Chinese
他们的教法使那个佛土得以显现，从瑜伽自在者的加持影像中，广阔地看到了甘露的城市。那时，有些不可思议的佛土从烦恼的方面显现，有些则因精华智慧的集合而完全解脱，像这样，无数的显现都以各种方式被体验到。本来未曾造作的诸佛，在自己的处所享受着。在那里，无数广大的集合，成就了不可思议的佛土。一切众生的处所和行为，在差别二元的法显现中，像这样，有些是恒常的延续，从烦恼之因中产生，以大我慢而安住，与我慢的集合一起粗略地体验。那些 包括二和三的，追求一切傲慢的边际。那里的因和缘，以及果本身，使处所得以扩展。从中产生烦恼的集合，以及阿修罗的城市等等，安住于我慢傲慢的边际，具有自身延续的威力。其他的众生因喜爱那些处所，所以被那教法所掌握。有些佛土是愚痴的，以邪谬之因一起体验愚昧。因果一切事物的迷惑之力，恒常安住于黑暗的世界。那些威力使这个三界，因果一切都显现，所以显现了畜生世界等等。诸法一切都非常明亮，那些都被大愚痴所遮蔽。那些边际安住于教法中，愚昧的集合全都进入。以自己的业一起体验，痛苦烦恼集合的延续。在有些佛土的显现中，贪欲本身的显现是主宰。那些对一切法都贪求，与烦恼的集合一起增长。像自己的业一样进入，恒常安住于贪恋。因缘果的门一致，所以显现了饿鬼世界等等。从那之后，从那之中证悟那，那教法的形式被掌握。在有些大佛土中，嗔恨一切法都显现，因对那本身完全执着的力量，烦恼一切法都生起
English
Their teachings illuminated that Buddha-field, and from the blessing images of the great Yogic Empowerment Holders, the vast city of nectar was seen. At that time, some inconceivable Buddha-fields manifested from the side of afflictions, and some were completely liberated by the gathering of essential wisdom. Thus, all the countless appearances were seen to be experienced in various ways. All the Buddhas who were primordially uncreated, enjoy themselves in their own abodes. There, countless vast gatherings, accomplish inconceivable Buddha-fields. The abodes and activities of all beings, in the appearance of differentiated duality, like this, some are a constant continuation, arising from the cause of afflictions, abiding with great pride, roughly experiencing with the gathering of pride. Those including two and three, pursue all the limits of arrogance. The causes and conditions there, and the fruit itself, cause the abode to expand. From that arises the gathering of afflictions, and the city of Asuras and so on, abiding at the limit of pride and arrogance, possessing the power of self-continuation. Other beings, because they desire those abodes, are therefore held by that teaching. Some Buddha-fields are of ignorance, experiencing delusion together with the cause of wrongness. By the power of delusion of all things of cause and effect, they constantly abide in the dark world. Those powers cause this three realms, all causes and effects to manifest, so the animal realm and so on appear. All phenomena are very clear, those are all obscured by great ignorance. Those limits abide in the teaching, the gatherings of delusion all enter. Experiencing together with their own karma, the continuation of the gathering of suffering and afflictions. In some appearances of Buddha-fields, the manifestation of desire itself is the lord. Those desire all phenomena, and increase together with the gathering of afflictions. Entering according to their own karma, they constantly abide in attachment and craving. The doors of cause, condition, and fruit are in harmony, so the preta world and so on appear. From that, from that, realizing that, that form of teaching is grasped. In some great Buddha-fields, all phenomena of hatred manifest, because of the power of complete attachment to that itself, all phenomena of afflictions arise
Chinese
令其行事。 彼等具因亦是果。 地狱世界等等显现。 因缘习气至究竟。 恒常如己之业而行。 种种痛苦复痛苦。 无有间断恒时迷茫。 彼之因缘其他亦。 融入于彼之教法。 以普遍罪恶之见。 一切边际皆 全然沉醉。 于其他某些刹土中。 由嫉妒业所驱使。 我等如实辨析诸法。 彼等生起忧伤痛苦。 执持自己之见解。 一切皆从佛法中衰退。 于希求功德之事物。 恒时执着而成立我。 他者觉悟处皆是嫉妒。 烦恼痛苦具相续之。 生起其他支分众。 分别之法极增长。 从彼生起根本与支分。 具因之名称等等住。 以自力而恒时显现。 一切时分显现执着力。 令其他安住于教法。 以显现迁变之诸业。 天等一切诸有情。 为自业与业所缚。 从彼一切痛苦皆显现。 故于一切方所皆增长。 如是烦恼众增长。 根本显现生起之故。 支分部分皆增长。 令他者处所皆增长成就。 某些执持彼等一切。 某些安住于彼等分。 业之轮转极增长。 于佛陀乃是轮转处。 于其他广大之刹土。 具行欲从彼解脱。 彼乃因缘诸业行。 彼等辨析安住于他者。 彼等重复于他者迷乱。 欲从彼理解脱之。 未以方便摄持之士夫。 行持下劣乘之道。 执持不离忧伤诸分别。 其他方便如四乘次第。 菩提萨埵广大慧。 清净广大之刹土。 成就解脱寂灭之道。 彼后诸族一切之主。 薄伽梵普贤之吉祥。 自生智慧之座 安住。 彼乃法之等持处。 一切佛陀之密意义。 具足无垢大悲眼。 于广大无量之刹土。
English
Causing them to act. Those are both causes and effects. The world of hell and so on appear. When the power of causes and conditions, and habits, is perfected, They always act according to their own karma. With various kinds of suffering and pain, They are constantly bewildered without interruption. Those others who are conditions, Are also included in that teaching. With a view of universal wrongdoing, All the boundaries are completely Intoxicated. In some other realms, They are driven by the karma of jealousy. When we thoroughly examine all the dharmas, They generate sorrow and suffering. Holding onto their own views, Everything is greatly diminished from the Dharma. Towards objects that desire qualities, By constantly grasping, they establish self. All places of others' realization are jealousy itself. With the lineage of afflictions and suffering, Generating other sets of limbs, The dharmas of conceptualization greatly increase. From that, the root and branches. The names and so on, along with the cause, abide. They appear everywhere by their own power. The force of attachment that is always manifest, Causes others to abide in the teachings. Through all the actions of manifest transformation, All beings, such as gods, Are bound by their own karma and actions. Since all suffering appears from that, It will increase in all directions. Thus, the assembly of afflictions increases, Because the root manifests and arises, The limbs and parts all increase, Accomplishing the increase of all other beings' abodes. Some hold onto all of those, Some abide in a part of those. The wheel of karma greatly increases, The place of turning is with the Buddha himself. In other great realms, With conduct, they desire liberation from that, That itself is the cause, condition, and action of all deeds. Examining those, they abide in others, Repeating those, they are confused in others. Those who desire liberation from that very principle, The individuals who are not seized by skillful means, Practice the path of the inferior vehicle, Holding onto all the thoughts that do not transcend sorrow. Other skillful means, according to the order of the four vehicles, The Bodhisattva with great wisdom, Purifies the great realm, Accomplishing the path of liberation and nirvana. Then, the lord of all the lineages, The Bhagavan, the glorious Samantabhadra, The seat of self-born wisdom Abides. That itself is the place of samadhi of Dharma. The meaning of the intention of all Buddhas, Possessing the eye of immaculate compassion, In the great, immeasurable realm.
Tibetan
གདུལ་བྱའི་རྒྱུད་རྣམས་དག་པར་གཟིགས། །དེ་ཉིད་ཐུགས་ཀྱི་དཀྱིལ་འཁོར་མཆོག །ཕྱོགས་བཅུའི་སངས་རྒྱས་ཀུན་སྣང་བས། །ཞིང་ཁམས་ཆེན་པོ་བསམ་ཡས་ཀྱི། །ཆོས་རྣམས་འོད་གསལ་མཉམ་པར་སྦྱོར། །རིགས་ཀྱི་རྒྱལ་བ་ཐམས་ཅད་ཀྱིས། །དཀྱིལ་འཁོར་འཕྲུལ་པར་གསོལ་བ་གདབ། །དེ་ལྟར་རྟོག་པའི་མཚན་གནས་པ། །རྒྱ་ཆེར་བསྟན་པས་གདུལ་འགྱུར་ཞིང་། །རྒྱ་ཆེན་ཐེག་པ་སྦྱང་བའི་ཕྱིར། །སྐུ་གསུང་ཐུགས་ཀྱི་དཀྱིལ་འཁོར་ཉིད། །ཐབས་མཁས་ཀུན་ཏུ་རྣམ་སྤྱོད་མཛོད། །གཙོ་བོས་འཁོར་གྱི་ཚིག་གསན་ཏེ། །ཐུགས་རྗེས་ཕྱོགས་རྣམས་སྒྲིབ་མེད་པར། །ཆོས་རྣམས་ཐམས་ཅད་མཉམ་སྦྱོར་ཞིང་། །གཞན་དག་རྣམ་པར་བདེ་བསྐྱེད་དེ། །ངོ་མཚར་ཡུལ་ཀུན་འགྲོ་བའི་ཕྱིར། །མཐུན་པའི་དཀྱིལ་འཁོར་དོན་བཞིན་བསྟན། །དཀྱིལ་འཁོར་ཆེན་པོ་ཉམས་དགའ་བའི། །འོག་མིན་གནས་སུ་རྣམ་བཀོད་པ། །དེ་དག་དུས་གསུམ་རྒྱལ་བའི་སྐུ། །རྡུལ་ཕྲན་གྲངས་མེད་རིགས་ཀྱི་ཚོགས། །དཀྱིལ་འཁོར་ཆེན་པོར་གྲོལ་འགྱུར་ཡང་། །ཞིང་ཁམས་མཐའ་ཡས་བསམ་འདས་པའི། །འགྲོ་རྣམས་རྗེས་སུ་གཟུང་བའི་ཕྱིར། །རང་བཞིན་བདུད་རྩིའི་དཀྱིལ་འཁོར་འདི། །ཐམས་ཅད་ཀུན་ཏུ་སྟོན་པར་མཛད། །ཡོན་ཏན་ཆེན་པོའི་བྱིན་རླབས་ལས། །སྣང་བའི་འོད་ཀྱིས་ཀུན་ཁྱབ་ཅིང་། །རབ་ཏུ་སྦྱངས་པ་ཟུང་འཇུག་པ། །སྙིང་རྗེ་ཆེན་པོའི་བདག་ཉིད་དོ། །རིགས་མཆོག་གཙོ་བོ་བཟང་པོ་ཉིད། །ཞལ་གསུམ་ཟླ་བ་མདངས་བཟང་གསལ། །གཡས་སྔོ་གཡོན་པ་དམར་པའི་བཞིན། །ཕྱག་དྲུག་རིན་ཆེན་རྒྱན་གྱིས་མཛེས། །རང་གི་གསང་སྔགས་ཀྱིས་རྫོགས་པ། །རྡོ་རྗེ་རིན་ཆེན་པདྨ་དང་། །འཆི་མེད་བདུད་རྩི་བུམ་བཅས་ཕྲེང་། །ཀུན་ཏུ་བཟང་མོའི་ གནས་སྦྱོར་ཅིང་། །དབུ་སྐྲ་རིན་ཆེན་དབུ་རྒྱན་མཛེས། །ན་བཟའ་རྒྱན་བཅས་རྣམ་གྲོལ་བ། །ཐབས་དང་ཤེས་རབ་སྐྱིལ་ཀྲུང་གིས། །ལྷ་ཡི་རྒྱལ་པོའི་ཁང་བཟང་གནས། །རིན་ཆེན་ཉི་ཟླ་པད་དཀྱིལ་བཞུགས། །རིན་ཆེན་འབར་བའི་ཁྲིར་བཅས་པའོ། །ཁང་པ་གྲུ་བཞི་མུ་ཁྱུད་ལྡན། །རེ་ཆའི་ཕྲེང་བ་བཟང་པོ་དང་། །འཁོར་ལོ་བཅུ་དྲུག་བར་ཁྱམས་བཅས། །སྒོ་ཁང་རྟ་བབས་ལྡན་པ་ལ། །ཏྭ་ར་ཎ་བཞི་བཀོད་པ་དང་། །སྣ་ཚོགས་རྒྱན་གྱིས་ཉེ་བར་སྤྲས། །པདྨ་རྡོ་རྗེ་ཕྲེང་བ་དང་། །འདོད་པའི་ལྷ་མོ་ཀུན་གྱིས་བཀླུབས། །དེ་ནས་རིན་ཆེན་ས་གཞི་ལ། །ཁྲི་སྟེང་པད་མ་ཉི་ཟླས་བརྒྱན། །ཐམས་ཅད་རྣམ་པར་བཀོད་བྱས་ཏེ། །གནས་མཆོག་བླ་མེད་གཞན་སྣང་བའོ། །རང་གི་གསང་སྔགས་ཀྱིས་བསྐྱེད་ཅིང་། །ཕྱོགས་རྣམས་ཀུན་
Chinese
调伏所化众生根器清净观， 彼即心之殊胜坛城中， 十方诸佛悉皆现前故， 广大无量之诸佛刹土中， 诸法光明与平等和合。 一切种姓之诸佛如来， 祈请坛城显现诸神变。 如是思择名相安住者， 广为开示调伏所化众， 为欲修习广大乘故者， 身语意之坛城自性中， 善巧方便周遍行持也。 主尊垂听眷属之言词， 以悲无碍普照于诸方， 诸法一切平等和合故， 令他有情生起胜妙乐， 为往稀有诸境之处故， 如实开示和合之坛城。 广大坛城悦意适然处， 于胜乐净土（奥明净土）如是安置也， 彼等三世一切诸佛身， 无量微尘种姓之众会， 纵然解脱于广大坛城中， 然为无边无际诸刹土， 为欲摄受一切有情故， 此自性甘露之坛城者， 祈请一切周遍示现也。 由具广大功德加持力， 显现光明周遍普照故， 以及清净和合双运者， 乃是大悲自性之本体。 殊胜种姓主尊善妙者， 三面皎洁犹如明月光， 右为蓝色左面红色相， 六手宝饰庄严妙好者， 以自密咒令其圆满故， 金刚如意莲花复甘露， 以及不死甘露宝瓶鬘， 与普贤佛母 处和合也。 顶髻宝饰发髻极庄严， 天衣宝饰解脱妙好者， 以方便与智慧跏趺坐， 安住天王广大之宫殿， 安住珍宝日月莲花垫， 安住珍宝炽燃之宝座。 四方宫殿周匝有围墙， 殊妙如意宝珠鬘庄严， 十六辐轮以及中间庭， 具有门房马厩之处所， 安布四座牌坊之庄严， 种种妙饰周匝皆严饰， 莲花金刚宝珠鬘庄严， 以及诸欲天女所遍满。 于彼珍宝严饰之地上， 座上莲花日月作庄严， 一切如是善妙安布已， 无上殊胜他处所难见。 以自密咒令其生起故， 以及一切诸方之处所，
English
Look clearly at the pure minds of those to be tamed. That itself is the supreme mandala of the mind. Because all the Buddhas of the ten directions appear, In the great immeasurable Buddha-fields, All dharmas are joined in luminosity and equality. By all the victorious ones of the lineages, Pray that the mandala manifests miracles. Thus, those who abide in the characteristics of thought, Are tamed by being extensively taught. For the sake of training in the vast vehicle, The mandala itself of body, speech, and mind, Act skillfully in all ways. May the chief one hear the words of the retinue, With compassion, unobstructedly illuminating all directions, All dharmas are joined equally, Generating supreme bliss for others, For the sake of going to all wondrous places, The harmonious mandala is shown as it is. The great mandala, a delightful and pleasant place, Is arranged in the Akaniṣṭha realm. Those are the bodies of the victorious ones of the three times, The countless assemblies of lineages of dust-motes, Although they are liberated in the great mandala, Yet for the sake of countless immeasurable Buddha-fields, For the sake of taking care of all sentient beings, This mandala of nectar of self-nature, Is shown completely in all ways. From the blessing of great qualities, The light of appearance pervades everywhere, And the union of perfect purification, Is the nature of great compassion. The supreme lineage, the chief, the excellent one, With three faces, bright and clear like the moon, The right face blue, the left face red, With six hands, adorned with precious ornaments, Perfected by his own secret mantra, With vajra, jewel, lotus, and, Immortal nectar, vase, and garland, United with Samantabhadrī. Adorned with a precious crown on the head, The celestial garments and ornaments are beautifully liberating, With skillful means and wisdom in the vajra posture, Abiding in the palace of the king of gods, Residing on a precious sun and moon lotus seat, Seated on a precious blazing throne. The square palace has surrounding walls, Adorned with excellent strings of wish-fulfilling jewels, With sixteen spokes and intermediate courtyards, With gatehouses and stables, Arranged with four toranas, Adorned with various ornaments all around, Adorned with lotus, vajra, and jewel garlands, And covered by all the goddesses of desire. Then, on the precious ground, The lotus on the throne is adorned with sun and moon, Having arranged everything perfectly, It is a supreme place, unseen elsewhere. Caused to arise by his own secret mantra, And in all directions.