Chinese
因此，必须这样书写才算完成。正如外在影像的坛城一样，也必须观想内在明妃的虚空。因此，在那一章节中，也关联地讲述了在父父佛母的五个位置上生起五种姓的父父佛母。就像这样：以真言加持，在那身体的蕴聚上，五位善逝的种子，显现放射和收摄，以此加持灌顶，显现五位善逝佛母的殊胜身。金刚方便也同样如此，像那样显现之后，观想明妃虚空中的火焰山，在秘密气息的半月上，进行菩提心的舒卷。正如影像显现一样，在贪欲的虚空中也同样如此。因为这样说了。这也可以运用在秘密灌顶的仪轨中，在小释中说：为了成就瑜伽大乐的悉地，以及秘密灌顶，以及供养圣者，以及为了将众生化为胜者的佛子，宣说了修习秘密结合的章节。就是这样。甚深口传甘露之流，从耳根的入口处，回旋成法轮，散布着这善说之精华。这是将世俗菩提心的秘密灌顶赋予身体的坛城章节。
English
Therefore, it is established that it must be written in this way. Just as with the outer image mandala, one must also meditate on the inner consort's space. Therefore, in that chapter, it is also related that the five families of fathers and mothers are generated in the five places of the fathers and mothers. Like this: To bless with mantras, on that aggregate of the body, the five seeds of the Sugatas, appear as radiating and gathering, with this, having sealed, blessed, and empowered, the sublime bodies of the five Sugata mothers appear. The Vajra method is also the same, having appeared in that way, meditate on the fire mountain in the consort's space. On the crescent moon of secret breath, perform the expansion and contraction of bodhicitta. Just as the image appears, so it is in the space of desire. Because it is said like that. This can also be applied to the secret empowerment ritual, in the minor commentary it says: In order to accomplish the siddhi of great bliss of yoga, and the secret empowerment, and the offering to the noble ones, and in order to generate beings as sons of the victorious ones, the chapter on practicing secret union is taught. That is how it appears. The profound oral transmission, the stream of nectar, from the entrance of the ear faculty, revolves into the wheel of Dharma, scattering this essence of excellent speech. This is the chapter of the mandala for bestowing the secret empowerment of relative bodhicitta upon the body.
Chinese
在母瓶之中，于总体的精华瓶之物之上，也放入转生七次的肉和舍利等具有加持力的圣物。用有果实的树和孔雀的羽毛来装饰瓶口，观想瓶中的水从“阿”字变为无自性因缘的甘露，然后放置在坛城的中央的供台上。在瓶子上，也放置念诵证悟之歌的持明者的嚓克力。坛城周围环绕着力所能及的供品、药供、血供、会供的资具等等。然后是仪轨：虽然说首先要正直地进行息灾的事业，但这个灌顶是指分时段之后再给予。现在因为没有收摄根本坛城就连接着进行，所以不需要单独进行息灾的仪轨。因此，特别的事业正文进入普贤义的事业。遮断边际是：中间所要遮断的、能遮断的一切都是无因无缘而自生，没有作者而任运成就，所以在不分别的境界中安住，然后这样说：吽！不分别智慧遣除障碍后，谁若违越此（坛城），一切怖畏皆降临于彼，持咒者们将舍弃之。班杂 扎瓦 燃！（藏文，梵文天城体：वज्रज्वाला，梵文罗马拟音：vajrajvāla，汉语字面意思：金刚火焰）这样以不分别、不可分的金刚智慧的自力燃烧之火来遮断边际。然后是忏悔：将一切罪障安住在无所缘、无造作的境界中。吽！基体本自未毁任运成，执著断立二边太可惜，执著善恶二者真迷惑，于无为菩提之中作忏悔。见之自性无有执著处，执著能执所执太可惜，执著境心二者真迷惑，于自地菩提心界作忏悔。修持放下无有专注处，执著专注二者太可惜，执著安住不安住真迷惑，于放下菩提心界作忏悔。行持无执无有取舍处，执著取舍二者太可惜，执著净垢二者真迷惑，于放松菩提心界作忏悔。誓言无守无有违犯处，执著违犯二者太可惜，
English
Inside the mother vase, on top of the general essence vase substances, also pour blessed sacred substances such as the flesh of someone reborn seven times and relics. Adorn the mouth of the vase with a tree bearing fruit and peacock feathers. Visualize the vase water transforming from the letter "A" into amrita, devoid of nature, cause, and condition, and then place it on a stand in the center of the mandala. On top of the vase, also place the tsakli of the vidyadharas who recite songs of realization. Surround the mandala with offerings as available, medicine offerings, rakta, gathering implements, and so forth. Then comes the ritual: Although it is said that one should first perform the pacifying activity straightforwardly, this empowerment refers to giving it later in sections. Now, because it is done by connecting without gathering the root mandala, there is no need to perform the pacifying ritual separately. Therefore, the special activity text enters the activity of Samantabhadra's meaning. Cutting off the boundaries is: everything that is to be cut off and that cuts off in between is self-arisen without cause or condition, spontaneously accomplished without a doer, so abide in a state of non-conceptualization, and then say this: Hūṃ! After dispelling obstacles with non-conceptual wisdom, whoever violates this (mandala), all fears will come upon them, mantra holders will abandon them. Vajra Jvala Raṃ! (藏文，梵文天城体：वज्रज्वाला，梵文罗马拟音：vajrajvāla，汉语字面意思：金刚火焰) Thus, cut off the boundaries with the self-force of the indivisible vajra wisdom blazing with fire. Then comes the confession: Abide in a state of non-objectification and non-effort with all defilements and obscurations. Hūṃ! The ground itself is uncorrupted, spontaneously accomplished, clinging to acceptance and rejection is so sad. Clinging to good and bad is so deluded. I confess in the state of uncreated enlightenment. The nature of view has no attachment, clinging to attachment and non-attachment is so sad. Clinging to object and mind is so deluded. I confess in the space of self-ground bodhicitta. Meditation is letting go, without focus, clinging to focus and non-focus is so sad. Clinging to abiding and non-abiding is so deluded. I confess in the space of letting go bodhicitta. Conduct is without clinging, without acceptance or rejection, clinging to acceptance and rejection is so sad. Clinging to pure and impure is so deluded. I confess in the space of relaxed bodhicitta. Vows are without guarding, without transgression or decay, clinging to transgression and decay is so sad.
Chinese
以三处无分别的智慧，在无造作的状态中倾注。吽！此蕴聚之支分，融入解脱五蕴中。以自生之精液，善妙庄严自身之身。殊胜成就皆由我而生。殊胜之药消除疾病安乐住，三毒殊胜之药菩提心，此乃世间殊胜之药。自然成就故不回向，本初清净之甘露。布达 巴达 班杂 阿弥利达 卡嘿。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）不供养其他的供品。因为自身是所有一切的本尊，以一切的供养来供养自身。普供养五种功德，也被说是法性清净的庄严。不执取抛弃即是食子。布达 萨埵 玛哈 巴林达 惹达 卡嘿。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之后，因为本初自性清净，所以无需从其他地方寻找果，因此在无愿的状态中，以幻化的方式立下愿文：为了谁的利益所做之事，愿那些都于我成就。如宫殿火焰燃烧般，愿我证悟那个意义。与一切佛陀同等者，愿一切佛陀皆成佛。之后是念诵：消除恶业，大圆满的念诵，是念诵嗡啊吽，这样说之意义。外在看来，在具有宝瓶气或者呼吸自然而然的任何一种状态上，观想出入住三处为三个字的声音，而作金刚念诵。内在看来，五门清明，在无分别的状态中，安住风息。秘密看来，放下所有能说所说，在远离一切的法性状态中，不作取舍地放松。不言心要，自性言说。以自之精要，自之咒语，不浪费成就之精要。无需供养念诵和修持。不从他处祈求成就，不语平等安住即是咒语之词。嗡 布达 巴达 玛哈 阿底瑜伽 萨玛雅 斯瓦。夏巴 汝巴 阿火 苏卡 德瓦 希希。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）如此修持其意。之后，以声空法性之自声赞颂：对于自性清净不需寻找功德任运自成者，从无取舍的状态中生起定解：比一切佛陀更早成佛，无有不识之垢染，如吉祥尊胜一般，受用自在。
English
Pouring out with the wisdom of non-conceptualization in the three places, in a state without effort. Hūṃ! This branch of the aggregate of skandhas, dissolves into the five skandhas of liberation. With the semen arising from myself, I adorn my own body excellently. All supreme siddhis arise from myself. Supreme medicine that cures diseases and lives in happiness, the supreme medicine for the three poisons is bodhicitta, this is the supreme medicine of the world. Since it is spontaneously accomplished, it is not dedicated, it is the nectar of primordial purity. Buddha Bāḍa Pañca Amrita Khāhi. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) I do not offer to other offerings. Because oneself is the deity of all, I offer to myself with all offerings. The five qualities of universal offering are also said to be the ornament of the purity of dharmata. Not holding and throwing away is the bali. Buddha Sattva Mahā Baliṃta Rakta Khāhi. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) Then, because it is primordially and naturally pure, there is no need to seek fruit from elsewhere, therefore, in a state without aspiration, make aspirations in an illusory manner: Whatever is done for the benefit of whom, may those be accomplished for me. Like a palace blazing with fire, may I realize that meaning. One who is equal to all Buddhas, may all Buddhas become Buddhas. Then the recitation is: Eliminating bad karma, the recitation of Dzogchen, is to recite Oṃ Āḥ Hūṃ, the meaning of saying this. Outwardly, on any state of having vase breath or natural breathing, visualize the three places of arising, entering, and abiding as the sound of three letters, and do vajra recitation. Inwardly, the five gates are clear, and in a state of non-conceptualization, settle the winds. Secretly, let go of all that can be said and what is said, in the state of dharmata that is free from everything, without taking or leaving. Do not speak the essence, the self speaks. With one's own essence, one's own mantra, do not waste the essence of accomplishment. There is no need to offer recitation and practice. Do not ask for accomplishments from elsewhere, non-speaking equal abiding is the word of mantra. Oṃ Buddha Bāḍa Mahā Atiyoga Samaya Sva. Śa Pa Rupa Ahoḥ Sukha Deva Śi Śi. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) Thus, cultivate its meaning. Then, praising with the self-sound of sound-emptiness dharmata: For the spontaneously accomplished one who is naturally pure and does not need to seek qualities, generate certainty from a state without acceptance or rejection: Buddha before all Buddhas, without the stain of unknowing, like the glorious Victory Banner, enjoying sovereignty.
Chinese
与吉祥同在。 金刚日光明耀， 光芒炽盛极度燃烧， 欢喜并郑重承诺， 成为喜悦满足。 莲花盛开，一切法， 证悟诸佛陀， 获得此菩提心后， 一刹那间证悟， 成为精华菩提。 金刚座上亦成佛， 无身法身压服三千世界， 无语智慧之语弘扬教法， 无念智慧之心无碍了知一切。 顶礼赞叹导师普贤。 之后是交付嘱托护法并发放朵玛：不执着三轮，于无为中， 法界等同虚空边际。 菩提难得，却存在于自身。 秘密精华所住之处， 护法海众亦住于彼。 大悲海遍及一切功德。 天与龙亦听从真谛之命， 供养的庄严陈设， 平等故无次第之安排。 唯一故无偏颇之回向。 之后是陈设并加持会供品：一切法无净垢二元，无取舍，本自清净之甘露，故无需积聚及再次加持物品，对此生起定解后， 供养的庄严陈设， 自性安住故无减损。 意幻供养之施主， 观视即是力量之展现。 之后是进行供养忏悔：观想所供、能供、供品皆于无二之状态中成为一体。 吽。 无分别三世诸佛之心， 虽为烦恼执着所束缚， 然证悟意义之士夫无有二元。 法性朗然清明。 法性平等之状态中，一切皆一。 大乐王自然成就者， 自然成就圆满者，请享用供养。 布达 巴达 卡卡 嘿。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 之后，于此间如灌顶仪轨般，将胜义菩提心之灌顶赋予心。 之后，确定坛城之诸佛皆不离自身之心性，以智慧融入智慧之方式享用会供品，并布施残食及下达指令：无漏之
English
Together with auspiciousness. The Vajra Sun's splendor and, The intense light blazing exceedingly, With delight and firm commitment, Become joyful and satisfied. With the blooming of the lotus, all dharmas, The enlightened Buddhas all, Having attained this Bodhicitta, In a single instant, realize, Becoming the essence of Bodhi. Also, enlightenment on the Vajra seat, The formless Dharmakaya subdues the three thousand worlds, The unspoken wisdom speech proclaims the flourishing of the teachings, The non-conceptual wisdom mind knows everything clearly. I prostrate and praise the teacher Samantabhadra. Then, entrusting and urging the oath-bound ones, offering the torma: Without fixating on the three spheres, in a state free from effort, The realm of Dharma is equal to the limit of space. Bodhichitta is difficult to find, yet it exists within oneself. Wherever the secret essence resides, The ocean of oath-bound ones also dwells there. The ocean of compassion pervades all qualities. The gods and nagas also listen to the command of truth, The adornments of the gathering are also arranged. Because of equality, there is no arrangement of sequence. Because of oneness, it is free from biased dedication. Then, arranging and blessing the gathering substances: All dharmas are without the duality of pure and impure, without acceptance and rejection, being nectar pure from the beginning, therefore, having generated certainty in the meaning that there is no need to accumulate substances and bless them again, The adornments of the gathering are also arranged. Because of the abiding nature, there is no decrease. The patrons arranged by the mind, Looking is the display of power. Then, performing the offering and confession: Contemplating the object of offering, the offerer, and the offering substances as being of one taste in a state of non-duality. Hūṃ. The non-conceptual mind of the Buddhas of the three times, Although bound by the power of afflictions and attachments, The individuals who realize the meaning are non-dual. The nature of reality is clear and distinct. In the state of equality of the nature of reality, everything is one. Great Bliss King, spontaneously accomplished one, Spontaneously accomplished, perfect one, please accept the offering. Buddha bada kha hi. (Tibetan, Devanagari script, Roman transliteration, literal Chinese meaning) Then, in between here, like the empowerment ritual, bestow the empowerment of ultimate Bodhichitta upon the mind. Then, determining that all the deities of the mandala are not different from one's own mind, enjoying the gathering substances in the manner of wisdom playing with wisdom, and giving the leftovers and issuing commands: The uncontaminated