English
Therefore, water is said to be Mamaqi. Because of thoughts and methods, and with the wind of meditative methods, in the realm where there is no going, the savior is said to be the Savioress. The essence is the self-arisen wisdom, because it is the basis and pervasive place of all beings. The nature of Bodhicitta is called the essence of the earth. Self-arisen essence, Bodhicitta, like the sky, is inconceivable, beyond boundaries, center, and slander, that is the essence of the sky. Because of immeasurable compassion, until beings cross the river, without birth and seeing, Avalokiteśvara, the lord of the lotus. With the indivisible Vajra, destroying the self-imagination and characteristics of the boundaries, is Vajrapani. Common and special, four secret forms of knowledge. Common realm and special, from the connection of method and wisdom, manifest as the four goddesses of symbols, thoughts, and meditation. Bodhicitta and bliss, and the charm brought by the bliss of method, this goddess is called the charming woman. Liberation and non-liberation, all the differences of inner and outer sounds of samsara, are proclaimed like echoes, because there is no obstruction, so it is a rosary. And the nature of satisfaction that is shown, and with the specialty of having fragrance, the sound itself is satisfied and the mind is happy, that is Vajra Girti. With taste pervading and having dance transformation, the dance of the four great blisses, like pervading, beautiful, and satisfying, the dancer who liberates without abiding. The sounds of ornaments and attachments, and the rosary of the mind and the dance of bliss, are the nature of the four goddesses. Unenlightened boundless beings, acting with the compassion of self-nature, completely benefiting and protecting, this is called Maitreya. The specialty of enlightenment and habit reaching the extreme, the order of actions and afflictions, eliminating these is Eliminating Obscurations. The place and thought of method and wisdom, because it does not take the egg and does not abide, all the inner and outer vessel and content world, because there is no distinction, so it is Samantabhadra. All that clings to self and others is the flawless wisdom. By using the net of views, it is the flawless wisdom Manjushri's body. The senses, letters, and bindus are possessed, the place, thought, and meditation, are spoken to manifest. The four times are in order of two and eight, those two are joy and delight.
Chinese
生起和受用处，为了清净而宣说，以香和花鬘令满足，无有心识分别故，金刚香。 内外遍布的坛城中，花朵明点安乐而布置，金刚花无与伦比。 内外于心中安住的，为遣除黑暗故，智慧和，觉性光明无与伦比，金刚光明的灯。 内外坛城无余中，自生禅定安乐，为了周遍安住一切故，遍行金刚香水，是于如是性之意。 轮回的诸法无余，菩提心要尽断故，名为极胜。 离能取所取的觉性是，无二分别的对治，串习分别即是安立故，雅曼达嘎（藏文：ཡ་མནྟ་ཀྲྀཏྲ་，梵文天城体：यमन्तक，梵文罗马拟音：yamantaka，汉语字面意思：死神）。 何故轮回的海洋中，以具方便的幻化，摧伏和救度故，彼说为马头明王。 轮回魔的五毒中，明了串习为五智故，无二甘露所充满，说是无垢甘露充满。 何处是具有身体，根、境和识接触，具有自续的觉性自性，说是四种门。 自续断常遣除和，能取和天和安乐和，明点觉性具有自性，何故勾召诸处和，何处不能去和，从此难以超越和，融入后以安乐铃女，能取和拥抱和禁锢和，无二故大安乐，于自生显有稳固动摇，以分别和串习之理而结合，彼等无余引导者，觉性之王无有分别，一切之基金刚不坏故，彼说为普贤。 无余有为无为法，无余无漏遍布之界，分别和了知和任何所成，彼说为普贤母。 地狱、饿鬼、旁生和，人、天和非天，各自的处所是何，是示导调伏有情之处。 柔软、纤细、缠绕、婀娜的妙姿，明亮、闪耀、丰满、厚重、光辉炽盛，光芒四射的大众，燃烧的链条缠绕的光，无有边际和中心而遍布，坛城
English
Arising and the place of enjoyment, to speak purely, satisfied with incense and garlands, without mental discrimination, Vajra incense. In the mandala that pervades inside and out, flowers and bindus are arranged in bliss, the Vajra flower is unsurpassed. Inside and out, abiding in the mind, to dispel darkness, wisdom and, the light of awareness are unsurpassed, the Vajra clear lamp. In the entirety of the inner and outer mandalas, with the bliss of self-arising samadhi, because it pervades and abides in everything, the pervasive Vajra scented water, is the intention of suchness. All the phenomena of samsara, completely cut off the essence of bodhi, is called supreme victory. The wisdom free from grasping and being grasped is, the antidote to non-duality, habituating to discrimination is establishing, Yamantaka (Tibetan: ཡ་མནྟ་ཀྲྀཏྲ་，Sanskrit Devanagari: यमन्तक, Sanskrit Romanization: yamantaka, Literal meaning: Lord of Death). Because in the ocean of samsara, with skillful means of illusion, subduing and liberating, it is said to be Hayagriva. From the five poisons of the demons of samsara, clarifying and habituating as the five wisdoms, whatever is filled with non-dual nectar, it is said to be filled with stainless nectar. Wherever there is a body, the senses, objects, and consciousness touch, the very nature of awareness with its own continuum, is said to be the four doors. Turning back the extremes of permanence and annihilation of one's own continuum, and grasping, deities, bliss, and, the essence of awareness with its own nature, because of summoning those places, and where one cannot go, and it is difficult to transcend from there, after absorption with the bliss bell woman, grasping, embracing, and binding, non-dual, therefore great bliss, on the stable and moving phenomena of one's own body and existence, combined with the manner of discrimination and habituation, those who guide all of them, the king of awareness is without distinction, because the basis of all is the indestructible Vajra, it is said to be Samantabhadra. All conditioned and unconditioned dharmas, all uncontaminated pervasive realms, whatever has become discrimination and knowledge, it is said to be Samantabhadri. The hells, hungry ghosts, animals, humans, gods, and demigods, whatever their respective places are, is the place that shows how to tame beings. Soft, supple, entwined, and youthful in appearance, clear, radiant, full, thick, and blazing with splendor, a great mass of radiating light, the light of intertwined burning chains, pervading without beginning or end, the mandala.
Chinese
哦，桑耶寺自然建成。 未生之觉悟菩提心， 于无实事物之自性中， 乃金刚萨埵之本体。 动与不动所包括之， 内外情器世间一切， 皆为自生心之坛城。 自性住与证悟， 思维、所缘与串习之， 身语意与相， 天与非天秘密， 食肉鬼、生灵、人非人， 瓮腹鬼、饿鬼、龙等， 游动众生一切与， 草木、菌类、果实与， 圆满兴盛一切与， 无造作义之天性， 于菩提心中无差别。 自明无边际之中央， 四智光芒轮之相， 超世间为中央， 世间万象说为轮。 觉性之义即中央， 神通自生说为轮。
English
Oṃ, Samye Lhün gyi Grub. Unborn awareness, bodhicitta, In the nature of unreal phenomena, Is the very essence of Vajrasattva. Including both movement and non-movement, All outer and inner worlds and beings, Are the mandala of self-arisen mind. Inherent abiding and realization, Thought, object, and habituation, Body, speech, mind, and signs, Gods, non-gods, secrets, Flesh-eaters, spirits, humans, or what? Urn-bellied ghosts, pretas, nagas, and All moving creatures, Plants, fungi, fruits, and All that is perfectly complete, Are the deity of uncreated meaning, Undifferentiated in bodhicitta. In the center of self-knowing without beginning or end, The form of the wheel radiating four wisdoms, Transcendent of the world is the center, The various worlds are said to be the wheel. The meaning of awareness is the center, The miraculous self-arising is said to be the wheel. Second: The light radiating from the heart invites the five buddha families of empowerment and their retinues, Oṃ Vajra Samājaḥ. All of these, inseparable in method and wisdom, empower me with the rays of bodhicitta. All impurities are purified. The five aggregates are transformed into the five families, and the five poisons are transformed into the five wisdoms. The main activity father-mother, and the six Thubdrup, etc., Akshobhya is transformed into Vairochana, Earth Essence into Maitreya, Yamantaka father-mother into Vairochana, Ratnasambhava, Space Essence into Nivarana-Vishkambhin, Mahabala father-mother into Ratnasambhava, Amitabha, Avalokiteshvara, Samantabhadra, Hayagriva father-mother into Amitabha, Amoghasiddhi, Hand Seal
Chinese
这是以不动佛为首。 嗡 嘛哈 扎呀。阿达夏。萨玛达。虚尼雅达。哥里呀（ༀ་མ་ཧཱ་པྲ་ཏྱཱ༴ ཨཱ་དཪྴ༴ ས་མ་ཏཱ༴ ཤྲཱུ་ནྱ་ཏྱ༴ ཀྲྀ་ཏྱཱ༴）。这些是以无量光佛为部主。 嗡 嘛哈 哥里呀。阿达夏。萨玛达。扎呀。虚尼雅达（ༀ་མ་ཧཱ་ཀྲྀ་ཏྱཱ༴ ཨཱ་དཪྴ༴ ས་མ་ཏཱ༴ པྲ་ཏྱ༴ ཤྲཱུ་ནྱ་ཏ༴）。这些是以不空成就佛为首，此为五部。 这些标志象征着：所有胜者的坛城皆不离法性，无有止息地自然显现，本初即无分别，与所化众生的意乐相符而行，以及二利圆满。 第三，是加持的奇幻金刚五部，以及使誓言与智慧无二无别。
English
Oṃ! Jampal. For the nectar-swirling fathers and mothers, the accomplished ones have one face and two hands, with their own symbols and the bell made with its handle crossed at their hearts, adorned with the five families, each with five, acting as lords in the enjoyment body aspect. This is with Akṣobhya as the chief. Oṃ mahā pratya. Ādarśa. Samatā. Śūnyaty. Kṛtya (ༀ་མ་ཧཱ་པྲ་ཏྱཱ༴ ཨཱ་དཪ༴ ས་མ་ཏཱ༴ ཤྲཱུ་ནྱ་ཏྱ༴ ཀྲྀ་ཏྱཱ༴). These are with Amitābha as the lord. Oṃ mahā kṛtya. Ādarśa. Samatā. Pratya. Śūnyatā (ༀ་མ་ཧཱ་ཀྲྀ་ཏྱཱ༴ ཨཱ་དཪྴ༴ ས་མ་ཏཱ༴ པྲ་ཏྱ༴ ཤྲཱུ་ནྱ་ཏ༴). These are with Amoghasiddhi as the chief, these are the five families. These symbols signify that all the mandalas of the victors do not move from the nature of reality, arise naturally without cessation, are primordially without separation, accord with the inclinations of those to be tamed, and are endowed with the perfection of the two benefits. Third, it is the five wondrous vajras of blessing, and making the samaya and wisdom inseparable.
Chinese
祈请一切如来的身语意功德事业之流。五部金刚的本尊众，无尽庄严的轮，充满虚空降临。融入于诸字中。与一切如来的果位的五法无别。诸字化为光芒，化现为：身金刚白色轮和铃。心间轮以嗡（藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字为标志。语金刚红色莲花和铃。心间莲花以阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字为标志。意金刚深蓝色金刚和铃。心间金刚以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字为标志。乐金刚黄色珍宝和铃。心间珍宝以斯哇（藏文：སྦཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：斯哇）字为标志。供养金刚绿色。宝剑和铃。心间宝剑以哈（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）字为标志，于五处增长广大。再次为了生起慢心。如是证悟的瑜伽士。无论何时何地。亦不能寻得圆满正等觉。证悟自心即是成佛。莫于他处寻觅佛陀。于一切坛城善加结合。则一切坛城皆得成就。第二，陈白，迎请，智慧之花入坛，祈请悉地并融入。第一，心间的光芒，照耀十方四时的所有善逝。如从意法身中，镜中显现影像一般。四十二寂静本尊坛城的轮，于前方的虚空中显现安住。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）！无所缘如虚空般周遍清净之身。虽不缘迎请降临。然以大悲自性清净法身中。于智慧幻化中嬉戏降临。金刚夜叉手印。嗡 班匝 萨玛匝 吽 匝（藏文：ༀ་བཛྲ་ས་མ་ཛ་ཧཱུྃ་ཛ，梵文罗马拟音：oṃ vajra samāja hūṃ ja）。第二铁钩手印。 霍！有无空性甚深瑜伽力。如虚空般从誓言处亲近降临。智慧海中种种嬉戏之界。不住不缘从虚空界中升起。二资粮圆满誓言界之本尊。受用圆满成就大乐之身。金刚萨埵善妙吉祥汝为我主。不为方便所迷从大乐界中升起。智慧幻化种种