Chinese
是儿子。第二，灌顶之后获得何种把握，即获得无杂、完全、清晰的把握，犹如海浪。第三，将此把握转化为道之行为，即显现各种智慧的行为，没有允许和禁止，犹如各种草药。第四，像这样的人融入相续的利他事业是，首先为了圆满福德资粮，从顶礼开始，对于所修的本尊，要如法行持，做会供。为了将福德资粮转化为智慧资粮，供养者们要如法行持普贤大愿的利他事业。上师应安住于无为的利他事业状态，并用语言解释和开示。这又有九种，即：从结界、忏悔、坛城，到顶礼、供养和念诵，再到食子、会供和最后的祈愿，这九种能圆满无为的利他事业。如是说。其中，第一是结界。《虚空大》中说：“遣除不思议之智慧的障碍。”因此，供养者们可以带乐器，也可以不带，心中思念其义，口中念诵此语。下面的也依此解释。吽。至尊我乃诸佛之父，一切皆我语，是持明者之主，一切皆我集，是瑜伽士之尊，三有如雨降亦不湿我，三界如水淹亦不漂我，六识如火燃亦不焚我，三千如风动亦不动我，三毒如暗蔽亦不迷我，智慧如日升亦无明，无明如暗生亦无黑，生死如线断亦无死，烦恼三毒住亦无舍，成就三相现亦无贪，法身不变成亦无作，自生任运住故无所缺，精华自然成故不依他，结界之王不思议本住故，魔障之王分别念不舍而摧毁。阿玛哈大空性智阿。念诵此语，上师解释其义是：所有由魔障等引起的障碍，皆是无因无缘
English
is the son. Second, what certainty is gained by bestowing that empowerment? It is the certainty of being unmixed, completely, and clearly manifest, like the waves of the ocean. Third, the conduct of transforming that certainty into the path is the conduct of various wisdoms appearing without permission or prohibition, like various herbs. Fourth, the activity that such a person carries in their being is: first, in order to perfect the accumulation of merit, starting from prostrations, one should perform the activity of whatever yidam one practices according to the scriptures and make a feast offering. In order to transform that accumulation of merit into an accumulation of wisdom, the offerers should perform the activity of Samantabhadra's aspirations according to the scriptures. The lama should abide in the state of effortless activity and explain and reveal it in words. There are nine aspects to this: "From the boundary, confession, and mandala, to prostrations, offerings, and recitations, to torma, feast, and final aspiration, these nine perfect effortless activity." Thus it is said. The first of these is the boundary. In the Great Sky it says, "Having dispelled the obstacles of inconceivable wisdom." Therefore, the offerers may or may not use musical instruments, but they should contemplate the meaning in their minds and speak these words. The following should also be explained in this way. Hūṃ. Noble one, I am the father of all buddhas. Everything is spoken by me, the lord of all vidyādharas. Everything is gathered in me, the master of all yogis. Even if the three realms fall like rain, I am not wet. Even if the three realms flood like water, I am not carried away. Even if the six consciousnesses burn like fire, I am not burned. Even if the three thousand worlds shake like wind, I am not moved. Even if the three poisons darken like darkness, I am not confused. Even if the sun of wisdom rises, there is no clarity. Even if the darkness of ignorance arises, there is no blackness. Even if birth and death are divided into lines, there is no death. Even if the three poisons of affliction remain, there is nothing to abandon. Even if the three kinds of siddhis appear, there is no attachment. Even if the unchanging dharmakāya is accomplished, there is no effort. Because it abides in self-originated spontaneity, nothing is lacking. Because the essence is spontaneously accomplished, it does not depend on anything. Because the king of boundaries abides in inconceivable original being, the king of obstacles, conceptual thought, is destroyed without being abandoned. Ama hā śūnyatā jñāna ā. Having recited these words, the lama explains their meaning: all obstacles caused by obstacles, etc., are without cause or condition.
Chinese
自生，因无作者故，断定为任运成就，思及一切障碍皆自生自息自灭，于彼状态中，应无为而住。如是说。二者，忏悔之法，出自《无言》：任何分别念皆不可缘。故供养者等应于心中思及意义，口中如是念诵： 吽。法界自性本无戏论， 执著能取所取，真是遗憾！ 执著事物为相，真是迷惑！ 于无戏论大乐界中，我等忏悔。 普贤无有善恶， 执著净垢二者，真是遗憾！ 执著善恶二者，真是迷惑！ 于普贤大乐界中，我等忏悔。 平等性中无有大小， 执著佛与有情，真是遗憾！ 执著大小二者，真是迷惑！ 于平等性大乐界中，我等忏悔。 菩提心无有生灭， 执著今生来世，真是遗憾！ 执著生灭二者，真是迷惑！ 于无死雍仲界中，我等忏悔。 大明点无有棱角， 执著形与质，真是遗憾！ 执著棱角二者，真是迷惑！ 于一切圆满之大明点中，我等忏悔。 三时无有变异之自性中， 执著初始终结，真是遗憾！ 执著迁变二者，真是迷惑！ 于三时无变异界中，我等忏悔。 自生智慧本无造作， 执著因果二者，真是遗憾！ 执著勤作二者，真是迷惑！ 于自生无作状态中，我等忏悔。 觉性智慧本无能取所取， 执著常断二者，真是遗憾！ 执著能取所取二者，真是迷惑！ 于觉性智慧界中，我等忏悔。 法界清净本无戏论， 执著痛苦二者，真是遗憾！ 执著边中二者，真是迷惑！ 于法界清净界中，我等忏悔。 宫殿之中本无宽窄， 执著内外二者，真是遗憾！ 执著宽窄二者，真是迷惑！ 于宫殿无有宽窄之界中，我等忏悔。 佛母之虚空中本无高低， 执著上下二者，真是遗憾！
English
Self-arisen, because there is no maker, it is determined to be spontaneously accomplished. Thinking that all obstacles are self-arisen, self-pacified, and self-destroyed, one should remain in that state without effort. Thus it is said. Secondly, the method of confession is from 'Ineffable': No conceptualization can be an object. Therefore, the offerers should contemplate the meaning in their minds and recite these words: Hūṃ. The very nature of the Dharma realm is without elaboration, Holding onto the duality of grasper and grasped, how regrettable! Holding onto things as signs, how confusing! In the realm of non-elaboration and great bliss, we confess. Samantabhadra is without good or bad, Holding onto the duality of pure and impure, how regrettable! Holding onto the duality of good and bad, how confusing! In the realm of Samantabhadra's great bliss, we confess. In equality itself, there is no big or small, Holding onto the duality of Buddha and sentient beings, how regrettable! Holding onto the duality of big and small, how confusing! In the realm of equality itself and great bliss, we confess. In the mind of enlightenment, there is no birth or death, Holding onto this life and the next, how regrettable! Holding onto the duality of birth and death, how confusing! In the realm of the immortal Yungdrung, we confess. The great bindu has no corners, Holding onto form and substance, how regrettable! Holding onto the duality of corners, how confusing! In the great bindu that is completely round, we confess. In the very nature of the three times, which is without change, Holding onto beginning and end, how regrettable! Holding onto the duality of change, how confusing! In the realm of the three times without change, we confess. Self-arisen wisdom is without effort, Holding onto the duality of cause and effect, how regrettable! Holding onto the duality of effort and accomplishment, how confusing! In the state of self-arisen non-effort, we confess. Awareness-wisdom is without grasper and grasped, Holding onto the duality of permanence and annihilation, how regrettable! Holding onto the duality of grasper and grasped, how confusing! In the realm of awareness-wisdom, we confess. The Dharma realm is completely pure and without elaboration, Holding onto the duality of suffering, how regrettable! Holding onto the duality of center and edge, how confusing! In the realm of the Dharma realm's complete purity, we confess. In the palace, there is no wide or narrow, Holding onto the duality of inside and outside, how regrettable! Holding onto the duality of wide and narrow, how confusing! In the realm of the palace without wide or narrow, we confess. In the space of the Mother, there is no high or low, Holding onto the duality of above and below, how regrettable!
Chinese
执著于高下二元，令人烦恼啊！于无有高下之法界中忏悔。于法身无二之中，执著内外二相，真是徒劳。执著器情二元，令人烦恼啊！于法身不变之法界中忏悔。无明愚昧之心，真是可怜啊！于无色之法，执著为实有之相。迷惑于人我之分别心，真是可悲啊！于无生之法，执著为我与我所。因不了解显现世间如幻，故于世俗财物生起贪恋。因不了解轮回无自性，故于亲友虚幻之伴侣执著为常。无知众生之心，完全迷失。舍弃真谛，勤于不善之业。舍弃佛陀之教言，为世间琐事所欺骗。舍弃自明，勤于无意义之散乱。如此无意义之众生，真是可怜啊！于无有分别之法界中忏悔。如是说，上师开示其义，如是说：若身之誓言失坏，于法性无生之状态中忏悔。若语之誓言失坏，于法性不可言说之状态中忏悔。若意之誓言失坏，于法性无有忆念觉知之状态中忏悔。若秘密之誓言失坏，于秘密法界之状态中忏悔。若根本之誓言失坏，于根本菩提心之状态中忏悔。若支分之誓言失坏，于法性无二之状态中忏悔。若法之誓言失坏，于法性任运自成之状态中忏悔。若殊胜法之誓言失坏，于有相法性任运自成之状态中忏悔。自无始轮回至今，所造作之十不善业与五无间罪等，皆于自生智慧无分别之状态中忏悔。如是忆念其义。第三，所作之坛城事业为：所表之坛城，乃以彩粉所绘。所表义之坛城，于珍宝自性之宫殿中，十六瓣莲花之中央，或中心，无有因缘而自生之普贤王如来，及无有作者而任运自成之普贤王佛母。
English
Clinging to high and low duality, how troublesome! I confess in the realm where there is no high or low. In the indivisibility of the Dharmakaya, it is futile to see inside and outside as two. Clinging to container and contents as two, how troublesome! I confess in the unchanging realm of the Dharmakaya. This ignorant and deluded mind is truly pitiable! Grasping formless Dharma as substantial signs. This mind confused by personal identity is truly sad! Grasping unborn Dharma as self and mine. Not knowing that appearances and existence are illusory, attachment arises in the mind towards worldly wealth. Not knowing that samsara is without inherent nature, clinging to illusory companions as permanent friends. The minds of ignorant beings are completely lost. Abandoning the meaning of truth, they strive in non-virtuous actions. Abandoning the Buddha's teachings, they are deceived by worldly distractions. Abandoning self-awareness, they strive in meaningless distractions. Such meaningless sentient beings are truly pitiable! I confess in the realm without separation. Thus it is said, and the Lama explains its meaning, saying: If the samaya of the body is broken, confess in the state of Dharma-nature without birth. If the samaya of speech is broken, confess in the state of Dharma-nature beyond expression. If the samaya of mind is broken, confess in the state of Dharma-nature without memory or awareness. If the secret samaya is broken, confess in the state of the secret Dharma-dhatu. If the root samaya is broken, confess in the state of the root Bodhicitta. If the branch samaya is broken, confess in the state of Dharma-nature without duality. If the Dharma samaya is broken, confess in the state of Dharma-nature spontaneously accomplished. If the samaya of special Dharma is broken, confess in the state of the spontaneously accomplished characteristics of Dharma. From beginningless samsara until now, all the ten non-virtuous actions and five heinous crimes committed, I confess in the state of self-arisen wisdom without conceptualization. Thus, remember the meaning. Third, the activity to be done for the mandala is: The representative mandala is this one drawn with colored powders. The mandala of the meaning to be represented is in the palace of Cittaratna, in the center or core of the sixteen-petaled lotus, the self-arisen Samantabhadra without cause or condition, and the spontaneously accomplished Samantabhadri without a maker.
Chinese
二、本初未生之法性，以阿字之形式存在，是为坛城之中心。十六莲瓣上，具八识及其对境，本初清净之十六普贤是为眷属。如是，眷属之普贤，是从轮回原始扩展之层面所说。中心是清空三界之自性，意义是轮涅之法无取舍，安住于自生之智慧明点唯一之中。如是安住，如安住般修持，以三摩地生起本尊，灌顶加持等行事之方式是，于《名号赞》中说：“大坛城是广阔的。”因此，供养者们于心中思维其义，口中如是念诵。吽。若自心本初未清净，暂时稍作修持亦不清净。若知法性本自如是，则不修亦明了如是之三摩地。若悲心未生起于方便之根本，暂时稍作亦不能周遍一切。若以智慧广大周遍，则不修亦明了普贤之三摩地。若未了知本体清净之意义，暂时之对境亦不能明了自明。若了知本自如是之自明，则彼因之三摩地亦不修而明了。若自明之力量未周遍一切，暂时之收放烦恼亦不清净。若刹那间自生之日升起，则不修亦明了圆满之三摩地。若未证悟无二大母巴嘎，暂时生起胜母亦不能圆满身。若以般若波罗蜜多无分别，则悲心胜母方便与智慧圆满。若未了知心之自在如意，暂时亦不能稳固五智之灌顶。以普贤之根本自在掌握十方，则不能圆满无垠广大之胜灌顶。若未修习意之加持于明点，暂时之意亦不能念诵身语意。以自生之安乐加持三界，则三身加持神变自性具足。如是说。第四，顶礼本初无别之誓言与智慧之普贤。于《五次第论》中说：“如水注入水中，如