English
Subduing the cruel objects with the peaceful phurba, therefore, it is the mudra of peaceful action. From the state of non-duality wisdom, the two accumulations increase. From the state of bodhicitta compassion, the immeasurable increases. From the state of secret union of space, bliss increases. From the state of emanated and gathered manifestations, miracles increase. Therefore, it is the mudra of increasing action. The four empowerments are the same as mentioned above. With the fierce wisdom, kill the objects of permanence and annihilation. With the fierce compassion, kill karma and afflictions. With the fierce space, kill the aggregates of suffering. With the fierce phurba, kill the obstructing enemies and obstacles. Therefore, it is the mudra of fierce action. The samadhi of realized wisdom is universally vast. The samadhi of pervasive compassion is continuous. The samadhi of great bliss is single-pointedly clear. The samadhi of emanation mudra falls like rain. These are the four samadhis to be practiced. Recite the meaning of non-duality with the power of awareness. Recite with compassion until samsara is empty. Recite the union until bliss is attained. Recite the essence until all actions are accomplished. This is the practice of recitation. First, gather all dharmas into the state of equality. Second, gather all into the field of compassion. Third, gather the father and mother into the state of bliss. Gather self, phurba, and deity into one doctrine. Also, gather the four aspects into the indivisible bindu. Transfer all dharmas into the state of equality. Liberate karma and afflictions with compassion. Transfer the suffering of samsara to the father and mother in space. Transfer the consciousness of the liberated to the immortal realm. Burn the objects of permanence and annihilation with the fire of wisdom. Burn karma and afflictions with the fire of compassion. Burn the firewood of suffering with the rays of bodhi. Burn the opposing flesh and bones with the fire of emanation. This is the supreme inner secret outer fire offering. Offer the objects of permanence and annihilation to the mouth of wisdom. Offer karma and afflictions to the mouth of compassion. Offer the aggregates of suffering to the father and mother in space. Offer the flesh and blood of the liberated to the mouth of the wrathful king. Separate the clinging mind from the objects of permanence and annihilation. Separate the fields of compassion from the burden of suffering. Separate the desire for bliss from the fault of distraction. Separate the violators of vows from the haunting gods. Perfume the extremes of permanence and annihilation with the scent of the middle way. Perfume the field of compassion with the scent of discipline. Be equal in the desire for bliss.
Chinese
用焚香来熏香。 为了克服障碍，用古古尔等熏香。 以智慧法界的食子遍布一切。 以无量慈悲的食子利益一切。 以明亮清晰的禅定食子遍布安乐。 特别是以事业食子成办所欲。 执着于二边是束缚的常断之毒。 因业和烦恼之毒而死于恶趣之处。 因众多散乱之毒而死于痛苦之海。 因混合等毒而使身心分离。 见解是根本，散乱是物质之毒。 总结时，获得成就， 灌顶和受持誓言， 忏悔和补足事业的剩余和缺失， 以及盔甲和行卧坐立， 以及持续的禅定，共有十一种。 特别是法身的成就是第一。 成办利他之事的成就是第二。 大乐无有分离是第三。 共同的如是名声是第四。 据说这一切都是自心的显现。 从上方取出成就，是外在的方式。 自生大圆满是无上的方式。 依靠物质而灌顶是第四。 对于第三者，是主尊、眷属和秘密的灌顶。 对于第二者，是智慧和明智的灌顶。 对于第一者，是无戏论的极密。 虽然灌顶需要次第进行， 但据说觉性自力极为重要。 对于第一者，是平等的誓言。 如果违越，将堕入二边的黑暗。 第二是成办利他之事的誓言。 如果违越，将堕入声闻之地。 对于第三者，是结合的誓言。 如果违越，将转生为胎中的虫。 对于第四者，是行为的誓言。 如果享用实物，将转生为业的罗刹。 根本和支分如何宣说的一切， 以见、行、修和事业的差别， 应当知道各自次第守护。 如果见解衰退，就在法性中安住。 如果行为衰退，就修无有自他的二取。 如果修持衰退，就修无有取舍。 如果事业衰退，就修持一个宗派。 这是胜义无二的四种差别。 或者，对于胜义而言，就是胜义。 对于一切相，分别忏悔世俗。 对于二边之业，于中观中忏悔常断。 对于业和烦恼，向大悲忏悔。 对于痛苦之蕴
English
Incense is burned with fragrant smoke. To overcome obstacles, incense is burned with gugul and others. May the torma of the wisdom realm pervade all. May the torma of immeasurable compassion benefit all. May the torma of bright and clear samadhi pervade bliss. Especially, may the torma of activity accomplish desires. Attachment to the two extremes is the poison of permanence and annihilation that binds. By the poison of karma and afflictions, one dies in the realm of evil destinies. By the poison of many distractions, one dies in the ocean of suffering. By the poison of mixtures and so on, body and mind are separated. The view is the root, distraction is the poison of substance. In conclusion, obtaining accomplishments, Empowerment and taking vows, Confession and completing the remaining and deficient aspects of actions, As well as armor, walking, lying down, sitting, and staying, And continuous samadhi, there are eleven in total. In particular, the accomplishment of the Dharmakaya is the first. The accomplishment of completing benefit for others is the second. Great bliss without separation is the third. The fame of as many as are common is the fourth. It is said that all of these are manifestations of one's own mind. Taking out accomplishments from above is the external way. Self-arisen Dzogchen is the unsurpassed way. Empowerment based on substances is the fourth. For the third, it is the empowerment of the main deity, retinue, and secret. For the second, it is the empowerment of wisdom and intelligence. For the first, it is the utterly secret, free from elaboration. Although empowerment needs to proceed in stages, it is said that the self-power of awareness is extremely important. For the first, it is the vow of equality. If one transgresses it, one will fall into the darkness of the two extremes. The second is the vow of completing benefit for others. If one transgresses it, one will fall into the ground of the Shravakas. For the third, it is the vow of union. If one transgresses it, one will be born as a worm in the womb. For the fourth, it is the vow of conduct. If one enjoys material things, one will be born as a karma Rakshasa. All the roots and branches as they are proclaimed, By the distinctions of view, conduct, practice, and action, one should know how to protect them in their respective order. If the view declines, meditate in the nature of reality. If conduct declines, meditate without self and other as two. If practice declines, meditate without acceptance and rejection. If activity declines, meditate on one doctrine. These are the four distinctions of non-duality in ultimate truth. Or, for ultimate truth, it is ultimate truth. For all appearances, confess separately the conventional. For the karma of the two extremes, confess permanence and annihilation in the Middle Way. For karma and afflictions, confess to great compassion. For the aggregates of suffering
Chinese
于母胎中忏悔。 于事业恒常化身之神前忏悔。 若于无二之义安住心， 仪轨纵有增减亦无过。 智慧之甲，恒常断边皆不坏。 慈悲之甲，业力之缘亦不坏。 痛苦之军，安乐之甲亦不坏。 障碍之魔，手印之甲亦不坏。 总而言之，空性之甲极坚固。 最初莫于中观之义散乱行。 于众生起慈悲心，此乃第二。 智慧方便，显现声响念头三者。 诸法皆观为本尊金刚橛忿怒尊。 总而言之，无去来中而有去与来。 于去来之中，称之为无去来。 睡时于空性中入眠， 于大悲心中安住， 亦将自之本尊融入心中， 不离大乐之境。 将一切坛城融入自身后， 自身融入智慧心中后， 莫散乱，起身，复重塑坛城。 坐时当思彼之四种相， 智慧、慈悲、自与化身。 心念于此，不思其他散乱事。 纵仅停留片刻，亦不舍弃恒常之念。 身语虽行于他事，然心正直安住。 莫将自之禅定交付于懈怠。 见地上，莫舍弃恒常平等之义。 行持上，恒常成办利益众生之事， 具足方便与智慧，恒常修持。 化身之事业，恒常精进。 如是行持，则果不唐捐。 莫舍五蕴，意为庄严之身。 金刚萨埵即我，如是说。 能仁所说八万四千法， 密咒之海，续部、教言、口诀之， 共同修持之方便即此四义。 虽示现为四，然义实则唯一。 为令悟一之体性，故示现差别。 菩提心即唯一金刚。 唯一亦非成立，乃万有之体性。 乃一与多之大本体。 显现与不显现，空与不空， 有与无，胜义与世俗， 常与断，乐与苦等， 一切皆是大本体之自性。 如是乃胜者之金口所宣说。 具平等性之智
English
I confess within the womb of the Mother. I confess to the deities of emanated activity, constant and impermanent. If the mind is set on the meaning of non-duality, There is no fault even if the ritual is excessive or deficient. The armor of wisdom does not destroy the constant and impermanent extremes. The armor of compassion does not destroy the power of karma. The army of suffering does not destroy the armor of bliss. The one who creates obstacles does not destroy the armor of the mudras. In short, the armor of emptiness is extremely strong. First, do not stray from the meaning of the Middle Way. The mind of compassion for beings is the second. Wisdom as method, the three of appearance, sound, and thought. All dharmas are seen as the wrathful deity of the self-phurba. In short, from no going and coming, there is going and coming. In the very going and coming, it is said to be no going and coming. When sleeping, fall asleep in the state of emptiness, And remain in the state of great compassion, And also, having gathered one's own deity into the mind, Do not diminish from the state of great bliss. Having gathered all the mandalas into oneself, And having gathered oneself into the wisdom mind, Without distraction, arise and recreate the mandala. When sitting, contemplate these four aspects: Wisdom, compassion, self, and emanation. Think of that and do not think of other distractions. Even when staying for a moment, do not abandon the continuous thought. Even if body and speech are used for other things, the mind itself remains upright. Do not give your samadhi to the power of laziness. In view, do not abandon the meaning of constant equality. In action, constantly accomplish the benefit of beings, Endowed with method and wisdom, constantly accomplish. Constantly be diligent in the emanation's activities. If you do that, the result will not be wasted. Do not abandon the five aggregates, the intention is the glorious body. Vajrasattva is myself, he said. The Buddha spoke of eighty-four thousand teachings, The ocean of secret mantras, tantras, agamas, and instructions, The general method of accomplishment is these four meanings. It is condensed in the context of the phurba sound. Although shown as four, in meaning there is only one. Differences are shown in order to realize the nature of oneness. The bodhicitta is the one and only vajra. The one and only is not established, it is the nature of all. It is the great essence of one and many. Appearance and non-appearance, emptiness and non-emptiness, Existence and non-existence, ultimate and conventional, Constancy and cessation, happiness and suffering, etc. All are the nature of the great essence. Thus spoke the Victor himself. The mind of equality
Chinese
哦，事情是那样显现的。 如果向智慧低下的人展示，他们不会相信。 因此，那会变成诽谤和堕落之门。 所以，要放在心里，不要轻易说出来。 如果对此道理迷惑，就会在轮回中漂泊。 善与非善的业力会像水流一样使人散乱。 没有这个，靠其他的果实无法成佛。 如果领悟了这个道理，就能从轮回的缝隙中解脱。 不会受善与非善业力的支配。 即使在可见的法中没有显现， 一旦此生结束，就会显现。 如果不了解四种意义之声音的含义， 那些像鹦鹉学舌一样只追随密咒声音的人， 就像用狮子的身体发出狐狸的声音， 又像用麻雀的步态来平整大地。 因此，他们不了解密咒的含义， 因为不了解，所以远离了成就。 为了通过殊胜、简易和安乐的方便， 获得殊胜和特别的果实，这是口诀。 这密咒大海的甚深含义， 通过教证、口诀和智慧来确定。 将隐藏和秘密稍微揭示出来的， 所有功德都回向给利益众生。 圆满了。 这是邬金导师达那桑斯克里特的意趣。由具慧的乔瑟写成。在藏地，莲师颅鬘力赐予国王赤松德赞。译师释迦僧格和布让底迦惹克西达翻译并隐藏保密。阿特。 吉祥金刚橛总集略法的口诀，四种意义之声音的解释。