English
Therefore, the mandala of the Svabhavikakaya becomes clear in the manifestation of self-awareness. This is easy to understand, because the five great wisdoms manifest as mandalas, and the play of the sixth kaya is fully displayed. The words of gathering are similar to before. Object of focus and focusing subject are unattainable, immeasurable, and inconceivable. Wisdom, self-awareness, mandalas, and varieties cannot be fully expressed. This is to say that when all the particles of outer and inner contents have previously appeared as wisdom in the mind, the object of focus or knowable, the Dharmadhatu, and the focusing subject or knower, self-aware wisdom, are beyond the terms of the two. Because of being unattainable, it is separated from the scope of the mind, so it is clear as immeasurable samadhi qualities, inconceivable. This is the meaning of the great perfection called the mandala of samadhi. Thereupon, all the particles of the fruition kaya and wisdom are spontaneously accomplished, and the king of self-awareness freely transforms them. The play of wisdom, the supreme mandala of samadhi, the deities, and other various palaces cannot be expressed in words; they are merely self-manifestations. Since it appears as the mandala of great self-mastery of awareness, therefore, in order to completely purify the field of activity, the summary is made from "Yogini from there" to "Mandala inconceivable spontaneously accomplished." It is said. Equality and inequality, all-pervading and non-pervading, the realm of pervading. This is to say that the play of the sixth kaya, the two Rupakayas, that is, the Sambhogakaya appearing to the pure beings of the tenth bhumi, who are the objects of taming, is equal. To impure worldly beings, it appears as the Nirmanakaya, and the Sambhogakaya does not appear, so it is unequal. Merely the activity of pervasively benefiting beings is manifested, because they do not change from the Dharmakaya Suchness. The Rupakaya, appearance and emptiness, are not separated, so it is the realm of non-dual pervasion. That's all. Why are these non-dual? From the beginning, everything is clear, and the mandalas have no expansion. It is said that on the ground, the nature of all things from the beginning appears as the mandala of the five kayas of fruition, manifesting from the Suchness of the path, and in order to completely perfect all the fruits, the ground and the fruit are two.
Chinese
因无分别故，嫉妒金刚咒。 以法救护五毒于法界，故嗔恨为欲女。 愚痴、我慢、贪欲、嫉妒， 被称为欲女。如是说。 什希惹匝亚等，是持白地藏苗之生起咒，是心之四菩萨的咒语。 吽 啦谢 萨玛雅 斯东。 尼啦谢，持白镜之生起咒。如是等等，是彼等四母的咒语。 又，出自灰烬续： 以欲望之教法部分的业之乐而增长的娇媚是啦谢。 父亲的萨玛雅 斯东，是贪欲的性交三昧耶誓言之时已到。 父亲如何再次以母亲的教法部分的接受而关联是玛咧 鬘耶。 父母二者皆说为安乐喜悦之最。 巴尼 萨玛雅 霍如是说。 给尔德 歌女是行动，哈和斯的安乐之声。 惹嘎亚 霍是自我获得贪欲。 上下身极度行动之地是妮尔德的舞蹈转变安乐。 惹嘎亚 米是周遍行动之风，如是说。 麦达惹 呢 梭哈，是慈氏，持白黄龙木之生起咒。如是等等，是语之四菩萨的咒语。 匝 杜贝 札贝夏，是持白黄香焚香之生起咒。如是等等，是彼等之四母的咒语。 又，出自灰续： 日月之明点二者混合，彼持于秘密金刚之顶端，称为匝 铁钩。 杜贝 以安乐满足，彼即金刚。 出自宝和莲花之花蕊开放。 尼 札贝夏。 布施贝 昆达和莲花二者合一之吽是索套母之自性。 复次，法界 智慧 主尊各自融入面容中宣说。 巴尼 阿贝夏。 上下身极度以铁链束缚之次第而生。 巴尼 德匝，形象圆明之智慧大乐。 纳波 尼 布给尼 是灯。 全身以呼声铃声以乐明亮之声，是与言说相似之犍稚声。 明空。 无二自性于心中应知。如是说。
English
Because there is no distinction, the Vajra mantra of jealousy. Protecting the five poisons in the Dharma realm with Dharma, therefore, hatred is a joyful woman. Ignorance, pride, desire, jealousy, Are called joyful women. Thus it is said. Shihi Ratsaya, etc., is the arising mantra of holding the white essence of the earth sprout, which is the mantra of the four Bodhisattvas of the heart. Hūṃ lā se sa ma ya stvaṃ. Nī lā sye, the arising mantra of holding a white mirror. Such as these, are the mantras of those four mothers. Also, from the Ash Tantra: The coquettishness that increases with the bliss of the karma of the Dharma part of desire is Lā Sye. The father's Samaya Stvam is when the time of the Samaya vow of sexual intercourse of desire has arrived. How does the father again relate to the acceptance of the Dharma part of the mother? Mā lye Garland. Both father and mother are said to be the best of joy and happiness. Pa ni Sa ma ya Ho, thus it is said. Gīrti, the singer, is the movement, the sound of bliss of Ha and Si. Rā ga ya Ho is when I have obtained desire. The place where the upper and lower body move extremely is the bliss of Nīrti's dance transformation. Rā ga ya Mi is the wind that moves everywhere, thus it is said. Mai Dhara Ni Svāhā, is Maitreya, the arising mantra of holding white and yellow Nāga wood. Such as these, are the mantras of the four Bodhisattvas of speech. Ja Dhupe Prabhesha, is the arising mantra of holding white and yellow incense. Such as these, are the mantras of those four mothers. Also, from the Ash Tantra: The two mixed bindus of the sun and moon, which hold the tip of the secret Vajra, are called Ja Hook. Dhupe is satisfied with bliss, that is the Vajra. It arises from the opening of the pistil of jewels and lotuses. Ni Prabhesha. The Hūṃ that combines the two flowers of Puṣpe Kunda and the lotus is the nature of the snare mother. Furthermore, it is said that the lords of the Dharma realm and wisdom merge into their respective faces. Pa ni Abhesha. The upper and lower body arise from the order of being bound by extremely heavy iron chains. Ba ni Dhi tsa, the great bliss of wisdom with a clear and round image. Nā po ni Pu ki ni is the lamp. The sound that illuminates bliss with the sound of bells throughout the body is the sound of Ghaṇṭe, which is similar to speech. Clarity and emptiness. The non-dual nature should be known in the heart. Thus it is said.
Chinese
地持之生起咒，如是等者，乃忿怒门神父母八尊之咒也。 吽吽吽 班杂 唧达 嗡。 乃普贤蓝色等持者之生起咒。 阿阿阿 班杂 萨埵 萨曼达 阿。 乃普贤母之生起咒。 如是等者，乃作者父母之咒也。 又，续部云： 三吽者，乃一切烦恼意，六聚耶？或一切寻觅之后，以抉择之意三者，令三识超越于自性莲花，班杂无生无畏故，为金刚。 嗡，五智圆满之唧达，乃心性也。 三阿者，乃无生之平等任运成就之法界三者，极清净故，班杂无为。 以金刚，于一切时，亦住于彼如是性中。 如是云。 嗡 牟尼 扎咧 梭哈。 天之能仁白色琵琶持者之生起咒。 如是等者，乃化身能仁等之咒也。 又，续部云： 心间之明点，以六种姓。 种子双三 阿 尼 索 贝 扎 德 六者。 彼之乐。 决定生起，成为自明之时。 于彼时，从业惑二者所生之有情分别念等。 为调伏之故，说为牟尼能仁。 如是云。 五智具足之咒语引导： 嗡 诶 哈 嘿 拨 班 嘎 班 班 嘎 哇 纳 班 乔 丹 迪 玛 哈 嘎 汝 尼 突 杰 钦 波 扎 萨 霍 谢 细 萨 玛 雅 斯 敦 丹 策 杜 拉 巴 波。 如是等者，于自性任运成就之坛城，劝请誓句，令其倾听也。 扎 吽 班 霍。 如是等者，次第迎请，唯住于帐篷之上也。 嗡 班杂 萨 玛 雅 嗡。 如是等者，五蕴等之分别念，本体果位，于身与智慧二十五者之本体知晓之时，轮回涅槃之诸法皆无二显现者。 乃彼等之身语意功德事业一切之根本故。 唯住于一切坛城中也。 为以四印恳切加持，令其成为无二之彼性。 嗡，五智具足之歌引导。 诸法无舍而转为觉性之智慧。
English
The generation mantra of Earth Holder, such as these, are the mantras of the eight wrathful gatekeeper deities, male and female. Om Hum Hum Hum Vajra Citta Om. This is the generation mantra of Samantabhadra, the blue, meditative one. Ah Ah Ah Vajra Sattva Samanta Ah. This is the generation mantra of Samantabhadri. Such as these, are the mantras of the male and female makers. Also, from the Tantra: The three Hums are the mind of all afflictions, the six aggregates? Or the three minds of definitive ascertainment that investigate after seeking everywhere, causing the three consciousnesses to transcend into their own nature lotus. Vajra, because it is free from birth and fear, is the vajra. Om, Citta, the essence of mind, is the complete five wisdoms. The three Ahs are the three pure realms of unborn, equal, and spontaneously accomplished dharmadhatu, therefore Vajra is unconditioned. With the vajra, at all times, one abides in that suchness. Thus it is said. Om Muni Trai Svaha. The generation mantra of the white lute-holding sage of the gods. Such as these, are the mantras of the emanation sages, etc. Also, from the Tantra: The bindu in the heart, with the six lineages. The twin seeds three, A Ni Su Pre Trai Du, the six. The bliss of that. Is definitely born, and at the time of becoming self-aware. At that time, the thoughts of beings arising from the two, karma and klesha. For the sake of taming, it is said to be Muni, the sage. Thus it is said. The mantra introduction with the five wisdoms: Om E Ha He Bo Bha Ga Wan Ben Chom Den De Ma Ha Ka Ru Ni Tug Je Chen Po Tri Sha Ho Shek Shi Sa Ma Ya Stam Dam Tsi Du La Bab Po. Such as these, in the spontaneously accomplished mandala of self-nature, urging the samaya, causing them to listen. Dza Hum Bam Hoh. Such as these, inviting them in order, only residing above the tent. Om Vajra Samaya Om. Such as these, the thoughts of the five skandhas, etc., the essence of the fruit, at the time of knowing the essence of the twenty-five bodies and wisdoms, all the dharmas of samsara and nirvana appear as non-dual. Therefore, it is the root of all the body, speech, mind, qualities, and activities of those deities. Only residing in all mandalas. For urging the four mudras to bless earnestly, causing it to become that non-dual nature. Om, the introduction to the song with the five wisdoms. Turning all dharmas into the wisdom of awareness without abandoning them.
Chinese
因此，那位国王的身语意，功德事业等都比其他殊胜，甚为稀有。此时此刻，以慈悲与我合一，请将身语意功德事业的大手印也与我合一。如是说。嗡 耶谢 昂丹 班匝 多杰 萨玛雅 吽。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 嗡 班匝 萨玛雅 斯德旺。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 嗡 班匝 萨玛雅 霍。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 如是说的是，萨玛雅 吽 是将自性成就的智慧以誓言合一，萨玛雅 斯德旺 是加持的时刻已到，萨玛雅 霍 是请您喜悦并清晰地照亮我。这仅仅是这些意思。扎 吽 班 霍。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 如是说的是，以四手印依次将我融入誓言的坛城中安住。如是说，声音的坛城遍布六道世界的十方无尽处。等等。如是说的是，如是说，声音咒语的坛城的力量，使六道世界的十方所有应调伏者的身上都存在咒语的文字，从相似的因中显现出差别。那果位的本尊坛城清晰显现，所以非常著名。事业，殊胜共同的成就，三者如丸般显现，依次通过生起次第的咒语，迎请等生起次第，以及司地催动的咒语来使其清晰。萨那 昆都 扎，之后，世尊造物主金刚和作业母普贤佛母，以及方便智慧二无别的意义融入自性任运成就的坛城中。如是说的是，给谁灌顶呢？给殊胜禅定的坛城的四十二位本尊，用什么灌顶呢？用自性任运成就的，也就是清净的续部，方便父和智慧母二无别的，如何呢？仅仅用菩提心的水流来灌顶。大自在的五种智慧灌顶，以及收集身语意的加持，如是说的是，禅定坛城的支分九本尊，以五种智慧的水流，以及十方诸佛的身语意加持降临
English
Therefore, that king's body, speech, and mind, qualities, and activities are more extraordinary than others, which is very rare. At this very moment, with compassion, unite me with you, and please unite me with the great mudra of body, speech, mind, qualities, and activities as well. Thus he spoke. Om Ye She Ngaden Benza Dorje Samaya Hung. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese Meaning) Om Benza Samaya Stam. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese Meaning) Om Benza Samaya Ho. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese Meaning) As it is said, Samaya Hung is to unite the self-existing wisdom with the samaya, Samaya Stam is the time for blessing has come, Samaya Ho is please be pleased with me and clearly illuminate me. These are only these meanings. Dza Hung Bam Ho. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese Meaning) As it is said, with the four mudras, gradually dissolve me into the mandala of samaya and abide. As it is said, the mandala of sound pervades the ten directions of the six realms of the world without limit. And so on. As it is said, as it is said, the power of the sound mantra's mandala causes the letters of the mantra to exist on the bodies of all those to be tamed in the ten directions of the six realms, and differences appear from similar causes. That mandala of the deity of the fruition is clearly visible, so it is very famous. Activities, supreme and common accomplishments, the three appear like pills, and in sequence, through the mantras of the generation stage, the generation stage of inviting and so on, and the mantras that urge Siti, make it clear. Sana Kuntu Dra, then, the Bhagavan creator Vajra and the working mother Samantabhadri, and the meaning of the inseparability of skillful means and wisdom, dissolve into the self-existing, spontaneously accomplished mandala. As it is said, to whom is the empowerment given? To the forty-two deities of the mandala of superior samadhi, with what empowerment? With the self-existing, spontaneously accomplished, that is, the pure tantra, the inseparability of the father of skillful means and the mother of wisdom, how? Only with the stream of bodhicitta water is the empowerment to be given. The empowerment of the five great self-existing wisdoms, and the collection of the blessings of body, speech, and mind, as it is said, the nine branch deities of the samadhi mandala, with the stream of the five wisdoms, and the blessings of the body, speech, and mind of the Buddhas of the ten directions descend