English
In order to increase the power of the Chakravartin Bhagavan Vajra Ratna of the Ratna family in me, in order to increase the power of the glorious Vajra Dharma, the lord of the Amitabha family, and in order to accomplish the power to benefit all sentient beings, from the lord of the Meaningful Accomplishment family, the Chakravartin, with the ritual that will appear below, the offering of prostrations to the four families with all the limbs, should be done beforehand, and by offering one's own body with the necessary vows, pray for blessings, and pray with these four fundamental requests. As it is said in the Uttaratantra, during the recitation ritual, one should offer incense and so on as appropriate, four times a month, according to the place where one resides. And by praising all the Tathagatas with the hundred-syllable praise of the Tathagatas spoken in the Abhisamayalankara, prostrate with the combination of the four mudras, and make the offering of self-giving with these four mantras. Here, "with the combination of the four mudras" means placing the Vajra Anjali Mudra in four positions. This is the characteristic of the four mudras and so on. Like this, extend the Vajra Anjali, recite this mantra with the whole body and prostrate. Om Sarva Tathagata Pujopasthanaya Atmane Nityatayamih. (Tibetan: ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་པཱུ་ཛོ་པསྠཱ་ན་ཡ་ཨཱཏྨ་ནཱཾ་ནིཏྱཱ་ཏ་ཡཱ་མི།, Devanagari: ॐ सर्व तथागत पूजोपस्थानय आत्मनां नित्यतायामि, Romanized Sanskrit: oṃ sarva tathāgata pūjopasthānaya ātmanāṃ nityatāyāmi, Literal meaning: Om, all Tathagatas, place of offering, self, permanence.) Sarva Tathagata Vajrasattva Adhitishta Svamam. (Tibetan: སརྦ་ཏ་ཐཱ་ག་ཏ་བཛྲ་སཏྭ་ཨ་དྷི་ཏིཥྛ་སྭ་མཱཾ།, Devanagari: सर्व तथागत वज्रसत्व अधिष्ठ स्वमां, Romanized Sanskrit: sarva tathāgata vajrasattva adhiṣṭha svamāṃ, Literal meaning: All Tathagatas, Vajrasattva, bless, me.) Then sit like that, place the Vajra Anjali at the heart, recite this mantra, and prostrate with the forehead. Om Sarva Tathagata Puja Abhishekaya Atmane Niryatayamih. (Tibetan: ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་པཱུ་ཛ་ཨ་བྷིཥེ་ཀ་ཡ་ཨཱཏྨ་ནཱཾ་ནིཪྻཱ་ཏ་ཡཱ་མི།, Devanagari: ॐ सर्व तथागत पूज अभिषेकय आत्मनां निर्यातयामि, Romanized Sanskrit: oṃ sarva tathāgata pūja abhiṣekaya ātmanāṃ niryātayāmi, Literal meaning: Om, all Tathagatas, offering, empowerment, self, relinquish.) Sarva Tathagata Vajraratna Abhishinca Mam. (Tibetan: སརྦ་ཏ་ཐཱ་ག་ཏ་བཛྲ་རཏྣ་ཨ་བྷི་ཥིཉྩ་མཱཾ།, Devanagari: सर्व तथागत वज्ररत्न अभिषिञ्च मां, Romanized Sanskrit: sarva tathāgata vajraratna abhiṣiñca māṃ, Literal meaning: All Tathagatas, Vajraratna, empower me.) Then like that, in the morning, place the Vajra Anjali on the crown of the head, recite this mantra, and prostrate with the mouth. Om Sarva Tathagata Puja Pravartanaya Atmane Niryatayamih. (Tibetan: ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་པཱུ་ཛ་པྲ་བ་རྟ་ནཱ་ཡ་ཨཱཏྨ་ནཱཾ་ནིཪྻཱ་ཏ་ཡཱ་མི།, Devanagari: ॐ सर्व तथागत पूज प्रवर्तनाय आत्मनां निर्यातयामि, Romanized Sanskrit: oṃ sarva tathāgata pūja pravartanāya ātmanāṃ niryātayāmi, Literal meaning: Om, all Tathagatas, offering, turning the wheel, self, relinquish.) Sarva Tathagata Vajradharma Pravartaya Mam. (Tibetan: སརྦ་ཏ་ཐཱ་ག་ཏ་བཛྲ་བྷརྨཱ་པྲ་བརྟ་ཡ་མཱཾ།, Devanagari: सर्व तथागत वज्रभर्मा प्रवर्तय मां, Romanized Sanskrit: sarva tathāgata vajradharmā pravartaya māṃ, Literal meaning: All Tathagatas, Vajradharma, turn the wheel, me.) Then sit like that, lower the Vajra Anjali from the crown of the head, place it at the heart, recite this mantra, and prostrate with the crown of the head. Om Sarva Tathagata Puja Karmane Atmane Niryatayamih. (Tibetan: ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་པཱུ་ཛ་ཀརྨ་ཎེ་ཨཱཏྨ་ནཱ་ནི་ཪྻཱ་ཏ་ཡཱ་མི།, Devanagari: ॐ सर्व तथागत पूज कर्मणे आत्मना निर्यातयामि, Romanized Sanskrit: oṃ sarva tathāgata pūja karmaṇe ātmanā niryātayāmi, Literal meaning: Om, all Tathagatas, offering, action, self, relinquish.) Sarva Tathagata Vajrakarma Kuru Mam. (Tibetan: སརྦ་ཏ་ཐཱ་ག་ཏ་བཛྲ་ཀརྨ་ཀུ་རུ་མཱཾ།, Devanagari: सर्व तथागत वज्रकर्म कुरु मां, Romanized Sanskrit: sarva tathāgata vajrakarma kuru māṃ, Literal meaning: All Tathagatas, Vajrakarma, do me.) If possible, the wheel of action
Chinese
此外，在坛城中所说的十六供养天女的明咒等，以金刚舞来行供养，也要对诸位怙主作广大的供养。那些明咒也要观待于事业的坛城。之后，以下面将要出现的仪轨来宣说秘密的供养，以菩提心生喜悦等相，用金刚嬉戏等四种修法的供养来作供养。如是说：供养秘密极超胜，秘密供养有四种，以我布施等行为，供养之后能成就。如是行持，那么如何迎请的薄伽梵和自我瑜伽士，观见于同一处而行，以心意相合而随之贪恋，便会迅速赐予成就。如是说：如何具足四种境，应修金刚萨埵尊，以此来策励速疾地，随之贪恋能成就。所谓金刚萨埵，这是亲近之相的词语，因为所有应令欢喜的菩萨都由此而生，所以应取其自性之相。其中，金刚嬉戏是欲求菩提心的欢喜。金刚鬘是解脱色等之功德鲜花之鬘。金刚歌是讲述正法的自性。金刚舞是作利益有情之事，以及供养如来之自性，这四种境应作金刚嬉戏等的相，此时不应作如所宣说的色和声等生贪恋之境。精通瑜伽者如是宣说。这是为什么呢？如果认为色和声等境是显示令自之本尊欢喜的仪轨而极力显示，则心意会散乱，因此对于乐于依赖这些者，以本尊特殊状态为所缘之相，怎么会成为瑜伽之时呢？是作如是考虑的缘故。任何，如何随欲和任意行，一切皆食一切皆作，等等所说的这些是放逸之语
English
In addition, the vidya-mantras of the sixteen offering goddesses mentioned in the mandala, etc., should be offered with the vajra dance, and great offerings should also be made to the protectors. Those vidya-mantras should also be viewed in the mandala of action. Then, the secret offering is proclaimed by the ritual that will appear below, and the characteristics such as joy in the mind of enlightenment are offered with the four offerings of practicing Vajra Lasya and others. As it is said: Offering secrets is extremely superior, there are four kinds of secret offerings, after offering with my giving and other actions, one can achieve. If you do this, then how the Blessed One who was invited and the self-yogi, seeing that they act in the same place, and being attached to each other with harmonious minds, will quickly grant accomplishments. As it is said: How to have four kinds of realms, Vajrasattva should be practiced, by urging it quickly, following it with greed can be achieved. The so-called Vajrasattva is a word of close character, because all the bodhisattvas who should be pleased are born from it, so its nature should be taken as a characteristic. Among them, Vajra Lasya is the joy of wanting the mind of enlightenment. Vajra Mala is a garland of flowers of merit that liberates form and so on. Vajra song is the nature of teaching the holy Dharma. Vajra dance is the nature of doing things that benefit sentient beings and offering to the Tathagatas. These four realms should be made the characteristics of Vajra Lasya and others, but at this time, they should not be made the realms of greed that arise from form and sound, etc., as they are said. Those who are proficient in yoga say so. Why is that? If it is thought that the realms of form and sound, etc., are rituals that show how to please one's own deity and are shown vigorously, then the mind will be distracted, so for those who are happy to rely on them, how can the characteristics aimed at the special state of the deity become the time of yoga? It is because of such consideration. Anything, how to act as you wish and arbitrarily, eat everything and do everything, etc., these words are said to be careless words.
Tibetan
་དེ་དག་ནི་གང་དཀའ་བ་སྤྱོད་པ་ལ་ དགའ་བའི་བཟླས་བརྗོད་བྱེད་པ་ལ་དགོངས་ཏེ་དུས་གསུམ་དུ་ཁྲུས་བྱེད་པ་དང༌། ལན་ཚྭ་མེད་པའི་ཟས་ཟ་བ་དང༌། སྒོག་པ་དང་བཙོང་དང་ལ་ཕུག་ལ་སོགས་པ་ཡང་སྤང་བར་གསུངས་པ་དེ་དག་བཅས་པའི་ཁ་ན་མ་ཐོ་བ་སྟེ། གཅིག་ཁོ་ནར་བགེགས་ལ་སོགས་པ་ངན་སོང་གི་རྒྱུ་མ་ཡིན་པའི་ཕྱིར་རོ། །དེ་དག་འདིར་སྤྱད་པར་གསུངས་པ་ནི་ཐབས་དང་ཤེས་རབ་ཏུ་ལྡན་པའི་རྣལ་འབྱོར་པ་སེམས་ཏིང་ངེ་འཛིན་རྩེ་གཅིག་ཏུ་གྱུར་པ་རྣམས་དང༌། དེ་ལས་སེམས་གཞན་པ་བརྟུལ་ཞུགས་དང་སྡོམ་པའི་སྒྲ་ཐོས་པ་ཙམ་གྱིས་ཡིད་སྐྲག་པར་འགྱུར་པ་རྣམས་དྲང་བའི་ཕྱིར་རྗེས་སུ་གནང་གི །དེ་ཡང་ངེས་པར་བྱར་མི་རུང་བ་ཉིད་དུ་གསུངས་པ་ནི་མ་ཡིན་ནོ། །ཇི་ལྟར་ཞེ་ན། དེ་རྣམས་ཀྱང་རྣལ་འབྱོར་གྱི་སྤྱིའི་ཚུལ་ཁ་ཅིག་ལས་མི་གནང་བར་བསྟན་པའི་ཕྱིར་རོ། །དགོངས་པ་འདི་དག་ཐམས་ཅད་ཀྱང༌། །རྡོ་རྗེ་རྩེ་མོ་ལས་གསུངས་པའི། །ཐེག་པ་ཆེན་པོ་མངོན་པར་རྟོགས་པའི་སྐབས་སུ་གསལ་བ་ཉིད་དུ་བསྟན་ཏེ། ཇི་སྐད་དུ། བྱང་ཆུབ་སེམས་འཛིན་གྱུར་ནས་ནི། །ལྷ་གཞན་ལ་ནི་མི་མོས་པར། །དཀོན་མཆོག་གསུམ་ལ་དད་པ་དང༌། །དེ་ལ་གཞོལ་ཞིང་འབབ་པ་ཡིས། །གསོད་དང་རྐུ་དང་འཁྲིག་པ་དང༌། །བརྫུན་དང་ཆང་ནི་རྣམ་པར་སྤང༌། །ཁྱིམ་པའི་ཚུལ་དུ་གནས་ནས་ནི། །རིག་སྔགས་རྒྱལ་པོ་རྟག་པར་བསྒྲུབ། །གལ་ཏེ་དེ་ནི་རབ་བྱུང་ན། །སྡོམ་པ་གསུམ་ལ་གནས་པར་བྱ། །སོ་སོར་ཐར་དང་བྱང་ཆུབ་ཆེ། །རིག་འཛིན་རང་གི་སྡོམ་པའོ། །ཞེས་བྱ་བ་ལ་སོགས་པ་རྒྱས་པར་གསུངས་ནས། གཙང་ཞིང་གོས་ཀྱང་གཙང་བ་དང༌། །གཙང་མའི་གྲོགས་དང་ལྷན་ཅིག་ཏུ། །རྡོ་རྗེ་སྡོམ་པ་དམ་པ་ཡི། །བསླབ་པའི་ཚིག་གིས་ཡང་དག་བླངས། །དཀོན་མཆོག་བཞི་ཡི་སྦྱོར་བ་དང༌། །ཕྱག་རྒྱ་དེ་ལ་གཞོལ་བར་བྱ། །སངས་རྒྱས་ཆོས་དང་འཕགས་དགེ་འདུན། །སློབ་དཔོན་ཡང་ནི་ཕྱི་མའོ། །ཉིན་རེ་ཞིང་ནི་ཅི་ནུས་པར། །ཁྲུས་བཞི་རབ་ཏུ་སྦྱར་བར་བྱ། །རྣལ་འབྱོར་ཇི་ལྟར་འཁྲུ་བ་དག །གོ་རིམས་བཞིན་དུ་བཤད་པར་བྱ། །སྡོམ་པ་གསུམ་ལ་གནས་པ་ནི། །དང་པོའི་ཁྲུས་སུ་བཤད་པ་ཡིན། །གཉིས་པ་ཡི་ནི་ ཁྲུས་བཤད་པ། །བཤགས་དང་གསོལ་ལ་སོགས་པའོ། །ཕྱག་རྒྱ་དགྲོལ་བ་གསུམ་པའོ། །བཞི་པ་ཆུ་སྟེ་ཕྱི་མའོ། །ཁྲུས་ཀྱི་ཆོ་ག་འདི་རྣམས་ཀྱིས། །མཁས་པ་རྣམས་ནི་དེ་བཞིན་འཁྲུ། །སྒྲུབ་པ་པོ་ཡི་ཆོ་ག་ལ། །གོས་གསུམ་དག་ཀྱང་བརྗེ་བར་བྱ། །དང་པོའི་གོས་སུ་བཤད་པ་ནི། །སྡོམ་པ་རྣམས་ལ་གནས་པ་དག །སྒྲུབ་པའི་ཆོ་ག་ད
Chinese
那些是考虑到喜欢实行苦行的人进行念诵，于三时沐浴，吃无盐的食物，以及舍弃蒜、葱和萝卜等，那些被说成是违犯的禁戒，仅仅是因为它们不是障碍等恶趣的因。那些在这里被说成可以实行，是因为为了引导那些具备方便和智慧的瑜伽士，他们的心专注于三摩地，以及那些仅仅听到苦行和戒律的声音，内心就感到恐惧的人。然而，那也不是被说成是绝对不能做的。为什么呢？因为那些也仅仅是瑜伽的一些共同行为，而不是被禁止的。所有这些观点，在《金刚顶经》中所说的大乘现观的章节中都已明确阐述。如经中所说：一旦持有菩提心，就不应信仰其他神祇，应信仰三宝，并依止和趋向于此。应完全舍弃杀生、偷盗、性行为、谎言和饮酒。安住于居家之行，应恒常修持明咒之王。如果他是出家人，就应安住于三种戒律。即别解脱戒、菩萨戒和大持明者自己的戒律。等等，广说之后，又说：清净且衣服也清净，与清净的道友一起，以金刚戒律的殊胜学处之语，如实受持。应依止四宝的结合，并专注于那个手印。佛、法和圣僧，上师也是最后者。每天应尽力实行四种沐浴。瑜伽士应如何沐浴呢？应按顺序宣说。安住于三种戒律，是说为第一种沐浴。第二种沐浴是忏悔和祈祷等。第三是解脱手印。第四是水，即最后者。通过这些沐浴的仪轨，智者们应如是沐浴。在修行者的仪轨中，也应更换三种衣服。说为第一种衣服的是安住于诸戒律者。修行的仪轨...
English
Those are in consideration of those who delight in practicing austerities, performing recitations, bathing at the three times, eating food without salt, and abandoning garlic, onions, radishes, and the like. Those that are said to be transgressions are solely because they are not the cause of obstacles and the like, or of the lower realms. Those that are said to be practiced here are because they are to guide those yogis who possess skillful means and wisdom, whose minds are focused on samadhi, and those who are frightened in their hearts merely by hearing the sound of asceticism and discipline. However, that is not said to be something that must not be done. Why is that? Because those are also merely some common practices of yoga, and not something that is prohibited. All of these views are clearly explained in the chapter on the Abhisamaya of the Mahayana, as stated in the Vajrasekhara. As it says in the sutra: Once holding the Bodhicitta, one should not believe in other gods, one should have faith in the Three Jewels, and rely on and tend towards them. One should completely abandon killing, stealing, sexual activity, lying, and drinking alcohol. Abiding in the conduct of a householder, one should constantly practice the King of Vidyas. If he is a renunciate, he should abide in the three vows. Namely, the Pratimoksha vow, the Bodhisattva vow, and the Vidyadhara's own vow. And so on, after speaking extensively, it also says: Clean and the clothes also clean, together with pure friends, with the words of the excellent precepts of the Vajra vows, take them up correctly. One should rely on the union of the four jewels, and focus on that mudra. The Buddha, Dharma, and Noble Sangha, the teacher is also the last. Each day, as much as possible, one should apply the four baths. How should the yogi bathe? It should be explained in order. Abiding in the three vows is said to be the first bath. The second bath is confession and prayer, and so on. The third is the liberation of the mudra. The fourth is water, that is, the last. Through these rituals of bathing, the wise should bathe in that way. In the ritual of the practitioner, one should also change the three garments. What is said to be the first garment is those who abide in the vows. The ritual of practice...