Chinese
幻网如镜之修法。 教师智胜。 幻网如镜之修法。 教师智胜。 幻网如镜之修法。 印度语：玛雅扎拉阿达夏巴达那那玛。 藏语：幻网之如镜修法。 顶礼吉祥普贤王如来。 具有吉祥，无二，断除二障。 从智慧自明清净的虚空之中。 通过开展坛城和成办利益之事。 向完全领悟于心者顶礼。 从幻网的论典之中。 为了消除众生的分别念。 此生起智慧的修法。 我将著述汇集续部之义。 不理解和错误理解。 片面理解，没有正确理解。 调伏的密意和。 自性秘密的意义是。 文字声音施设名称集合。 通过依赖的语言来充分表达。 从中隐藏秘密而显现意义。 导师金刚的心中存在。 听闻思考禅修而精通的。 具有智慧之眼者们受持。 示于具器且行为贤善者。 布施身体和受用。 顶礼！
English
The practice of the illusory net like a mirror. Teacher Jñānajaya. The practice of the illusory net like a mirror. Teacher Jñānajaya. The practice of the illusory net like a mirror. In Sanskrit: Māyājāla Ādarśa Pādhana Nāma. In Tibetan: The practice of the illusory net like a mirror. Homage to glorious Samantabhadra. Possessing glory, non-duality, and abandoning the two obscurations. From the sky-like space of clear wisdom and self-awareness. Through creating mandalas and accomplishing the benefit of beings. I pay homage to the one who has completely comprehended in his heart. From the treatises of the illusory net. In order to eliminate the conceptual thoughts of beings. This practice of generating wisdom. I will compose, gathering the meaning of the tantras. Not understanding and misunderstanding. Partially understanding, not understanding correctly. The hidden meaning of discipline and. The meanings of the secret of self-nature are. Letters, sounds, assigned names, collections. Fully expressed by relying on words. Revealing the meaning by hiding secrets within. Resides in the heart of the Vajra Teacher. Those who are well-trained in listening, thinking, and meditating. Held by those with the eye of wisdom. Shown to those who are suitable and of good conduct. Given to those who give up body and possessions. Homage!
Chinese
在十方世界中，为了利益众生而行事，融入于那本身之中。从完全成就的印契中，与普贤佛母同在，如月光般洁白而清澈，一面二臂，以饰品庄严，具有五佛的头饰。从各种各样的光芒中，以化身行作众生的利益。普贤佛母的优雅姿态，如同靛蓝的颜色。装饰和头饰与父佛相同。右手持金刚杵指向心间，左手持铃搂抱父佛。左边的莲花指向心间，右边的太阳依附于事业。头部飘动，呈现出鞠躬的姿态。如此完全观想之后，以无二的贪恋之声，汇集所有如来，诸佛融入于父佛。从金刚道中生起，在佛母的莲花坛城中，从菩提心的散布和聚集，圆满化现智慧坛城。然后以慈悲和贪恋，汇集所有众生，绕坛城外围旋转，祈请他们进入。听闻祈请之语后，一切都进入坛城。一旦触及甘露之光，一切都明白自心即是佛。如此通过诸佛的加持，明白自身即是佛之后，也要说出惊叹之语。唉玛吙！金刚蕴身肢体，被称为圆满的五方佛。诸多的生处和界，实为菩提萨埵的坛城。地水眼和玛玛吉，火风白衣度母，虚空界自在母，三有本初即是佛土，一切无余诸法，不是佛陀之外的他物。佛陀之外的其他法，不是通过佛陀之外的事物可以获得的。如此说出惊叹之语后，为了使心坚定，无二的普贤佛母，特意说出此偈：唉玛吙！十方空界本初即空寂，三有自性清净刹土，五浊自性安乐之境，五蕴自性现证菩提，一切皆是殊胜精华，莫于他处寻觅胜法，所谓自外其他之法，纵然寻觅
English
In all the realms of the ten directions, acting for the benefit of sentient beings, they dissolve into that very essence. From the fully accomplished mudra, endowed with Samantabhadri, white and clear like moonlight, one face and two arms, adorned with ornaments, possessing the crown of the five Buddhas. From various kinds of rays, through emanations, she accomplishes the benefit of sentient beings. The graceful posture of Kuntuzangmo, resembling the color of indigo. The ornaments and crown are similar to the Father. The right hand holds a vajra pointing to the heart, the left hand holds a bell embracing the Father. The lotus on the left points to the heart, the sun on the right clings to activity. The head sways, showing a bowing posture. Having thus fully visualized, with the sound of inseparable attachment, gathering all the Tathagatas, the Tathagatas dissolve into the Father. Arising from the vajra path, in the mandala of the Mother's lotus, from the scattering and gathering of bodhicitta, the wisdom mandala is fully emanated. Then, with compassion and attachment, gathering all sentient beings without exception, circling around the outer edge of the mandala, I pray that they may enter. Having heard the words of supplication, all enter the mandala. As soon as they touch the light of nectar, all realize that their own mind is Buddha. Thus, through the blessings of the Buddhas, having realized that one's own body is Buddha, one should also utter words of amazement. Emaho! The vajra aggregate body and limbs are known as the five complete Buddhas. All the many sources and realms are indeed the mandala of the Bodhisattvas. Earth, water, eye, and Mamaki, fire, wind, white-clad Tara, the sovereign mother of the space realm, the three realms are primordially Buddha-fields, all phenomena without exception are not other than Buddha. Other dharmas than Buddha, are not attained by other than Buddha. Having thus spoken words of amazement, in order to make the mind firm, the non-dual Samantabhadri, specifically speaks this verse: Emaho! The ten directions and empty realms are primordially empty, the three existences are the pure realms themselves, the five degenerations are the realms of bliss themselves, the five aggregates are the self-manifested enlightenment, all are the supreme essence, do not seek the victorious dharma elsewhere, the dharma called other than oneself, even if sought
Chinese
未被胜者所寻获。 因此，诸位胜者佛陀们， 请安住于各自的净土中。 完全清净之语的字句是， 融入父亲的心间后， 藉由母亲莲花的爱欲湿润， 融入父母无二之坛城。 如是胜者入于等持后， 忆念起安乐的种子， 一因瓦和字句之相， 以加持和现前， 以及四种殊胜证悟， 确认为现证圆满之王。 如是以四种证悟， 显现生起诸佛之身， 如同靛蓝之颜色。 具足身语意之三尊。 从六种智慧之双手， 金刚、莲花、宝剑是， 示现于右手中的持有。 铃、法轮、珍宝光芒， 持于左手的智慧之手。 右手金刚依于心间， 左手铃拥抱明妃。 方便与智慧之双足是， 处于等性之行仪跏趺坐。 无有前后，一切皆明晰， 具足妙相与随好。 从光芒炽盛的大会中， 放射出各种能仁之坛城。 以五部佛陀为顶严束发， 以各种饰品庄严。 明妃是显现之界富饶者， 年轻娇媚，极其爱恋。 装束等与父亲相同， 左手铃依于心间， 右手太阳环绕身体。 五蕴、根、识， 知晓一切皆为异熟嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。 观想为圆满正等觉。 于顶上安置嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字， 于舌上安住阿（藏文：ཨཱཾ，梵文天城体：आ，梵文罗马拟音：āṃ，汉语字面意思：阿）。 心间、脐间、唇、指， 依次安置吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和梭哈（藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）。 眼、耳、鼻、舌， 依次观想希姆（藏文：ཀྵིཾ，梵文天城体：शिं，梵文罗马拟音：śiṃ，汉语字面意思：希姆）、仲（藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：仲）、赫利（藏文：ཧྲཱིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：赫利）、智利（藏文：ཛྲིཾ，梵文天城体：ज्रिं，梵文罗马拟音：jriṃ，汉语字面意思：智利）。 曼（藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：曼）、特林（藏文：ཐླྷིཾ，梵文天城体：थ्ल्हिं，梵文罗马拟音：thliṃ，汉语字面意思：特林）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、蒙（藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：蒙）此四者， 依次观想眼等之外境。 如是自诸字句中， 圆满了胜者之身的坛城。 从智慧萨埵的心间， 放射出众多光芒。 汇集十方之身语意后， 于我之前安住， 以此句偈祈请。 嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）！智慧之王身语意， 功德事业甚稀有， 于彼之中结合之， 大印令我结合。 如是明观才一说， 我的
English
The Victorious Ones are not found. Therefore, all you Victorious Buddhas, May you abide in your respective realms. The syllables of the completely purified speech, Having dissolved into the heart of the Father, By the loving moisture of the Mother's lotus, Dissolve into the indivisible mandala of Father and Mother. Thus, having entered into equipoise, the Victorious Ones, Clearly remembering the collection of blissful seeds, The single cause Va and the form of syllables, Through blessing and manifestation, And the four supreme realizations, Surely ascertain that as the perfectly enlightened King. Thus, through the four realizations, Manifestly generate the bodies of the Victorious Ones, Resembling the color of indigo. Possessing the three heads of body, speech, and mind. From the two hands of the six wisdoms, The vajra, lotus, and sword are, Held in the right hand. The bell, wheel, and blazing jewel, Held in the left wisdom hand. The right vajra rests at the heart, The left bell embraces the consort. The two feet of skillful means and wisdom are, Seated in the posture of equality, in full lotus position. Without front or back, all is clear, Complete with marks and signs. From the great assembly of blazing light rays, Emanate various mandalas of the Sage. The Victorious Ones are crowned with the five families, Adorned with all kinds of ornaments. The consort is the rich realm of appearance, Young and graceful, exceedingly loving. The attire and so forth are similar to the Father, The left bell rests at the heart, The right sun encircles the body. All aggregates, faculties, and consciousness, Know all to be Vipaka Om (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om). Meditate as the fully enlightened Buddha himself. Place the letter Om (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) on the crown of the head, And firmly establish Am (Tibetan: ཨཱཾ, Devanagari: आ, Romanized Sanskrit: āṃ, Literal Chinese meaning: A) on the tongue. Heart, navel, lips, and fingers, Place Hūṃ (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) and Svāhā (Tibetan: སྭཱ་ཧཱ, Devanagari: स्वाहा, Romanized Sanskrit: svāhā, Literal Chinese meaning: Svāhā) respectively. Eye, ear, nose, and tongue, Visualize Śiṃ (Tibetan: ཀྵིཾ, Devanagari: शिं, Romanized Sanskrit: śiṃ, Literal Chinese meaning: Shim), Traṃ (Tibetan: ཏྲཾ, Devanagari: त्रं, Romanized Sanskrit: traṃ, Literal Chinese meaning: Tram), Hrīṃ (Tibetan: ཧྲཱིཾ, Devanagari: ह्रीं, Romanized Sanskrit: hrīṃ, Literal Chinese meaning: Hrim), and Jriṃ (Tibetan: ཛྲིཾ, Devanagari: ज्रिं, Romanized Sanskrit: jriṃ, Literal Chinese meaning: Jrim) respectively. Maṃ (Tibetan: མཾ, Devanagari: मं, Romanized Sanskrit: maṃ, Literal Chinese meaning: Mam), Thliṃ (Tibetan: ཐླྷིཾ, Devanagari: थ्ल्हिं, Romanized Sanskrit: thliṃ, Literal Chinese meaning: Thlim), Hūṃ (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ), and Mūṃ (Tibetan: མཱུཾ, Devanagari: मूं, Romanized Sanskrit: mūṃ, Literal Chinese meaning: Mum), these four, Visualize the external objects such as the eyes, respectively. Thus, from these letters, The mandala of the body of the supreme Victorious One is complete. From the heart of the Wisdom Being, Emanate many kinds of light rays. Having gathered the body, speech, and mind of the ten directions, Abiding before me, With these verses, I make supplication. Oṃ (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om)! King of Wisdom, body, speech, and mind, Qualities and activities are wondrous, In that very state, the union of, The great mudra, unite me! As soon as that clarity is spoken, My
Chinese
身语意之中，进入胜者之坛城。 嗡， सर्व， tathāgata， महा， kāya， vajra， svabhāva， atmako'ham（藏文，梵文天城体，梵文罗马拟音，我是本性清净的金刚身）。 嗡， सर्व， tathāgata， महा， vāka， vajra， svabhāva， atmako'ham（藏文，梵文天城体，梵文罗马拟音，我是本性清净的金刚语）。 嗡， सर्व， tathāgata， महा， citta， vajra， svabhāva， atmako'ham（藏文，梵文天城体，梵文罗马拟音，我是本性清净的金刚意）。 如是身语意三者，生起极大的我慢之后，布置明妃身之坛城。 色声香味触等，知悉为转熟的“哞”。 观修明妃之坛城。 于顶门和喉咙两处，依次观想“লাম”（lām，藏文种子字）和“পাম”（pām，藏文种子字）。 于心间、腹部、水指处，布置“মুম্”（mūṃ，藏文种子字）、“মাম্”（māṃ，藏文种子字）和“তাম্”（tāṃ，藏文种子字）。 于眼、耳、鼻、舌处，依次为“হুং”（hūṃ，藏文种子字）、“ত্রাম্”（trāṃ，藏文种子字）、“হ্রীঃ”（hrīḥ，藏文种子字）、“অ”（a，藏文种子字）。 于眼、鼻、舌之外，依次观想“জঃ”（jaḥ，藏文种子字）、“হুং”（hūṃ，藏文种子字）、“বং”（vaṃ，藏文种子字）、“হো”（ho，藏文种子字）。 如父尊般加持三身。 之后加持明妃。 嗡，ཨཱཾ་（āṃ，藏文种子字），ཧཱུཾ་（hūṃ，藏文种子字），སྭཱ་ཧཱ་（svāhā，藏文）。 于五处观修。 如是父尊母尊身圆满后，为了幻化大坛城，为了二者交合之义，加持金刚莲花。 观想从“ཧཱུཾ་”（hūṃ，藏文种子字）中生出的宝珠，生起从“ཨ་”（a，藏文种子字）中生出的莲花。 嗡，सर्व， tathāgata， अनुराग， vajra， svabhāva， atmako'ham（藏文，梵文天城体，梵文罗马拟音，我是本性清净的金刚爱）。 念诵和近念诵，修持和极修持，于明妃莲花之坛城中，散布安乐意之坛城。 从菩提心之加持中，幻化出“ཐ་”等字。 圆满了种子字和形象之身，成为三十六尊之坛城。 之后，为了教导迷惑的众生，示现坛城。 “ཧཱུཾ་”（hūṃ，藏文种子字）金刚 धीका（dhīka，梵文天城体，dhīka，智慧）和“མཱུཾ་”（mūṃ，藏文种子字） धातु ईश्वरी（dhātu īśvarī，梵文天城体，dhātu īśvarī，界自在母），从不动父尊母尊中取出，融入自身。 嗡，जिना जिक（jina jik，梵文天城体，jina jik，胜利者），स्वा रत्न धृक（svā ratna dhṛk，梵文天城体，svā ratna dhṛk，持有珍宝），अं आरोलिक（aṃ ārolika，梵文天城体，aṃ ārolika，升起），हा प्रज्ञा धृक（hā prajñā dhṛk，梵文天城体，hā prajñā dhṛk，持有智慧），लां देष रति（lāṃ deṣa rati，梵文天城体，lāṃ deṣa rati，国土之乐），मां मोह रति（māṃ moha rati，梵文天城体，māṃ moha rati，愚痴之乐），पां राग रति（pāṃ rāga rati，梵文天城体，pāṃ rāga rati，贪欲之乐），तां वज्र रति（tāṃ vajra rati，梵文天城体，tāṃ vajra rati，金刚之乐），षिं हि राजया（ṣiṃ hi rājayā，梵文天城体，ṣiṃ hi rājayā，确实是国王），त्रां आ गर्भाय（trāṃ ā garbhāya，梵文天城体，trāṃ ā garbhāya，进入胎藏），ह्रीः पद्म बदम（hrīḥ padma badama，梵文天城体，hrīḥ padma badama，莲花），ज्रिं कुरु पाण（jriṃ kuru pāṇa，梵文天城体，jriṃ kuru pāṇa，作手），हुं लास्य समय स्त्वं（huṃ lāsya samaya stvaṃ，梵文天城体，huṃ lāsya samaya stvaṃ，舞蹈誓言），त्रां माले समय हो（trāṃ māle samaya ho，梵文天城体，trāṃ māle samaya ho，花环誓言），ह्रीः गीति रगो हं（hrīḥ gīti rago haṃ，梵文天城体，hrīḥ gīti rago haṃ，歌曲），अं निर्ति राग यामि（aṃ nirti rāga yāmi，梵文天城体，aṃ nirti rāga yāmi，舞蹈贪欲），मं धरणि स्वाहा（maṃ dharaṇi svāhā，梵文天城体，maṃ dharaṇi svāhā，陀罗尼），थ्लिं नि स्म रं भय स्वाहा（thliṃ ni sma raṃ bhaya svāhā，梵文天城体，thliṃ ni sma raṃ bhaya svāhā，忆念），हुं स राजाय स्वाहा（huṃ sa rājāya svāhā，梵文天城体，huṃ sa rājāya svāhā，国王），मूं श्री अं रागाय स्वाहा（mūṃ śrī aṃ rāgāya svāhā，梵文天城体，mūṃ śrī aṃ rāgāya svāhā，吉祥贪欲），जः धूप प्रबेश（jaḥ dhūpa prabeśa，梵文天城体，jaḥ dhūpa prabeśa，香入），बं दीप सुगिनी（vaṃ dīpa sugīnī，梵文天城体，vaṃ dīpa sugīnī，灯光明亮），हो गन्धे चित्त（ho gandhe citta，梵文天城体，ho gandhe citta，香气之心），हुं य मन त कृट फट（huṃ ya mana ta kṛṭa phaṭ，梵文天城体，huṃ ya mana ta kṛṭa phaṭ，忿怒），हुं बिघन्त