English
Therefore, through the vow, all the Buddhas of the ten directions are pleased, bestowing blessings and granting both supreme and common accomplishments. Since it does not go beyond the essence of accomplishment, everything is accomplished through the vow, hence it is supreme. The offering of the great being, that is, the offering made by the great yogi who has realized the equality of all dharmas and non-duality, pleases all the mandalas of the Buddhas. All the Buddha mandalas of the ten directions and four times, without exception, are pleased. All sentient beings of the three realms, for all beings of the three realms, are filled with great joy. That is, with regard to one's own nature or innate great joy, all are filled with the sixteen joys. An example of being able to be filled with joy: Just as when the monkey king Halumada offered honey to the Blessed One Shakyamuni Buddha, when the Blessed One enjoyed it, the fortunate retinue and all sentient beings also tasted the flavor of honey at the same time. The basis for being able to taste it in this way is that the Tathagata has realized the equality of all dharmas, hence it can be accomplished in this way. Similarly, if a yogi realizes the meaning of the net of illusion and obtains the view of non-duality, and makes offerings with the mind of bodhicitta of skillful means, then all the mandalas of the Buddhas of the ten directions are pleased without exception, and all sentient beings of the three realms are also filled with joy at the same time, which also shows that there is no contradiction. In the lotus palace of the Mother, the outer form of A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A), the inner essence of A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A), the Om of meditation (Tibetan: ཨཱོྃ, Devanagari: ओ, Romanized Sanskrit: oṃ, literal meaning: Om) possesses the form aggregate, the A of wisdom (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A) possesses the formless aggregate, the Hum of union (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum) possesses the mind, the seed syllables of the six realms possess the desire realm, the seed syllables of the five families possess nirvana. By experiencing joy there, the Buddhas are pleased, and joy fills sentient beings, because it abides in the letter palace of the lotus palace. It is filled with the joy of non-duality of skillful means and wisdom. In general, there are sixteen kinds of joy, namely, the four joys with respect to the order, the four joys with respect to the place, the four joys with respect to what is to be abandoned, and the four joys with respect to one's own nature. The joy with respect to the order
Chinese
四喜为：第一刹那的喜、第二刹那的胜喜、第三刹那的离喜、第四刹那的俱生喜。依赖于处的喜有两种：外处和内处。依赖于外处的喜有四种：身体局部产生安乐是喜，身体大部分产生是胜喜，身体一半产生是离喜，身体全部遍布产生是俱生喜。依赖于内处的是：顶轮是喜，喉轮是胜喜，心间是离喜，脐轮是俱生喜。依赖于所断的喜有四种：遮止自己的粗分别念是喜，遮止明妃的粗分别念是胜喜，两者分别念大部分止息是离喜，一切分别念止息是俱生喜。依赖于自性的喜有四种：安乐是喜，明是胜喜，无分别念是离喜，空性是俱生喜。《幻化网续》所说，就是方便与智慧无别的意义。以智慧了悟，了悟的意义是修习，修习所证悟的，于十方安住，于四时逝去的，所有佛陀坛城。把自己化现为微尘数，面见佛颜，听闻佛语，做着佛法的声音，以众多殊胜供品，互相供养。三界众生显现，不仅如此，三界众生之前生于何处，现在做什么，后生于何处，做什么业，全部都将显现可见。如果与释续灰相合，则有三种。行事的供养方法是：明妃等，所谓四者，即父母方便与智慧的根本处，如百万莲花等，以及巴嘎的字，以及界甘露明点，以及心要气，都加持为本尊。将六道众生的字，缩小成芥子般大小，置于巴嘎内，迎请菩提心，以安乐供养，便生起安乐。第二是供养的功德，不供养大自在等，从行事的音声“哈”字的风发动，界明点是佛陀自性的相续，从上门顶轮产生，身体的分别念众安住于本尊，即是安乐。
English
The four joys are: the joy of the first moment, the supreme joy of the second, the joy of separation from joy of the third, and the coemergent joy of the fourth. The joy that depends on the place has two types: outer place and inner place. The four joys that depend on the outer place are: the arising of bliss in a part of the body is joy, the arising in most of the body is supreme joy, the arising in half of the body is separation from joy, and the arising pervading the entire body is coemergent joy. The joys that depend on the inner place are: joy in the crown of the head, supreme joy in the throat, separation from joy in the heart center, and coemergent joy in the navel. The four joys that depend on what is to be abandoned are: stopping one's own coarse thoughts is joy, stopping the coarse thoughts of the consort is supreme joy, the great cessation of the thoughts of both is separation from joy, and the cessation of all thoughts is coemergent joy. The four joys that depend on one's own nature are: bliss is joy, clarity is supreme joy, non-thought is separation from joy, and emptiness is coemergent joy. As the 《Net of Magical Manifestation Tantra》 says, it is the meaning of the inseparability of skillful means and wisdom. Understand with wisdom, the meaning of understanding is to practice, what is demonstrated by practice, abiding in the ten directions, departing in the four times, all the mandalas of the Buddhas. Transforming oneself into as many as dust motes, seeing the face of the Buddha, hearing the voice of the Buddha, making the sound of the Dharma, offering each other with many excellent offerings. The beings of the three realms become manifest. Not only that, but where the beings of the three realms were born before, what they are doing now, where they will be born later, and what karma they are doing will all become visible. If combined with the ashes of the Explanatory Tantra, there are three. The method of performing the offering of union is: the clear consort, etc., the so-called four, namely the root places of the father and mother, skillful means and wisdom, such as a million lotuses, etc., and the letters of the bhaga, and the bindus of the essence of nectar, and the essential winds, all are blessed as deities. The letters of the six realms of beings are reduced to the size of mustard seeds inside the bhaga, inviting bodhicitta, and offering with bliss, then bliss arises. The second is the merit of offering, not offering the great self, etc., from the sound of the action, the wind of the letter "ha" is stirred, the essence bindu is the continuum of the nature of the Buddha, arising from the upper gate, the crown of the head, the assembly of thoughts of the body abiding as deities, that is bliss.
Chinese
因此感到满意。三十六脉融入父母二人的宝瓶中，如六种稳固的乐，六个莲花（bha ga）的种子被光芒净化。由此获得灌顶之乐，喜悦充满。第三是供养的果实：以幻化网的显现等，能见佛之面，知众生之业。又从灰烬中，在智慧方便（光明之见）的脉轮处，网络的明点文字，转变为二种幻化坛城。莲花聚集的（三千）芥子中，应聚集三界众生，显现觉悟之坛城。迎请十方四时，融入各自的明觉之处。行动发出哈斯的音声，五种大自在的庄严。从顶门而来的甘露，融入各自的四十二处。一切皆是安乐的大智慧，被誉为令胜者（佛坛城）欢喜之最胜供养。十八（三界众生）乘以二，宝瓶和六乘以二的光芒净化后，获得灌顶加持之乐，在大乘中吐气。如是。身语意和一切法，瑜伽士我，成熟之身，风所动的语，习气所染的语，寂灭之佛法，以及三界迷惑所生的轮回之法，一切的自性，无处可住，无所可指。如是，胜义谛中，不住于任何处，不缘于任何事物。以观想之方式修持，如是，世俗谛中，以幻化的八喻或者，以观想之方式，显现而无自性，以三摩地一心专注修持。于虚空中观想虚空，如是，法性如虚空，以觉性如虚空，观想一切显现之法皆如虚空。因此，应当普遍了知并修持自性。阿阇黎进入，一切作为后以自在智进入。如是，阿阇黎的一切事业完成后，阿阇黎以证悟坛城本尊无二的智慧进入，即是证悟。
English
Therefore, one is satisfied. As the thirty-six channels dissolve into the vase of the two parents, like the six stable pleasures, the six lotus (bha ga) seeds are purified by the rays of light. Thus, obtaining the bliss of empowerment, joy pervades. The third is the fruit of offering: By the manifestation of the net of illusion, etc., one can see the face of the Buddha and know the karma of sentient beings. Moreover, from the ashes, at the root of wisdom and means (clear seeing), the bindu letters of the net transform into two kinds of illusory mandalas. In the mustard seeds where the lotus gathers (three thousand), one should gather beings from the three realms and manifest the mandala of enlightenment. Inviting the ten directions and four times, dissolving into their respective places of awareness. Actions emit the sound of "hasi," the adornment of the five great sovereigns. The nectar that comes from the crown aperture dissolves into each of the forty-two places. All is the great wisdom of bliss, praised as the supreme offering that pleases the Victorious Ones (Buddha Mandala). Eighteen (beings of the three realms) multiplied by two, after the vase and six multiplied by two rays of light are purified, obtaining the bliss of empowerment and blessings, exhaling in the Great Vehicle. Thus it is. Body, speech, mind, and all dharmas, the yogi I, the ripened body, the speech moved by wind, the speech stained by habits, the Dharma of the Buddha of Nirvana, and the Dharma of Samsara arising from the delusion of the three realms, the nature of all, dwells nowhere, points to nothing. Thus, in the ultimate truth, it does not dwell in any place, nor does it fixate on any object. Practicing in the manner of contemplation, thus, in the relative truth, with the eight similes of illusion, or in the manner of contemplation, appearing without inherent existence, focusing single-mindedly with samadhi. In the sky, contemplate the sky, thus, the nature of reality is like the sky, with awareness like the sky, contemplate all appearing phenomena as like the sky. Therefore, one should universally know and practice the nature of oneself. The Acharya enters, after doing everything, enters with the wisdom of freedom. Thus, after completing all the activities of the Acharya, the Acharya enters with the wisdom of realizing the oneness of the mandala deity, which is realization.
Chinese
是为自身进入。 弟子进入，之后让弟子进入。 如是上师进入后，让弟子进入。 此外，进入坛城的仪轨共有十八种。 第一，上师进入并祈请宽恕： 在东门，以具足法衣供养，抛掷本性的鲜花，祈请诸佛菩萨允许弟子进入。 第二，弟子们用香水沐浴。 第三，用红色的绸缎遮盖面部，手捧珍宝。 第四，询问“你喜欢什么？”，回答“喜欢贤劫”。 第五，献上身体，成为上师之子，为利益众生，为了获得佛果而献上身体。 第六，在眉间用ཨ་（藏文，梵文天城体：अ，梵文罗马转写：a，汉语字面意思：阿）字守护寿命，忿怒尊驱逐魔障。 第七，清净业障，将自性观想为本尊。 第八，用五甘露之水给予誓言。 第九，在心间放置金刚杵，给予誓言。 第十，用红白檀香之水进行水供。 第十一，宣告誓言。 第十二，抛掷鲜花以观察缘分。 第十三，以字母ཧཱུྃ（藏文，梵文天城体：हुं，梵文罗马转写：hūṃ，汉语字面意思：吽）降下誓言，融入本尊。 第十四，坚定不移地修持本尊双运。 第十五，开眼。 第十六，展示坛城并解释其意义。 第十七，为了积聚资粮而供养。 第十八，讲述供养的功德。 这些就是进入坛城的完整仪轨。 讲述供养。 之后，种姓之殊胜子弟，进入之后，对于被鲜花击中的本尊的种姓之子，或者具有往昔殊胜业力之人，作为积聚资粮之所依，向上师供养： “国政与自身。” 如是进入毗卢遮那佛的坛城，则供养自己所有的国政。 进入金刚萨埵的坛城，则献上自己的身体，并用财物赎回。 “子与妻，财之精华。” 如是进入莲花部的坛城，则供养自己的子女和妻子，之后用财物赎回。 进入宝生部的坛城，则供养财物、马匹、盔甲、谷物等所有之物。 “极其悦意之物供养。” 如是进入事业部的坛城，则将自己极其悦意的