English
In short, there are three kinds of purity. Experiencing them, as a burden to subdue evil deeds. If the five vows, the five substances of vows, the absence of good and evil in Dharma, and the absence of purity and impurity in food are not broken, even if one practices the five poisons, the fault of them will not be tainted, this is called Body Vajra. Even if one speaks in various ways, one will not be tainted by the fault of offenses, therefore it is called Speech Vajra. Thus, awareness is called Mind Vajra. In the Noble Method of the Lotus Garland, the second chapter is the chapter on vows. Now, these empowerments of the three mandalas, the great Bodhisattvas, are obtained through the power of one's own awareness. It is said that, through the form of the three mandalas, realizing all dharmas as equality is the attainment of empowerment's own nature. Method and wisdom are great empowerments, the vajra bell is held by awareness. One has power over the desired dharmas of transcendence of suffering and samsara. It is said. And what is it like? It is said that one has power over all dharmas of transcendence of suffering and samsara as one desires. The chief of the family is method, the Sambhogakaya. The chief of the family is wisdom, the Dharmakaya. The arising of Bodhicitta from their blessings is the Nirmanakaya. To examine all the noble ones in this way, and to examine them as non-dual with oneself, is the empowerment of attaining the three bodies. The vajra is the symbol of method, it is to examine all dharmas. The bell is the symbol of wisdom, because one knows all dharmas as illusion. One freely transforms and examines all dharmas of samsara and transcendence of suffering as one desires. As it is also said in the Elephant Sutra: From anywhere in the ten directions of the world, a Buddha will not be found. The mind of awareness itself is the Buddha, do not seek a Buddha elsewhere. It is said. In the Noble Method of the Lotus Garland, the third chapter is the chapter on empowerment. Now, in order to explain the supreme offering, the supreme excellence of the offering of the great Bodhisattva should be understood as follows. Because it is far superior to the Shravakas, it is called the supreme offering. Why is it said offering and offering? Self-offering pleases all, all follow.
Chinese
这是有益的药物。瑜伽士大自在，应以一切庄严并食用。如是说。诸佛及空界有情，以自性法界平等性，无有分别，不异而知的瑜伽士，自身常受用五种欲妙饮食，自身满足则诸佛皆欢喜，如此加持，三界一切有情亦皆欢喜踊跃，瑜伽士于一切时，供养，作护摩，亦是诸佛及自他不异之三摩地。于自身中，从字（藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）化为无量宫殿之中，观想诸佛安住。口为护摩孔，舌为所作事业之主，手观想为护摩勺。如是是圆满之义。自身具有殊胜之心，是无谬误的大自在，故以饮食及庄严而庄严之。是为总结语。圣莲鬘意义中之供养品第四品。现在当解说三种坛城。超越一切光明之地，以莲花为眼，从智慧大加持中，生起光明之光芒。如是说。法身是周遍常住的。从彼超越而周遍者，以无染之眼观法身，无论如何亦不可见。如是见时，不需勤作，从智慧加持中，如自光之光芒而生起。最初亦从法身之加持而生，复又集于彼，从无相中，自性而住。如是生起者，为何而安立？为了教导，是文字大轮，从一切相好中，自性调伏之有形者，具有迅速与更迅速之使者。如是说。从五字所印持，从五智中，主尊为毗卢遮那佛，不动佛，宝生佛，无量光佛，不空成就佛。从五智之五境中，主尊为普贤王如来
English
This is a beneficial medicine. The great self-mastering yogi should adorn and consume everything. Thus it is said. All the noble ones and sentient beings of the empty realm, the yogi who knows that the self is inseparable and indistinguishable from the equality of the Dharma realm, constantly enjoys the five desirable qualities of food. By satisfying oneself, all the noble ones are pleased, and through such blessings, all sentient beings of the three realms are also straightened and delighted. The yogi, at all times, makes offerings and performs Homa, which is also the Samadhi of the noble ones and the self being inseparable. Within one's own body, from the letter Bhrum (藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：seed syllable), it transforms into an immeasurable palace, in the center of which the noble ones are visualized as residing. The mouth is the Homa hole, the tongue is the chief of whatever action is to be done, and the hands are visualized as the Homa ladle. Thus, it is the meaning of perfection. Because one possesses an exceptionally noble mind, and because one is the great, unerring lord, one should be adorned with food and ornaments. This is the concluding statement. The fourth chapter, the chapter on offerings, from the meaning of the Noble Lotus Garland. Now, the three mandalas will be explained separately. Transcending the realm of all light, with the lotus as the eye, from the great blessing of wisdom, a garden of radiant light arises. Thus it is said. The Dharmakaya abides pervadingly. That which pervades beyond that is that when the Dharmakaya is viewed with an unattached eye, it is not seen in any way. When it is seen in this way, effortlessly, from the blessing of wisdom, it arises like a radiance of its own light. Initially, it also arises from the blessing of the Dharmakaya, and then it gathers there again, abiding naturally from the unconditioned. Whatever arises in this way, why is it established? For the sake of teaching, it is the great wheel of letters, radiating from all marks and examples, the embodied one of self-tamed nature, possessing swift and swifter messengers. Thus it is said. From being marked by the five seed syllables, from the five wisdoms, the chief ones are Vairochana, Akshobhya, Ratnasambhava, Amitabha, and Amoghasiddhi. From the five objects of the five wisdoms, the chief one is Samantabhadra.
Chinese
具广眼神，妈妈吉，身着白衣，誓言度母。 从其加持中，生出二根本，与十六菩萨，十六佛母相合，二个十六即三十二，与三十二相相合。十六菩萨中，如顶饰般生出五种姓，总共八十，与八十随好相合。佛母有顶饰，从二者加持中产生，于随好之章节中宣说，于超越算计之中证悟。 从明妃加持中产生的有情，以及除了有情之外的相和随好，转轮王也有，但那不是佛。忿怒尊和忿怒母们，是表相的行境。称愤怒和凶猛是对常断二边愤怒凶猛之义。使者是无有行境周遍，与法界无二无别的意义。这些无需勤作自然生起，故称自性坛城。其中，这是明点金刚。为了从此证悟补特伽罗无我，我已宣说，智者应于此修习。 如是说，其中明点是法界。金刚是指以本尊和明妃之相存在。实际上，是金刚界坛城之总称。通过宣说此禅定坛城，是为了证悟补特伽罗无我而宣说之义。瑜伽士无需勤作，应如何证悟以本尊和明妃之相显现，或者修习之总称。 圣者《方便索莲鬘》中，禅定坛城品第五。 现在为了开示影像坛城，一切有情之行境，应如是了知。如是说，五大中，于一位如来处，应了知五五之相。是三界自性，也称其为三身。虚空为毗卢遮那佛，地为不动佛，水为宝生佛，火为无量光佛，风为不空成就佛。仅地大中也有坚硬和
English
Possessing wide eyes, Mamaki, wearing white clothes, and the Samaya Tara. From their blessings, what arises is combined with the two roots. Sixteen Bodhisattvas and sixteen consorts, two sixteens are thirty-two, combined with the thirty-two marks. Among the sixteen Bodhisattvas, five families like head ornaments arise, totaling eighty, combined with the eighty minor marks. The consorts have head ornaments, arising from the blessings of both. It is explained in the chapter on minor marks, realized within the realm beyond calculation. The mind arising from the blessings of knowledge, and the marks and minor marks apart from the mind, even a Chakravartin king has them, but that is not a Buddha. The wrathful deities and wrathful goddesses are the realm of appearances. The meaning of being wrathful and fierce is being wrathful and fierce towards the extremes of permanence and annihilation. Messengers are those who have no going, are all-pervasive, meaning they are non-different from the Dharmadhatu. These arise naturally without effort, hence they are called the self-nature mandala. Among them, this is the bindu vajra. I have explained this in order to realize the absence of a self of a person from this. The wise should practice this. As it is said, among them, the bindu is the Dharmadhatu. The vajra refers to existing in the form of deities and consorts. In essence, it is the general term for the Vajradhatu mandala. By explaining this Samadhi mandala, it is explained for the purpose of realizing the absence of a self of a person. This is the meaning. Since yogis do not need to make effort, how to realize or practice how they arise in the form of deities and consorts is the general term. From the Noble "Garland of Lotus Lasso of Means," the fifth chapter, the chapter on the Samadhi Mandala. Now, in order to show the image mandala, all the realms of beings should be understood in this way. As it is said, among the five great elements, in one Tathagata, understand the five-five aspects. It is the nature of the three realms, and it is also called the three bodies. Space is Vairochana, earth is Akshobhya, water is Ratnasambhava, fire is Amitabha, and wind is Amoghasiddhi. Even in the single element of earth, there are solidity and
Chinese
温暖和煦，调柔增长。审视这些，虚空界因习气寂静而有五五之数。同样，其余各界也应如此理解。这是勇士和勇母的特征。身体是色界，语言是欲界，意是无色界。身体是圆满报身，心是法身，语言是化身。又说，智慧与五蕴，平等而无别。以真言和手印灌顶，一切行持皆不逾越。如是证悟平等性，与如来无有分别，以理智观之，无需于佛陀之外寻求。一切所说之语皆是真言，无需额外宣说其精华。一切身体之动皆是手印，无需以手印守护。真言和手印，乃是伟大的自性智慧之大力量，是灌顶。譬如五根是五父，五境是五母。身体是毗卢遮那佛（藏文，梵文天城体，梵文罗马拟音，Vairocana，汉语字面意思），眼睛是不动佛（藏文，梵文天城体，梵文罗马拟音，Akshobhya，汉语字面意思），耳朵是阿弥陀佛（藏文，梵文天城体，梵文罗马拟音，Amitābha，汉语字面意思），鼻子是宝生佛（藏文，梵文天城体，梵文罗马拟音，Ratnasambhava，汉语字面意思），舌头是不空成就佛（藏文，梵文天城体，梵文罗马拟音，Amoghasiddhi，汉语字面意思）。一切色是金刚嬉女，一切声是金刚歌女，一切香是金刚鬘女，一切味是金刚舞女，一切触是普贤佛母。 集合之义是，聚集我的一切加持，因集合之故称为集合。坛城之义是什么呢？一切皆从我的心中化现。一切智慧皆从法性清净中化现，法、心和觉性平等之后，坛城即是心。轮是什么呢？一切无有边际地被智慧所遍及，圆满地享用即是轮。如是即是集合坛城。又一种方式是，五根的识不自主地散乱。又一种方式是，心、意和识，这三者时时聚集，是生起一切坛城之因。其中，心的自性是阿赖耶识，积聚各种习气而转变，清净的福田，即是法界清净智。
English
Warm and mild, harmonizing and increasing. Examining these, the space realm has five fives due to the quiescence of habits. Similarly, the remaining realms should be understood in the same way. These are the characteristics of heroes and heroines. The body is the form realm, speech is the desire realm, and mind is the formless realm. The body is the enjoyment body, the mind is the dharma body, and speech is the emanation body. Furthermore, it is said: Wisdom and the five aggregates, are equal and undifferentiated. Through empowerment by mantra and mudra, all conduct is not transgressed. Thus, realizing equality, is not separate from the Tathagata. By reasoning, there is no need to seek enlightenment apart from the Buddha. All spoken words are mantra, there is no need to additionally proclaim its essence. All bodily movements are mudra, there is no need to protect with mudra. Mantra and mudra are the great power of the wisdom of the great self-nature, it is empowerment. For example, the five faculties are the five fathers, and the five objects are the five mothers. The body is Vairochana (藏文，梵文天城体，梵文罗马拟音，Vairocana，汉语字面意思), the eyes are Akshobhya (藏文，梵文天城体，梵文罗马拟音，Akshobhya，汉语字面意思), the ears are Amitabha (藏文，梵文天城体，梵文罗马拟音，Amitābha，汉语字面意思), the nose is Ratnasambhava (藏文，梵文天城体，梵文罗马拟音，Ratnasambhava，汉语字面意思), the tongue is Amoghasiddhi (藏文，梵文天城体，梵文罗马拟音，Amoghasiddhi，汉语字面意思). All forms are Vajra Lasya, all sounds are Vajra Mala, all smells are Vajra Dhupa, all tastes are Vajra Nritya, all tactile sensations are Samantabhadri. The meaning of "assembly" is that all my blessings are gathered, and it is called "assembly" because of the gathering. What is the meaning of "mandala"? Everything is emanated from my mind. All wisdom is emanated from the purity of dharmata. After dharma, mind, and awareness become equal, the mandala is the mind. What is the "wheel"? Everything is pervaded by wisdom without center or edge, and fully enjoying it is called the "wheel". Such is called the "assembly mandala". In another way, the consciousness of the five senses does not autonomously scatter. In another way, mind, intellect, and consciousness are called such. These three always gather together, and are the cause of the arising of all mandalas. Among them, the nature of mind is the alaya consciousness, accumulating various habits and transforming its state. The pure field of merit is the wisdom of the completely pure dharmadhatu.