Chinese
因此，四方安住的佛母们，以歌声劝请从法身显现色身之义：佛眼母唱道： 众生界中安住的自在者，您是金刚之心。以欢喜、如意、大利益之欲，祈求您救护我。 怙主，如果今天您希望我活着，祈请众生之父、殊胜亲友您，喜悦于我。嘛嘛枳佛母唱道： 您的金刚身是语之法轮，利益一切众生。为了成佛，为了菩提，真实利益随后示现。 怙主，如果今天您希望我活着，祈请以贪欲誓言之执着，喜悦于我。白衣母唱道： 您是金刚语，利益一切，慈悲心切。对于世间众生的需要，恒常精进。 怙主，如果今天您希望我活着，祈请以极喜之行，普贤行，喜悦于我。度母唱道： 您是金刚之欲，殊胜誓言之大利益。如实圆满佛陀之种姓，平等性观照。 怙主，如果今天您希望我活着，祈请以功德珍宝之宝藏，喜悦于我。如此思维劝请。在《成就法·普贤》和《四百五十颂》中，四句偈颂与四位佛母分别对应并不明显，但大多数注释者考虑到“金刚之心”和“您的金刚身”等词语，将第一句偈颂与嘛嘛枳佛母，第二句与佛眼母对应。然而，在根本续中，第二句偈颂是与嘛嘛枳佛母对应，并且在《成就法·普贤》中也认为是以佛眼母等佛母的音声来劝请。 “众生界中安住的自在者，您是金刚之心。”在劝请时，首先提到佛眼母，因此我认为按照圣者的方式做是可以的。如此，四位佛母以歌声劝请，从而了悟一切法如幻，从如融化之月般的明点完全转变，化为两把以ṃ（藏文：མཾ།，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：ṃ）字标示的利剑和酒。从中放射出五种颜色的光芒，迎请十方诸佛和菩萨，完全放入利剑之中。
English
Therefore, the goddesses residing in the four directions, with songs, urge the meaning of manifesting the form body from the Dharma body: Buddha Eye Mother sings: O Lord who dwells in the realm of sentient beings, you are the Vajra Heart. With joy, wishful thinking, and great benefit desire, I pray for your protection. Protector, if you wish me to live today, I pray that the father of sentient beings, the supreme friend, will be pleased with me. Mamaqi Buddha Mother sings: Your Vajra Body is the wheel of speech, benefiting all sentient beings. For the sake of Buddhahood, for the sake of Bodhi, the true benefit is subsequently shown. Protector, if you wish me to live today, I pray that you will be pleased with me with the attachment of lustful vows. White-clad Mother sings: You are the Vajra Speech, benefiting all, with great compassion. For the needs of the world, always strive diligently. Protector, if you wish me to live today, I pray that you will be pleased with me with the practice of great joy, the practice of Samantabhadra. Tara sings: You are the Vajra Desire, the great benefit of the supreme vow. The lineage of the truly complete Buddha, viewing equality. Protector, if you wish me to live today, I pray that you will be pleased with me with the treasure of the precious qualities. Thus, contemplate urging. In the "Sadhana Samantabhadra" and the "Four Hundred and Fifty Verses," it is not clear that the four verses correspond to the four goddesses respectively, but most commentators, considering the words "Vajra Heart" and "Your Vajra Body," correspond the first verse to Mamaqi Buddha Mother and the second verse to Buddha Eye Mother. However, in the root tantra, the second verse corresponds to Mamaqi Buddha Mother, and in the "Sadhana Samantabhadra," it is also considered that the urging is done with the sound of the voices of the Buddha Eye Mother and other goddesses. "O Lord who dwells in the realm of sentient beings, you are the Vajra Heart." When urging, Buddha Eye Mother is mentioned first, so I think it is okay to do it according to the way of the saints. Thus, the four goddesses urge with songs, thereby realizing that all dharmas are like illusions, and from the dissolving moon-like bindu, it completely transforms into two swords and wine marked with the syllable ṃ (Tibetan: མཾ།, Sanskrit Devanagari: मं, Sanskrit Romanization: maṃ, Chinese literal meaning: ṃ). From it radiate five colors of light, inviting all the Buddhas and Bodhisattvas of the ten directions, completely placing them within the sword.
Chinese
從轉變而自己成為薄伽梵妙音金剛，身色和根本面容如藏紅花般紅黃。右面藍色，左面白色。根本的兩手擁抱與自己相同的明妃，右邊的兩手持劍和箭，左邊的兩手持藍色蓮花和弓。三面六臂，具有年輕八歲的形象，具有五束髮辮，以三十二相和八十隨好莊嚴，具有嫵媚的姿態，以珍寶的手鐲、臂釧、腰帶、珍珠項鍊和腳鐲等各種裝飾品莊嚴。在各種蓮花和月亮之中，以菩薩的跏趺坐姿安住，具有如太陽般顯現的無量光輝。從身體產生的光芒頂端，由佛、天女、菩薩和忿怒尊等眾多化現充滿整個虛空界，思維其美妙。然後，將內外的能取所取所包含的一切法，在勝義諦中，思維為遠離一切相狀，如虛空般的意義，此即妙音的身相顯現，思維為不住於輪涅兩邊的自性。念誦：嗡，達瑪達都，梭巴瓦，阿瑪，郭杭。（藏文：ཨོཾ་དྷརྨཱ་དྷཱ་ཏུ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ།，梵文天城體：ओṃ धर्मधातु स्वभाव आत्माकोऽहम्，梵文羅馬擬音：oṃ dharmadhātu svabhāva ātmako'ham，漢語字面意思：嗡，法界，自性，我）。這是修持的微小支分和與之相順應的微小果。其中，虛空的五個字母融入父尊母尊的子宮時，如同基礎上中有進入母親子宮，以及在果上為了調伏未清淨的所化眾生而示現化身一般觀想。字母和父尊母尊融化的明點，融入光明的法界，以及從那裡由天女的歌聲勸請而生起為果上的金剛持身相，如同基礎上融入子宮使四大增長，以及在果上以四無量阻止安住於寂止的法界一般象徵。然後，在自己的雙眼中，每個月亮上安住著白色的（藏文：ཀྵིཾ，梵文天城體：क्ष्ँ，梵文羅馬擬音：kṣiṃ，漢語字面意思：啥），從完全轉化中，產生了以（藏文：ཀྵིཾ，梵文天城體：क्ष्ँ，梵文羅馬擬音：kṣiṃ，漢語字面意思：啥）字標記的輪，從那裡放射出光芒，迎請諸佛如來，融入其中，從而生起如地藏和遍照王一般的形象，加持眼睛。
English
From the transformation, one becomes the Bhagavan Manjushri Vajra, with a body color and root face that are reddish-yellow like saffron. The right face is blue, and the left face is white. The root two hands embrace the consort who is identical to oneself. The two right hands hold a sword and an arrow, and the two left hands hold a blue lotus and a bow. With three faces and six arms, possessing the appearance of a young eight-year-old, possessing five tufts of hair, adorned with the thirty-two major marks and eighty minor marks, possessing a graceful demeanor, adorned with various ornaments such as jeweled bracelets, armlets, belts, pearl necklaces, and anklets. In the midst of various lotuses and moons, residing in the vajra posture of a bodhisattva, possessing infinite radiance that appears like the sun. From the tips of the rays of light emanating from the body, Buddhas, goddesses, bodhisattvas, and wrathful deities manifest, filling the entire expanse of space, and one contemplates its beauty. Then, all phenomena encompassed by the internal and external grasping and grasped, in ultimate truth, are contemplated as being empty of all characteristics, like the sky. The very realization of this meaning is the appearance of Manjushri's form, and one contemplates its nature as not abiding on the extremes of samsara and nirvana. Recite: Om, dharma dhatu, svabhava, atma ko'ham. (Tibetan: ཨོཾ་དྷརྨཱ་དྷཱ་ཏུ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ།, Sanskrit Devanagari: ओṃ धर्मधातु स्वभाव आत्माकोऽहम्, Sanskrit Roman transliteration: oṃ dharmadhātu svabhāva ātmako'ham, Literal Chinese meaning: Om, Dharma Realm, Nature, Self). This is a small branch of practice and a small result that is in accordance with it. Among them, when the five letters of space enter the womb of the father and mother, one contemplates as if on the basis, the intermediate state enters the mother's womb, and on the result, the emanation body is assumed for the purpose of taming the impure beings to be tamed. The bindus of the letters and the melting of the father and mother, merge into the realm of clear light, and from there, urged by the song of the goddess, arise as the Vajradhara form on the result. On the basis, entering the womb causes the four elements to increase, and on the result, the four immeasurables prevent abiding in the realm of quiescence. Then, in one's own two eyes, on each moon, a white (Tibetan: ཀྵིཾ, Sanskrit Devanagari: क्ष्ँ, Sanskrit Roman transliteration: kṣiṃ, Literal Chinese meaning: Kshim) abides. From the complete transformation, a wheel marked with (Tibetan: ཀྵིཾ, Sanskrit Devanagari: क्ष्ँ, Sanskrit Roman transliteration: kṣiṃ, Literal Chinese meaning: Kshim) is produced. From there, rays of light emanate, inviting all the Tathagatas, merging them into it, thereby generating an image like Ksitigarbha and Vairochana, and blessing the eyes.
Chinese
加持也。同样地，两个鼻孔和耳朵以及舌头中央和额头的内部。在肚脐的月轮上，安住着ཛྲིཾ་（藏文，梵文天城体：ཛྲིཾ，梵文罗马拟音：jrīṃ，汉语字面意思：ཛྲིཾ）等本尊的颜色相同，完全变化后，金刚和珍宝九份以及莲花和宝剑和金刚的中心以那些种子字为标志，由此光芒的舒放和收摄如前一样进行。由此，依次生起金刚手和虚空藏和观世音和除盖障和普贤，不动佛和毗卢遮那佛和宝生佛和无量光佛和不空成就佛，和之前所说的普贤一样生起，加持耳朵等。这是近修的支分和异熟果的小部分。然后，在自己的心间月轮之上，从ཧཱུཾ་（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生起的五股金刚的中心，以ཧཱུཾ་（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）为标志，完全变化后，生起心金刚不动佛。其心间月轮上安住的蓝色金刚的中心，观想蓝色ཧཱུཾ་（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。从那个种子字的光芒中生起的智慧母，形象金刚母等十明妃，以十方诸佛的心间安住的心金刚们，与明妃相合而以平等结合的供养来供养后，为了加持自己的心为心金刚之义。具德金刚心之持者，以金刚不坏三昧耶修习故，今请加持于我等，祈请以金刚心而作。安住十方之诸佛，以金刚不坏三昧耶修习故，今请加持于我等，祈请以金刚心而作。如此向内外的心金刚祈请后，观想自己的心成为心金刚，念诵：ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཙིཏྟ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱ་ཏྨ་ཀོ྅ཧཾ་（藏文，梵文天城体：嗡，萨瓦，达他嘎达，吉大，瓦吉拉，梭巴瓦，阿特玛，郭杭，梵文罗马拟音：oṃ sarva tathāgata citta vajra svabhāva ātmako'haṃ，汉语字面意思：嗡，一切如来，心，金刚，自性，我）。生起“我是一切如来心金刚之自性”的慢心。然后，在喉咙的月轮之上，生起从ཨཱཿ（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）中生起的语金刚无量光佛。其心间月轮上安住的红色莲花的中心，观想红色ཨཱཿ（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）字。从那个种子字的光芒中生起的
English
Blessing. Similarly, the two nostrils and ears, the center of the tongue, and the inside of the forehead. On the lunar seat at the navel, abiding with the same color as the deity of one's own lineage, such as ཛྲིཾ (Tibetan, Devanagari: ज्रिँ, Romanized Sanskrit: jrīṃ, Literal Chinese meaning: ཛྲིཾ), completely transformed, from the vajra and jewel, nine parts, and the lotus and sword, and the centers of the vajras marked with those seed syllables, the emanation and absorption of light are performed as before. From this, generate Vajrapani, Khasarpana, Lokeshvara, Nivaranavishkambhin, and Samantabhadra in order, Akshobhya, Vairochana, Ratnasambhava, Amitabha, and Amoghasiddhi, and generate them like the previously described Kuntuzangpo. Bless the ears and so on. This is a limb of close accomplishment and a small part of the fully ripened fruit. Then, on the lunar mandala in one's own heart, from the ཧཱུཾ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) arising from the five-pronged vajra, marked with ཧཱུཾ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) in the center, completely transformed, generate the mind vajra Akshobhya. In its heart, on the lunar mandala, contemplate the blue ཧཱུཾ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) syllable in the center of the blue vajra. From the rays of that seed syllable, the wisdom dakini, the form Vajradhatu, and the ten vidyadharas, with the mind vajras abiding in the hearts of all the Buddhas of the ten directions, offer with the offering of union by uniting with the vidyadharas. For the purpose of blessing one's own mind as the mind vajra: Glorious Vajra Heart Holder, By meditating on the indestructible three vajras, May you bless me today, I pray you to act with the vajra heart. All the Buddhas residing in the ten directions, By meditating on the indestructible three vajras, May you bless me today, I pray you to act with the vajra heart. After praying to the inner and outer mind vajras, contemplate one's own mind becoming the mind vajra, and recite: ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཙིཏྟ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱ་ཏྨ་ཀོ྅ཧཾ (Tibetan, Devanagari: ॐ सर्व तथागत चित्त वज्र स्वभाव आत्माकोऽहम्, Romanized Sanskrit: oṃ sarva tathāgata citta vajra svabhāva ātmako'haṃ, Literal Chinese meaning: Om, all Tathagata, mind, vajra, nature, self, I). Hold the pride of thinking, "I am the nature of the mind vajra of all the Tathagatas." Then, on the lunar mandala at the throat, generate the speech vajra Amitabha arising from ཨཱཿ (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah). In its heart, on the lunar mandala, contemplate the red ཨཱཿ (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah) syllable in the center of the red lotus. From the rays of that seed syllable,