English
The great vajra of body, speech, and mind, which inherently pervades all of samsara and nirvana, is the wondrous source of all mandalas. Auspicious Samantabhadra, you! Bestow upon this son of lineage the supreme offering and practice of all supreme mandala accomplishments. Third, the fault of not having empowerment is that without pleasing the vajra master with the three doors and requisites, and without receiving the inner and outer secret empowerments into one's being, listening to tantra, practicing, and teaching others, etc., will result in no accomplishment of the fruits of practice in this life, and in the next life, one will be destroyed by experiencing suffering in the lower realms, because one has stolen the profound Dharma. The Tantra of the Ocean of Actions says: Without having received the empowerments, the practice of tantra will be perverted. That is what it says. Second, the beneficial empowerment is that the student is visualized as the nature of the deity, and the tying of the precious crown is the conferring of power as the king of Dharma in the three realms, symbolizing the eight consciousnesses being transformed into the five wisdoms and being irreversible. The diadem, that is, the silk ribbon, symbolizes the purification of the two obscurations and the union of skillful means and wisdom. The garland of flowers symbolizes the purification of karma and habitual patterns and the attainment of the collection of the limbs of enlightenment. All three of these are the crown empowerment, which is to become the regent of the Buddha. Armor symbolizes not being struck by the weapons of afflictions and subduing the illusions of demons. The victory banner symbolizes the purification of the cause of samsara, together with all arising aspects, and symbolizes victory over unfavorable circumstances. The mudras of the five families, such as the vajra, symbolize the purification of the five afflictions in their place and the five wisdoms being contained in the mind, and the umbrella symbolizes protecting from the suffering of afflictions and protecting beings with compassion. These four are the empowerment of perfect accomplishment for the benefit of others. The vase symbolizes washing away the stains of afflictions and establishing the power of the five families, that is, symbolizing the ornament of uncontaminated water. Food and drink symbolize being separated from the decline of samsara and nirvana and increasing with the taste of meditation. These two are the empowerment of perfect accomplishment for one's own benefit. Sun, moon, water, earth, flesh, great
Chinese
是这样的。就像火的自性被热力加持一样，一切法的自性，从一开始就被加持为坛城的自性而证悟，没有不净，唯有清净的状态。如密续所说：一切法从一开始即是坛城，被加持而完全清净。也就是说，空性是法身，显现是报身，种种显现是化身的自性。一切色相皆是身的坛城，一切声音皆是语的坛城，一切法性皆是意的坛城。如此安住的自性，并非在其他时间或隐蔽之处，而是在显现的当下，外在显现为母，内在蕴聚为父，觉悟之集合安住于本尊的自性，其体性显而易见，并且从显现的当下起，就显示出不离平等性的意趣。如《普作续》所说：一切之因菩提心，心的体性五大生，显示菩提心五者生，身是圆满受用身，法以自性而宣说，显示自之自性，显示者圆满受用身，意趣于自性不分别，诸法于他亦不作分别，菩提心之五显示者，一切皆如是显示法性。如是，以五毒显示有智慧，以心显示五身，以五大显示五母。相貌和影像也更加清晰地显示出诸法自身的特征，即证悟的法性和显现而无所执的法相。如此安住之义，乃是依靠根本之实相，凭借自身的福德和上师的慈悲加持，从而毫不颠倒地彻底领悟四种道理，证悟一切法从一开始就已现前圆满成佛的大自在王。显现轮回涅槃之诸法，不取不舍，一时顿现为智慧的游舞，此乃大秘密之义的实相。这就是在界中如实宣说的。按照生起次第，共同的因是三摩地三者，以及生起字和各个本尊的心咒，以及加持本尊的
English
It is so. Just as the nature of fire is blessed by heat, the nature of all dharmas, from the very beginning, is blessed as enlightened in the nature of the mandala, without impurity, abiding in a state of pure and simple purity. As the secret tantra says: All dharmas are mandalas from the very beginning, blessed and completely pure. That is to say, emptiness is the Dharmakaya, appearance is the Sambhogakaya, and various appearances are the nature of the Nirmanakaya. All forms are the mandala of the body, all sounds are the mandala of speech, and all dharmata are the mandala of mind. The nature of abiding in this way is not at other times or in hidden places, but from the very moment of appearance, the outer appearance is the mother, the inner aggregates are the father, and the collection of realizations abides in the nature of the deity, its essence is clearly visible, and from the very moment of appearance, it shows the intention of not moving from the state of equality. As the Kunjed Gyalpo Tantra says: The cause of all is Bodhicitta, the nature of mind is born from the five great elements, the five Bodhicittas that show are born, the body is the Sambhogakaya, the Dharma is explained by its own nature, the display shows its own nature, the displayer is the Sambhogakaya, the intention does not discriminate itself, and does not discriminate other dharmas, the five displayers of Bodhicitta, all show the dharmata in the same way. Similarly, the five poisons show that there is wisdom, the five kayas are shown by the mind, and the five mothers are shown by the five elements. Even more clearly than faces and images, the self-characteristics of all dharmas, the dharmata of enlightenment and the dharmas that appear without grasping, are manifestly shown. The meaning of abiding in this way is that, relying on the basic reality, through one's own merit and the blessing of the compassionate guru, one thoroughly understands the four aspects without error, and realizes that all dharmas are from the beginning the great sovereign king of perfect enlightenment. The dharmas of samsara and nirvana that appear, without acceptance or rejection, arise simultaneously as the play of wisdom, which is the reality of the meaning of the great secret. This is what is truly explained in the realm. According to the generation stage, the common cause is the three samadhis, and the generation of the seed syllables and the heart mantras of the various deities, and the blessing of the deity.
Chinese
在坛城中生起，于彼现量之状态中，一同修持圆满，以四种极为了悟之方式，能知晓一切法。若与圆满次第相结合，则因相同，轮回与涅槃于心中为一。于字之体性中，了悟无生之状态。如是安住于加持，于心金刚之体性中，成为无二。从各自现量自明之智慧所修习而生起证悟。如次第而言：如清澈海洋之影像，不以声为所缘而作意，自明现量离戏论，自显现离三不动摇，于何者决定而生起定解，即是听闻思维修持稳固之见解的究竟。如双运而言：因相同，生起圆满与二谛为一，其体性超越常断，安住于字云中，从本体清净之界中，加持生起圆满为自显现，彼以智慧决断且不相违而现前证悟，日夜精进。如《怖畏电光》所说：证悟亦有四种相，瑜伽行内者所许，因相同与字之体性，从加持与现量中，将趣入大圆满之义，恒常二谛同时，以一即一之体性，于身语意之坛城中，证悟一切法之自性，从无生界之加持中，了知一切法之显现，如是之自性，不依赖他者且不相违，若以现量智慧而决断，即是瑜伽士到达地。如是说。如是之论典，也不应说仅为此一宗派，因为金刚语坚定且可应用于任何处。第二，修持道方便与智慧之坛城有三：显现为何之智慧坛城，游戏会供之坛城，所修之方便支分。第一者有二：总说显现心无二之坛城，分别解说结合解脱无二之坛城。第一者有三：能取父之坛城，所取境。
English
Generating in the mandala, and in that manifest state, simultaneously meditating on completion, through four kinds of extremely realized ways, one knows all dharmas. If combined with the completion stage, the cause is the same, samsara and nirvana are one in the mind. In the nature of letters, realizing the state of unborn. Thus abiding in blessing, in the nature of the vajra heart, becoming non-dual. Arising from the realization through the practice of one's own manifest self-aware wisdom. As the order says: Like the image of a clear ocean, without making sound the object of attention, self-aware manifest free from elaboration, self-appearing free from the three, unwavering, whatever is determined with certainty, is the ultimate view of stable hearing, thinking, and meditation. As for union: the cause is the same, generation and completion and the two truths are one, its nature transcends permanence and annihilation, abiding in the letter cloud, from the realm of self-purification, blessing the generation and completion as self-appearance, that is decided by wisdom and realized without contradiction, striving day and night. As the "Fearsome Lightning" says: Realization also has four aspects, accepted by inner yogis, the same cause and the nature of letters, from blessing and manifestation, one will enter the meaning of Great Perfection, constantly the two truths simultaneously, with the nature of one being one, in the mandala of body, speech, and mind, realizing the self-nature of all dharmas, from the blessing of the unborn realm, knowing the appearance of all dharmas, such is the self-nature, not relying on others and without contradiction, if decided by manifest wisdom, then the yogi reaches the ground. Thus it is said. Such a treatise should not be said to be only this one-sided, because the vajra words are firm and can be applied anywhere. Second, practicing the mandala of path methods and wisdom has three aspects: the wisdom mandala of whatever appears, the mandala of playful gatherings, and the limb of whatever is to be accomplished. The first has two aspects: generally explaining the mandala of non-duality of appearance and mind, and specifically explaining the mandala of non-duality of union and liberation. The first has three aspects: the mandala of the grasping father, the object of grasping.
Chinese
母续之坛城。嬉戏无二之坛城。初者亦二，当知寂静坛城者，身体之五肢与眼等诸根，以及彼等之识蕴等一切，皆非庸常之相，当知为ༀ་（藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡）即五智之自性，且其所表，父五尊、八菩萨、四门者、六能仁等之自性，如镜中之影像般，于无而显现之五部，观想为圆满受用之坛城。二者，当知忿怒之坛城者，或由所化之缘起，或由自之意乐之缘起，诸蕴与根识皆观想为五智之体性，极忿怒之坛城。二者，母续之坛城亦二，初者，当知寂静母者，总摄显有生住灭之诸色，以及声香味触等，于彼等之中，显现为法与五大之所有，皆非庸常之色声等之相，当知为མཱུཾ་（藏文：མཱུཾ་，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）即无二智慧之体性。且其所表，四门母、八心母、五母之相，于显现而无执着，观想为母之坛城。二者，明观忿怒母者，或由所化，或由自之意乐之缘起，观想忿怒母之坛城。三者，嬉戏无二之坛城者，身上所穿之衣与所佩之饰，以及所食所饮，语之歌与所说之词，以及身之姿态，足之舞与手之舞，以及所亲近受用之物之所有，无论享用何者，皆不执着庸常之显现，于显空或父母无二之自性ཧཱུྃ་（藏文：ཧཱུྃ་，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽），了知为无二大乐之法性，无有贪执，于会供之物如梦般无实之状态中，极度受用六天女之自性，则能生起殊胜与共同之成就，奇妙之自性之坛城，身蕴界处中所安住之所有佛陀皆欢喜，故能迅速成就菩提。
English
The Mandala of the Mother Tantra. The Mandala of Indivisible Play. The first also has two aspects. The first is to understand the peaceful mandala, which means that all the five limbs of the body, the senses such as the eyes, and the aggregates of consciousness, are not ordinary appearances, but are understood as the nature of the five wisdoms, represented by Oṃ (藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡). The five fathers, eight bodhisattvas, four doorkeepers, and six thubpas are all of the nature of the five families, appearing like reflections in a mirror, and are meditated upon as the perfect enjoyment mandala. The second is to understand the wrathful mandala, which means that either by the power of the disciples or by one's own inclination, all the aggregates and senses are meditated upon as the essence of the five wisdoms, the extremely wrathful mandala. The second is the mandala of the mother, which also has two aspects. The first is to understand the peaceful mother, which means that all the forms that encompass appearance and existence, birth, dwelling, and decay, as well as sounds, smells, tastes, tactile objects, and so on, all that appears as dharma and the five elements, are not in the form of ordinary forms, sounds, and so on, but are understood as Hūṃ (藏文：ཧཱུྃ་，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽), the essence of non-dual wisdom. Its symbols are the four gatekeepers, the eight heart mothers, and the forms of the five mothers. Meditate on the mandala of the mother, which is appearance without grasping. The second is to visualize the wrathful mother, either by the power of the disciples or by one's own inclination, meditate on the mandala of the wrathful mother. The third is the mandala of indivisible play, which means that the clothes worn on the body, the ornaments worn, the food and drink, the songs of speech, the words spoken, the gestures of the body, the dances of the feet, the dances of the hands, and all the objects of enjoyment, whatever is used, are not ordinary appearances, but are understood as the nature of emptiness or the indivisible nature of father and mother, Hūṃ (藏文：ཧཱུྃ་，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽), the dharma nature of indivisible great bliss, without attachment. If one enjoys the nature of the six goddesses in the state of dreamlike unreality, then the supreme and common siddhis, the wonderful nature of the mandala, will arise, and all the Buddhas residing in the aggregates, elements, and sources will be pleased, and one will quickly attain enlightenment.