Chinese
于宏伟之座威严而乐， 无与伦比的伟大而强大，独一无二。 向秘密至上的炽燃之身顶礼赞颂。 如是完成诸事业之后， 殊胜稀有的朵玛， 分为三份，第一份作火供， 中间一份埋藏为无尽之宝藏， 以菩提心之水乳， 与法性虚空之广大界， 以极隐秘之方式行之。 一份衡量后从东门起， 衡量十三处作台阶。 此乃七处主尊等， 亦如是十三次。 处之引诱母女等， 从事业成就者皆勾招， 直至七十圆满。 最终于曼荼罗半月上， 若能，则天女作虚空火供。 未尽之事皆令欢喜。 剩余之物皆令圆满。 将坛城收摄于心中， 于离念之界中明观。 生起无有断绝之身， 为胜过障碍魔难之故， 穿袍甲，护身令稳固。 彼后如法开始吉祥之事。 于行卧坐住受用四者中， 四印不离。 六境、根、识一切， 与本尊无别，不见不闻。 无论行至何处，皆以习气为座， 观想主尊安住于八足之上。 如是安坐之时，威严而住。 彼等以化身救度恶毒。 受用饮食于口火供中， 于本尊融入本尊或怨敌魔障。 取金刚杵拍击， 以金刚利齿咬噬后， 以舌之火焚烧，化为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 以度脱之水润湿短寸之物。 起立之时，从意义中起立， 毛发火星飞散， 将住于有顶者皆度脱。 此乃殊胜智慧之禅修。 三千世界于贤劫之中， 三有众生从大毒中， 将三毒与佛陀甘露混合， 甘露坛城自然圆满。 轮回本即法界， 众生佛性显现。 不可思议之音声， 一切皆为念诵真言之语。 寻香所住之自性， 于虚空或空性之面上， 寻香之身无论何处生起， 城市亦从彼处生起。 生起后如是不恒常般， 秘密真言成就之处亦如是， 法或意之
English
Majestically enjoying the great seat, Unrivaled, great, mighty, and unique. I prostrate and praise the supreme secret, blazing body. Having thus completed all the activities, The wondrous and extraordinary torma, Divide into three parts, the first part is offered in fire. The middle part is buried as an inexhaustible treasure, With the water and milk of bodhicitta, And the vast realm of the dharmata sky, On the ground of the three places (above, below, and in between), Perform it in an extremely secret manner. Measure one part from the east gate, Measure thirteen places to make a platform. These are the seven main deities, Likewise, thirteen times each. The enticing mothers and sisters of the place, Summon all those who have accomplished the work, Complete everything up to seventy. Finally, on the crescent moon of the mandala, If possible, the goddesses perform the homa in the sky. Make all unfinished matters happy. Complete all that remains. Gather the mandala into your heart, Clearly visualize it in the realm free from concepts. Generate the body that is free from cessation, In order to overcome obstacles and hindrances, Wear the robe and armor, and secure the body's protection. Then, properly begin the auspicious activities. In the four activities of walking, sleeping, sitting, and dwelling, and enjoyment, The four mudras are never separated. All six objects, faculties, and consciousness, Are inseparable from the deity, without seeing or hearing. Wherever you go, let familiarity be the seat, Visualize the main deity residing on eight legs. Likewise, when sitting, sit majestically. These liberate the wicked through emanations. Enjoyment, food, and drink are offered into the mouth homa, Into the deity, merge the deity or the enemy obstacles. Take the vajra and clap, After biting with vajra teeth, Burn with the fire of the tongue, transformed into Hūṃ (Tibetan: ཧཱུྃ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽). Wetting the short inch with the water of liberation. When standing, arising from the meaning, With the sparks of fire scattering from the hair, Liberate all those who dwell at the peak of existence. This is the meditation of supreme wisdom. The three thousand worlds in the Bhadra aeon, Sentient beings of the three realms, from great poison, Mixing the three poisons with the nectar of the Buddha, The nectar mandala is naturally perfected. Samsara itself is the realm of dharma, The essence of sentient beings, the heart of the Buddha, arises. Inconceivable sounds and voices, All are the words of mantra recitation. The nature of the dwelling of the Gandharvas, On the face of the sky or emptiness, Wherever the form of the Gandharvas arises, The city also arises from there. Having arisen, like impermanence, The places where secret mantras are accomplished are also like that, Of dharma or mind
Chinese
于虚空之中，瑜伽士秘密主何处生？彼处所居之宫殿，虽生然于彼不迁。犹如水中之月影，无云晴空日初升，影像初现于水中，虽现然无能取之念。如是形相手印亦，于心之虚空明朗现，手印于持明者前显现，如是显现然离执取念。犹如雨水之连绵，水复成泡而生起，彼亦由一之相状，生出众多之名目，聚集复又散为段。如是瑜伽之修持，三摩地之相亦多许。猛厉金刚之体性，譬如以声触及面，如声一般金刚生，虽生然无闻声之执。如是咒语念诵之声，譬如无有作有想，不依名相空性声，仅于言说中显示。犹如幻术之体性，由诸士夫之勤作，药与咒语之结合，虽现种种迷心识，然于彼处岂有去来？如是修持之体性亦，由字句物质之结合，虽现成就然无自性。犹如火轮之体性，何者手中持火轮，旋转则现轮之相续，然彼无有轮之自性。如是咒语之神变亦，由不平等平等之自性，如所缘境一般而生，神变种种相续不断绝。错乱显现之体性者，离戏论事物空性中，现出命与行刑者，有情众生等等相，如眼病者前现物，唯为错乱显现耳。如是咒语之见地亦，神变众多何所生，于无显现之自性上，错乱种种显现耳，瑜伽士如是观。譬如梦境之自性，士夫为睡眠所控制，须臾顷刻刹那间，以及年岁等等之中，安乐与痛苦如是受。醒来则一无所见，如是咒语之行持，以空性之自性故，行持之相如何
English
In the expanse of space, where does the yogi, the secret lord, arise? The palace where he dwells, though it arises, does not move from there. Like the moon's reflection in water, when the sun rises in a clear, cloudless sky, the image appears in the water, yet there is no grasping thought. Similarly, the form of the mudra also appears clearly in the mind's sky. The mudra appears before the vidyadhara, and although it appears in this way, it is free from grasping thoughts. Like a continuous stream of rain, bubbles arise from the water. From one form, many names arise. They gather and then break into pieces again. Similarly, the practice of yoga is considered to have many aspects of samadhi. The nature of the fierce vajra is like sound striking a surface, and the vajra arises like sound. Although it arises, there is no perception of hearing the sound. Similarly, the sound of mantra recitation is like imagining something that does not exist. The sound of emptiness does not rely on signs and is only shown in words. Like the nature of illusion, from the efforts of individuals, from the combination of medicine and mantra, although various things appear that captivate the senses, where is there coming and going in that? Similarly, the nature of accomplishment also appears to be accomplished from the combination of letters and substances, but it has no inherent nature. Like the nature of a fire wheel, whoever holds a fire wheel in their hand, when spinning, it appears like a continuous wheel, but it has no nature of a wheel. Similarly, the magical power of mantra also arises from the nature of inequality and equality, just as the object of focus arises, and the variety of magical powers continues without ceasing. The nature of confused appearance is that from the emptiness of things free from elaboration, life, executioners, sentient beings, and so on appear. Like objects appearing to a person with eye disease, it is merely a confused appearance. Similarly, the view of mantra is that whatever arises from many magical powers is merely a confused appearance on the nature of non-appearance. The yogi sees it in this way. For example, the nature of a dream is that a person is under the power of sleep, and in a moment, an instant, a short time, and years, etc., they experience happiness and suffering in the same way. When awakened, nothing is seen. Similarly, the conduct of mantra is of the nature of emptiness, so how are the aspects of conduct?
Chinese
又显现，若分析，则远离一切对境。 以何者将阿吽等，所有种子字，观想为相，则会堕落，成为分别念的巨大障碍。 所有禅定的分别念，若观想为相，则无论对什么，都会产生分别和贪执，成为执着的巨大木桩。 观修、念诵善逝诸佛，如示现神通、忿怒相，若仅观想为相，则是业力罗刹的持明者。 所有装饰和服饰，若观想为相，则会成为婆罗门丑陋身持明者，出现鳄鱼鱼的肢体。 在令善逝欢喜的事业中，若支分语句不纯正，则会成为恶行业之流的例子，无论何时，都会肢体不全，失坏忆念的精华。 血等五大物质，若观想为彼本体之事物，则会成为吸血鬼，是嗅血、取身的种族。 若将七母观想为恐怖的装束，则会成为丑陋食肉女罗刹，在楞伽国中游荡。 相貌丑陋、手段卑劣、行为虚伪者，若以贪恋、执取、专注之心对待，则会成为肖甘地方的凶猛野兽，执持并恒常居住在那里。 若将业力强大的婢女群体，观想成那样，则会成为大夜叉的群体，危害其他众生的性命。 因此，这个伟大的敬礼，是卸除重担的工具，一切都是自明、显现之身，显现多种多样，但本体无有。 应将言语无法表达的自性，观想为如金子般。 如此修习的瑜伽士，能显示暖热、获得摇动，出现、稳固，神通、生起和圆满，所有细微的明智都会显现，最终自然而然地圆满。 例如，黑暗消散，光明生起，如同虚空，处处可见，一切都清晰。 同样，以智慧的力量，能照亮所有习气的黑暗，就像风吹云散一样，刹那间的禅定，能将遮蔽的堆积如山之物摧毁。 就像蜡烛驱散黑暗，黑暗本身转变为光明一样，刹那间
English
Again, it appears. If analyzed, it is free from all objects. By what, if one contemplates the seed syllables such as A Hum, all the letters of the cause, as signs, then one will fall and become a great obstacle of conceptual thought. If all conceptual thoughts of samadhi are contemplated as signs, then whatever one thinks of and clings to, it becomes a great stake of grasping. If one meditates and recites on the Sugata Buddhas, like showing miracles and wrathful forms, if one only contemplates them as signs, then one is a knowledge holder of karmic rakshasas. If all ornaments and attire are contemplated as signs, then one will become a Brahmin with an ugly body, a knowledge holder, and limbs of crocodiles and fish will appear. In the actions that please the Sugatas, if the limb words are not pure, then it is an example of the stream of misdeeds, and at all times, one will be incomplete in limbs and faculties, and the essence of mindfulness will be impaired. If the five great substances such as blood are contemplated as that very object, then one will become a blood-sucking demon, a race that smells blood and takes bodies. If one contemplates the seven mothers in a terrifying attire, then one will become an ugly flesh-eating rakshasi, wandering in the land of Lanka. Those with ugly faces, base methods, and deceptive behavior, if one treats them with attachment, grasping, and focus, then one will become a fierce beast of the Shogam place, holding and constantly dwelling there. If one contemplates the group of powerful servant girls of karma as such, then one will become a group of great yakshas, harming the lives of other beings. Therefore, this great prostration is a tool for unloading burdens, everything is self-aware, the body of appearance, appearing in various ways, but the essence is without nature. The nature that cannot be expressed by words should be realized like gold. Thus, by the yogi who is accustomed to it, the heat is shown to obtain movement, and the signs are arising and stability, miracles arising and completion, and all subtle wisdom is clear. Ultimately, it is completed by itself. For example, darkness clears, light arises, like the sky, everywhere is visible, and everything is clear. Likewise, by the power of knowing, all the darkness of habits is illuminated, just as the wind scatters clouds, in an instant of samadhi, the heap of obscurations is destroyed. Just as a candle dispels darkness, and darkness itself turns into light, in an instant
Chinese
以母之义理，遣除往昔所积之黑暗。于瑜伽义理勤修时，以行持事业之差别，界与地将往何处，以五种要义之方式作授记。此举不会被鬼所食，无疑亦无不定入定之犹豫。不谬误异熟蕴，此生即往持明地。届时现证圆满正觉，成为圆满之座骑至终尽。示以业缘之信，无论何种愚昧皆生犹豫。视因果之教诫无有差别，欲求初始异熟成就者，于时略作修持，于此处如是具精进者，不全依赖业与时。是故精进呼唤火。如轮语之口，以理传续此事业，以五与十之瑜伽遣除黑暗，真实压制地，斩断违背教诫之三者等根源，亦不损毁座垫，无边众生解脱，愿成为羽翼亦得安乐。不住于五种俗语，愿莫与已成四敌之权势者，以及播种九门之种子之狡诈者相遇。息怒尊坛城修法之事业根本次第圆满。愿因明晰安乐。显现教诫之寂怒尊余尊。