English
In the midst of the assembled multitudes, possessing the pinnacle of inner and outer order, the essence is the blessing of the sublime, the source of all qualities and blessings. In the nature of the secret lotus, view the indivisible vajra as a bindu. The bindu of the nectar of sun and moon, mutually mixed, is separated by the wind. Enjoy wisdom with the five secret realms, after the five impure aggregates are purified, the nature of the five pure ones becomes clear. The king is revealed as the Thus-Gone One, showing the five secret elements, understand from the time of encountering the realm of power. The five mudras of the supreme lineage mother, observe them when free from impurities. The bliss of the bindu's heart, each bindu is clearly blissful. Wisdom, consciousness, and the pure ones, know that they are clearly great bliss. Adorned with the ornaments of vows and bliss, the three doors are connected and form a bindu. Wherever the sound of bliss is proclaimed, delight with the dance of movement and transformation. The heart is the place where the bindu rests, in whatever realm one has power over bliss. With the bliss that includes the support, each one generates a bindu. The inseparability of method and wisdom, the heart and the bindu are complete. Hooking, holding, embracing, and abiding, the bindu and the wind are bound above and below. It is the means of moving and descending, satisfying and abandoning the bindu, with clear wisdom, the mind of bliss increases. Clearly observe the order as it is. The secret realm, the root, the touch, and whatever is the consciousness of Tatrita, with the unborn nature of bliss, impermanent, discontinuous, characteristicless, selfless. The nature of the door-mother is the secret mantra, for the sake of knowing and protecting, the secret mantra. Knowing that the three are transcended and the obscurations are exhausted, the self-knowing action is called mind. The dharmadhatu where the three continuums are exhausted, it is said to be the Samantabhadri to be realized. The seed of samsara with afflictions, like the blue path of the nectar bindu. With the scattering and gathering of the method-union bindu, show the twelve secret deeds. The seed bindu is the uncreated form, showing the three stages in order. Three hundred branches of desire, and sixty-four, etc., from ordinary clinging, naturally liberated. The vajra lotus stamen connected and moving, the self-igniting bindu forms into a form. The five fathers and five mothers are grasped by external methods. The light of the rising sun and moon, from peak to peak, eliminating all the darkness of samsara, all together born
Chinese
清楚地知道。要知道那本身是秘密的。所有胜者的坛城，存在于四十五处，是心性的精华本身。那是各自象征的标志，扩张和收缩也是如此。金刚、法轮、宝剑，燃烧。铃、莲花、珍宝。这是金刚持的次第解说。其他任何位置都要知道金刚。首先是心，然后是左拥抱。珍宝嫩芽，宝剑燃烧。白莲花，大金刚。乌巴拉花、龙树、书函靠近。美貌、珍宝念珠和，琵琶、舞蹈姿势、火罐和，涂油各自按顺序知道。那哩（藏文：ནྲྀ་，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：人）头、金刚、颅骨十字架。铁钩、绳索、斯颇（藏文：སྥོ་ཊ་，梵文天城体：स्फुट，梵文罗马拟音：sphuta，汉语字面意思：爆发）吒（藏文：ཊ་，梵文天城体：ट，梵文罗马拟音：ṭa，汉语字面意思：坚硬） 诃（藏文：ཧོཿ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：惊叹语）！光芒四射、等持、金刚灰。五种智慧、法界合一。据说在心中坚定。大能仁必须知道两手。劈开、盔甲、琵琶敲击。箱子、支撑、书函是说法的方式。要知道火堆在瓶子里。其他也要根据情况来判断。不相同之处要详细说明。金刚、珍宝、莲花和，十字架、铃铛要知道八种。金刚、铁钩、箭、箭筒。珍宝、太阳、胜幢等。莲花、法轮、宝剑、舌头。十字架、拳头、盔甲、牙齿。其他也要与情况相符，各自的意义一心一意，要知道是心性的标志。清净的五种智慧燃烧，断除和不可分、喜悦和，无染的安乐产生本身。次第知道无分别。功德产生和平凡断除。同样，无染的智慧本身，各自从功德部分产生。各自的根脉精华是明点的形状，各自如其本身般安住，要知道是安乐的明点本身。自生清净的明点本身，以关联的方式显现一切，精液是脉的形状。各自的业和念头和，精华、手印如形状般，大乐在心中清晰坚定，要知道是心性的时机。方便和智慧无二的，明点清晰的自性中，是心性标志伟大的智慧本身。无可估量地自然显现，大乐的明点之光，全部都显现于彼处，全部无二的明点之，大乐的五种智慧，由此分开是象征的门。
English
Clearly know. Know that itself is secret. All the mandalas of the Victors, existing in forty-five places, are the essence of the nature of mind itself. That is the symbol representing each, and expansion and contraction are also the same. Vajra, wheel, sword, blazing. Bell, lotus, jewel. This is the sequential explanation of Vajradhara. In any other place, know the vajra. First is the heart, then the left embrace. Jewel sprout, sword blazing. White lotus, great vajra. Utpala flower, Nagarjuna, book close. Beauty, jewel rosary and, lute, dancing posture, pot of fire and, ointment, each in order, know. Nṛ (seed syllable, Devanagari: नृ, Romanized: nṛ, meaning: man) head, vajra, skull cross. Hook, rope, Spho (seed syllable, Devanagari: स्फुट, Romanized: sphuta, meaning: bursting) ṭa (seed syllable, Devanagari: ट, Romanized: ṭa, meaning: hard) Hoḥ (seed syllable, Devanagari: ह, Romanized: ha, meaning: exclamation)! Radiating light, equipoise, vajra ash. Five wisdoms, Dharmadhatu united. It is said to be firm in the heart. The Great Sage must know the two hands. Cleaving, armor, lute striking. Box, support, book is the way of teaching Dharma. Know that the fire pile is in a vase. Others should also be judged according to the situation. Differences should be explained in detail. Vajra, jewel, lotus and, cross, bell, know the eight. Vajra, hook, arrow, quiver. Jewel, sun, victory banner, etc. Lotus, wheel, sword, tongue. Cross, fist, armor, teeth. Others should also be in accordance with the situation, each meaning single-mindedly, know that it is a sign of the nature of mind. The five pure wisdoms blazing, cutting and indivisible, joy and, uncontaminated bliss arise itself. Know the non-conceptual in order. Merit arises and ordinary cutting. Likewise, uncontaminated wisdom itself, each arises from a part of merit. Each root essence is the shape of a bindu, each abides as it is, know that it is the bindu of bliss itself. Self-arisen pure bindu itself, appearing all through connection, semen is the shape of the pulse. Each's karma and thoughts and, essence, hand symbol as shape, great bliss clear and firm in the heart, know that it is the time of the nature of mind. From the nature of the clear bindu, inseparable from method and wisdom, it is the wisdom itself that is the great sign of the nature of mind. Incalculably naturally appearing, the light of the bindu of great bliss, all appear there, all non-dual bindu's, five wisdoms of great bliss, separated from that is the door of symbolism.
Tibetan
ཐུགས་ཀྱི་རང་རྟགས་བསམ་མི་ཁྱབ། །བདེ་བའི་ཐུགས་ལས་གཞན་མ་ཡིན། །གང་ཕྱིར་དཀྱིལ་འཁོར་འདི་དག་ཀྱང་། །ཐུན་མོང་གནས་སུ་བསྒོམས་པ་དང་། །མི་ཤིགས་ཐིག་ལེའི་སྙིང་པོ་ལ། །སྐུ་གསུང་ཐུགས་ཉིད་གསལ་བར་བྱ། །དོན་དམ་ཐིག་ལེ་པད་རྩེ་ལ། །རིམ་པ་ཇི་བཞིན་གསལ་བར་བྱ། །དེ་ནས་གདུག་པ་གདུལ་བའི་ཕྱིར། །འབར་བའི་དཀྱིལ་འཁོར་གསལ་བར་བཤད། །ཆོ་གའི་རིམ་པ་ཇི་བཞིན་གྱིས། །རང་སྙིང་རྒྱུ་ཡི་ས་བོན་ཧཱུྃ། །དག་པས་རིམ་པས་གསལ་བ་ལ། །རང་རྒྱུད་འབྱུང་ལྔ་ཉོན་མོངས་ལྔ། །རང་འབྱུང་ལྔ་རུ་སྣང་བའི་ཕྱིར། །འབྱུང་བ་ལྔ་ཉིད་བསྒོམ་པར་བྱ། །ཨེ་ཡྃ་རྃ་སུྃ་ཀེྃ་རྃ། སོ་སོ་ལས་རྣམས་བྱས་ནས་ནི། །ནམ་མཁའ་གྲུ་གསུམ་ཟླ་གམ་རླུང་། །ཁྲག་གི་དབའ་ཀློང་འཁྲུག་པ་དང་། །གཏི་མུག་རོ་དང་ང་རྒྱལ་རི། །ཞེ་སྡང་མེ་ཉིད་བསྒོམ་པར་བྱ། །མདོག་ཀྱང་རིམ་པར་ཤེས་བྱ་སྟེ། །ལས་དང་རང་བཞིན་ཤེས་བཞིན་བརྟག །བྷྲུྃ་ལས་དུར་ཁྲོད་གཞལ་ཡས་ཁང་། །འཁོར་ལོ་རྩིབས་བཞི་ཐོད་ཕྲེང་དང་། །བར་ཁྱམས་གཉིས་ནི་སྒོ་དང་བཅས། །ཐོད་ཕྲེང་སྦྲུལ་གྱི་ཟ་ར་ཚགས། །ཞིང་གི་གདུང་དང་ཀ་བ་སྟེ། །སྤྲིན་ནག་དུར་ཁྲོད་རྒྱན་དང་བཅས། །ཁྲོ་མོ་བདུད་རྩི་ལྷ་མོ་དང་། །ཐོད་པ་ལྔ་གསུམ་རྩིག་པ་ཅན། །ཉི་ཟླའི་རྒྱན་ཅན་བསམ་བྱས་ལ། །དྲེགས་པ་གནོད་སྦྱིན་སྲིན་པོ་དང་། །དྲི་ཟ་གཤིན་རྗེ་བཞོན་པར་བཅས། །དེ་བཞིན་གསལ་བར་བསྒོམ་པར་བྱ། །སྐུ་གསུང་ཐུགས་ཀྱི་རྡོ་རྗེ་ཡི། །ཆོ་ག་ལས་བྱུང་རིམ་པ་ཡིས། །གཉིས་མེད་གསལ་བས་དེ་བརྟན་ཕྱིར། །དབང་བསྐུར་བྱིན་བརླབས་རིམ་བཞིན་བྱ། །སྦྱོར་བའི་ཐིག་ལེ་འཕྲོས་པ་ཡིས། །གདུག་པ་མ་ལུས་བཏུལ་ནས་ནི། །རང་རང་རིམ་པ་གསལ་གྱུར་ནས། །ཧཱུྃ་གིས་ཕྱོགས་ཕྱོགས་གདན་ལ་བཞུགས། །ཧ་བརྒྱད་ས་བོན་ལས་བྱུང་བ། །དཀར་མོའི་ཚོགས་དང་རྐུན་མོའི་ཚོགས། །རྨོངས་མོ་དང་ནི་ཐལ་བྱེད་མ། །སྦོས་མོ་དང་ནི་གཏུམ་མོ་དང་། །སྨེ་ཤ་ཅན་དང་མ་ཚོགས་མའི། །སོ་སོའི་ཆ་ལུགས་རྔམ་འཐོན་ནས། །སྤྲུལ་པ་བཞི་པོ་ལ་ཐིམ་ཞིང་། ། རང་རང་ལས་མཛད་སྙིང་པོ་སྒྲོགས། །འདུས་ཏེ་ཕྱོགས་ཕྱོགས་གནས་པར་བྱ། །ཧེ་བརྒྱད་ས་བོན་ལས་བྱུང་བ། །སྟག་དང་སེང་གེ་ཝ་དང་ཁྱི། །བྱ་རྒོད་ཀང་ཀ་འུག་པ་དང་། །ཕོ་རོག་ལ་སོགས་ཕྲ་མེན་རྣམས། །འཕྲོ་འདུ་ལས་དང་ཕྱོགས་མདོག་མཚན། །རིམ་པ་ཇི་བཞིན་དེ་བཞིན་བསམ། །ཕཊ་བཞིས་རྟ་དང་ཕག་གདོང་དང་། །སྦྲུལ་དང་སྤྲེའུ་གདོང་རིམ་པ་བཞིན། །ལས་དང་སྐུ་མདོག་ཕྱག་མཚན་ཡང་། །རིམ་པ་བཞིན
Chinese
心之自性不可思议，非为安乐心之外，何以故此等坛城亦，观想为共同处所故，于不坏明点之精要，身语意性明晰而作，于胜义明点莲蕊上，如次第般明晰而作，彼后为调伏暴恶故，宣说燃烧之坛城明晰，如仪轨次第般，自心根本种子字 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），以清净次第明晰故，自续五大五烦恼，为显现自生五大故，当观想五大自性，ཨེ་ཡྃ་རྃ་སུྃ་ཀེྃ་རྃ།，各自作诸事业后，虚空三角月形风，血液洪流翻腾与，愚痴尸体我慢山，嗔恨火焰当观想，色亦次第应知晓，了知事业与自性而观察，从བྷྲུྃ་生出尸林宫殿，四辐轮颅鬘与，两重中庭与门俱，颅鬘蛇之遮阳帘，田之栋梁与柱子，乌云尸林与庄严俱，忿怒母甘露天女与，五三颅骨为墙垣，观想具有日月之庄严，傲慢夜叉罗刹与，寻香食肉鬼为座骑，如是明晰当观想，身语意之金刚之，仪轨所生次第性，以无二明晰为稳固彼，灌顶加持如次第作，以结合明点散布故，调伏无余诸暴恶后，各自次第明晰已成，以 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）于各方座上安住，从哈八种子字所生，白色之众与盗女之众，愚昧母与焚烧母，膨胀母与暴怒母，具痣者与母众之，各自装束威猛而出，融入四种化身中， 各自作业宣说心要，聚集于各方处安住，从嘿八种子字所生，虎与狮子狐狸与狗，鹫与秃鹫鸱鸮与，乌鸦等诸细微者，散聚事业与方色相，如次第般如是观想，以四 ཕཊ་ 马与猪面与，蛇与猴面如次第四，事业与身色手印亦，如次第般
English
The nature of mind is inconceivable, it is not other than the blissful mind. Why is it that these mandalas are also contemplated as a common place? In the essence of the indestructible bindu, the nature of body, speech, and mind is made clear. On the lotus stamen of the ultimate bindu, it is made clear as in order. After that, in order to subdue the wicked, the burning mandala is clearly explained. As in the order of the ritual, the seed syllable Hūṃ (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 root of one's own heart, because it is clear in the order of purity, one's own five elements and five afflictions, in order to manifest as the five self-arisen elements, one should contemplate the nature of the five elements.ཨེ་ཡྃ་རྃ་སུྃ་ཀེྃ་རྃ།, after doing all the respective actions, the sky, the triangular moon-shaped wind, the turbulent flow of blood, the corpse of ignorance, the mountain of pride, the fire of hatred should be contemplated. The color should also be known in order, knowing the action and nature, one should examine it. From Bhrūṃ arises the charnel ground palace, the four-spoked wheel and skull garland, and the two courtyards with doors, the skull garland snake's awning, the field's rafters and pillars, the dark cloud charnel ground with ornaments, the wrathful mother, the nectar goddess, and the five-three skulls as walls, contemplate with the ornaments of the sun and moon, the arrogant yakshas and rakshasas, and the gandharvas and yamarajas as mounts, thus clearly contemplate. The vajra of body, speech, and mind, the order arising from the ritual, in order to stabilize it with non-dual clarity, perform the empowerment and blessing in order. Because of the scattering of the bindu of union, after subduing all the wicked without exception, each in its own order becomes clear, with Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) they sit on the seats in each direction, arising from the eight Ha seed syllables, the assembly of white ones and the assembly of thief women, the ignorant mother and the burning mother, the swollen mother and the wrathful mother, the one with moles and the assembly of mothers, each with their own fierce attire emerging, dissolving into the four emanations, Each performs their own actions, proclaiming the heart essence, gathering and abiding in each direction. Arising from the eight He seed syllables, the tiger and lion, fox and dog, vulture and kite, owl and, crow and other subtle ones, scattering and gathering actions and direction, color, and signs, contemplate as in order. With four Phaṭ, the horse and pig face, and the snake and monkey face in order, actions and body color, hand implements also, as in order.