English
Ma. The Buddha's field extends to the extent of covering six realms. On top of the vajra vase, siṃ (藏文, Devanagari: सि, IAST: siṃ, Literal meaning: Lion). On the eastern horn, hūṃ (藏文, Devanagari: हुं, IAST: hūṃ, Literal meaning: Hum) transforms into an elephant. On the southern horn, ā (藏文, Devanagari: आ, IAST: ā, Literal meaning: A) transforms into a horse. On the western horn, māṃ (藏文, Devanagari: मां, IAST: māṃ, Literal meaning: Ma) transforms into a garuda. On the northern horn, khaṃ (藏文, Devanagari: खं, IAST: khaṃ, Literal meaning: Space) transforms into a soaring sky. Above these, bhūṃ (藏文, Devanagari: भूं, IAST: bhūṃ, Literal meaning: Om) transforms into a four-spoked wheel, supported by those sentient beings. Some say that lions and others appear on the wheel. The vajra cross is situated between the golden ground and the immeasurable wheel. Then, from the center of the middle to the northern gate are various lotuses, because that is the very nature of the Great Perfection. Again, some say that the four gates are arranged with Brahma and others. Thus, as it is said in the Devi Mahajvala Tantra: "With jeweled tops and conch shells, Brahma and Indra, two by two, reside on the throne that is raised." It is said that the eastern gate is Yama and Indra, the southern gate is Brahma and Vishnu, the western gate is Jewel-in-Crown and Conch-shell Guardian, and the northern gate is Vinayaka and Mahadeva. Because it is the Mind Tantra, the sun is above the former ones in the central and southwestern four gates. In the latter ones, know that it is only the moon. Then, abiding on the central seat, contemplate all dharmas as only the five gates of liberation: Examining with the wisdom of individual discrimination, since all dharmas are unborn, due to the power of sentient beings, from the shell of minute particles, various different appearances of outer and inner realms arise. And because those particles are not formed into pairs of sixes, it is the liberation of emptiness, contemplate as the wisdom of the Dharmadhatu. Even when the senses cease, all seeds are not permanent and enduring, but from their own nature, there is no cessation, so it is the liberation of signlessness, contemplate as mirror-like wisdom. Even when consciousness abides in the illusory senses, consciousness does not go to or abide in different objects. Aspiration is the object of focus, and both the object and the senses are not established by their own nature, so it is the gate of desirelessness liberation. Both the object and the senses are inseparably equal in emptiness, so it is the wisdom of equality.
Chinese
加持是：个别各别的周遍分别之智慧，此为第四仪轨。从彼金刚放射和收摄的方式，安住着无数的佛陀微尘，念诵“玛哈班杂”和“RA HAM”，成为吉祥普贤的大手印身，此为精勤作业之智慧，此为第五仪轨。又是为了具有身语意，故为解脱之三头，具有忿怒、寂静和贪欲三种自性，面色各不相同，以六智慧之手持着燃烧智慧宝之手印，以方便和智慧之双足莲花平等的苦行跏趺坐而住，具有头发聚集之头饰，以孩童之饰品庄严，以微笑之面容光彩使众生之相续增长。身色白色。如是，我等觉性之士以五仪轨圆满后，作为般若波罗蜜多之自性，虚空界自在母也以嫩芽和倒影的方式，以处和自性而生。彼为明妃，以加持之义，从续部中以树等任何一种差别所执持的彼之心中，在日轮之上。从忿怒之种子字黑色的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）所生之黑色忿怒金刚之中，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）加持，如崩裂之大火，彼之光芒接触后，焚烧连同垢染的颠倒之取蕴连同分别，在那如油灯般显现的识上，以我之智慧光芒迎请十方智慧明妃众融入，明妃便生起虚空界自在母之身。之后，我等本尊父母之意和烦恼之意加持为吉祥普贤之自性。所境由有为和无为所摄，加持为明妃普贤母之自性。取蕴五蕴加持为不动佛等五佛。外内之五大加持为五明妃。根身和识加持为菩提。
English
The blessing is: the wisdom of individually and completely discriminating, this is the fourth ritual. From that vajra, in the manner of radiating and gathering, reside countless Buddha atoms. By reciting "Mahavajra" and "RA HAM," it becomes the great mudra body of glorious Samantabhadra, this is the wisdom of diligent action, this is the fifth ritual. Moreover, because it possesses body, speech, and mind, it has three heads of liberation, with the nature of wrathful, peaceful, and desirous, with different facial colors. With six wisdom hands, it holds the mudra of the burning wisdom jewel. With the lotus feet of skillful means and wisdom equally, it dwells in the posture of ascetic meditation. It has a headdress of gathered hair, adorned with the ornaments of a child. The radiance of its smiling face increases the continuum of sentient beings. The color of its body is white. Thus, after I, the knowledgeable one, have completed the five rituals, the consort, the essence of the Perfection of Wisdom, the sovereign mother of the sphere of space, also arises in the manner of a sprout and a shadow, through place and nature. She is called the Clear One. In the sense of blessing, from the tantra, in the heart of that which is grasped by any distinction such as a tree, on top of the solar mandala. In the center of the black wrathful vajra generated from the wrathful seed syllable black Hūṃ (Tibetan: ཧཱུྃ，Devanagari: हुं，Romanized Sanskrit: hūṃ，Literal Meaning: Hūṃ), blessed by Hūṃ (Tibetan: ཧཱུྃ，Devanagari: हुं，Romanized Sanskrit: hūṃ，Literal Meaning: Hūṃ), like a great fire of destruction, when its rays touch, burning the aggregates of perverted grasping together with defilements and discriminations. On that consciousness appearing like a lamp, by inviting the assembly of wisdom vidyādharīs of the ten directions with the rays of my wisdom, the consort arises as the body of the sovereign mother of the sphere of space. Then, the mind of myself, the father and mother deity, and the mind of afflictions are blessed into the nature of glorious Samantabhadra. The objects, encompassed by conditioned and unconditioned, are blessed into the nature of the consort Samantabhadrī. The five aggregates of grasping are blessed into the five, such as Akṣobhya. The five great elements, outer and inner, are blessed into the five consorts. The faculties and consciousness are blessed into enlightenment.
Chinese
加持勇识众，加持处时天女，加持处所和诸根识，以及紧随其后，加持四处为忿怒尊，加持颠倒四者为忿怒母。总的来说，使本尊安住于身体的方法，不外乎自性和相状二者，应唯以自性而知。我以父亲的秘密金刚，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字种子生起的五股金刚杵加持。母亲的秘密处，是以阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字生起的莲花，并以真实的贪欲之力，呈现红色且开口圆润。为何如此？因为一切证悟皆汇集于此，如云：“莲花娇嫩如百女。”此处亦是为了之后最初便分开莲花花瓣的缘故。此莲花亦是圆满的中心，充满了一切如来之伟大的功德。为了以无量化身成办各种众生的利益，故带有花蕊。化为八解脱之自性的八瓣莲花。之后，念诵“ཛཿདྷཱུ་པེ་པྲ་བེ་ཤ་”，以此显示了母亲的欲望之喜乐的清净之香。金刚杵分开莲花圆润花瓣的喜乐，也应供养于身体坛城之本尊，以及十方时轮坛城之诸佛。之后，又以“ཧཱུྃ་པུཥྤེ་ཨ་བེ་ཤ་”之语，以钩索手印束缚，父亲的菩提心如花朵般降落在父母的秘密处。念诵爱染（梵文：Anuraga）咒语，如此的秘密供养，也应供养内外一切诸佛。以“བྃ་དཱི་བྃ་སུ་གི་རཱི་”之语，以铁钩手印摄持，殊胜的菩提心如明灯般，在秘密处闪耀光明的喜乐，也应供养内外一切诸佛。以“ཧོཿགནྡྷེ་ཙིཏྟ་”之语，以铃印生起并策励，从菩提心于母亲的莲花处，化为由བྷྲཱུྃ（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）字种子所成的四方形智慧宫殿。此处以佛塔般的宫殿之体性，是因为母亲普贤佛母安住于此。如是亦云：普贤女
English
Blessing the assembly of heroes, blessing the goddess of place and time, blessing the place and the faculties of consciousness, and immediately thereafter, blessing the four places as wrathful ones, blessing the four inversions as wrathful mothers. In general, the method of invoking deities into the body is none other than the two, nature and characteristics; it should be known only through nature. I bless the five-pronged vajra arising from the seed syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) of my father's secret vajra. The secret place of the mother is the lotus arising from the syllable A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), and by the power of true desire, it is red and round-mouthed. Why? Because all realizations are gathered there, as it is said, "The lotus is as tender as a hundred women." Here, too, it is for the sake of separating the petals of the lotus from the beginning. That lotus is also a round center, filled with all the great qualities of all the Tathagatas. In order to accomplish the benefit of various beings through infinite emanations, it is complete with stamens. It has become eight petals, the nature of the eight liberations. Then, by reciting "Jaḥ Dhūpe Prabhe Sha," it shows the pure fragrance of the mother's desire and joy. The joy of the vajra separating the round petals of the lotus should also be offered to the deities of the body mandala and to all the Buddhas of the mandala of directions and times. Then, again, with "Hūṃ Puṣpe Abe Sha," binding with the hook mudra, the father's bodhicitta descends like a flower into the secret place of the father and mother. Reciting the Anuraga mantra, that secret offering should also be offered to all the Buddhas, inner and outer. With "Baṃ Dī Baṃ Su Giri," holding with the iron hook mudra, the supreme bodhicitta, having become like a lamp, the joy of blazing light in the secret place should also be offered to all the Buddhas, inner and outer. With "Hoḥ Gandhe Citta," generating and urging with the bell mudra, from the bodhicitta in the place of the mother's bhaga, it transforms into a four-sided wisdom palace made from the seed syllable Bhrūṃ (藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字). Here, the nature of the palace is like a stupa, because the mother Samantabhadrī herself abides there. Thus it is also said: Samantabhadrī
Chinese
如是说“安住法界”。因此，佛塔也安住在法界的自性中。如是，嬉戏之声和菩提心降临于母空，由此，光芒的云鬘从母体的毛孔中散发出来。从光芒的顶端生出的铁钩，迎请十方佛土的一切诸佛，如水劫的湿气般凝聚于前方的虚空中，以殊胜的菩提心供养。念诵“班杂布匝”的咒语，五色光芒的链条无间断地如云般凝聚的顶端生出的天女们也供养。此时，瑜伽士观想自己的舌头是白色吽字所化的五股金刚杵，观想宝瓶上无量光佛的坛城并取用，加持成白色嗡字后食用，做令所有内在坛城欢喜的霍玛仪轨。如是，又以光芒的铁钩将六道的一切众生迎请至此，以诸佛的自性菩提心的水流灌顶，使领受的蕴身及其垢染完全清净，如灯般的识从吽字化为身，确定为金刚部，以上面的智慧甘露灌顶，以不动佛为顶严，从秘密处再次生起，置于从扬字所化的弓形风轮之上，以啪字的音声安住于色究竟天或现喜的世间界。又从那菩提心本身，在秘密坛城法轮的中心，观想圆满具足的月轮，以光线缠绕。于其中心，首先升起并安立声音的种子字，从其末端开始，以从右绕的顺序，十六元音字母加倍，十六柱，以及三十二相的种子字名之字母，观想成两圈排列的链条。从这些字母中散发出无间断的光芒链条，照亮六道世界的诸佛。
English
It is said, "Abiding in the Dharmadhatu." Therefore, stupas also abide in the very nature of the Dharmadhatu. Thus, from the sound of play and the bodhicitta descending into the womb-like space, a garland of radiant clouds emanates from the pores of the womb. From the tip of the light, a hook invites all the Buddhas residing in the ten directions, gathering them in the space before like the moisture of a water kalpa, offering them with supreme bodhicitta. Reciting the mantra "Puja Vajra," the goddesses born from the tip of the uninterrupted chain of five-colored light, gathered like clouds, also make offerings. At that time, the yogi visualizes his own tongue as a five-pronged vajra transformed from a white Hum, contemplates the mandala of Amitabha on the vase, takes it, blesses it into a white Om, and eats it, performing the Homa ritual that pleases all the inner mandalas. Thus, again, with a hook of light, all sentient beings of the six realms are invited to this place, and through the empowerment of the stream of bodhicitta, the very nature of all the deities, the aggregates of appropriation together with their defilements are completely purified. The consciousness, like a lamp, transforms from Hum into a body, definitely identified as the Vajra family. With the empowerment of the wisdom nectar above, Akshobhya adorns the crown, and arising again from the secret place, it is placed on the bow-shaped wind mandala transformed from Yam, and with the sound of Phat, it abides in the Akanishta or Abhirati world realm. Again, from that very bodhicitta, in the center of the secret mandala's wheel hub, contemplate a fully complete moon mandala, full and expansive, encircled by a thread of light. In its center, first raise and establish the seed syllable of sound, and from its end, in a clockwise sequence from the right, visualize the sixteen vowels doubled, sixteen pillars, and the thirty-four seed syllables of the marks, the letters of the names, arranged in two circles as a chain. From these letters, an uninterrupted chain of light emanates, illuminating the Buddhas of the six realms.