English
Two. The nature of reality, primordially unborn, abiding in the form of the letter A, is the center. The eight aggregates of consciousness with their objects on the sixteen lotus petals, the sixteen Samantabhadras, primordially pure, are the retinue. Thus, the Samantabhadra of the retinue is spoken of from the perspective of the primordial expanse of samsara. The center is the nature of emptying the three realms, the meaning being that there is no acceptance or rejection of the dharmas of samsara and nirvana, abiding in the single bindu of self-originated wisdom. To meditate on abiding in this way, as it abides, is the way to generate the deity with the three samadhis and to perform empowerment, blessings, and so forth. In the "Namasamgiti" it says: "The great mandala is vast." Therefore, the offerers contemplate the meaning in their minds and utter these words. Hūṃ. If one's own mind is not primordially pure, it will not become pure by meditating on a mere aspect temporarily. If one knows that the nature of reality is primordially as it is, then the samadhi of suchness is clear without meditation. If compassion does not arise at the root of skillful means, it will not pervade everything by a mere aspect temporarily. If great expansion pervades generally with the mind, then the samadhi of all-illuminating is clear without meditation. If one does not know the meaning of the purity of the ground itself, self-awareness will not become clear by a temporary object of focus. If one realizes that self-awareness is primordially clear, then that causal samadhi is also clear without meditation. If the power of self-awareness does not pervade everything, the temporarily scattering and gathering afflictions will not become pure. If the self-originated sun rises in an instant, then the perfect samadhi is clear without meditation. If one does not realize the non-dual great mother Bhaga, one will not perfect the body by generating the supreme mother temporarily. If one is inseparable with prajnaparamita, then the compassionate supreme mother is perfect with skillful means and wisdom. If one does not know the mastery of the mind as desired, one will not establish the empowerment of the five wisdoms temporarily. By mastering the root of the base of all in the ten directions, one will not perfect the supreme empowerment of the vast expanse of reality. If one does not train the blessing of intention in the bindu, one will not recite body, speech, and mind with temporary intention. By blessing the three realms with self-originated bliss, the blessings of the three kayas, miraculous powers, and nature are complete. Thus it is said. Fourth, to pay homage to Samantabhadra of vows and wisdom, primordially inseparable. In the "Pancakrama" it says: "Just as water is placed in water, just as"
Chinese
如是安住于如是之中，于自身之自性智慧，以及所见之善妙，我在此敬礼。忆念此意义后，无作勤之敬礼是：于无显现、无空性、无执著之境敬礼！于无忆念、无明觉、无动摇之境敬礼！于无作为、无贪执、无取舍之境敬礼！于无生、任运成就之法身敬礼！如是敬礼。 第五，供养坛城诸尊之仪轨是：如《虚空大》中所说：“供养上师与赞颂，以及所有之福德，若无不染不动的力量，则行持将成大束缚。”因此，供养者们心中忆念其意义，并如是说：“若以意之供养不能遍满三千世界，则立即供养亦不能令诸佛欢喜。若遍满之欢喜无有间断，则无需修持供养之神变亦能圆满。”上师开示其意义，无作勤之供养是：总的来说，有五种妙欲之供养，特别是外内密之供养。其中，色，显现为无实之供养；声，响动为无形之供养；香，觉受为无缘之供养；味，品尝为无觉之供养；触，忆念为无执之供养；法，无生为超离思维之供养。这些也可特别归纳为外内密三种供养：外，色等之显现为无实之供养；内，识之明觉为不变之供养；密，无生之义为超离思维之供养。如是供养。 第六，念诵之事是：如《虚空大》中所说：“语与心等持，即是咒语之词。”因此，念诵咒语之方式是：供养者们心中忆念其意义，并如是说：“若意之禅定不清晰，则立即生灭之明觉本尊亦不清晰。若通达法性自明之明觉深处，则无需修持禅定之神变亦能清晰。若不了解唯是意义之修持，则立即以名相之念诵不能成就。意之念诵无有时间和间断，瑜伽士之修持仪轨即能圆满。吽。我之五蕴、十八界、十二处等，化为无贪之供养云，
English
Having thus placed it as it is, I prostrate here to whatever is the self-existing wisdom of oneself, and whatever good is seen. Having remembered this meaning, the prostration without effort is: I prostrate to that which is without appearance, without emptiness, without grasping! I prostrate to that which is without memory, without awareness, without movement! I prostrate to that which is without action, without attachment, without grasping! I prostrate to the Dharmakaya, which is unborn and spontaneously accomplished! Thus, I prostrate. Fifth, the method of offering to the deities of the mandala is: As it is said in the "Great Sky": "Offering to the guru and praising, and likewise all merit, if there is no power of non-attachment and non-movement, then doing so becomes a great bondage." Therefore, the offerers contemplate the meaning in their minds and say this: "If the offering of the mind does not pervade the three thousand worlds, then offering it immediately will not please the Victorious Ones. If the pervasive pleasure is continuous, then the magical display of offering need not be meditated upon to be complete." The lama explains the meaning, and the offering without effort is: In general, there are the offerings of the five objects of desire, and in particular, the outer, inner, and secret offerings. Among these, form, appearing as an unreal offering; sound, resounding as an immaterial offering; smell, sensing as an objectless offering; taste, experiencing as a sensationless offering; touch, remembering as a non-grasping offering; dharma, unborn as a thought-transcending offering. These can also be specifically condensed into the three offerings of outer, inner, and secret: outer, the appearance of form, etc., as an unreal offering; inner, the awareness of consciousness as an unchanging offering; secret, the meaning of unborn as a thought-transcending offering. Thus, one offers. Sixth, the act of recitation is: As it is said in the "Great Sky": "Speech and mind in equipoise are the words of mantra." Therefore, the method of reciting mantra is: The offerers contemplate the meaning in their minds and say this: "If the samadhi of the mind is not clear, then the deity of immediate arising and dissolving awareness is also not clear. If one understands the depth of self-luminous awareness of the nature of reality, then the magical display of samadhi is clear without meditation. If one does not understand that it is only the practice of meaning, then immediate recitation of names will not accomplish it. The recitation of the mind has no time and no interruption, and the ritual of the yogi's practice is perfectly complete. Hūṃ. May my aggregates, elements, and sense bases be transformed into clouds of unattached offerings,
Chinese
如果奉献给您，请世尊总主以慈悲接受。佛陀，您的圣身是怎样的？犹如虚空之中显现一切的身体。空性与智慧无二之法身，有为与无为之方便身，向圣妙普贤身顶礼。佛陀，您的妙语是怎样的？虽显现为音声，不可言说，却不离其义，以慈悲调伏之故，妙语宣说一切。不可言说之妙语，般若波罗蜜多。向妙语普贤语顶礼。佛陀，您的意是怎样的？不具分别念，却明了知晓一切。具智慧之智，一切皆无为。忆念之觉性之王完全显现。向圣妙普贤意顶礼。佛陀，您的功德是怎样的？从无有之大功德中显现一切。仅是显现，却融入明点之中。自然圆满，究竟之胜者功德身。向功德普贤天顶礼。佛陀，您的事业是怎样的？方便的事业遍及一切众生。引导众多有情众生走向解脱之胜道。善巧方便，究竟之胜者事业身。向事业普贤顶礼赞叹。如是念诵而修持赞叹。上师开示，无勤作之修持是：外在显现，念诵安立为世间之基。内在五根明晰，念诵无分别。秘密念诵无生任运成就，是为究竟之念诵。第七，施放食子是：如虚空藏所说：不执取，施放即是食子。无有作为之事业等。如是说： 吽。 形象显现，上等中等下等一切，圆满为圣身无尽庄严之轮。 音声响动，上等中等下等一切，圆满为圣语无尽庄严之轮。 忆念分别，上等中等下等一切，圆满为圣意无尽庄严之轮。 若不识自心性，若不识真实义，无论如何观察，都将变成痛苦。 向见解普贤忏悔之后，祈请享用分别念食子之供养。 若不散乱自心性，若不识真实义，无论如何修习，都将变成痛苦。 向禅定普贤忏
English
If offered to you, please accept with compassion, O Bhagavan Samantabhadra. Buddha, what is your sacred body like? A body that appears in any way in the expanse of the sky. The Dharmakaya, inseparable from expanse and wisdom. The skillful body of conditioned and unconditioned. I prostrate to the sacred body of Kuntuzangpo. Buddha, what is your sacred speech like? Although it appears as sound, it is inexpressible, yet it does not deviate from its meaning. Out of compassion for taming, the sacred speech proclaims in every way. The inexpressible sacred speech, the Prajnaparamita. I prostrate to the sacred speech of Kuntuzangpo. Buddha, what is your mind like? Without any conceptual thoughts, you clearly know everything. Possessing the wisdom of knowledge, all is unconditioned. The king of awareness, the activator of memory, fully arises. I prostrate to the sacred mind of Kuntuzangpo. Buddha, what are your qualities like? From the great qualities of non-existence, everything appears. Just by appearing, it gathers into the essence of a thigle. The spontaneously perfect, ultimate victorious qualities body. I prostrate to the deity of qualities, Kuntuzangpo. Buddha, what is your activity like? The activity of skillful means pervades all beings. It establishes many sentient beings on the supreme path of liberation. The skillful means, the ultimate victorious activity body. I prostrate and praise the ever-good activity. By reciting these words, one approaches and praises. The guru reveals the meaning, and the practice of non-effort is: Outer appearance, recite establishing as the basis of existence. Inner five senses clear, recite without conceptualization. Secretly recite unborn, spontaneously accomplished, this is the ultimate recitation. Seventh, giving the torma is: From the great space, it says: Not grasping, giving is the torma. Activities without action, etc. Thus it says: HUNG. All forms appearing, superior, middling, and inferior, are complete as the wheel of inexhaustible ornaments of the sacred body. All sounds resounding, superior, middling, and inferior, are complete as the wheel of inexhaustible ornaments of the sacred speech. All memories and thoughts, superior, middling, and inferior, are complete as the wheel of inexhaustible ornaments of the sacred mind. If one does not know the nature of one's own mind, if one does not know the true meaning, no matter how one examines, it will only turn into suffering. After confessing to the view of Kuntuzangpo, please accept the offering of the torma of conceptual thoughts. If one does not distract the nature of one's own mind, if one does not know the true meaning, no matter how one meditates, it will only turn into suffering. Confessing to the samadhi of Kuntuzangpo,
Chinese
从玩笑中： 意识食子的供养请享用。 如果不了解自生任运成就， 那么无论如何寻求都只会变成痛苦。 向事业普贤忏悔， 生命气息食子的供养请享用。 如果不了解五蕴是胜者的身， 那么无论如何生起都只会变成痛苦。 向自性普贤忏悔， 自生食子的供养请享用。 如果不了解总持是智慧本身， 那么无论如何行持都只会变成痛苦。 向誓言普贤忏悔， 明点食子的供养请享用。 如果不了解自生本来清净， 那么无论如何修持都只会变成痛苦。 向清净普贤忏悔， 血肉食子的供养请享用。 如果不了解受用是幻化， 那么无论如何积累都只会变成痛苦。 向行为普贤忏悔， 资具食子的供养请享用。 外内情器都汇集为食子后， 幻化成大悲的食子， 作为智慧嬉戏的食子而供养， 请享用法性界中的食子。 念诵“嗡 希 班扎 阿”，无勤作的食子是， 上师开示表诠， 无有执着显现世间的外部食子， 五根明朗而无有分别的内部食子， 阐明无生究竟之义的食子， 以无二的方式供养十八普贤。 第八是会供： 来自《大虚空》： 会供的供品陈设， 以自性存在而不会减少， 以任运存在而不会耗尽， 本来清净是甘露。 十二缘起特别地， 不能以增上慢来执取。 这样，就做了无勤作的会供。 也就是，下方大乘的寂怒诸神， 对于无量无边的对境， 将肉食酒等饮食的各种差别， 以三摩地加持成欲妙天女后供养，也很好。 但相比之下，阿底瑜伽的这个自性普贤十八尊，无有因缘而自生， 无有作者而任运成就， 也就是，完全