English
Ah! To view this and the next life as separate is truly regrettable! To cling to birth and death is truly vexing! I confess in the realm of the immortal Yungdrung. In the great Bindu without edges or corners, To view form and substance as separate is truly regrettable! To cling to edges and corners is truly vexing! I confess in the great Bindu that is perfectly round. In the very nature of the three times without change, To view beginning and end as separate is truly regrettable! To cling to change is truly vexing! I confess in the realm of the three times without change. In the self-arisen wisdom without effort, To view cause and effect as separate is truly regrettable! To cling to effort and accomplishment is truly vexing! I confess in the nature of self-arisen without effort. In the awareness-wisdom without grasping or clinging, To view permanence and annihilation as separate is truly regrettable! To cling to grasping and clinging is truly vexing! I confess in the realm of awareness-wisdom. In the pure Dharmadhatu without elaboration, To view suffering as separate is truly regrettable! To cling to beginning and end is truly vexing! I confess in the realm of the pure Dharmadhatu. In the palace without vastness or narrowness, To view outer and inner as separate is truly regrettable! To cling to vastness and narrowness is truly vexing! I confess in the realm of the palace without vastness or narrowness. In the space of the Mother without high or low, To view above and below as separate is truly regrettable! To cling to high and low is truly vexing! I confess in the realm of the Bhaga without high or low. In the Dharmakaya without duality, To view outer and inner as separate is truly regrettable! To cling to container and contents is truly vexing! I confess in the realm of the unchanging Dharmakaya. This mind of ignorant delusion is truly pitiable! It grasps at formless Dharma as having substantial characteristics. This mind of deluded beings is utterly miserable! It grasps at 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 existence, It clings to deluded friends and relatives as permanent. This mind of unknowing beings is completely mistaken! It abandons the truth and strives in non-virtuous actions. It abandons the Teacher's words and is deceived by worldly distractions. It abandons self-awareness and strives in meaningless distractions. Such meaningless sentient beings are truly pitiable! I confess in the realm without separation or distinction.
Chinese
这样说着，上师解释了这些话的含义，并这样说：如果身体的誓言破损了，就在法性无生的状态中忏悔。如果语言的誓言破损了，就在法性不可言说的状态中忏悔。如果意念的誓言破损了，就在法性无念无想的状态中忏悔。如果秘密的誓言破损了，就在秘密法界的状态中忏悔。如果根本的誓言破损了，就在根本菩提心的状态中忏悔。如果支分的誓言破损了，就在法性无二的状态中忏悔。如果共同的誓言破损了，就在法性任运自成的状态中忏悔。如果特殊的誓言破损了，就在相状法性任运成就的状态中忏悔。从无始轮回至今所造的十不善业和五无间罪等，都在自生智慧无分别的状态中忏悔。要忆念这些意义。第三，坛城的运作是：象征性的坛城是这个用彩粉绘制的坛城。所象征的意义的坛城，在珍宝自性宫殿中，十六瓣莲花的中心或中心点上，无因无缘自生的普贤王如来，和无作者任运成就的普贤王佛母，两者从原始以来就安住于不生的法性，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）的形式存在，这就是坛城。十六片莲花瓣上，具有所缘的八识聚，从原始以来就清净的十六位普贤王如来眷属，这就是眷属。也就是说，眷属的普贤王如来是从轮回原始扩展的层面来说的，而坛城是清空三界的自性，意义是轮涅诸法没有取舍，安住在自生智慧独一明点中。像这样安住，就按照安住的方式来修持，通过三摩地生起本尊，进行灌顶加持等行为的方式是，在《名号赞》中说：大坛城是广阔的。因此，供养者们要心中想着意义，口中念诵这些话。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。如果自己的心性从原始以来就不清净，仅仅暂时修持一部分也不会变得清净。如果知道法性是不造作的，本来就是如此，那么不修持如是性的禅定也会显现。方便的
English
Thus speaking, the lama explained the meaning of these words, and said this: If the samaya of the body is broken, confess in the state of the unborn nature of reality. If the samaya of speech is broken, confess in the state of the inexpressible nature of reality. If the samaya of mind is broken, confess in the state of the non-conceptual nature of reality. If the secret samaya is broken, confess in the state of the secret dharmadhatu. 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 the non-dual nature of reality. If the general samaya is broken, confess in the state of the spontaneously accomplished nature of reality. If the specific samaya is broken, confess in the state of the spontaneously accomplished characteristics of phenomena. All the ten non-virtuous actions and five heinous crimes, etc., committed from beginningless samsara until now, are confessed in the state of self-arisen wisdom without conceptualization. One should remember these meanings. Third, the operation of the mandala is: The symbolic mandala is this one drawn with colored powders. The mandala of meaning that is symbolized, in the palace of precious citta, in the center or core of the sixteen-petaled lotus, is the self-arisen Samantabhadra without cause or condition, and the spontaneously accomplished Samantabhadri without a maker, both abiding from the beginning in the unborn nature of reality, in the form of the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), this is the mandala. On the sixteen lotus petals, the eight consciousness aggregates with their objects, the sixteen Samantabhadras who are pure from the beginning, are the retinue. That is to say, the Samantabhadra of the retinue is spoken of from the perspective of the primordial expanse of samsara, while the mandala is the nature of emptying the three realms, the meaning being that there is no acceptance or rejection of dharmas of samsara and nirvana, abiding in the single bindu of self-arisen wisdom. Abiding in this way, one meditates as it abides, the way of generating the deity through the three samadhis, performing empowerment, blessings, etc., is as stated in the "Praise of Names": The great mandala is vast. Therefore, the offerers should contemplate the meaning in their minds and speak these words: Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ). If one's own mind is not pure from the beginning, merely meditating on a part temporarily will not make it pure. If one knows that the nature of reality is uncreated and is primordially so, then the samadhi of suchness will be clear without meditation. The skillful
Chinese
根本若无生起慈悲，临时的少分也无法普及一切。若以智慧广大地向外扩展，则无法明晰修持周遍显现的禅定。若不了解自续清净的真义，临时的对境无法明晰自明觉。若能明晰觉悟本来如此的自明觉，也无需修持因之禅定。若自明觉之功能未普及一切，临时的收放烦恼无法清净。刹那间若自生之日升起，则无需修持圆满的禅定。若未证悟无二大乐之母，则临时生起佛母无法圆满报身。以无别于般若波罗蜜多之故，慈悲佛母具足方便与智慧。若不了解心之自在能随心所欲，则临时无法稳固五智之权。以将一切之根本自在地转向十方之故，未圆满灌顶广大法界之胜权。若未修习意之加持于明点，则临时的意无法忆念身语意。以加持自生安乐之三界之故，身三之加持神变自然具足。如是说。第四，顶礼本初不动的誓言与智慧之普贤如来。出自《五次第论》：犹如水注入水中，犹如油注入油中，以自之自智充满，以何善见于此顶礼。忆念此义，行无作之顶礼：顶礼于无有显现、无有空性、无有执取的境界。顶礼于无有忆念、无有明觉、无有变化的境界。顶礼于无有作为、无有执着、无有执持的境界。顶礼于无生任运成就之法身。如是顶礼。第五，供养坛城诸尊之仪轨。出自《大虚空经》：供养赞颂上师，以及一切福德，若无不着不动的力量，则行持将成大束缚。如是思维供养者之义，并如是说：若意之供养未遍布三千世界，则临时的供养无法令诸佛欢喜。若以周遍之供养令欢喜不断，则无需修持供养之神变。上师开示此义，无作
English
If compassion does not arise at the root, temporary aspects will not pervade all. If great expansion pervades outward with the mind, then the samadhi of all-illuminating will not be clearly cultivated. If the very essence of the pure lineage is not understood, temporary objects will not clarify self-awareness. If self-awareness is clearly realized as being primordially so, then the samadhi of cause need not be cultivated clearly. If self-awareness's potential does not pervade all, temporary gathering and scattering of afflictions will not be purified. If the self-arisen sun dawns in an instant, then the perfect samadhi need not be cultivated clearly. If the great mother of non-duality, Bhaga, is not realized, then generating the supreme mother temporarily will not perfect the body. Because of being inseparable from the Perfection of Wisdom, the compassionate mother is complete with skillful means and wisdom. If the mastery of mind is not understood as being all-desiring, then the power of the five wisdoms will not be stable temporarily. Because the root of the base of all is empowered in the ten directions, the supreme empowerment of the vast expanse of reality is not completely bestowed. If the blessing of intention is not trained in bindus, then temporary intention will not recite body, speech, and mind. Because the three realms of self-arisen bliss are blessed, the blessings of the three bodies, miraculous powers, and nature are complete. Thus it is said. Fourth, prostration to Samantabhadra, the unchanging from the beginning, of vows and wisdom. From the Pañcakrama: Just as water is placed in water, just as oil is placed in oil, filled with one's own wisdom, with what good sight does one prostrate here? 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 change. I prostrate to that which is without action, without attachment, without holding. I prostrate to the Dharmakaya, which is unborn and spontaneously accomplished. Thus, prostration is made. Fifth, the method of offering to the deities of the mandala. From the Great Sky: Offering and praising the lama, and likewise all merit, if there is no strength of non-attachment and non-movement, then doing so becomes a great bond. Having thought of the meaning of the offerers, one speaks thus: If the offering of the mind does not pervade the three thousand worlds, then the temporary offering will not please the Buddhas. If pleasing is continuous with pervasive offering, then the miraculous powers of offering need not be cultivated completely. The lama explains the meaning of this, without effort.
Chinese
无有之供养是：一般而言是五妙欲的供养，特殊而言是内外密的供养两种。五妙欲的供养是：色，显现非实有的供养；声，声响无形体的供养；香，嗅觉无对境的供养；味，品尝无感觉的供养；触，忆念无执着的供养；法，无生超离思维的供养。那些也特别归纳为外内密三种而作供养是：外，以色等显现非实有而供养；内，以明觉之觉性无变而供养；密，以无生之义超离思维的供养而供养。第六，作念诵是：如虚空藏所说：身语等持咒语词。如是念诵咒语之方式是：供养者们心中思念其义，如是说： 吽 (藏文，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)。若意之等持不明显，则刹那之收放觉性之本尊不明显。若通达法性自明觉性之深处，则无需修习等持之神变亦明显。若不唯知晓意义之修持，则刹那以名相称念亦无成就。以意念诵无有间断，瑜伽士修持之仪轨亦圆满。吽 (藏文，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)。我之蕴、界、处等，化为无执著之供云，以无执著之方式而作供养，祈请世尊总主以慈悲纳受。佛陀您之胜妙身如何？如虚空界显现任何之身，界与智慧无二法身，有为无为方便身，胜妙身普贤身前敬礼。佛陀您之胜妙语如何？声响显现不可言说，然于义无动摇，以慈悲调伏故，胜妙语宣说任何，不可说胜妙语般若波罗蜜多，胜妙语普贤语前敬礼。佛陀您之心如何？无有分别念，然亦了知任何，具智慧明觉一切无为，忆念觉性之王完全显现，胜妙心普贤心前敬礼。佛陀您之功德如何？伟大之功德无有而显现任何，仅显现即于明点之自性中