Chinese
因此，显示了如何获得。其含义是，虽然坛城的所有本尊都会显现，但因为都汇集于法界智慧中。在修持时，因为我就是先前的佛陀，所以为了成就诸位如来作为我的儿子，以及为了圆满智慧，从菩提心聚中显现出字。由此，通过三种仪轨，生起普贤父母身。父母接受空行秘密的加持，以结合的象征来激励。菩提心降临于空中，从第一部分化为具有座位的宫殿。从第二部分布置语的坛城文字。那些文字也被加持为智慧的自性。从中央的吽（ཧཱུྃ，hūṃ，ഹ്ം，种子字）和穆（མཱུྃ，mūṃ，मूṃ，种子字）二字念诵咒语，生起不动明王父母。从吽（ཛཿ，jaḥ，जः，种子字）中取出，以三个字固定，从那以后，光芒收摄融入根本身，如上所示。不动明王父母融入我普贤的心中。观想普贤父母化为不动明王父母。像这样，生起宫殿，然后收摄融入根本，这些都与坛城广大布置相符。这是生起诸佛作为我的儿子。同样，生起我作为如来的儿子，就像从不动明王主尊的心中，我显现为持有先前普贤部分的普贤身。位于坛城西方的门，以天人的装束，光明的自性存在，对坛城做三次顺时针绕行，做大礼拜后蹲坐，合掌。向坛城本尊祈请：嗡。先前的伟大誓言是。从那开始，直到请求我结合，从诸本尊那里，显现出五种智慧的象征，五种光芒，清晰而迅速，融入自身，从而净化身语意三门的共同和特殊障碍。在那之后，身体也变得不可见，心中显现出一种白色闪耀，如火焰般，这是俱生无明的象征。从诸本尊的心中，显现出身语意的象征，三个字，融入光芒中，化为吽（ཧཱུྃ，hūṃ，ഹ്ം，种子字）。吽（ཧཱུྃ，hūṃ，ഹ്ം，种子字）被风的坛城举起，像蜜蜂飞向花朵般，融入不动明王的心中。སྐ
English
Thus, it is shown how to obtain. Its meaning is that although all the deities of the mandala appear, they gather into the wisdom of the sphere. At the time of practice, because I am the previous Buddha, in order to accomplish the Sugatas as my sons, and in order to perfect the vidyā, it arises as letters from the mass of bodhicitta. From that, through the three rituals, the body of Samantabhadra father and mother is generated. The father and mother are blessed by the secret sky, urged by the symbol of union. As the bodhicitta descends into the sky, from the first part it becomes a palace with a seat. From the second part, the letters of the mandala of speech are arranged. Those letters are also blessed as the essence of wisdom. From the two Hūṃs (ཧཱུྃ，hūṃ，ഹ്ം，seed syllable) and Mūṃs (མཱུྃ，mūṃ，मूṃ，seed syllable) in the center, by reciting the mantra, the immovable father and mother are generated. Taken out by Jaḥ (ཛཿ，jaḥ，जः，seed syllable), stabilized by the three syllables, from then on, the rays of light are gathered and dissolved into the root body, as shown above. The immovable father and mother dissolve into the heart of me, Samantabhadra. Meditate on Samantabhadra father and mother transforming into immovable father and mother. In this way, generating the palace and then gathering it back and dissolving it into the root, all of these are in accordance with the extensive arrangement of the mandala. This is generating the Buddhas as my sons. Similarly, generating myself as the son of the Tathagata, like from the heart of the main immovable one, I appear as the body of Samantabhadra, holding the part of the previous Samantabhadra. Located at the western gate of the mandala, in the attire of a deity, existing as the essence of light, circumambulating the mandala three times clockwise, prostrating and then squatting, joining the palms. Praying to the deities of the mandala: Om. The great previous commitment is. From that, until requesting me to unite, from the deities, the symbols of the five wisdoms, five clear and swift rays of light, arise and dissolve into one's own body, thereby purifying the common and special obscurations of body, speech, and mind. After that, the body also becomes invisible, and a white, shimmering light, like a flame, appears in the mind, which is a symbol of co-emergent ignorance. From the hearts of the deities, the symbols of body, speech, and mind, three syllables, arise and dissolve into light, transforming into Hūṃ (ཧཱུྃ，hūṃ，ഹ്ം，seed syllable). The Hūṃ (ཧཱུྃ，hūṃ，ഹ്ം，seed syllable) is lifted by the mandala of wind, like a bee flying to a flower, dissolving into the heart of the immovable one. སྐ
Chinese
的形状传承。之后菩提心融入心中，从金刚道中生起，降临于佛母的旨意。父母二者融化，融入菩提心。诸天全部融化，融入菩提心。化为光团，如前一样也是取得成就的体性。心中忆念吽字，菩提心即化为吽字。三法的不动佛显现为父母之身。虚空秘密加持。以手印催请，在无二中嬉戏的菩提心降临于虚空，第一部分化为宫殿。第二部分将文字安放在座垫上，如前一样生起四十二尊神的坛城，这是作为如来之子来做的。之后，如以下所说，以五种智慧灌顶，加持身语意。关于灌顶和加持的显现方式。之后，上面所说的菩提心融入轮涅之后，从十方安住、四时逝去的诸佛，与无二的大自在者普贤王如来。大自在者是指，一切法在自生智慧中无二的普贤王如来开启的轮涅之轮的剩余部分，在三摩地的坛城中，给予五种智慧的灌顶，以及收集身语意五种加持，以下将要讲述。身、语、意无二，以不可分割之义，金刚自显不灭，幻化法界中不可分割的网，从那个根本中显现，所以称为取出。宣说灌顶，对此，以上以普贤父母无二地显现为菩提心的理由。后来的瑜伽士修持时，也从瑜伽士的心间放出光芒，将十方诸佛聚集于虚空。一切都观想为父母，方便与智慧无二。观想菩提心的光芒为我灌顶，意义深远。之后念诵咒语：嗡 嘛哈 舜雅 达 嘉纳 班杂 梭巴哇 阿玛 阔杭。也就是说，咒语是：嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）五种智慧。嘛哈（藏文：མ་ཧཱ，梵文天城体：महा，梵文罗马拟音：mahā，汉语字面意思：大）是伟大的意思。舜雅达（藏文：ཤཱུ་ནྱ་ཏཱ，梵文天城体：शून्यता，梵文罗马拟音：śūnyatā，汉语字面意思：空性）是空性本身。嘉纳（藏文：ཛྙཱ་ན，梵文天城体：ज्ञान，梵文罗马拟音：jñāna，汉语字面意思：智慧）是智慧。班杂（藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）。梭巴哇（藏文：སྭ་བྷཱ་ཝ，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性）是完全清净。阿玛 阔杭（藏文：ཨཱཏྨ་ཀོ྅་ཧྃ，梵文天城体：आत्माकोऽहम्，梵文罗马拟音：ātmako'ham，汉语字面意思：我即是）我
English
The lineage of the form. Then, the Bodhicitta dissolves into the heart, arising from the Vajra path and descending upon the command of the Mother. Both Father and Mother melt and dissolve into the Bodhicitta. All the deities melt and dissolve into the Bodhicitta. Transforming into a mass of light, it is also the nature of obtaining accomplishment as before. Just by remembering Hūṃ in the mind, the Bodhicitta transforms into Hūṃ. The immovable one of the three rites is visualized as the form of Father and Mother. The secret space is blessed. With the gesture of urging, the Bodhicitta, playing in non-duality, descends into space, the first part transforming into a palace. The second part arranges the letters on the seat, and like before, generates the mandala of the forty-two deities, which is to be done as the son of the Tathāgata. Then, as it will appear below, the five wisdoms bestow empowerment, and the body, speech, and mind are blessed. The appearance of empowerment and blessing is as follows: Then, as it is said, after the Bodhicitta has dissolved into the retinue above, all the Tathāgatas who dwell in the ten directions and depart in the four times, the great self of indivisibility, Samantabhadra. The great self means that all dharmas are indivisible in self-arising wisdom, the remainder of the retinue opened by Samantabhadra's understanding, in the mandala of Samādhi, the empowerment of the five wisdoms, and the collection of the blessings of the five body, speech, and mind, which will be described below. Body, speech, and mind are indivisible, with the meaning of non-separation, the Vajra self-appearance is unceasing, the net of non-separation in the illusory Dharma realm, appearing from that basis, is therefore called extracted. Showing the empowerment, for this, above, the reason why Samantabhadra Father and Mother are shown as indivisible in Bodhicitta. When the subsequent yogi practices, light radiates from the heart of the yogi, gathering the Buddhas of the ten directions into space. All are meditated upon as Father and Mother, method and wisdom are indivisible. Meditate deeply that the light of Bodhicitta empowers me. Then, recite the mantra: Oṃ Mahā Śūnyatā Jñāna Vajra Svabhāva Ātmako'haṃ. That is to say, the mantra is: Oṃ (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) the five wisdoms. Mahā (藏文：མ་ཧཱ，梵文天城体：महा，梵文罗马拟音：mahā，汉语字面意思：大) means great. Śūnyatā (藏文：ཤཱུ་ནྱ་ཏཱ，梵文天城体：शून्यता，梵文罗马拟音：śūnyatā，汉语字面意思：空性) is emptiness itself. Jñāna (藏文：ཛྙཱ་ན，梵文天城体：ज्ञान，梵文罗马拟音：jñāna，汉语字面意思：智慧) is wisdom. Vajra (藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚). Svabhāva (藏文：སྭ་བྷཱ་ཝ，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性) is completely pure. Ātmako'haṃ (藏文：ཨཱཏྨ་ཀོ྅་ཧྃ，梵文天城体：आत्माकोऽहम्，梵文罗马拟音：ātmako'ham，汉语字面意思：我即是) I
Chinese
在桑瓦的处所，于法生三角形之上，观想作为供品的金刚，身色绿色，持剑和铃。于其心间，观想以“哈”字标示的宝剑。如普贤王如来先前所说的咒语那样念诵，所谓“融入”是指，一切法融入五种智慧以及身、语、意、功德、事业五者的状态中。所谓“显明”是指，心意智慧证悟显明。所谓“炽燃”是指，心意智慧证悟越来越炽燃。或者说，四十二尊与五种智慧以及身、语、意五者无别，这称为“融入”。所谓“显明”是指，四十二尊的身之功德圆满显明。所谓“炽燃”是指，颜色和光芒炽燃，那本身自然成就为智慧的自性。或者说，所谓“融入”是指，五种智慧的加持相续不断，我与五种智慧无别，这称为“融入”。所谓“显明”是指，三尊使身语意具有光辉，这是“显明”。所谓“炽燃”是指，具有功德和事业二者的光辉，这称为“炽燃”。于自性语之坛城中，无生义之语是：唉玛吙，稀有奇妙之法！等等。唉玛吙，是极稀有奇妙之意，是法身的语，超越声音、名相和词句，声音、名相和词句不灭显现，那些也与法身无别，以胜义谛而言，唉玛吙，是奇妙之意。无生义之语，在任何处也不成立，是超越言说的，自显不灭之语，显现为任何事物，显现的本身满足各自的需求，即使如此，也未曾离开无生的意义，所以非常奇妙。所谓“奇妙之法”，声音的差别不可思议，然而与真如无二无别，以不灭的意义指示征兆，并使体验意义，这是奇妙的。那样的法属于谁呢？属于圆满二资粮，自然成就断证的诸佛，安住于十方，于四时逝去的一切诸佛，唯有他们的无生义之语蕴藏于心中。超越一切声音、名相和词句。所谓无生义之语，是超越声音、名和词句的。
English
In the place of Sangwa, on top of the Dharma-source triangle, meditate on the Vajra of Offering, with a green body, holding a sword and a bell. At its heart, meditate on a sword marked with the syllable HĀ. By reciting the mantra previously spoken by Samantabhadra, the meaning of "becoming absorbed" is that all phenomena become absorbed into the state of the five wisdoms and the five aspects of body, speech, mind, qualities, and activities. "Becoming clear" means that the wisdom of the mind becomes clear in realization. "Blazing" means that the wisdom of the mind becomes increasingly blazing in realization. Alternatively, the inseparability of the forty-two deities with the five wisdoms and the five aspects of body, speech, and mind is called "becoming absorbed." "Becoming clear" means that the qualities of the bodies of the forty-two deities become perfectly clear. "Blazing" means that the color and light blaze, and that itself spontaneously becomes the essence of wisdom. Alternatively, "becoming absorbed" means that the continuity of the empowerment of the five wisdoms is uninterrupted, and that I am inseparable from the five wisdoms, which is called "becoming absorbed." "Becoming clear" means that the three deities make the body, speech, and mind glorious, which is "becoming clear." "Blazing" means possessing the glory of both qualities and activities, which is called "blazing." In the mandala of the speech of self-nature, the speech of unborn meaning is: Emaho, wondrous and marvelous Dharma! and so on. Emaho means utterly wondrous and marvelous, it is the speech of the Dharmakaya, transcending sound, name, and words. Without the cessation of sound, name, and words, those appearances are also inseparable from the state of the Dharmakaya. In terms of ultimate truth, Emaho means wondrous. The speech of unborn meaning is not established anywhere, it is beyond expression. The self-appearing, non-ceasing speech appears as anything, and that appearance itself fulfills the needs of each individual. Even so, it has not moved from the meaning of unborn, so it is very wondrous. "Marvelous Dharma" means that the various distinctions of sound are inconceivable, yet they are non-dual with Suchness, and through the meaning of non-cessation, they indicate signs and cause the meaning to be experienced, which is marvelous. Who possesses that Dharma? It belongs to the Buddhas who have perfected the two accumulations and spontaneously accomplished abandonment and knowledge, who dwell in the ten directions, and all those who have passed away in the four times. Only their speech of unborn meaning is contained in their hearts. Transcending all sounds, names, and words. The speech of unborn meaning is beyond sound, name, and words.