腐朽之树木。右以眼角之眼观视。勤于摇动铃及乐器。金刚猛厉宣说母。具足五佛之顶严。极力勤奋于现前合修。以具表征之舞姿，祈请一切诸佛。以菩提心之大云，大供普供令欢喜。无量无边之化身，劝请转动三时之法轮。以各自生起之光彩，以柔软之舞供养。之后与大秘密及无二交抱成大乐。左方以众多生殖器令喜悦，以及莲花开放等生起令喜悦，极度欢喜而唱此歌。一切法无实性而极明亮。知晓大生处生起稀有事。诶玛吙，甚稀有，如是唱诵。之后，薄伽梵吉祥金刚萨埵言说。容光美好眼之长，身姿婀娜旃檀香。肢体如藤蔓般柔软。洁白牙齿三十无瑕疵。颈项圆润修长极佳妙。黄金饰以绿松石，右旋。当依止此等明妃。声音不悦耳，粗嘎。或者愚昧昏沉。如蜜蜂所扰之鼻音。对众生嗔怒而聚集。令具誓者放逸。外内坚硬且具果实。若依止彼则成就衰退。如来一切之，一切女性之幻化。于彼等之中显现。以二谛各自显现之，胜者言说是母之虚空。不谬误，修习一切大道之后，修习普贤女而成办。于女性作供养，则言说能成就大智慧。吉祥普贤一切智慧之受用，如是宣说。此为现行事业之入门。互相之间若行欢爱，即是安住瑜伽之誓言。于彼作供养。
English
In the mandala of, it is shown to offer with eight offerings. Thus, with perfect enjoyment, in accordance with the non-dual principle, it is shown in a posture of equal embrace. For the lineage of all three times, it possesses the fortune to rely on the left side. The age is sixteen, a maiden, pleased with decaying trees. The right eye gazes with the corner of the eye. Diligent in playing the bell and musical instruments. The Vajra fiercely proclaiming mother. Possessing the crown ornament of the five Buddhas. Extremely diligent in manifest union. With dance accompanied by symbols, she entreats all the Buddhas. With the great cloud of Bodhicitta, she pleases with great offerings and universal offerings. Countless emanations, urging to turn the wheel of Dharma in the three times. With the radiance of individual formations, she offers with gentle dance. Then, becoming one with the great secret and non-dual, she becomes great bliss. The left side is pleased with many generative organs, and the arising of lotus blossoms, etc., is made pleasing, and greatly delighted, she sings this song. All dharmas are without substance and extremely clear. Knowing that great sources give rise to wondrous things. Emaho, how wondrous, thus she sang. Then, the Bhagavan, glorious Vajrasattva, spoke. Radiant and beautiful, the eyes are long, the body is graceful with the scent of sandalwood. Limbs are soft like vines. Thirty white teeth without flaws. The neck is round, long, and extremely beautiful. Gold adorned with turquoise, spiraling to the right. These vidyadharas should be relied upon. Unpleasant voice, rough. Or ignorant and dull. Like the buzzing of a bee-tormented nose. Angry and gathering towards sentient beings. Cause the oath-bound to be negligent. Hard inside and out, and bearing fruit. If one relies on them, then accomplishments decline. All the Tathagatas, the illusion of all women. Manifesting among them. With the appearance of the two truths separately, the Victorious Ones say it is the space of the mother. Without error, having meditated on all the great paths, accomplishment is achieved by meditating on Samantabhadrī. If one makes offerings and attends to women, then it is said that great wisdom is accomplished. The enjoyment of all the wisdom of glorious Samantabhadra, thus it was spoken. This is the entrance to manifest action. If mutual enjoyment is practiced, then the vows of yoga are maintained. Offerings to that.