English
In the immeasurable palace on the summit of the dwelling place, ocean, continent, and Mount Meru, visualize a five-colored golden mansion, its nature being seven precious jewels. The complexion is like a conch shell and jasmine, slightly reddish. Adorned with the five Buddha crown, residing in the posture of a bodhisattva. Possessing a graceful and joyful demeanor, adorned with all kinds of ornaments. United with Vajra Garvini, the vajra slightly extended to the right in playfulness, the bell fluttering at the corner of the eye. Having united the lotus and vajra, diligently bind the mudra. Or holding a khatvanga and kapala, or similar to skillful means, the two hands joined at the neck of the vajra, the skillful means vajra placed at the heart, the left hand embracing the bell, the corner of the bell facing backwards. To fill the entire expanse of space, display immeasurable clouds of Buddhas. Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and the vajra placed at the heart. Oṃ yoga śuddha sarva dharma yoga śuddho'ham (藏文：ཨོཾ་ཡོ་ག་ཤུདྡྷ་སརྦ་དྷརྨ་ཡོ་ག་ཤུདྡྷོ྅ཧཾ，梵文天城体：ॐ योग शुद्ध सर्व धर्म योग शुद्धोऽहम्，梵文罗马拟音：oṃ yoga śuddha sarva dharma yoga śuddho'ham，汉语字面意思：嗡，瑜伽清净，一切法瑜伽清净，我是). The eight goddesses, and the establishment of the body, speech, and mind vajras, should be done with mantras and mudras. Summon the wisdom wheel and offer it, and perform hooking and so on. Oṃ tiṣṭhi sana hūṃ svāhā (藏文：ཨོཾ་ཏིཥྛི་སན་ཧཱུྃ་སྭཱཧཱ，梵文天城体：ॐ तिष्ठि सन हुं स्वाहा，梵文罗马拟音：oṃ tiṣṭhi sana hūṃ svāhā，汉语字面意思：嗡，安住，善，吽，梭哈). Having made the four mudras, the Oṃ (藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), Yuṃ (藏文：ཡུཾ，梵文天城体：युं，梵文罗马拟音：yuṃ，汉语字面意思：永), Pheṃ (藏文：ཕེཾ，梵文天城体：फें，梵文罗马拟音：pheṃ，汉语字面意思：呸), Phaṭ (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪), Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), Svāhā (藏文：སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈) of the victorious ones. Bestow empowerment with water containing branches. Oṃ Āḥ Hūṃ Svāhā (藏文：ཨོཾ་ཨཱཿཧཱུཾ་སྭཱཧཱ，梵文天城体：ॐ आः हुं स्वाहा，梵文罗马拟音：oṃ āḥ hūṃ svāhā，汉语字面意思：嗡，阿，吽，梭哈). Touch the three-pointed vajra to the crown of the head. The five families and the vajra again bestow empowerment, as mentioned before, bestow empowerment with the crown and armor. Together with the graceful mother and others, make offerings, tormas, praises, and the vows of consumption, uphold the three vows, and then dissolve them into luminosity. Meditate on the union of the Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) of the Gandharvas and the complete body, or if the vajra and lotus arise from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), the initial vajra and lotus together with Oṃ (藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Phaṭ (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪). The scepter vajra is the peaceful lord, below is the basis of wisdom, the vajra bell closely united, will accomplish the supreme state. Then practice the yoga of bindus, starting from the secret name of the vajra, the two embrace and recite. In the center is the seed of Āli, which is eternally supremely subtle. Pay homage, and finally perform the burning, to accomplish with a blissful mind.
Chinese
不是这样的。就像魔术师把没有的东西变出来一样，也不是这样的。而是进入粗糙的界。然而，那只是对众生的显现。如来既没有分别念，也没有显现。有些人变化形体也不是这样的。这叫做不可思议的生。是智慧显现的幻化。同样，瑜伽士们，殊胜的安乐是远离戏论的，那本身就是坛城等无量宫殿的显现，也是欲望的显现。而且，这个知识和所知何时也不相异的等持，虽然安住和进入粗糙的界，但那样的显现是没有的。然而，它们的自性，以及成为法的程度，所有如是和如所有，都在同一时间了知。这也叫做不可思议。通过这个次第，各个凡夫，中阴，梦身，以及从无始以来流传下来的，具有风的阿赖耶识，也一次又一次地进入粗糙的界。那是孩童们所不了解的，所以叫做轮回。谁了解那个次第，就是大瑜伽士，是超越痛苦的。同样，上师面前的次第也是这样。一切时处，金刚萨埵与自显的觉性同在，那是月亮和金刚光芒四射，舒展和收缩，进入胎藏的行为。之后，更加仔细地观察，就转变为化身。颜色像纯金一样闪耀，黄色、白色和红色的面容，混合着贪欲和愤怒。手持箭和金刚肠，弓和人头骨，以及金刚铃。以游戏坐姿安住在各自的宝座上。智慧自在母，一面二臂，手持卡杖嘎和盛满甘露的头盖骨，丝绸下裙松开，具有骨饰，是极大贪欲的自性，平等进入。或者，化身是毗卢遮那佛。从较低的次第产生的猛厉的因陀罗尼罗一样。应当知晓刚刚所说的特征。他的
English
It is not like that. Just as a magician conjures up something that does not exist, it is not like that either. Rather, it enters the coarse realm. However, that is merely an appearance to sentient beings. The Tathagata has neither conceptual thought nor appearance. Some transform bodies, but it is not like that either. This is called inconceivable birth. It is the emanation of the appearance of wisdom. Likewise, for yogis, supreme bliss is also free from elaboration. That itself is the appearance of limitless arrangements such as mandalas and desires. Moreover, this samadhi, in which knowledge and the object of knowledge are never different, although it abides and enters the coarse realm, such an appearance does not exist. However, their nature, and to the extent that they become Dharma, all suchness and all as-it-is, are known at the same time. This is also called inconceivable. Through this order, individual ordinary beings, the intermediate state, the dream body, and the alaya consciousness with wind, which has been transmitted from beginningless time, also enter the coarse realm again and again. That is what children do not understand, so it is called samsara. Whoever understands that order is a great yogi, one who has transcended suffering. Likewise, the order in front of the teacher is also like this. At all times and places, Vajrasattva is together with the awareness of self-appearance, which is the moon and the vajra radiating light, expanding and contracting, the act of entering the womb. Later, upon closer examination, it is transformed into a nirmanakaya. The color shines like pure gold, yellow, white, and red faces, mixed with desire and wrath. Holding an arrow and a vajra intestine, a bow and a human skull, and a vajra bell. Seated in a playful posture on their respective thrones. Wisdom Ishvari, one face and two arms, holding a khatvanga and a skull filled with nectar, the silk lower garment loosened, possessing bone ornaments, is the nature of great desire, entering equally. Or, the nirmanakaya is Vairochana. Like the fierce Indranila arising from a lower order. One should know the characteristics just described. His
Chinese
並且，在那光明中禪修，也能洗淨十地細微的障礙，證得十一地，五蘊轉為無漏，於法身中成佛。觀修支分，即是生起色身。羅魯巴（Rol pa mo）和提利巴（Tillipa），拉瓦巴（Lawa'i zhabs）和吉祥女（dPal mo），嘎雅巴（Gā ya'i zhabs）也被認可，羅睺羅（Rā hu）和聖者之足，辛嘎拉巴（Sing ga la pa）的面前，同樣由蜂之蓮花所說。苦行面前者，也應當次第宣說。這無二的結合，應以金剛鈴印持。各自執持的那個，自性即是那個金剛，鈴是法的所取。交合結合是手印，對此，方便融入。那也同樣是這個，即是二諦結合的聲音。男性事物是悲心，金剛，女性是鈴，是空性和法性。以手印平等結合，自性多方莊嚴，幻化被說是金剛，世俗諦勝義諦融入。自性之外沒有金剛，諸法空性的自性，被稱為天女。樂與清淨之心，以及身體與女性結合，二諦交合結合之義，或者觀察自己的明妃，那被稱為融入。不要只執取一個，手印是雙運的。諸法清淨無所事事，金剛境與有境空，本尊和智慧心髓宣說。造作的雙運以金剛莊嚴，以金剛勾攝智慧。金剛燈的智慧，以及顯現廣大，無二道之五金剛，秘密總體智慧，以及肚臍，bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：བྷ་ག་，bhaga，bhaga，bhaga），空性，智慧誓言分為三。五大五蘊為智慧，清淨智慧和方便，是九尖端的那個。直至虛空界之邊際，空性智慧杖之聲，三界之外度母之身，手印的bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：བྷ་ག་，bhaga，bhaga，bhaga）不可見，鈴具有空性之舌，肚臍面等平等結合。於三交合中金剛身，鈴空性俱生，是最初所說的金剛。
English
And, meditating on that luminosity, even the subtle obscurations of the tenth ground are washed away, and the eleventh ground is attained, the aggregates are transformed into the uncontaminated, and Buddhahood is attained in the Dharmakāya. Meditating on the limbs is to generate the Rūpakāya. Rol pa mo and Tillipa, Lawa'i zhabs and Shri Devi, Gāyāpa are also recognized, Rāhula and the feet of the Noble One, in front of Singalapa, likewise spoken by the lotus of the bee. The ascetic in front should also explain in order. This very union of non-duality should be sealed with the vajra bell. That which is held separately, the self-nature is that very vajra, the bell is the object of Dharma. Conjunction and union are mudrā, for this, skillful means dissolve. That is also the same as this, that is the sound of the union of the two truths. The male object is compassion, the vajra, the female is the bell, is emptiness and Dharmatā. By the equal union of the mudrā, the self-nature is adorned in many ways, illusion is said to be vajra, the conventional truth and ultimate truth dissolve. There is no vajra other than self-nature, the self-nature of the emptiness of all dharmas, is explained as the goddess. The mind of bliss and purity, and the body in union with the female, the meaning of the union of the two truths, or examine one's own consort, that is called dissolution. Do not only grasp one, the mudrā is the union of two. All dharmas are pure and without activity, the vajra object and the object-holder are empty, the deity and the wisdom essence are spoken. The artificial union is adorned with the vajra, with the vajra, attract wisdom. The wisdom of the vajra lamp, and the appearance becomes vast, the five vajras of the non-dual path, the secret totality of wisdom, and the navel, bhaga (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: བྷ་ག་, bhaga, bhaga, bhaga), emptiness, wisdom vows are divided into three. The five elements and five aggregates are wisdom, pure wisdom and skillful means, is that of the nine tips. Until the edge of the space realm, the sound of the emptiness wisdom staff, the form of the Tāri outside the three realms, the bhaga (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning: བྷ་ག་, bhaga, bhaga, bhaga) of the mudrā is invisible, the bell has the tongue of emptiness, the navel, face, etc. are equally united. In the three unions, the vajra body, the bell is empty and co-emergent, is the first vajra spoken.
Chinese
是。手印即是唯一之智。阿哩（藏文，梵文天城体：आलि，梵文罗马拟音：āli，汉语字面意思：阿哩）即是中心。八角形乃是珍宝。其中心是金刚杵。铃是智慧母之阴户。手杖是八瓣石榴。中心以空行母之面容装饰。开启龙之门的方法是：以拇指背部抵住。驱逐并解脱八方。束缚、平等、入定于感觉。咖哩（藏文，梵文天城体：काली，梵文罗马拟音：kālī，汉语字面意思：咖哩）阿哩（藏文，梵文天城体：आलि，梵文罗马拟音：āli，汉语字面意思：阿哩）结合之手印。断除智慧轮回。不可分、无分别之三金刚。金刚铃之音声清净。智慧身与空性之声。第一阶段具足贪欲。圆满亦唯是心。最初之业乃是方便勇士。具足形象之空性智慧。明妃手印是平等入定。方便与智慧平等，或将自身微细者放入。对妇女行欲事。是供养金刚萨埵。束缚生、根、境。说是金刚合掌之义。布施、持戒亦如是。忍辱三者是守护。四魔烦恼是降伏之敌。以戒涂抹心之坛城。以忍辱之花，平等之香。光明之灯在此。是次第分明的清净。现在宣说修持之方法。于安乐之座上安坐。首先瑜伽士。以金刚合掌立誓。以慈悲怜悯一切众生。之后，礼拜以心间吽（藏文，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字所召请之坛城，以及供养、皈依、发心、回向等。观想安住于吽（藏文，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字燃烧之后。嗡 梭巴瓦 ശുദ്ധ 薩爾瓦 達爾瑪 梭巴瓦 ശുദ്ധ 呵（藏文，梵文天城体： ॐ स्वभावाः शुद्धाः सर्वधर्माः स्वभावाः शुद्धोऽहम्，梵文罗马拟音：oṃ svabhāvāḥ śuddhāḥ sarvadharmāḥ svabhāvāḥ śuddho'ham，汉语字面意思：嗡，自性清净一切法，自性清净我）。从能取和所取中解脱。视一切事物平等。眼识、眼和色等，所依赖和关联的。与自性分离。与一和多分离。无从生起。以自性之智慧修习。金刚墙和网，帐篷和橛的地面。观想刹那间完全清净的真如。其中心，在风、火、水和大自在天的上方。须弥山上有广阔的宫殿楼阁，一切特征都圆满。