Chinese
从地上，柔软接触感到舒适的地面从朗(ལཾ)字变幻，由此散布。各种珍宝的地基，美丽装饰并雕琢。名为“各种”的语词，不仅指珍宝毗琉璃，从地基变幻，从朗(ལཾ)字的种子变幻出的毗琉璃地面上，用白色吉吉茹(ཀེ་ཀེ་རུ་)描绘，用阿斯玛嘎尔巴(ཨསྨ་གྷརྦྷ)装饰。同样，每一个也用二十五种珍宝装饰和描绘，这些都从朗(ལཾ)字的种子变幻并供养。一切生起珍宝堆积燃烧，名为“一切生起珍宝堆积燃烧”是指所有需求和想法都生起并光芒四射，它也为了供养所有如来而燃烧成灯。像那样的事物也从让(རཾ)字的种子变幻并供养。形状优美池塘味道殊胜清凉，名为“形状优美池塘味道殊胜清凉”，如《八千颂》的法胜品中所说，池塘的八种形状各自优美，具备味道中的殊胜，清凉且令人满意，也从阿(ཨ)字的种子生起。尺寸和范围完全圆满的珍宝所成三重楼宇的宫殿，也从勃隆(བྷྲཱུྃ)珍宝的种子变幻并供养。如第一品中出现的，装饰和如意树林等，是从章(ཏྲཱཾ)字的种子生起。歌声偈颂的声音等，是从嗡(ༀ)字的种子生起。幡旗胜幢衣服伞盖，项链臂钏丝带等，是从梭(སྭཱ)字的种子生起。食物和饮料等，是从嗡(ༀ)字的种子生起。有缘等，是由上中下三种根器的瑜伽士所为。现在，将心之坛城供养于十方三世的佛陀和所有近处的坛城于秘密之处，并将三界的一切众生于秘密之处灌顶，为了使之欢喜，名为明妃，应知般若波罗蜜多的自性即是普贤王母。加持等，是对人类女性而言，也就是，为了息增怀伏和现行，对婆罗门、国王种姓、大臣种姓、平民等种姓
English
From the ground, the soft and comfortable ground is transformed from the syllable Lam (ལཾ), and from there it spreads. The base of various jewels, beautifully decorated and carved. The word "various" does not only refer to the jewel Vaiḍūrya; it transforms from the base, and on the Vaiḍūrya ground transformed from the seed syllable Lam (ལཾ), it is depicted with white Kikeru (ཀེ་ཀེ་རུ་) and decorated with Asmagarbha (ཨསྨ་གྷརྦྷ). Similarly, each one is also decorated and depicted with twenty-five jewels, all of which are transformed and offered from the seed syllable Lam (ལཾ). The all-arising jewel heap blazes, and the name "all-arising jewel heap blazes" means that all needs and thoughts arise and shine brightly, and it also burns as a lamp to make offerings to all the Tathāgatas. Such things are also transformed and offered from the seed syllable Ram (རཾ). Beautifully shaped ponds, supremely delicious and cool, named "beautifully shaped ponds, supremely delicious and cool," as it appears in the chapter on the Dharma-superiority in the Eight Thousand Stanza Prajñāpāramitā, the eight shapes of the ponds are each beautiful, possessing the supreme of tastes, cool and pleasing, and also arise from the seed syllable A (ཨ). The three-storied palace made of jewels, with its size and extent completely perfect, is also transformed and offered from the seed syllable Bhrum (བྷྲཱུྃ) of jewels. Like what appears in the first chapter, decorations and wish-fulfilling tree groves, etc., arise from the seed syllable Tram (ཏྲཱཾ). The sound of songs and verses, etc., arises from the seed syllable Om (ༀ). Banners, victory banners, clothes, umbrellas, necklaces, armlets, ribbons, etc., arise from the seed syllable Sva (སྭཱ). Food and drinks, etc., arise from the seed syllable Om (ༀ). Fortunate ones, etc., are done by yogis of the three types of intelligence: superior, middling, and inferior. Now, offer the mandala of the heart to the Buddhas of the ten directions and three times and all the nearby mandalas in a secret place, and empower all beings of the three realms in a secret place, and in order to make them happy, the one called Consort, one should know that the nature of Prajñāpāramitā is Samantabhadrī. Blessings, etc., are for human women, that is, for pacifying, increasing, subjugating, and wrathful activities, for castes such as Brahmins, royal castes, minister castes, commoners, etc.
Chinese
应当以禅定所生之加持力来加持。那么如何做呢？将包含器情世界的三千大千世界，都观想成安住在芥子大小的宫殿中，从法界清净之处，迎请自性坛城，放入佛母的秘密处，以菩提心供养。这会带来什么结果呢？令诸佛欢喜，赐予我身语意的成就，并加持我成为持戒者中的佼佼者。这些大自在者，吉祥普贤王如来，以方便和智慧的殊胜菩提心供养一切如来，令十方三世的一切坛城都欢喜，也以菩提心的水流灌顶三界一切众生，令其充满大乐。论师驳斥说：在此，以无实有之心识的差别，十方三世的坛城和实有的三界一切众生，安住在无自性的佛母处并供养，利益众生二者可行吗？答：可行。因为五蕴、十二处、十八界所摄的一切，除了是能取所取的自性，心识的错乱之外，别无他物，是微尘的坏灭。如此颠倒错乱的见解，是内在执着心识，对外境产生错乱。以分别心识的智慧，除了自性光明之外，其他在圣者眼前也看不到。然而，因为境和有境的一切，除了错乱之外别无他物，所以此处仅仅是心识的差别显现而已。如是说：何处也不住，也不缘，以眼花的方式修持，于虚空中观虚空。如是说，瑜伽士的身语意，身语意的金刚，以及轮回和涅槃的一切法，何处也不住，任何方向也不缘。色等显现为实有的相，一切都显现为错乱眼花之相，以无自性而修持，法性
English
It should be blessed with the blessing power arising from the meditation cave. How is that done? All the three thousand great thousand worlds, including the container and its contents, are visualized as residing in a palace the size of a mustard seed. From the purity of the realm of Dharma, the self-nature mandala is invited and placed in the secret place of the Mother, and offered with Bodhicitta. What will be the result? Pleasing the Tathagatas, bestowing upon me the accomplishments of body, speech, and mind, and blessing me as the best of those who keep vows. These great masters, glorious Samantabhadra, offer to all the Tathagatas with the superior Bodhicitta of skillful means and wisdom, pleasing all the mandalas of the ten directions and three times. Also, by anointing all beings of the three realms with the stream of Bodhicitta, they will be filled with great joy. The logician refutes: Here, with the distinction of a mind that is without substance, is it possible to have the mandalas of the ten directions and three times, and all the beings of the three realms that exist as substances, reside in the place of the Mother who is without self-nature, and to make offerings and benefit beings? Answer: It is possible. Because all that is included in the five aggregates, the twelve sources, and the eighteen elements, is nothing other than the nature of grasping and being grasped, the delusion of consciousness, and is the destruction of minute particles. Such a reversed and mistaken view is the internal clinging to consciousness and the delusion towards external objects. With the wisdom that distinguishes consciousness, nothing other than the self-luminous nature is seen even in the presence of the noble ones. However, since all objects and subjects are nothing other than delusion, here it is only the distinction of consciousness that appears. Thus it is said: "It does not abide anywhere, nor does it focus, by practicing in the manner of an optical illusion, one meditates on space in space." It is said that the body, speech, and mind of the yogi, the vajra of body, speech, and mind, and all the dharmas of samsara and nirvana, do not abide anywhere, nor do they focus in any direction. All phenomena that appear as substantial forms, such as form, appear as a delusion, like an optical illusion. By practicing without self-nature, the nature of Dharma
Chinese
观想心性如虚空，于胜义谛与世俗谛无别。现在宣说这些的功德：观想幻化网为方便与智慧二者无别，在内外秘密处稳固地修持此三摩地。十方三世的一切坛城，以及三界的一切众生，都将通过现量而显现。所谓的近坛城，是指自己的蕴、界、处是本尊，然而说是“近”。也有远的，虽然胜义谛上无有差别，但在世俗谛上则是十方三世的。以信心和精进等，舍弃了三种过失，具备三种功德。利益之权是指众多权力，能力之权是指国王等。次第是指在彩粉的事业中。以慈悲不浪费地摄取，是指对于舍弃了三种过失且具备三种功德的弟子，即使没有财物，也要以慈悲的力量和誓言的推动，不浪费地摄取，并通过灌顶来加持。意和友是指按照密宗的规矩，要了解智慧母。圆满的线绘仪轨，这个“圆满”的含义是：从字或心髓或座垫起，以手印具足身语意。首先在座垫上，无论是单音节字，还是心髓念诵的咒语，或者绘制手印，之后对于所绘制的任何一个，观想其具足身语意，三摩地的游舞是无边无际的，以上面所说的供养手印来供养，那么善逝的加持是稀有而奇妙的。不住涅槃的成就，在瑜伽士的相续中成熟并成就，不会超越这个。因为这也是一切佛的誓言，所以也要努力。因此，为了展示特殊的例子，说到了土地等，即使是用土地和珍宝，或者如来身等的手印，没有三摩地的人所做的，也能以福德的殊胜而获得解脱的次第，那么上面所说的秘密坛城
English
It is said to meditate on the nature of mind as being like space, without distinction between the ultimate truth and the conventional truth. Now, the qualities of these are shown: Meditating on the net of illusion as being inseparable from skillful means and wisdom, one meditates steadily on this samadhi in the inner and outer secret places. All the mandalas of the ten directions and three times, and all beings of the three realms, will become manifest through direct perception. The so-called near mandala refers to one's own aggregates, elements, and sense bases being deities, but it is called "near." There is also a distant one, which, although not different in ultimate truth, is in the ten directions and three times in conventional truth. With faith and diligence, etc., one abandons the faults of the three vessels and possesses the three qualities. The power of benefit is many powers, and the power of ability is kings, etc. In order, it is in the work of colored powders itself. "Take without wasting with compassion," which means that for a disciple who has abandoned the three faults and possesses the three qualities, even if there are no possessions, one should take them without wasting them by the power of compassion and the force of the vow, and bless them with empowerment. "Mind and friend" means that according to the tantric tradition, one should understand the wisdom mother. The complete rite of drawing lines. The meaning of "complete" is: from the letter or essence or seat, with the mudra possessing body, speech, and mind. First, on the seat, either a single syllable, or the mantra recited as the essence, or a mudra is drawn. Then, for whichever of these is drawn, one meditates on it as possessing body, speech, and mind. The play of samadhi is limitless. Offering with the offering mudras mentioned above, then the blessings of the Sugata are rare and wonderful. The accomplishment of non-abiding nirvana matures and is accomplished in the continuum of the yogi, and does not go beyond this. Because this is also the vow of all Buddhas, one should also strive. Therefore, in order to show special examples, it is said that even if the earth and so on, or the mudras of the body of the Tathagata, etc., are made by people without samadhi, they will obtain the stages of liberation through the excellence of merit. Then, the secret mandala mentioned above
Chinese
如是书写后，于上师安乐之处，以五种仪轨等之修法次第，现前自身中央之主尊，生起彼即坛城之慢，迎请并融入十方三世之坛城，以自身供养自身而受用，如是以清净之智慧修持，则必能成就，何须赘言？一切皆当如是。如今为迎请并融入如是微细广大之坛城，自然成就之所有坛城，故云“十方坛城自性”，其中“方时坛城自性大”者，即是吉祥普贤王如来。何以故？乃是法身之自性，因其成为现前菩提生起之因故。不可得者，即是般若波罗蜜多之母，彼为方便与智慧无二之意，菩提心月轮中，无间放射光芒之鬘，遍布六道之十方一切坛城，以彼光芒之铁钩，迎请上述所有坛城后，于自之自显方时坛城无别之自之身语意坛城中，智慧坛城，入之相如何耶？彼融入光中而消融，无二且平等结合，故名念诵，念诵坛城极圆满。所谓“近之誓言胜”者，以誓言之语，当知是为母。何以故？生起母即是近之念诵当知。如意树等亦如是，如来之加持，奇妙神变稀有之法，非从他处有而至此，一切皆依于吉祥普贤王如来，智慧母般若波罗蜜多之自性，当知即是由如是之状态而生起。其中，方便乃是大悲之体性，父之身手印。智慧是分别总相与自相，般若波罗蜜多母即是
English
Having written thus, in a place comfortable for the teacher, through the stages of the practice method, such as the five rituals, one makes manifest the main deity in the center of oneself. Generating the pride that one is that very mandala, one invites and dissolves the mandalas of the ten directions and three times. By enjoying oneself offering to oneself, if one cultivates with such pure wisdom, accomplishment will surely occur, what need is there to say? Everything should be done in that way. Now, in order to invite and dissolve all the spontaneously accomplished mandalas of such subtle and vast mandalas, therefore it is said, "The self-nature of the mandalas of the ten directions." Among them, "The self-nature of the mandala of space and time is great," refers to glorious Samantabhadra. Why? Because it is the nature of the Dharmakaya, as it becomes the cause for the arising of manifest enlightenment. The unobservable is the Mother Prajnaparamita. From the mind of the unity of skillful means and wisdom, the mandala of the Bodhicitta moon, a garland of rays of light radiates without interruption, pervading all the mandalas of the ten directions of the six realms. With the iron hook of that light, having invited all the mandalas mentioned above, into the mandala of one's own body, speech, and mind, which is inseparable from one's own self-appearing mandala of space and time, how is the characteristic of the wisdom mandala entering? It dissolves into light and melts away, being non-dual and equally united, therefore it is called recitation. The mandala of recitation is utterly complete. The so-called "supreme close samaya" means that by the word samaya, one should understand it as the Mother. Why? One should know that generating the Mother is the close recitation. The wish-fulfilling tree and so forth are also the same. The blessings of the Tathagata, the wondrous miracles, the amazing Dharma, it is not that they exist elsewhere and come here. Everything depends on glorious Samantabhadra, the very nature of the Wisdom Mother Prajnaparamita. One should know that it arises from such a state. Among these, skillful means is the nature of great compassion, the hand mudra of the Father. Wisdom is the separation of general and specific characteristics, the Mother Prajnaparamita is