Chinese
母亲的集合是因之轮，果实是圆满成就的胜者，四十二个奇妙名号的集合。 不是聚集却自然聚集，是引出金刚坛城的誓言，不会逝去，无有自在，是因缘聚合的强大力量。 念诵“阿霍”之后，那些字母的集合散发出来，变成天神的坛城，成办诸佛的事业，然后再次聚集，观想安住在巨大的坛城之中。为了使这些非常清晰，念诵从“ཋ་是幻化金刚本身，ཊ་是显现的幻化本身”开始，到“ཨོ་是使一切恐惧，ཨཱོྂ་是使一切毁灭”为止，使其变得非常清晰。不动明王父母融入普贤王如来父母。其他的则安住在各自的位置。现在应当成为如来之子，虽然菩提心的自性本来就是佛，但如果没有得到善知识的加持，没有成为自性觉性的智慧者，就不会显现为成佛。因此，从主尊的心间，化现出普贤王如来菩提心的自性，成为眷属的执持者，绕坛城诸神，从西门抛掷智慧之花，祈请。
English
The assembly of mothers is the wheel of causes, the fruit is the perfected Victorious One, the collection of forty-two wondrous names. Without assembling, it naturally assembles, it is the oath that brings forth the Vajra Mandala, it does not pass away, it is without power, it is the great power of the assembly of causes and conditions. By reciting "Ahoh," those collections of letters emanate, transforming into a mandala of deities, accomplishing the deeds of the Buddhas, and then reassembling, contemplating residing within the great mandala. In order to make these extremely clear, recite from "Ṭha is the magical Vajra itself, Ṭa is the magical transformation of appearance itself," up to "O makes all afraid, Āoṃ makes all disintegrate," making them extremely clear. The father and mother of Akshobhya dissolve into the father and mother of Samantabhadra. The others should remain in their respective places. Now, one should become a son of the Tathagata, although the nature of Bodhicitta is inherently Buddha, if one is not blessed by a virtuous friend and does not become a wisdom-holder of self-awareness, it will not be established as appearing as Buddhahood itself. Therefore, from the heart of the main deity, Samantabhadra, the nature of Bodhicitta, emanates, transforming into a holder of the retinue's body, circumambulating the deities of the mandala, casting the flower of awareness from the western gate, and making supplications. Oṃ. The great oath of the past is that all beings in the world are joined into the realm of the Victorious Ones. Therefore, join me in the great mudra. By saying this, the deities grant permission, and the rays of light of skillful means and wisdom shine upon me, purifying the mental constructs and the bodies that arise from them, transforming into non-dual wisdom, the nature free from grasping and being grasped, becoming a single mass of light. Having purified the aspects of impurity in this way, in order to accomplish the collection of qualities and bless, again, the rays of light of the deities emanate in the form of three letters and dissolve, the letter endowed with the qualities of body, speech, and mind transforms into Hūṃ (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽), dissolving into the heart of the main deity, becoming the essence and nourishment of the body. Then, the main deity and the consort become non-dual Bodhicitta, abiding in the space of the Mother.
Chinese
所有天神都带着各自的秘密咒语的声音融入菩提心中。观想坛城中央的座垫上，菩提心的自性仅是光的一个球体。由于大悲的推动，它变成了种子字吽（ཧཱུཾ，hūṃ，hūṃ，吽）和母（མཱུཾ，mūṃ，mūṃ，母）。从那光芒中，显现出心间的标志——金刚杵和铃，以及不动明王父父。然后，通过“嗡，大空性智慧金刚自性我”（ཨཱོྂ་མ་ཧཱ་ཤུ་ནྱ་ཏཱ་ཛྷཱ་ན་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅་ཧཾ，oṃ mahāśūnyatājñānavajrasvabhāva ātmako'haṃ，oṃ mahāśūnyatājñānavajrasvabhāva ātmako'haṃ，嗡，大空性智慧金刚自性我）等五种智慧进行灌顶，并以身、语、意、功德、事业五种方式加持。之后，加持主尊的空性二者，并通过手印来激发其不二性。菩提心照耀在母性的虚空中，从而加持为宫殿。诸神的精华，如吽（ཧཱུཾ，hūṃ，hūṃ，吽）和嗡（ཨཱོྂ，oṃ，oṃ，嗡）等各自的种子字显现出来。仅仅念诵诸神的秘密咒语，就变成了各自的形象。用匝（ཛཿ，jaḥ，jaḥ，匝）从前方的虚空中请出，用三个种子字使身体稳固。通过舒展和收摄的结合，完成诸佛的事业，并安住在各自的位置上。不动明王父父的心咒，应在生起本尊时念诵。普贤王如来父父应安住在前方和后方。有些论师说，六能仁因为是舍弃欲望的形式，所以不从母性的虚空中生起。在生起五部佛时，以圆满报身的形式，对于那些难以调伏者，化现为六能仁的化身。在完成事业后，再次融入，仅仅念诵各自的秘密咒语，就变成各自的形象，安住在坛城中。还有些人说，与明妃结合并非必要，仅仅是生起本尊的明妃并没有冲突。以上是关于观修三摩地坛城的方式的阐述。现在开始引入自性坛城，进行迎请和供养的仪轨。通过偈颂和秘密咒语的方式进行迎请：遍布方时坛城大，无缘心中坛城起，
English
All the deities, together with the sounds of their respective secret mantras, dissolve into the Bodhicitta. Visualize that on the seat in the center of the mandala, the essence of Bodhicitta is just a sphere of light. Moved by the force of great compassion, it transforms into the letters Hūṃ (ཧཱུཾ，hūṃ，hūṃ，吽) and Mūṃ (མཱུཾ，mūṃ，mūṃ，母). From that radiance, the emblems of the mind—the vajra and bell—appear, and they transform into the forms of Akṣobhya, father and mother. Then, empower them with the five wisdoms through "Oṃ mahāśūnyatājñānavajrasvabhāva ātmako'haṃ" (ཨཱོྂ་མ་ཧཱ་ཤུ་ནྱ་ཏཱ་ཛྷཱ་ན་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅་ཧཾ，oṃ mahāśūnyatājñānavajrasvabhāva ātmako'haṃ，oṃ mahāśūnyatājñānavajrasvabhāva ātmako'haṃ，嗡，大空性智慧金刚自性我) and so forth, and bless them with the five aspects of body, speech, mind, qualities, and activities. After that, bless the two aspects of the principal mantra's space, and stimulate their non-duality with mudras. The Bodhicitta shines in the space of the mother, thereby blessing it as a celestial palace. The essences of the deities, such as Hūṃ (ཧཱུཾ，hūṃ，hūṃ，吽) and Oṃ (ཨཱོྂ，oṃ，oṃ，嗡), become clear as the seed syllables of each. Merely reciting the secret mantras of the deities, they transform into their respective forms. With Jaḥ (ཛཿ，jaḥ，jaḥ，匝), bring them forth from the sky in front. Stabilize the body with the three syllables. Through the union of expansion and contraction, accomplish the deeds of the Buddhas and have them reside in their respective places. The heart mantra of Akṣobhya, father and mother, should be recited during the generation of the form. Samantabhadra, father and mother, should be placed in the front and back. Some teachers say that the Six Munis, because they are in the form of renouncing desires, are not generated from the space of the mother. At the time of generating the Five Families, in the form of the Sambhogakāya, they transform into the emanations of the Six Munis for those who are difficult to subdue. After accomplishing their deeds, they merge again, and merely reciting their respective secret mantras, they transform into their individual forms and reside in the mandala. Others say that there is no contradiction in having a consort, only the mother from whom the deity is generated. The above explains the method of meditating on the Samadhi Mandala. Now, we will introduce the Svabhāva Mandala and engage in the ritual of invocation and offering. The invocation is done through verses and secret mantras: Great is the mandala, the essence of directions and time, From the non-objective mind's mandala,
English
Invite all the retinue of the mandala. In the self-appearing, undifferentiated mandala, through the union of the characteristic of entering, the mandala of approach is perfectly complete, having gone from all directions and times. The supreme samaya of nearness. Oṃ（藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡） ehyehi bhagavan mahākaruṇika driśya hoḥ samaya stvaṃ. Jaḥ hūṃ vaṃ hoḥ. By reciting this, one should invite. Then, in order to merge into non-duality and enter the mandala, one should throw the wisdom flower, reciting: Oṃ（藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡） vajra（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚） samaya（藏文，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言） oṃ（藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）! Aṃ vajra（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚） samaya（藏文，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言） aṃ! Hūṃ（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） vajra（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚） samaya（藏文，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言） hūṃ（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）! Svā（藏文，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭） vajra（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚） samaya（藏文，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言） svā（藏文，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭）! Hā（藏文，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈） vajra（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚） samaya（藏文，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言） hā（藏文，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）! By reciting this, one should realize that the body, speech, mind, qualities, and activities of all the natural mandalas, and the body, speech, mind, qualities, and activities of the samadhi mandala are undifferentiated in nature. This is also called throwing the wisdom flower. It is also called the mudra of desiring wisdom that is not separate. It is also called the way of entering the self-appearing mandala. Thus, possessing undifferentiated realization, in order to merge the bodies of the deities without differentiation, the melody of requesting siddhis is: Oṃ（藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）. King of wisdom, body, speech, and mind, qualities and activities are wondrous. In that very state, through union, may I be joined with the great mudra. By reciting this, the deities turn towards bestowing siddhis, and reciting: Oṃ（藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡） vajra（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚） samaya（藏文，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言） hūṃ（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）! They become merged without differentiation, like water poured into water. Reciting: Oṃ（藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡） vajra（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚） samaya（藏文，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言） stvaṃ. By reciting this, one should remain stable until the sky itself has become the mandala of the deities. Reciting: Oṃ（藏文，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡） vajra（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚） samaya（藏文，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言） hoḥ! By reciting this, may it also become extremely empowered and subsequently attached with great joy. Reciting jaḥ hūṃ vaṃ ho, one should make it stable and clear. Then, in order to make it extremely clear, from "complete on the seat and the form of a bodhisattva, wheel king, queen, and," up to "the inconceivable mandala is spontaneously accomplished," by reciting, one should make it extremely clear. Then, one should make offerings, and it is said that the preliminary to the offerings is the offering of mudras, so the flower thrown earlier is the supreme yoga mudra, so even if it is not specifically mentioned here,
Chinese
没有妨碍。如果像其他经典所说，此时也做了礼拜，如果被平等的意念所摄持，也没有相违。关于供养的意念，大瑜伽续部中显现三种方式。其中之一是，变化喜乐的诸神以享受受用为嬉戏的方式，自己作为主尊显现等等，从诸神的心间幻化出欲妙天女们，让她们以各种供养的方式供养自己的坛城，这样思念并供养。第二种是，如从供养手印大定的供养时所说的那样，观想十方一切都是清净的佛土，在广大的受用庄严的嬉戏中，大供养持续不断地自然存在，或者以无边的禅定之门，以幻化，以天神对天神嬉戏的方式，供养不可思议的普贤供云。第三种是，与外道们的方式稍微相似，在供养的时候，观想自己和本尊的坛城二者，做礼拜、供养、赞颂、忏悔、祈请赐予成就，以及祈愿等等，实际上，这些都只是心的幻化，因为认识到自性无别，所以也不会变成外道的方式。因此，这三种观想方式，应当按照如何适合自己的心意来运用。关于供养，也应当了解这部续中所说的手印供养，以及供养手印大定的禅定供养，以及度脱的供养，以及合和的供养，以及合和之际的誓言物甘露的供养，以及五种欲妙的供养，以及歌唱智慧手印的供养或者赞颂。其中，这个赞颂也出现在《成就法宝鬘》中，说是应该先做，即使那样，赞颂和礼拜就像水乳交融一样，没有相违。经典中说，佛陀的事业圆满后，唱起了极喜之歌，而且从密咒的普遍方式来看，赞颂大多是在最后进行，所以应该那样做，我的上师这样说。