English
With the words "Id (Tibetan: ིད།), you are pleased, Kye (Tibetan: ཀྱིས་དགྱེས་པ་ཀྱེ།)!", the consorts and others praise the Bhagavan with the Vajra song. The Tathagatas, Bodhisattvas, Vidyādharīs, and Wrathful Lords, etc., praise from the sky with mantras of essence, near-essence, mālā (Sanskrit Devanagari: माला, Sanskrit Romanization: mālā, Chinese literal meaning: garland), and eight-syllable caraṇa (Sanskrit Devanagari: चरण, Sanskrit Romanization: caraṇa, Chinese literal meaning: foot). Having made the first empowerment, the ultimate end of the praise is the manifest enlightenment of the peak. Tasting the Amrita. After that, in front, the wind mandala born from the letter ya (Tibetan: ཡ༵), adorned with banners; in its heart, the fire mandala born from the letter raṃ, marked by flames; above that, on the three heads born from the letter āḥ, again blessed by the letter āḥ. That which is red inside and white outside, in its center, bhū (Tibetan: བྷཱུ༵, Sanskrit Devanagari: भू, Sanskrit Romanization: bhū, Chinese literal meaning: become), ā (Tibetan: ཨཱ༵, Sanskrit Devanagari: आ, Sanskrit Romanization: ā, Chinese literal meaning: come), jṛ (Tibetan: ཛྲཱྀ༵, Sanskrit Devanagari: जृ, Sanskrit Romanization: jṛ, Chinese literal meaning: decay), kha (Tibetan: ཁ༵, Sanskrit Devanagari: ख, Sanskrit Romanization: kha, Chinese literal meaning: space), hū (Tibetan: ཧཱུ༵, Sanskrit Devanagari: हू, Sanskrit Romanization: hū, Chinese literal meaning: call), laṃ (Tibetan: ལྃ་, Sanskrit Devanagari: लं, Sanskrit Romanization: laṃ, Chinese literal meaning: earth), ma (Tibetan: མ༵, Sanskrit Devanagari: म, Sanskrit Romanization: ma, Chinese literal meaning: not), pā (Tibetan: པཱ༵, Sanskrit Devanagari: पा, Sanskrit Romanization: pā, Chinese literal meaning: protect), tā (Tibetan: ཏཱ༵, Sanskrit Devanagari: ता, Sanskrit Romanization: tā, Chinese literal meaning: that), vā (Tibetan: བཱ༵, Sanskrit Devanagari: वा, Sanskrit Romanization: vā, Chinese literal meaning: or), etc., completely transform, making the five amritas and five lights complete. Above that, covered with the letter hūṃ (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: hūṃ), and visualizing it blessed by the letter hūṃ (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: hūṃ), from the fire kindled by the wind, it transforms into the form of mercury, purified by the letter hūṃ (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: hūṃ), realized by the letter āḥ, and ignited by the letter oṃ (Tibetan: ཨོཾ་, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Chinese literal meaning: oṃ). After that, with the rays of those three, invite the wisdom amrita and place it into them, making it one, and stir it with the vajra born from the letter hūṃ (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: hūṃ), making the taste equal, and visualize it dissolving into the vajra amrita. The wisdom amrita of the Tathagatas is infused, becoming very cool, and thus made complete, blessed by those three, invited by the rays, and consumed by the tongue of the vajra born from the letter hūṃ (Tibetan: ཧཱུྃ་, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: hūṃ), with the self-nature of the mandala. First, taste the amrita, and its ultimate end is the manifest realization of gradually abiding. Benefit of Beings. After that, with the union of the mandala and the mandala deities, those individually expanded, with whatever and wherever the beings to be tamed are, go there with their emanations, tame them, and return, merging into their respective bodies, and in this order, make them fully ripened, and begin the practice of the six-limbed yoga. First, make the giving, the ultimate end of the benefit of beings.
Chinese
究竟是本尊坛城之王的等持。 六支。 之后，在兔相月亮和太阳交合的中央，观视密咒之王转轮的种子字，修持六支。从何处修持呢？从自己心间安住的月亮和太阳中央所生的吽（ཧཱུྃ，hūṃ，种子字）字所发出的光芒之聚。之后，在智慧萨埵的心间，修持最初的等持怙主黑尊。从那完全变化之后观想明点，以那明点的光芒，从薄伽梵的毛孔中显现出来，观视坛城和坛城眷属成为大黑天。第二次观黄色，第三次观红色，第四次观绿色，第五次观蓝色，第六次观白色。这是修持支分，修持六支之后，从外部分解颜色。 光明。 分解颜色的声音理解为两种：以寂静等差别的意义，颜色是如来佛的慢，是进入光明的方便。如是阿利和嘎利通过呼气和吸气而扩展，聚集，自己融入其中而成为一体。所谓阿利和嘎利的链条是扩展的。从何处扩展呢？从呼气处扩展，从气息外出的道路上，阿利和嘎利发出，以那光芒完全净化相和好，能动和不能动的一切融为一体，融入其中，高丽等和无我母融入自己，安住于未曾衡量自己为金刚持果位的自性中。之后，一面二臂白色，对此，在兔相月亮和太阳交合的中央，不观待有事和无事，因此在种姓品中说：身体上安住大智慧，完全舍弃一切分别念，是遍布一切事物的，安住在身体上却没有生出身。如是圆满报身所说，也如是说：镜中之像具有一切支分，最初殊胜之形如何美妙，八十随好和
English
Ultimately, it is the samadhi of the king of the mandala, the principal deity. Six Limbs. Then, in the center where the rabbit-marked moon and the sun are joined, contemplate the seed syllable of the secret mantra king, the wheel-turner, and practice the six limbs. From where? From the collection of rays of light that emanate from the syllable Hūṃ (ཧཱུྃ，hūṃ，seed syllable) that arises in the center of the moon and sun residing in one's own heart. Then, in the heart of the wisdom being, meditate on the first samadhi, the Black Lord. From that complete transformation, contemplate the bindu, and with the rays of that bindu, from the pores of the Bhagavan's skin, manifest clearly. Behold the mandala and all within it as the Great Black One. Secondly, as yellow; thirdly, as red; fourthly, as green; fifthly, as blue; and sixthly, as white. This is the practice of the limbs; having practiced the six limbs, externally dissolve the colors. Luminosity. The sound of dissolving colors is understood in two ways: by the meaning of distinctions such as peacefulness, color is the pride of the Tathagata, and it is a contrived means of entering luminosity. Thus, the Ali and Kali are expanded through exhaling and inhaling, gathered, and one enters into them and becomes one. The so-called chain of Ali and Kali is expanded. From where does it expand? It expands from the place of exhalation, from the path of the outgoing breath, the Ali and Kali emerge, and with their rays, the marks and signs are completely purified. All that moves and does not move becomes one, and is absorbed into that. Gauri and others, and the Selfless Mother, merge into oneself, abiding in the nature that has not considered oneself to be the state of Vajradhara. Then, with one face and two arms, white, for this, in the center where the rabbit-marked moon and the sun are joined, without considering things and non-things, therefore, in the chapter on lineage, it is said: "Great wisdom abides in the body, completely abandoning all thoughts, it pervades all things, it abides in the body but is not born of the body." Thus, it is spoken by the Enjoyment Body, and it is also said: "In the mirror image, with all its limbs complete, how beautiful is the form of the first supreme one, with eighty signs and
Tibetan
ནི་མཚན་གྱིས་ཕྱུག་པ་ཡིས། །རྡོ་རྗེ་འཛིན་པའི་སྐུ་ནི་དེ་ལྟར་རྟག་པ་ཉིད། །འདི་ནི་རང་བྱིན་གྱིས་བརླབ་པའི་རིམ་པ་སྟེ། འགྲོ་བའི་དོན་དང་པོར་བྱས་ནས་ལྷན་ཅིག་སྐྱེས་པའི་མཐར་ཐུག་པས་ནི་སྐད་ཅིག་མ་གཅིག་ལ་མངོན་པར་བྱང་ཆུབ་པའོ།། དེ་ནས་ས་བོན་གྱི་གནས་སྐབས་ལ་གནས་པ་ཞེས་པ་སྟེ། འདིའི་གང་ཞེ་ན། ལྷན་ཅིག་སྐྱེས་པ་དེ་ནི་ས་བོན་ནོ། །སྐབས་འདིར་འདི་དྲན་པར་བྱ་སྟེ་ཞེས་པ་ནི་དགོད་པ་དང༌། བལྟ་བ་དང༌། འཁྱུད་པ་དང༌། སྙོམས་པར་འཇུག་པ་བཞི་རྣམ་པར་དག་པས་ཤེས་པར་བྱ་སྟེ། སློབ་དཔོན་དང༌། གསང་བ་དང༌། ཤེས་རབ་དང༌། མཆོག་ཏུ་བདེ་བ་ཆེན་པོའི་མཐར་ཐུག་པ་རྣམས་ལ་འདིས་ནི་དགའ་བའི་སྐད་ཅིག་མའི་དབྱེ་བ་རྣམས་བརྗོད་དེ། སློབ་དཔོན་གྱི་སྒྲས་ནི་རྣམ་པ་སྣ་ཚོགས་པའི་སྐད་ཅིག་མ་སྟེ་དང་པོ་དགའ་བའོ། །གསང་བའི་སྒྲས་ནི་རྣམ་པར་སྨིན་པའི་སྐད་ཅིག་མ་སྟེ་མཆོག་དགའོ། །ཤེས་རབ་ཀྱི་སྒྲས་ནི་རྣམ་པར་ཉེད་པའི་སྐད་ཅིག་མ་སྟེ་དགའ་བྲལ་ལོ། །མཆོག་ཏུ་བདེ་བ་ཆེན་པོའི་མཐར་ཐུག་པ་ཞེས་པའི་སྒྲས་ནི་མཚན་ཉིད་མེད་པའི་སྐད་ཅིག་མ་སྟེ་ལྷན་ཅིག་སྐྱེས་པའི་དགའ་བའོ། །ལས་ཀྱི་ཕྱག་རྒྱའི་སྦྱོར་བས་ལྷན་ཅིག་སྐྱེས་པའི་གྲིབ་མ་ཅུང་ཞིག་བྱེ་བ་ཙམ་ཞིང༌། ཡེ་ཤེས་ཀྱི་ཕྱག་རྒྱའི་སྦྱོར་བས་ཡང་དག་པར་སྦྱོར་བ་སྟེ་ཕྱག་རྒྱ་ཆེན་པོའི་སྦྱོར་བས་སླར་ཡང་ཚོར་བ་མེད་པའོ། །ཇི་ལྟར། དེར་ནི་ཐོག་མ་དབུས་མཐའ་མེད། །སྲིད་མེད་མྱ་ངན་འདས་པ་མེད། །འདི་ནི་མཆོག་ཏུ་བདེ་ཆེན་ཏེ། །བདག་མེད་གཞན་ཡང་མེད་པའོ། །ཞེས་ལྷན་ཅིག་སྐྱེས་པའི་གནས་སྐབས་སུ་རིག་པར་བྱས་ནས་དེ་ནས་བཅོམ་ལྡན་འདས་ཀྱང་འོད་གསལ་དུ་འཇུག་གོ་ཞེས་པའི་དོན་ཏོ། །འདིས་ནི་ས་བོན་གྱི་ཡི་གེ་དང་ཟླ་བ་དང༌། ཉི་མ་དག་འདྲེས་པར་གྱུར་ཏེ་ཞེས་པ་འདིས་ནི་ཡེ་ཤེས་གསུམ་གྱི་ངོ་བོ་མེད་པར་གསལ་བའོ། །བདུད་རྩིའི་རང་བཞིན་ཞེས་པ་འདིས་ནི་ལྷན་ཅིག་སྐྱེས་པའི་གནས་སྐབས་བརྟན་པོར་བྱས་པའོ། །འོད་ཟེར་གྱི་ཕུང་པོའི་རྣམ་པའི་རིམ་པས་མར་མེའི་རྩེ་མོ་བཞིན་དུ་ཇི་སྲིད་དམིགས་པར་བྱའོ་ཞེས་པ་ལ་འོད་ཟེར་ནི་འོད་ཟེར་རོ། །ཕུང་པོའི་རྣམ་པའི་རིམ་པ་ཞེས་པ་ནི་ཕུང་པོའི་ཚོགས་སོ། །རིམ་པས་ཞེས་པ་ནི་ཕུང་པོ་ལྔའི་རིམ་གྱིས་འཇུག་ཅིང༌། མར་མེའི་རྩེ་མོ་བཞིན་དུ་ཞེས་པ་ནི་ཇི་ལྟར་མར་མེའི་རྩེ་མོ་མར་མེ་ལས་སྐད་ཅིག་གི་ནུབ་པ་སྟེ། དེ་ལྟར་བཅོམ་ལྡན་འདས་ནི་ཕུང་ པོའི་རིམ་གྱིས་གཟུགས་ནས་གཟུགས་ཚོར་བ་ལའོ། །
Chinese
以具足名号者，金刚持之身即是如是常恒。此乃自加持之次第，以利益有情为首，由俱生之究竟，于一刹那间现前菩提。 其次为安住于种子之位，此为何者？俱生即是种子。于此时应忆念者，即是笑、视、拥抱、入定四者，以清净故应知。以师、秘密、智慧、大乐至极者，以此宣说欢喜之刹那差别。以师之语，乃种种相之刹那，即最初之欢喜。以秘密之语，乃异熟之刹那，即胜喜。以智慧之语，乃离贪之刹那，即离喜。以大乐至极者之语，乃无相之刹那，即俱生之欢喜。以业手印之结合，俱生之影子稍微分离，以智慧手印之结合，如实结合，以大手印之结合，复无觉受。如何？其中无始无中无终，无生无涅槃，此乃极大之安乐，无我亦无他。如是于俱生之位了知后，其后薄伽梵亦融入光明之义。以此，种子字与月亮和太阳融合，以此显现三智慧之自性空性。甘露自性者，以此使俱生之位稳固。以光芒聚之相次第，如灯焰般，应如是观想。光芒即是光芒。聚之相次第者，即是蕴之集合。次第者，即是五蕴之次第进入，如灯焰般者，即如灯焰从灯中刹那熄灭般，如是薄伽梵从蕴之次第，从色至色受也。
English
By the one rich in names, the body of Vajradhara is thus constant. This is the order of self-blessing. Having made the benefit of beings the first, by the ultimate of co-emergence, one becomes manifestly enlightened in a single instant. Next is said to be abiding in the state of the seed. What is this? Co-emergence is the seed. What should be remembered at this time is that laughing, looking, embracing, and entering into samadhi are to be known by their purity. By the teacher, the secret, the wisdom, and the ultimate of great bliss, this speaks of the distinctions of the moments of joy. By the word "teacher" is meant the moment of various aspects, which is the first joy. By the word "secret" is meant the moment of ripening, which is supreme joy. By the word "wisdom" is meant the moment of detachment, which is joylessness. By the word "ultimate of great bliss" is meant the moment of no characteristics, which is co-emergent joy. By the union of karma mudra, the shadow of co-emergence is slightly separated. By the union of wisdom mudra, it is truly united. By the union of mahamudra, there is again no sensation. How so? There is no beginning, middle, or end there. There is no existence or nirvana. This is supreme great bliss. There is no self or other. Thus, having recognized the state of co-emergence, thereafter the Bhagavan also enters into luminosity, which is the meaning. By this, the seed syllable and the moon and sun become mingled, by which the essence of the three wisdoms is clearly emptiness. The nature of nectar is what makes the state of co-emergence stable. By the order of the form of a mass of light rays, like the tip of a flame, one should visualize as long as one aims. Light rays are light rays. The order of the form of a mass is the collection of aggregates. "Gradually" means entering through the order of the five aggregates. "Like the tip of a flame" means that just as the tip of a flame is extinguished from the flame in an instant, so the Bhagavan, through the order of the aggregates, goes from form to form-feeling.