Chinese
于何处行之事：象征性的范例坛城，是用彩粉绘制的这个。所象征的意义坛城，即珍贵的心识（梵文：citta）之宫殿中，根茎花瓣十六瓣莲花的中心，无因无缘的自生普贤佛母和，无作者自然成就的普贤佛父二者，从原始以来未生的法性，以字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的形态存在，是为坛城。十六瓣莲花上，连同对境的八识聚，从原始以来清净的十六普贤是眷属。如是，眷属以普贤称之，是从轮回原始扩展的层面上说的。坛城是清空三界的自性，意义是不取不舍轮涅之法，自生的智慧，安住于独一明点中，如安住般禅修，是为生起三禅定之本尊。灌顶加持等行事之方式，如《名号赞》中所说：坛城广大无边。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），若自心本初未清净，仅暂时修习一部分亦不清净。若知法性本初即是，则不修习如是之禅定亦明了。若未生起方便之根本大悲心，仅暂时修习一部分亦不能周遍。若以广大之智慧向外周遍，则不修习普现之禅定亦明了。若未了知本体清净之意义，仅暂时观想亦不能明了自明觉性。若了知本初即是之自明觉性，则不修习因之禅定亦明了。若未将自明觉性之力量周遍，仅暂时收放亦不能清净烦恼。若刹那间自生之日升起，则不修习圆满之禅定亦明了。若未证悟无二大母（梵文：bhaga），仅暂时生起胜母亦不能圆满身。以无分别之般若波罗蜜多，慈悲胜母，方便与智慧圆满。若未了知心之自在如意，仅暂时亦不能生起五智之灌顶。以根本阿赖耶识于十方自在转变，则未圆满授予广大无边之殊胜灌顶。若未于明点中修习意之加持，仅暂时之意亦不能念诵身语意。以自生安乐加持三界。
English
What to do on the ground: The symbolic example mandala is this one drawn with colored powders. In the palace of the signified meaning mandala, the precious citta, in the center of the sixteen-petaled lotus of root stems, the self-arisen Samantabhadri without cause or condition, and the spontaneously accomplished Samantabhadra without an agent, both existing in the form of the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, literal Chinese meaning: A) in the nature of unborn dharma from the beginning, is the mandala. On the sixteen lotus petals, the sixteen Samantabhadras, pure from the beginning, together with the eight consciousness aggregates and their objects, are the retinue. Thus, the retinue is called Samantabhadra, which is spoken of from the level of the original expansion of samsara. The mandala is the nature of emptying the three realms, the meaning is without acceptance or rejection of the dharmas of samsara and nirvana, the self-arisen wisdom, abiding in the single bindu, meditating as if abiding, is to generate the deity of the three samadhis. The manner of performing empowerments, blessings, etc., as stated in the "Namasamgiti": The great mandala is vast and boundless. Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, literal Chinese meaning: Hūṃ), if one's own mind is not pure from the beginning, it will not become pure by meditating on only a part temporarily. If one knows that the nature of dharma is inherently so from the beginning, then the samadhi of suchness will be clear without meditation. If great compassion, the root of skillful means, does not arise, it will not pervade everything by meditating on only a part temporarily. If one pervades outward with great wisdom, then the samadhi of all-appearance will be clear without meditation. If one does not understand the meaning of the purity of the essence, one will not clarify self-awareness by focusing only temporarily. If one understands and realizes the self-awareness that is inherently so from the beginning, then the samadhi of the cause will also be clear without meditation. If one does not spread the power of self-awareness everywhere, one will not purify afflictions by only temporarily gathering and scattering. If the self-arisen sun rises in an instant, then the perfect samadhi will be clear without meditation. If one does not realize the non-dual great mother (Sanskrit: bhaga), one will not perfect the body by only temporarily generating the supreme mother. With the non-differentiated Prajnaparamita, the compassionate supreme mother, skillful means and wisdom are perfected. If one does not know the mastery of the mind as wish-fulfilling, the empowerment of the five wisdoms will not arise by only temporarily. By the fundamental alaya transforming freely in the ten directions, the supreme empowerment of the vast expanse is not completely bestowed. If one does not train in the blessing of intention in the bindu, one cannot recite body, speech, and mind with only temporary intention. By blessing the three realms with self-arisen bliss.
Chinese
身语意三加持神变自性圆满。如是说。第四，顶礼誓言和智慧的普贤王如来本来无别者。出自《五次第论》：犹如水注入水中，犹如油注入油中，自以自知觉性智慧充满，无论何种善见皆在此处积聚。忆念此意义后，行无作意的顶礼：顶礼于无显现、无空性、无执着的境界。顶礼于无所作、无贪执、无执取的境界。顶礼于无生、任运成就的法身。如是顶礼。第五，供养坛城诸尊之仪轨。出自《虚空大》：供养上师与布施，以及所有善业，若无不执着、不动的力量，则会变成巨大的束缚。因此，若以意供不能遍及三千世界，立即以实物供养亦不能令诸佛欢喜。若能恒常遍及一切令其欢喜，则供养的功德不会成为障碍。忆念此意义后，行无作意的供养：总的来说，供养五妙欲，特别是外内秘密的供养。五妙欲的供养是：供养色相无实物的显现，供养声响无形体的声音，供养香气无目标的觉受，供养味觉无感觉的体验，供养触觉无执着的念头，供养法无生的超意识。这些也特别归纳为外内密三种供养：外供养色等显现无实物，内供养以明觉的觉性不变，秘密供养无生之义超意识。如是供养。第六，念诵之事。出自《虚空大》：非口语等持咒语。因此，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之意，若心的等持不清晰，立即生起收摄觉性的本尊不清晰。若通达法性自明觉性的深奥，则无需修持等持也能清晰显现神变。若不明白以意义亲近，立即以名相念诵则无成就。心的念诵无时无间断，瑜伽士亲近的仪轨方能圆满。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），我的蕴、界、处等，无执着的供养
English
Saying, "May the blessings and miraculous powers of the three kayas be complete in their essence." Fourth, prostrating to Samantabhadra, the indivisible unity of vows and wisdom from the very beginning. From the Pañcakrama: "Just as water is placed in water, just as ghee is placed in ghee, whatever self-awareness and wisdom there is, may all good visions gather here." Having remembered this meaning, the prostration without action is: I prostrate to that which is without appearance, without emptiness, without identification. I prostrate to that which is without action, without attachment, without grasping. I prostrate to the unborn, spontaneously accomplished Dharmakaya. Thus, the prostration is made. Fifth, the method of offering to the deities of the mandala. From the Namkha Che: "Offering to the guru and giving, as well as all merits, if there is no strength of non-attachment and non-movement, it will become a great bondage." Therefore, if the mind's offering does not pervade the three thousand worlds, immediately offering with objects will not please the Buddhas. If the pervasive pleasure is continuous, the greatness of the offering will not become an obstacle to contemplation. Having remembered this meaning, the offering without action is: In general, the offering of the five desirable qualities, and in particular, the outer, inner, and secret offerings. The offering of the five desirable qualities is: Offering the appearance of form without substance, offering the sound of sound without form, offering the scent of smell without object, offering the taste of taste without sensation, offering the touch of memory without grasping, offering the Dharma of the unborn beyond mind. These are also especially condensed into the three offerings of outer, inner, and secret: The outer offering is the appearance of form, etc., without substance. The inner offering is the unchanging awareness of consciousness. The secret offering is the meaning of the unborn beyond mind. Thus, the offering is made. Sixth, the act of recitation. From the Namkha Che: "Non-verbal samadhi is the mantra." Therefore, if the meaning of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is not clear, the samadhi of the mind is not clear, then the deity of the arising and dissolving awareness will not be clear. If the depth of the self-illuminating awareness of Dharmata is understood, then the miraculous powers will be clearly manifested without contemplating samadhi. If one does not understand that approaching means only the meaning, then immediately reciting the name will not bring accomplishment. The recitation of the mind is without time and without interruption. The yogi's ritual of approaching is perfectly complete. Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), my aggregates, elements, and sense bases, are offered without attachment.
Chinese
如云般幻化显现，以无执着之态而供养，祈请世尊总主垂念纳受。佛陀您的圣身是何等？如虚空般显现万象之身，空性与智慧无二之法身，有为无为方便之身，顶礼供养圣身普贤如来。佛陀您的圣语是何等？音声显现不可言说，虽不离其义，然以慈悲为调伏，圣语示现种种。不可言说之圣语般若波罗蜜多，顶礼供养圣语普贤如来。佛陀您的圣意是何等？无有分别念，却了知一切，具足智慧，一切无为，忆念觉性之王全然显现，顶礼赞叹圣意普贤如来。佛陀您的功德是何等？无有伟大之功德，却显现种种，仅是显现，却融入明点之状态，任运圆满究竟之胜者功德身，顶礼供养功德普贤如来。佛陀您的事业是何等？方便之事业遍及一切众生，众多有情众生开示解脱之胜道，善巧方便究竟之胜者事业身，顶礼赞叹事业普贤如来。如是念诵而修持赞颂。上师开示道：无有勤作之修持，外在显现世间之基而念诵，内在五根明澈而无分别念地念诵，秘密无生任运成就地念诵，是为究竟之念诵。第七，施放食子，如虚空大般，不执取施放即是食子，无有作为即是诸业。如是说： 吽，一切形象显现，上中下等一切，皆是圣身无尽庄严之轮圆满。一切音声响动，上中下等一切，皆是圣语无尽庄严之轮圆满。一切忆念觉知，上中下等一切，皆是圣意无尽庄严之轮圆满。若心性未曾修整，实义未曾了知，如何造作分别念，终将成为痛苦之因。于见解普贤如来前忏悔发露，祈请纳受分别念食子之供养。若心性未曾散乱，实义未曾了知，如何修
English
Emanating as clouds, offering in a state of non-attachment, I beseech the Victorious One, the Lord of All, to accept with compassion. Buddha, what is your sacred body like? A body that appears in various forms in the expanse of the sky. The Dharmakaya, inseparable from space and wisdom. The body of skillful means, both conditioned and unconditioned. I prostrate to the sacred body of Kuntuzangpo. Buddha, what is your sacred speech like? Sound and appearance, inexpressible, yet not deviating from meaning. Out of compassion, the sacred speech reveals itself in various ways to tame beings. The inexpressible sacred speech is the Prajnaparamita. I prostrate to the sacred speech of Kuntuzangpo. Buddha, what is your sacred mind like? Without conceptual thoughts, yet knowing everything clearly. Possessing wisdom and knowledge, all unconditioned. The king of awareness, the source of mindfulness, fully arises. I prostrate and praise the sacred mind of Kuntuzangpo. Buddha, what are your qualities like? Without great qualities, yet appearing in various forms. Merely appearing, yet dissolving into the state of a bindu. The spontaneously perfect and ultimate qualities of the Victorious One's body. I prostrate to the deity of qualities, Kuntuzangpo. Buddha, what is your activity like? The activity of skillful means pervades all beings. Leading many sentient beings to the supreme path of liberation. The body of the Victorious One's activity, perfected in skillful means. I prostrate and praise the ever-good activity. Thus, one approaches and praises by reciting these words. The Lama unravels the meaning: The approach without effort is: outwardly, reciting the basis of existence as appearance; inwardly, reciting the five senses as clear and without conceptualization; secretly, reciting as unborn and spontaneously accomplished. This is the ultimate recitation. Seventh, the offering of torma: From the great expanse of space: Not grasping, but giving, is the torma. Without action, these are the activities. Thus: HUNG, all forms and appearances, supreme, middling, and inferior, all are the complete wheel of the sacred body's inexhaustible adornments. All sounds and noises, supreme, middling, and inferior, all are the complete wheel of the sacred speech's inexhaustible adornments. All memories and cognitions, supreme, middling, and inferior, all are the complete wheel of the sacred mind's inexhaustible adornments. If the nature of mind is not corrected, and the true meaning is not understood, then however one conceptualizes, it will only become a cause of suffering. Confessing and disclosing to the view of Kuntuzangpo, please accept the offering of the torma of conceptual thoughts. If the nature of mind is not distracted, and the true meaning is not understood, then however one meditates,