Chinese
克日达 帕特。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 克日达 帕特。 嗡 玛哈班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）达若 玛哈格洛德什瓦瑞 匝瓦拉尼 吽 帕特。 嗡 玛哈拉特纳达若 玛哈格洛德什瓦瑞 匝瓦拉尼 吽 帕特。 嗡 玛哈帕德玛达若 玛哈格洛德什瓦瑞 匝瓦拉尼 吽 帕特。 嗡 玛哈嘎玛达若 玛哈格洛德什瓦瑞 匝瓦拉尼 吽 帕特。 吽 吽 吽 班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 泽达 嗡。 阿 阿 阿 班杂 跋札萨曼达 阿。 嗡 牟尼 珍 梭哈。 嗡 牟尼 吽 仲 梭哈。 嗡 牟尼 顺 梭哈。 嗡 牟尼 奔 梭哈。 嗡 牟尼 舍 梭哈。 嗡 牟那耶 梭哈。 嗡 诶嘿 诶嘿 巴嘎万。 玛哈嘎如尼嘎 德瑞舍 吼 萨玛雅 斯瓦姆。 匝 吽 邦 吼。 嗡 阿 吽 梭哈。 巴 巴 巴 巴 巴。 匝 匝 匝 匝 匝。 萨 萨 萨 萨 萨。 玛 玛 玛 玛 玛。 雅 雅 雅 雅 雅。 嗡 阿 吽 梭哈。 嗡。 智慧之王身语意，功德事业甚稀奇，于彼之中平等合，愿我合于大手印。嗡 班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 萨玛雅 吽。 嗡 班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 萨玛雅 斯瓦姆。 嗡 班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 萨玛雅 吼。 匝 吽 邦 吼。 如是说之，此等语之坛城，六道世界十方一切皆遍布，极遍布，皆遍布。其后，薄伽梵造者金刚与，事业母金刚二者无二之坛城融入。其后，十方四时如来之大本体，名为摄集大本体之智慧与加持，此乃身语意金刚幻化网中所出。嗡 玛哈 舜亚达 嘉纳 班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 梭巴瓦 阿玛果 昂。 嗡 玛哈 阿达夏 嘉纳 班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 梭巴瓦 阿玛果 昂。 嗡 玛哈 扎亚贝洽纳 嘉纳 班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 梭巴瓦 阿玛果 昂。 嗡 玛哈 萨玛达 嘉纳 班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 梭巴瓦 阿玛果 昂。 嗡 玛哈 哲亚努舍达纳 嘉纳 班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 梭巴瓦 阿玛果 昂。 嗡 萨瓦 达塔嘎达 玛哈 嘎雅 班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 梭巴瓦 阿玛果 昂。 嗡 萨瓦 达塔嘎达 玛哈 瓦嘎 班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 梭巴瓦 阿玛果 昂。 嗡 萨瓦 达塔嘎达 玛哈 泽达 班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 梭巴瓦 阿玛果 昂。 嗡 萨瓦 达塔嘎达 玛哈 阿努拉嘎纳 班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 瓦巴瓦 阿玛果 昂。 嗡 萨瓦 达塔嘎达 玛哈 布杂 班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 梭巴瓦 阿玛果 昂。 如是说之，融入，显明，炽燃。 诶玛霍，稀有甚奇。
English
Krita Phat. Hung Prajñanta Krita Phat. Om Maha Vajra Dharo Maha Krodheshvari Jvalani Hum Phat. Om Maha Ratna Dharo Maha Krodheshvari Jvalani Hum Phat. Om Maha Padma Dharo Maha Krodheshvari Jvalani Hum Phat. Om Maha Karma Dharo Maha Krodheshvari Jvalani Hum Phat. Hum Hum Hum Vajra Citta Om. A A A Vajri Bhadra Samanta Ah. Om Muni Trem Svaha. Om Muni Hum Trum Svaha. Om Muni Srum Svaha. Om Muni Bhram Svaha. Om Muni Shrim Svaha. Om Munaye Svaha. Om Ehyehi Bhagavan. Maha Karunika Drishya Hoh Samaya Tvam. Jah Hum Bam Hoh. Om Ah Hum Svaha. Ba Ba Ba Ba Ba. Jra Jra Jra Jra Jra. Sa Sa Sa Sa Sa. Ma Ma Ma Ma Ma. Ya Ya Ya Ya Ya. Om Ah Hum Svaha. Om. Wisdom king, body, speech, and mind, Great qualities and activities, In that very equality, May I be joined in the great mudra. Om Vajra Samaya Hum. Om Vajra Samaya Tvam. Om Vajra Samaya Hoh. Jah Hum Bam Hoh. By saying this, these mandalas of speech, pervade all ten directions of the six realms. Utterly pervade. Completely pervade. Then, the Bhagavan, the maker Vajra, and the action female Vajra, are absorbed into the non-dual mandala. Then, the great essence of the Tathagatas of the ten directions and four times, called the gathering of the wisdom and blessings of the great essence, is extracted from the body, speech, and mind Vajra illusion network. Om Maha Shunyata Jñana Vajra Svabhava Atmako 'Ham. Om Maha Adarsha Jñana Vajra Svabhava Atmako 'Ham. Om Maha Pratyavekshana Jñana Vajra Svabhava Atmako 'Ham. Om Maha Samata Jñana Vajra Svabhava Atmako 'Ham. Om Maha Krityanushthana Jñana Vajra Svabhava Atmako 'Ham. Om Sarva Tathagata Maha Kaya Vajra Svabhava Atmako 'Ham. Om Sarva Tathagata Maha Vak Vajra Svabhava Atmako 'Ham. Om Sarva Tathagata Maha Citta Vajra Svabhava Atmako 'Ham. Om Sarva Tathagata Maha Anuragana Vajra Svabhava Atmako 'Ham. Om Sarva Tathagata Maha Puja Vajra Svabhava Atmako 'Ham. By saying this, it is absorbed, it is clear, it is blazing. Emaho, wondrous and amazing.
Chinese
嗡。圆满诸佛之语，超越声音、名相与词句，种种音声皆显现，一语坛城之支分，不可思议且遍一切处，声音、名相各自分明，一切皆是语之手印胜。 殊胜续幻化网中，生起安乐语之义，一切皆化为莲花之性，解脱道与轮回之声，无论如何言说皆是殊胜语，一切高低乘，以及所有邪道之语，皆摄于菩提金刚语中，摄集之性于十方显扬，音声本无执着而宣说，宣说之际不可言说，不可说之性即是种种音声，普闻于一切且各自分明。 譬如彼等寂静觉醒般，一语之音声各自分明，此乃殊胜语王，无论高低无量乘，皆未曾于真如外宣说，为调伏之方便而各别听闻。 无论如何宣说一切经藏，然真如未曾宣说，无字与明智之语，虽未从舌尖发出，然以慈悲语之加持力，种种利生事业各自分明，分明之性即是语金刚之胜。 如是语之利生事业，虽未曾动摇于真如之性，譬如山谷之回音。 秘密藏续真实性决定之坛城集会及秘密真言品第七。 之后，为使一切如来之，一切支分皆自然成就于坛城中而加持，故作此特别宣说。 以幻化网而现证圆满，一切皆是菩提胜手印，秘密彼性决定之，心要手印极难超越。 不动如来日轮中之字，珍宝月轮中之字，五二合和，合和即是手印生起之因。 嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）与穆（藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆）二者顶端相合，八字交错顶端相合，与一切胜者共同结合之，赐予大乐之手印。 隐藏四字置于心间，吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）竖立顶端金刚燃烧，月亮隐藏字铃音清脆，以缠绕之方式说法
English
Om. The speech of all perfect Buddhas, transcends all sounds, names, words, and phrases. Various sounds clearly arise. A single speech is the limb of the mandala, inconceivable and pervading everywhere. Sounds and names are heard distinctly. All are supreme mudras of speech. From the supreme tantra, the net of illusion, the meaning of blissful speech also arises. When all are transformed into the nature of the lotus, the path of liberation and the sound of samsara, whatever is spoken is supreme speech. All higher and lower vehicles, and all wrong paths, are gathered into the speech of the Vajra of Enlightenment. The nature of gathering is proclaimed in the ten directions. Sound itself is spoken in a state of non-attachment. In the very act of speaking, there is nothing to be said. That unspeakable nature is the various sounds, heard by all and seen distinctly. For example, like those peaceful awakenings, a single speech is understood distinctly by its sound. That is the supreme king of speech. Even the countless higher and lower vehicles, are not spoken from other than Suchness. They are heard distinctly as a means of taming. However all the scriptures are spoken, Suchness does not speak. The speech of letters and wisdom, even if not uttered from the tip of the tongue, by the blessing of compassionate speech, various deeds for the benefit of beings are clearly distinguished. The nature of clarity is the supreme Vajra of speech. Likewise, all the deeds of speech for the benefit of beings, although they do not move from the state of Suchness, are like the echo of a valley. The seventh chapter, the gathering of the mandala and the secret mantra chapter, from the Secret Essence Tantra, the determination of Suchness. Then, in order to bless all the limbs of all the Tathagatas to be spontaneously accomplished in the mandala, this is specially spoken. Manifestly perfected by the net of illusion, all are the supreme mudra of enlightenment. The heart essence mudra of the determination of that secret nature is extremely difficult to surpass. The letter in the center of the immovable sun, the letter in the center of the precious moon, from the union of five and two, the cause of the arising of the mudra is from the combination. Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) and Mūṃ (藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆) are joined at the top, the eight syllables are intertwined and joined at the top, the mudra that bestows great bliss is the union with all the victors. Hide the four syllables and place them at the heart. Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is raised and the vajra blazes at the top. The moon hides the syllable, the bell rings clearly, and the Dharma is taught in an embracing manner.
Chinese
普贤平等性智光芒，母变平等圆满莲花座。其他还有各种手印，或者是如来本身，或者是金刚合掌。大手印的殊胜会众，若具足方便与智慧，不移动不摇动，一切都安住于大手印的自性中。具有四十二支分，彼即支分幻化之主，四十二再化为三光芒。如是具足之主尊，如诸佛之王，十二与六之光芒照耀。如是等等不可思议，十方四时无量中，分别示现调伏之义。一切高低乘，以及颠倒之想无量，对于一切寂怒尊众，各自适应而普遍显现。譬如舞者一般，不需身饰而示现各种姿态。总之，一切手印，不能说这是唯一。化为二和三，动摇和幻化也是如此。总之，一切动摇，都安住于大手印的自性中。安住即非不住亦非住。如是清净殊胜者所说。秘密藏续决定真实义，一切支分加持为坛城后，幻化手印品第八。 之后，大乐如来，安住于金刚秘密誓句之布置，特意宣说此偈：极其微细之殊胜誓句，于大手印之掌中，心之清净坛城，作四指之量。五谷、五香、五宝，五心、五药和五甘露，完全等量混合，以智慧作线。具有莲花瓣和轮辐的，四辐轮，具有轮廓，四角和四方形，具有中间走道和门廓。在指甲大小的日月上，安置芥子大小的莲花座。从芥子大小的字，书写芝麻大小的手印。以各种丝绸和，花环、饮料和舞蹈围绕。以歌词、舞蹈、音乐的，云聚会供养。以佛母、天女、心母，随其所欲
English
The light of Samantabhadra's equality wisdom, the mother transforms into a lotus seat of equal perfection. Furthermore, there are various mudras, either the Tathagata himself, or the Vajra palms together. The supreme assembly of the Great Mudra, if endowed with skillful means and wisdom, without moving or shaking, everything abides in the nature of the Great Mudra. Possessing forty-two limbs, that is the lord of the manifestation of limbs, the forty-two further transform into three rays. The supreme lord thus endowed, like the king of Buddhas, the light of twelve and six shines forth. Such and so forth are inconceivable, in the ten directions and four times, immeasurable, separately showing the meaning of taming. All high and low vehicles, and inverted thoughts are immeasurable, for all peaceful and wrathful deities, each adapted and universally appearing. For example, like a dancer, without adorning the body, various postures are shown. In short, all mudras, cannot be said to be one. Transforming into two and three, movement and manifestation are also the same. In short, all movements abide in the nature of the Great Mudra. Abiding is neither non-abiding nor abiding. Thus spoke the pure and supreme one. The Secret Essence Tantra determines the true meaning, after all the limbs are blessed as a mandala, the eighth chapter, the chapter on the manifestation of mudras. Then, the Great Bliss Tathagata, abiding in the arrangement of the Vajra Secret Samaya, specifically spoke this verse: The supreme vow of extreme subtlety, in the palm of the Great Mudra, that pure mandala of the heart, make it the measure of four fingers. Five grains, five incenses, five jewels, five essences, five medicines, and five nectars, completely equal and mixed, draw the lines with wisdom. With a navel and spokes, a four-spoked wheel, with a circumference, four corners and a square, with a middle passage and a doorway. On the sun and moon the size of a fingernail, place a lotus seat the size of a mustard seed. From a letter the size of a mustard seed, write a mudra the size of a sesame seed. Surrounded by various silks, garlands, drinks, and dances. Offerings with gatherings of clouds of lyrics, dances, music. With consorts, goddesses, mind-mothers, as they wish.
Chinese
如是行持作供养，形色具足有名称，于化为口之火神，以饮食美味之众物，盛大布施四业之供养。忿怒本尊之坛城亦如是，以极细微且熟练之方式，于不可思议者亦如是行，仅以智慧衡量之。广大供养之手印者，以心之如意云聚，十方一切诸佛刹，柔软适意触之安乐，种种珍宝为地基，美妙书写与庄严，及诸生处珍宝堆中燃，外形优美池塘味殊胜，清凉，种种珍宝之房屋，严饰与如意树之园林，歌声偈颂之音声，幡旗胜幢衣裳伞，项链臂钏手镯等，食用饮用之殊胜物，以及自身美妙庄严之，如尘埃数之天与天女，舞蹈等不可思议之物，充满十方虚空界之后，于一切坛城广大供养。以具缘者明晰之差别，次第或顿时间，与法界等性相合，观想广大供养之手印。于明晰母或加持物上，如三千大千世界纳入芥子中之方式，从法界迎请坛城作供养。欢喜后成就之殊胜誓言，以大本体作供养，令一切诸佛坛城皆欢喜，令三有众生一切，以大欢喜遍满。以幻化网之稳固力，于十方四时所逝往之，一切诸佛坛城，以及三界众生皆现前。身语意与一切法，于任何处不住不观想，以眼眩之方式结合，于虚空则观想虚空。以普作自在智进入，之后引入弟子。之后殊胜之种姓子，王位与自身，子女妻室财物等，极珍爱与适意者亦布施。以五种自在受用作供养，即是供养一切坛城，何须说及近边之坛城，一切罪业皆得清净。若能善知信勤苦行者，利益之灌顶，能力之灌顶，次第而行。