English
It is to be understood from the tantras and instructions regarding the extensive teachings on skillful means. Secondly, at the end, the supplication for accomplishment also includes offering praise, confession, and requesting accomplishment. Firstly, for the wisdom being in front, offer water for washing feet with Samantabhadra offerings, offer the eight alluring goddesses, and offer all the musical instruments with just mantras. After offering the morning offerings, (I pray to) Vajradhara born from bliss. (You) know the great source of tangible and intangible things. Initially, the Akshobhya Vajra transforms into the seed syllable Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) with immaculate wisdom. Encircling with a rosary in an incorporeal manner, I prostrate to you, the net of illusion! The melodious voice pervades everything with letters, in the non-elaborate voice resides the Lord of the World. The silent goddess vows to subdue, possessing many forms of illusion, there is no other. (You) rejoice in the nature of great bliss, laughing together with young women, with the vajra in the right hand, and the left hand plays the melodious sound of the bell. All the goddesses become consorts, performing the actions of vows. Possessing the nature of equality, immovability, and supreme equality, being the embodiment of compassion, you eliminate the suffering of beings, possessing infinite qualities, you perfect all accomplishments, possessing the supreme Dharma nature of immaculate, immovable equality. The extremely subtle aspects of qualities are immeasurable, there is no comparison even with the sky. Limitless, unequaled, and incomparable accomplishments, please definitely grant all supreme accomplishments to the realms of sentient beings. Always arising from the power of immaculate compassion, possessing the Dharma nature of unobstructed fulfillment of aspirations, endlessly striving to accomplish the benefit of beings, the embodiment of great compassion, always appearing. With immeasurable, boundless, and utterly perfect qualities, having attained the supreme state of the Sugata, by granting supreme accomplishments to all three realms, the compassionate activity is unwavering and never ceases. Emaho! Possessing the supreme Dharma nature of utmost goodness, having attained the supreme state among the supreme givers, please always grant supreme accomplishments to all beings in the three realms. Protector! Knowing the three times without obstruction, please grant me the supreme accomplishment of the supreme three samayas.
English
Grant. ༈. Second, from the originally non-dual Dharmakaya purity, due to the power of ignorance, exaggerations and slanders are made, maturing into the nature of various joys and sufferings. To reverse this, having received the vows of the victorious ones, we, due to ignorance, with body and pure mind, have violated the vows in an unguarded manner. Whatever offense there may be to the victorious ones and their retinue, I beseech you to forgive with great compassion. ༈. The vowels, consonants, root mantras, and the hundred-syllable mantra should be used to make up for any excesses or deficiencies. Third, with the Vajra One-Point Mudra. At the time of holding the upper summary, recite "How are you, Sugata?" and at the end, apply the mudra to the three places. bho dhI citta kA ya sa ma ya oM (藏文，梵文天城体：बोधचित्तकायसमयओ，梵文罗马拟音：bodhicittakāyasamaya oṃ，Bodhicitta Body Samaya Om) bhi dhi citta vA ka sa ma ya Ah (藏文，梵文天城体：भिदिचित्तवाक्समयआः，梵文罗马拟音：bhidicittavāksamaya āḥ，Break Heart Speech Samaya Ah) bhi dhi citta sa ma ya hUM (藏文，梵文天城体：भिदिचित्तसमयहुं，梵文罗马拟音：bhidicittasamaya hūṃ，Break Heart Samaya Hum). By reciting this, the assembly of Vajra deities of body, speech, and mind arises from the forehead, throat, and heart of the wisdom being in front. It dissolves into one's own three places. All empowerments are obtained. All impurities are purified. The three vajras are manifested. Again, in order to stabilize the inseparability of oneself and the wisdom being, from oM ba dzra sa ma ya oM (藏文，梵文天城体：ओंबज्रसमयओ，梵文罗马拟音：oṃ vajrasamaya oṃ，Om Vajra Samaya Om) etc., up to "make it stable," recite as before. jaH hUM baM hoH (藏文，梵文天城体：जःहुंबंव्होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，Jah Hum Bam Hoh). And again, by the mantra of the hundred syllables, the basis becomes manifest, like water poured into water. ༈. Fourth, the entering and rising of subtle samadhi is the yoga of the mind, which is connected to Maha Anu. Visualize the body mandala clearly and remember the purification of the body. Meditate on the subtle yoga. First, from the Great Bliss Mandala at the crown of the head, to Vairochana father and mother, surrounded by eight gatekeeper fathers and mothers. This is the body mandala, the channels, bindus, mantras, and winds. At the top of the crown of the head, to the lineage lord Samantabhadra father and mother, surrounded by the retinue of six Thubpas emanations. This is the body mandala. ༈. In the enjoyment mandala at the throat, to Amitabha father and mother, surrounded by Avalokiteshvara and the songstress, and Samantabhadra Marmema. This is the speech mandala. It is established to move because the place is established. ༈. In the Dharma wheel at the heart, to Akshobhya father and mother, together with Kshitigarbha and the seductive woman, and Maitreya incense mother. Wheel, bindu, mantra, and wind. This is the mind mandala. In the emanation wheel at the navel
Chinese
从轮中， 怙主吉祥父母尊， 虚空藏及花鬘母， 除障鲜花母等俱。 此乃功德之轮也， 轮之界精咒与风。 秘密火风坛城中， 成就食肉非人者， 金刚手及妙音水， 环绕之母作围绕。 轮之甘露文字动， 此乃事业之轮也。 第二为身语忆念故， 自己之身一寻间， 一切圆满而安住者， 乃是阿赖耶之上，无有烦恼意念也。 父亲乃是因，安住于阿字。 脚底风及三岔路口火， 脐为水而心为土， 脊椎须弥山，头发乃是火， 无有不平等之四方形身。 心间脉之四门中， 八根柱及八种相， 双眼为班杂惹嘎拉， 鼻乃珍宝之法鼓也， 牙齿乃是网及半网， 舌为水，欲妙天女生。 耳朵安住于马处， 心乃不坏狮子座， 肾脏十力大象也， 脾脏神变马之座， 肝脏十自在孔雀也， 肺脏无碍虚空鹏。 胃为珍宝床脚上， 肝脏黑白日月垫， 肠子无染莲花也。 遍行色蕴毗卢遮那佛， 持命识蕴不动佛， 不平等受蕴宝生佛， 上行想蕴无量光佛， 下泄行蕴不空成就佛， 坚硬地界佛眼佛母， 虚空空界富母也， 湿润水界嘛嘛格佛母， 温暖火界白衣佛母， 动摇风界誓言度母， 精华为父，容器为母， 成为享用之明妃者， 因故心火风眼， 色乃娇女而安住。 极其动摇虚空也， 虚空藏安住于鼻上， 香为天女花鬘母， 显现动摇观世音， 金刚作体验者也， 味为天女歌女也， 极动摇金刚手也， 耳朵安住于听闻上， 声为事业之舞女也， 识蕴根为菩提心， 对境显现增长者， 获得者显现三者也。 慈爱说为火之风， 春为过去时香灯母， 除障鼻之风也， 现在夏
English
From the wheel, The glorious deities, father and mother, Akashagarbha and the garland mother, Together with the dispelling flower mother. This is the wheel of merit, The wheel of elements, essence, mantra, and wind. In the secret fire-wind mandala, The accomplished one who does not eat demons, Vajrapani and Manjushri's water, The surrounding mother makes the circle. The wheel's nectar letter moves, This is the wheel of activity. Secondly, for the sake of body, speech, and mind, One's own body, within a fathom, Abiding with all completeness, Is the basis, above which there is no afflicted mind. The father is the cause, abiding in A. The soles of the feet are wind, and the crossroads are fire, The navel is water, and the heart is earth, The spine is Mount Meru, the hair is fire, The body is a square without inequality. In the four doors of the heart's veins, Eight roots, pillars, and eight aspects, The two eyes are Pancharaga, The nose is a precious drum. The teeth are the net and half-net, The tongue is water, the goddess of desire arises. The ears abide in the horse's place, The heart is the indestructible lion throne, The kidneys are the ten powers, the elephant, The spleen is the magical horse's seat, The liver is the ten freedoms, the peacock, The lungs are the unobstructed sky-soarer. The stomach is on the precious bed legs, The liver throne is the black and white sun and moon cushion, The intestines are the stainless lotus. The pervasive form aggregate is Vairochana, The life-sustaining consciousness aggregate is Akshobhya, The unequal feeling aggregate is Ratnasambhava, The upward-moving perception aggregate is Amitabha, The downward-clearing action aggregate is Amoghasiddhi, The solid earth element is Buddha Eye Mother, The sky space element is the wealthy mother, The moist water element is Mamaki, The warm fire element is White-Clothed Mother, The moving wind element is Samaya Tara, The essence is the father, the container is the mother, The consort who becomes the object of enjoyment, Because of the heart, fire, wind, and eyes, The form abides as a charming girl. Extremely moving is space itself, Akashagarbha abides on the nose, The fragrance is the goddess garland mother, Manifestly moving is Avalokiteshvara, Vajra makes the experience, The taste is the goddess singer, Extremely moving is Vajrapani, The ears abide on hearing, The sound is the activity dancer, The consciousness aggregate root is bodhichitta, The object appears to increase, The one who obtains appears as the three. Loving-kindness is said to be the wind of fire, Spring is the past time incense lamp mother, Dispelling the nose's wind, Now summer
Chinese
彼为鲜花。 普贤佛母显现行。 生时秋季乃灯母。 文殊风性安住亦。 不定冬季香水母。 显现为王之诸神。 自性本具时受境。 此乃大悲胜方便父。 法乃空性智慧母。 嗔恨显现地狱处。 能仁以嗔亦灭火。 悭吝显现饿鬼处。 慢心摧山能胜者。 愚痴转生旁生中。 能仁灭除愚痴暗。 贪欲乃是人之生处。 贪欲毒灭释迦能仁。 忿怒转生非天中。 以忆自他胜非天。 嫉妒显现天之境。 嫉妒解脱铁天胜者。 身体聚合乃为触。 金刚触乃死主之敌。 触之坚硬即是地。 非为恒常铁钩母。 身体之根乃触知。 父之金刚大力士。 湿润生起乃是水。 非为断灭绳索母。 身体之境乃触境。 母之莲花马头明王。 热且温暖即是火。 非为我执铁锁母。 身体之识乃是。 誓物红白甘露旋。 动摇风空乐之虚空。 非为相执铃铛母。 三有三界诸有情。 本来自性任运成。 证悟自处大处后。 当生自性之坛城。 第三者，于彼诸尊之心间，聚集不坏明点五种清净精华。观想各自闪耀五光之自性，于其中心，明观各各圆满坛城，并于此专注。以金刚念诵，结合三字之生起与收摄，以甚深光明瑜伽，将外器内情一切安住于空性之中。为令其明晰，以具坛城之坛城。 于坛城中观坛城。 坛城生于坛城中。 心之坛城乃胜坛城。 秘密明点坛城界。 生起智慧部之母。 大部之如来藏。 菩提心乃金刚聚。 根境时识诸法。 于普贤之坛城中。