English
In the manner of not being born from its own nature, emptiness and appearance abide inseparably. Appearance is Oṃ (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, literal meaning: Om), emptiness is Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, literal meaning: Ah), inseparability is the nature of Hūṃ (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum), abiding such that emptiness is like appearance, appearance is like emptiness, and appearance and emptiness abide in a state of inseparability. Just as the nature of fire is blessed by heat, the nature of all phenomena is blessed as being enlightened from the beginning in the nature of a mandala. Therefore, there is no impurity, and it abides solely in a state of purity. Emptiness is the Dharmakāya, appearance is the Sambhogakāya, and the various appearances are the nature of the Nirmāṇakāya. Moreover, the nature of such abiding is not at another time or hidden, but from the very moment of appearance, the outer appearance is the Mother, the inner aggregates are the Father, and the collection of thoughts is the nature of the deity. The essence of abiding is manifestly apparent, and from the very moment of appearance, it demonstrates the intention of the unwavering activity of the nature of equality. That is, the fundamental abiding state relies on one's own merit and the blessing of the compassionate guru, so that one thoroughly realizes without error through the four aspects. All phenomena are primordially and completely enlightened as the great king of enlightenment. When one realizes this, there is no acceptance or rejection of the phenomena of existence, samsara, and nirvana, and they arise as the play of loving-kindness and wisdom. This is the abiding state of the profound secret meaning. This is what is explained as the suchness of reality. According to the generation stage, the cause is the same as the three samādhis, and the essence of the letters of each deity is generated, and the blessing generates the mandala of the deity, and the manifest one meditates on the completion together in that state, and thoroughly realizes through the four aspects, thereby knowing all phenomena. When combined with the completion stage, the cause is the same, samsara and nirvana are the same in mind. The way of the letters is realized in the state of no birth. The blessing is that abiding equally, the nature of the mind vajra becomes non-dual. The manifest one realizes through meditating with one's own wisdom of awareness. As it is said in the Stages of the Path: Like a clear image in the ocean, sound depends on the mind without intention, self-aware manifest without object, self-luminous three-free unmoving, whatever is firmly established as the basis, is the view of stable hearing and thinking.
Chinese
《度母经》等。依据双运的观点，生起次第和圆满次第的因是相同的，在真谛和俗谛中是一体的，并且它的自性超越了常断二边，存在于文字云中。从法界自性清净的状态中，加持显现为生起次第和圆满次第。通过智慧确定这一点，并且毫不矛盾地现量证悟，日夜精进。如《怖畏金刚》中所说：证悟也有四种相，瑜伽行内宗所许，因相同和文字相，加持和现量，趣入大圆满之义。因是真谛和俗谛同时，以一即一的体性，在身语意的坛城中，证悟诸法自性，从无生法界的加持中，了知诸法显现，如是之自性，不依赖于他，不相违背，如果现量以智慧确定，瑜伽士便到达了地。如是说。第二有三：显现为何的智慧坛城，嬉戏聚的坛城，所修之方便支。第一有二：总的显示显现心二无的坛城，分别解说结合解脱二无的坛城。第一有三：能执持的父坛城，所执持的母坛城，嬉戏二无的坛城。第一也有二，第一要知道寂静的坛城是：身体的肢体和眼睛等根以及它们的识聚等一切，不是通常的异熟果自相，而是嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），要知道是五种智慧的自性，并且作为它的象征，观想五部父尊、八大菩萨、四门守护者和六能仁等自性，如镜中影像般，观想无而显现的五部，是圆满受用报身坛城。第二要知道忿怒的坛城是：或者随所化众生的意愿，或者随自己的意愿，观想忿怒的坛城。第二母坛城也有二，第一要知道寂静的境是：总摄显有生灭的色、声、香、味、触等，即显现为法和五大
English
The 'Tar phyin,' etc. According to the view of union, the cause of the generation stage and the completion stage is the same, being one in the two truths, and its essence transcends permanence and annihilation, residing in the cloud of letters. From the state of the naturally pure essence, it is blessed to self-manifest as the generation stage and the completion stage. Ascertaining this through wisdom, and realizing it manifestly without contradiction, one strives day and night. As it is said in 'Fearsome Lightning': Realization also has four aspects, as accepted by the inner yogis: the same cause and the form of letters, blessing and manifest, one enters the meaning of Great Perfection. The cause is the two truths simultaneously, with the characteristic of one being one, in the mandala of body, speech, and mind, realizing the nature of all phenomena, from the blessing of the unborn realm, knowing all phenomena to appear, such is its nature, not relying on others, without contradiction, if manifestly ascertained by wisdom, the yogi reaches the ground. Thus it is said. Second, there are three: the wisdom mandala of whatever appears, the mandala of the playful assembly, the limb of whatever is accomplished as a means. First, there are two: the general teaching of the mandala of the non-duality of appearance and mind, and the specific explanation of the mandala of the non-duality of union and liberation. First, there are three: the father mandala that grasps, the mother mandala that is grasped, and the mandala of non-dual play. First, there are also two, the first is to know the peaceful mandala as: all the limbs of the body and the senses such as the eyes, and the aggregates of their consciousness, are not the self-characteristic of ordinary maturation, but are ༀ་ (Tibetan: ༀ，Devanagari: ओ，IAST: oṃ，Literal meaning: Om), to be known as the nature of the five wisdoms, and as its symbol, visualize the nature of the five fathers, the eight bodhisattvas, the four gatekeepers, and the six thubpas, like reflections in a mirror, visualize the five families appearing without existence, as the enjoyment body mandala itself. Second, to know the wrathful mandala is: either according to the will of the beings to be subdued, or according to one's own will, one should visualize the wrathful mandala. Second, the mother mandala also has two, the first is to know the peaceful realm as: the forms, sounds, smells, tastes, and tactile objects, etc., that encompass the appearance and existence of beings, that is, appearing as the dharma and the five elements.
Chinese
于无二菩提心，如芥子般之所依，思维乃大乐之自性。心之坛城，以诸佛之聚庄严，欢喜而生起，迎请智慧尊，融入其中。安住之诸佛云众，于一切受用供养，坛城之诸神皆欢喜，以平等之殊胜布施，各自融入且满足地供养，思维获得无二大乐之成就，执持菩提心莲花。成就如何生起者：如是修持之空行秘密之日月精华，于四脉轮之坛城中，以新金刚宝舌受用，由下渐充满，于身体之所有处普及散布，念诵于智慧之中。彼所修之果：以神通于虚空行走，及诸法皆现前明晰了悟，以三摩地与智慧之光芒炽燃，超越地道之差别而向上行进，及获得寿命之自在，证得金刚身等，乃暂时共同之八成就。究竟则成为普贤王如意云之主。
English
In the non-dual Bodhicitta, the support of a mustard seed-like essence, thinking is the nature of great bliss. The mandala of the heart, adorned with the assembly of Buddhas, joyfully arises, inviting the wisdom deities from the expanse and merging them within. Offering enjoyment to all the clouds of Buddhas who dwell, all the deities of the mandala rejoice. With the supreme generosity of equality, each is merged and offered satisfaction, thinking to attain the accomplishment of non-dual great bliss, holding the lotus of Bodhicitta. How does accomplishment arise? The essence of the sun and moon of the secret sky of such practice, in the mandala of the four chakras, is taken with the fresh vajra-jewel tongue, gradually filling from below, spreading and pervading all places of the body, reciting into wisdom. The fruit of that which is practiced: going in the sky by means of miraculous powers, and all dharmas are manifestly and clearly realized, with the blazing light of samadhi and wisdom, surpassing the distinctions of the grounds and paths and progressing upwards, and obtaining mastery over life, attaining the vajra body, etc., are the eight temporary common accomplishments. Ultimately, one becomes the lord of the wish-fulfilling clouds of the supreme ground of Samantabhadra. Secondly, liberation, purifying the place, in the great method, the secret mandala, there are three aspects. The object to be liberated is the field, the supreme gods and humans, and the inferior beings of the lower realms. If the ten fields are distinguished, they abide in the cause and effect of suffering, so they are liberated in order to be separated from that. How to liberate: the best yogi liberates with samadhi, the middling liberates with samadhi, mantra, and mudra, and the lowest, on top of those, actually accumulates substances such as burial pits and lingams, and liberates with images. Also, in the southwest of the mandala, a burial pit smeared with ash, inside a burning triangle, in the center of the sun from 'ma' and the moon from 'a', a lingam with name and bones is placed by a yogi skilled in the work of liberation, and drawn in and out with samadhi. There are five ways of being skilled: skilled in the view of liberating by nature, skilled in the meditation of liberating by samadhi, the power of
Chinese
精于以忿怒时轮解脱之行，精于以大方便秘密解脱之诀窍，精于以三摩地解脱之禅修，精于以根门境时解脱之行，精于以大方便秘密解脱之诀窍，精于以甚深事业解脱之事业。然后，以自身生起为勇父勇母之体性，以具降伏恶毒者之傲慢，于手之十指上，将五部勇父或十度母金刚橛之种子字十个“吽”（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）化为十金刚橛，手持铜刀或金刚橛，刺向林伽之心脏，将血肉斩成碎片，观想供养坛城。识蕴化为“吽”（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），所有业及习气皆得清净。此“吽”（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）逐渐融入于月亮之体性中，从如月亮般之智慧中，化现出代表心之手印之闪耀金刚杵。从中化现出金刚萨埵之身，光芒四射，威严无比。于其顶上，观想一个象征从轮回中解脱之标志——普贤王如来，色彩饱满。置于风坛之上之月座上，以“啪”（藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）之声抛至密严刹土。进入如来之口中。将明妃之虚空化为金刚萨埵，作为如来之子，思维利益众生。如此降伏之利益是，以忿怒事业降伏罪恶者，此乃胜于其他乘之殊胜之处，金刚乘之大秘密，是罪恶者从恶趣中解脱之殊胜方便。第三，不为合解脱之过患所染之智慧幻化坛城是：从胜义谛而言，一切法之实相本即无生之如是性；从世俗谛而言，仅是显现，虽无自性，却因缘而显现种种，如幻象般显现，且了知无有执着，如眼翳之状态。因此，即使做了合与解脱之所有行为，然于做之时，亦未曾做丝毫具有自相之业等行为。第二，嬉戏荟供轮分二：普贤王如来之荟供仪轨。
English
Skilled in the conduct of liberating with wrathful time; skilled in the instructions of liberating with the great secret of means; skilled in the meditation of liberating with samadhi; skilled in the conduct of liberating with the sense faculties, objects, and time; skilled in the instructions of liberating with the great secret of means; skilled in the activities of liberating with profound manifest action. Then, with the pride of generating oneself as the essence of the great hero and heroine, thinking to subdue the wicked, on the ten fingers of the hands, from the ten seed syllables Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) of the five hero families or the ten liberating Kīla, generate ten male Kīla, twirling a copper knife or Kīla, and tormenting the heart of the liṅga with the action of the hands, cut the flesh and blood into pieces, and meditate on offering it to the mandala. The consciousness transforms into Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), purifying all actions and imprints. That Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) gradually dissolves into the sphere of the crescent moon, and from the wisdom like a mirror of the crescent moon, a blazing vajra representing the heart's mudra appears. From that, the form of Vajrasattva appears, radiant and majestic. On its crown, meditate on a fully colored Samantabhadra, a symbol of complete victory over cyclic existence. Placed on a lunar seat on top of the wind mandala, it is hurled to Akanishta with the sound of Phat (藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪). It enters the mouth of the Tathagata. The space of the consort is generated as Vajrasattva, made into the son of the Tathagata, and one thinks of benefiting sentient beings. The benefit of such liberation is that subduing the sinful with manifest action is more wondrous than other vehicles, the great secret of the Vajrayana, a particularly excellent means of liberating the sinful from the lower realms. Third, the wisdom illusion mandala, which is not tainted by the faults of union and liberation, is: In terms of ultimate truth, the reality of all phenomena is suchness, which is primordially unborn; in terms of conventional truth, it is merely appearance, and although without inherent existence, it appears in various ways due to conditions, appearing like an illusion, and knowing it to be without grasping, like the state of an eye disease. Therefore, even if all actions of union and liberation are done, from the very moment of doing them, no action of karma or other self-characterized actions, not even a particle, has been done. Second, the playful feast circle has two parts: The Samantabhadra feast offering text.