English
Without fixating on it as something different, meditate on it as self-luminous and abide. Then, generate pride with the twenty-one mantras called "Dharma-nature completely pure śuddha (Tibetan, Devanagari, śuddha, pure)." Within that emptiness, for example, to show the generation of various mandalas of samadhi like musical instruments, hence the supreme, limitless samadhi instrument. The seat or essence of letters, hand gestures possessing body, speech, and mind, blessings are wondrous and marvelous, accomplishment is the vow of all Buddhas. Thus it is said. For example, just as a musical instrument appears with various sounds by being drawn with skillful means from an uncertain basis, similarly, from the self-nature of the emptiness that has been spoken of, the non-conceptual wisdom, by transforming freely to the supreme meaning with the power of the instantaneous samadhi of self-luminous wisdom, the palace that includes the arising mandala, and the seat, appear. In those palaces, the essences such as hūṃ (Tibetan, Devanagari, hūṃ, seed syllable) muṃ (Tibetan, Devanagari, muṃ, seed syllable) etc., which were previously arranged, or the letters such as tatha (Tibetan, Devanagari, tatha, thus) etc., which were arranged, are the speech mandala. Arranging seats such as the sun and moon or chakras is the body mandala. Arranging hand gestures is the mind mandala. Whatever it may be, by blessing that arrangement as a deity possessing the three, body, speech, and mind, and also drawing the spontaneously accomplished mandala, merging them non-dually and meditating, one will accomplish the wondrous, uncommon, and marvelous desires. The very nature is the basis, and the invocation is the fruit, and especially the meditation of samadhi, for the sake of not deviating from the meaning of the gathering of the three. It is the vow of all Buddhas. So, is it necessary to seek the fruit elsewhere? For those who think it is necessary: By making mudras with earth etc., if one can obtain liberation in stages, purified by pure wisdom, what need is there to mention, it is that itself. Thus it is said. By earth etc., that is, by sources of precious substances such as trees, stones, cloths, etc., and things made from them, or embossed, or written, or sculpted, etc., merely by making the shapes of body chakras, speech syllables, mind hand gestures, one can gradually be liberated from the suffering of samsara and the lower realms and obtain the fruit, depending on the quality and goodness of the material, and the purity or impurity of the mind. What need is there to mention the pure emptiness and the samadhi like a musical instrument?
Chinese
通过修习两种禅定的本尊观想，智慧的加持也融入，即融入，这本身就是获得果位，更不用说身语意三者本身显现为如来身语意的坛城，这本身就是自生果位。是这样。为了展示进入其加持的善妙方法，十方时轮坛城大主尊，从不可思议之心的坛城中，迎请所有坛城。从自显无别的坛城中，以进入之相平等结合，从十方一切处降临，圆满修持的坛城，成为亲近的誓言尊。如是说。那么从何处迎请呢？总集十方和四时的所有佛坛城之大主尊，即是菩提心自生之智慧。其自性是不执著任何事物的空性智慧之心，五种智慧任运成就的坛城。即使是那一个，实际上也显现为五种智慧等二十五尊，从中迎请所有作为象征的胜者坛城，然后融入。这也不是他处，而是心性自显的蕴等分别念的证悟方式，即觉性自显之果，身与智慧无别的坛城，以四印融入，成为智慧誓言坛城二者。在那二者无二无别之际，以进入之相的缘起修持，以平等性结合，为了圆满从十方一切处降临的功德，先前亲近的本尊，胜者坛城的一切功德，成为接近之时身语意的殊胜誓言，一切所愿之果将得以圆满。是这样。为了对那无二无别的坛城进行外内供养，歌词舞乐，以云聚般供养，以佛母等，随心所愿地供养。如是说。一、外供是香等
English
Having practiced the contemplation of the deity of the two samādhis, the blessings of wisdom are also integrated, that is, integrated. This itself is the attainment of the fruit, not to mention that the three aspects of body, speech, and mind themselves manifest as the mandala of the body, speech, and mind of the Tathāgata, which itself is the self-arisen fruit. It is like that. In order to show the excellent method of entering into its blessings, the great lord of the mandala of the ten directions and times, from the mandala of the inconceivable mind, invites all mandalas. From the self-manifesting and undifferentiated mandala, through the characteristic of entering, in equal union, from all directions and times, the mandala of approach is perfectly complete, becoming the supreme samaya being close. It is said like that. Then, from where is it invited? The great lord of all the Buddha mandalas, which encompass the ten directions and four times, is none other than the self-arisen wisdom of bodhicitta. Its nature is the wisdom of emptiness of mind that does not grasp onto anything, the mandala in which the five wisdoms are spontaneously accomplished. Even that one, in reality, manifests as twenty-five deities such as the five wisdoms, from which all the victorious mandalas that serve as symbols are invited, and then integrated. This is not elsewhere, but the way of realizing the aggregates of self-manifesting mind, etc., that is, the fruit of self-manifesting awareness, the mandala in which body and wisdom are undifferentiated, integrated with the four mudras, becoming the two wisdom samaya mandalas. At the time when those two are non-dual, practicing with the condition of the characteristic of entering, uniting with equality, in order to perfect the qualities that descend from all directions and times, the previously approached yidam deity, all the qualities of the victorious mandala, becoming the supreme samaya of body, speech, and mind at the time of approach, all desired fruits will be completely fulfilled. It is like that. In order to make outer and inner offerings to that non-dual mandala, lyrics, dance, and music, are offered like a gathering of clouds, with the mothers, etc., offering as desired. It is said like that. 1. Outer offerings are incense, etc.
Chinese
五种肉，五种甘露，利益，各种声音的丸药，以及内部的五种誓言物，十六种舞蹈苏拉陀供养，智慧之歌供养。吞食者增寿，胜利者迷惑者，即秘密供养的四位明妃，以及内外八位心母和四位门母，也以云聚之众充满整个虚空界而献上供养。它们的心的想法和劝请之词，是怎样以自己的息增怀诛四业和随所欲求的场合来区分的呢？就像田地一样，仅仅是供养。对于这些坛城，1、以殊胜的禅定来供养，为了显示秘密的供养。1、《供养的大手印》等等这样说了。一般来说，用什么方法能使胜者欢喜呢？就是殊胜的供养。不超越它就是手印。这里，用五种欲妙使众生的种类感到满足，如同如意宝一样，因为它们众多，如同云聚之堆，不舍弃它们如同下面的那样，在心性的状态中知道，从而与凡夫区分开来，作为伟大且事物二者无别的自性而献上，是三轮完全清净，从而在供养的殊胜处安立。这些供养的自性是什么呢？是四个词，即十方世界的一切界全部从བྷྲཱུྃ་（藏文，梵文天城体bhruṃ，梵文罗马拟音，bhrum，种子字）中产生。完全清净的佛土，也就是接触柔软则感到安乐，用各种珍宝的基绘制和装饰得很美丽而加持，山和草地等全部从ཏྲཾ་（藏文，梵文天城体traṃ，梵文罗马拟音，tram，种子字）中加持为能生出一切所需所欲的珍宝堆，光芒闪耀。即献上。一切水从ཨ་（藏文，梵文天城体a，梵文罗马拟音，a，种子字）中加持为形状美好，具有珍宝甘露的池塘，味道殊胜清凉等各种安乐次第。一切众生的住所全部从བྷཱུྃ་（藏文，梵文天城体bhūṃ，梵文罗马拟音，bhum，种子字）中加持为各种珍宝的房屋。一切树木森林全部从ཏྲཾ་（藏文，梵文天城体traṃ，梵文罗马拟音，tram，种子字）中加持为珍宝的装饰和如意树繁茂的各种园林。心所及和未及的一切声音全部从ཧྲཱིཿ（藏文，梵文天城体hrīḥ，梵文罗马拟音，hrih，种子字）中赞颂胜者为歌声的颂词。
English
Five meats, five amritas, benefits, various sound pills, and the five inner samaya substances, the offering of sixteen dances of Surata, the offering of the song of wisdom. The devourer increases life, the victorious one bewilders, that is, the four secret offering consorts, and the eight inner and outer mind-mothers and the four doorkeepers, also filling the entire space realm with a multitude of clouds and offering the offerings. What are the thoughts and exhortations of their minds, and how are they distinguished by their own four activities of pacifying, increasing, subjugating, and wrathful, and by whatever occasions they desire? Like a field, it is only an offering. For these mandalas, 1. Offering with superior samadhi, in order to show the secret offering. 1. "The Great Mudra of Offering," etc., was said. In general, what method pleases the Victorious One? It is the supreme offering. The mudra is that which does not transcend it. Here, satisfying the types of beings with the five desirable qualities, like a wish-fulfilling jewel, because they are many, like a pile of clouds, without abandoning them as below, knowing them in the state of mind itself, thus distinguishing them from ordinary beings, offering them as the great and non-dual nature of things, is the complete purification of the three spheres, thereby establishing the supreme place of offering. What is the nature of these offerings? It is four words, that is, all the realms of the ten directions of the world arise entirely from བྷྲཱུྃ་ (Tibetan, Devanagari bhruṃ, Romanized bhrum, seed syllable). The completely pure Buddha-field, that is, touching softly brings comfort, and blessing the base of various jewels beautifully drawn and decorated, and all the mountains and meadows, etc., from ཏྲཾ་ (Tibetan, Devanagari traṃ, Romanized tram, seed syllable) blessing them into piles of jewels that produce all desired and needed things, shining brightly. That is, offering. All water from ཨ་ (Tibetan, Devanagari a, Romanized a, seed syllable) blessing it into a beautifully shaped pond of jewel nectar, with excellent taste and coolness, etc., in various orders of comfort. All the dwellings of individual beings from བྷཱུྃ་ (Tibetan, Devanagari bhūṃ, Romanized bhum, seed syllable) blessing them into various jewel houses. All the trees and forests from ཏྲཾ་ (Tibetan, Devanagari traṃ, Romanized tram, seed syllable) blessing them into various gardens adorned with jewels and wish-fulfilling trees. All the sounds that are grasped and not grasped by the mind from ཧྲཱིཿ (Tibetan, Devanagari hrīḥ, Romanized hrih, seed syllable) praising the Victorious One with songs and hymns.
Chinese
并且将法性之声显现为各种声音，并加持，所有衣服从嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）或者 嘛（藏文：མཾ་，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：嘛）中，观想显现为伞、华盖、装饰、衣服飘动等各种形象，并且加持。将各种众生的所有珍宝饰品，从 扎（藏文：ཏྲཾ་，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：扎）中，观想显现为珍宝串的项链，臂钏和各种腰带。并且加持。将各种众生的所有饮食受用，从阿（藏文：ཨའ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）或者 嗡（藏文：ཨཱོཾ་，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）中，观想显现为甘露的自性，饮食和各种美味的受用。并且加持。所有男女众生也安住在自身，显现为天神和天女的形象，以装饰而显得格外美丽。以足舞和手舞等各种不可思议的方式，手中拿着各种供品。乃至充满十方虚空界。他们以此向所有诸佛的坛城，广作供养。供养的方式是：以具缘者明晰的差别，或者次第，或者同时，与法界平等结合，观想为大供养手印。如是说，具有善缘的瑜伽士，以智慧大小的禅定，明晰与不清晰的差别，如果智慧小，则按照词句的次第，或者同时，刹那间与法界平等结合，以法性融入法性的方式供养，即观想为有相的大手印。如是行持。为了开示秘密的结合供养。甲、从明晰具足的母或者加持中。乙、以三千大千世界安住于芥子中的方式。丙、从法界迎请坛城供养。丁、欢喜后戊、成就的殊胜誓言。如是说，供养之母也是，以智慧禅定明晰，并且具足，诸神在虚空和蕴界处观想自己的本尊，或者不具足，则由主尊的父亲加持，以三千大千世界进入芥子中的方式，在明妃的空中，在鼻尖如芥子般的宫殿中，圆满具足安置诸神的坛城，从自性法界到究竟，迎请坛城，融入坛城，以令欢喜后，成就殊胜的誓言。 父亲和母亲的自性大尊者们。