Chinese
像嫩枝一样，但又不是僵硬的那种。缠绕是因为贪欲清净，比如像蛇一样，父母双运，方便与智慧无二而住。不是像各自居住那样。摇曳是因为慢心清净，比如像树木一样，避免了弯曲和倾斜。具有青春之相是因为愚痴清净，比如像八岁的孩童一样，充满青春活力，而不是像衰老的人那样。身色的状态是，明亮是因为嫉妒清净，比如像十五的月亮一样，而不是灰暗或漆黑。闪耀是因为吝啬清净，比如像太阳的精华一样，而不是片面或不一。庄严美丽是因为我执清净，比如像山一样，而不是臃肿。具有光辉是因为执着清净，比如像不混杂而明亮的宝珠，而不是像缠绕的线。诸佛的身像就是这样，看了也看不厌。第六，光芒：放射光芒的大众，燃烧的火焰缠绕，无边无际地遍布，不可思议的坛城自然圆满。也就是说，从身体的每个毛孔中，都会发出六十六亿百千万的光芒，从脸部的眉间毫毛中，会发出二十五种不同颜色的光芒。这是寂静的化身，当它转化为忿怒相时，火焰比四门守护的四位忿怒尊还要猛烈，是焚烧烦恼的火焰，如同劫末之火，是智慧的火焰，猛烈燃烧并缠绕。因为是智慧之火，所以火焰像链条一样串联，缠绕成火焰。外围也有智慧的火焰在燃烧。天空有多广阔，法界就有多广阔，法界有多广阔，就显现出法界智慧证悟的象征，即无边无际的宫殿，因此，自性坛城是不可思议的，无边无际，无需努力自然圆满。
English
Like a tender branch, but not stiff. Twining is due to the purification of desire, like a snake, the parents united, method and wisdom inseparable. Not like living separately. Swaying is due to the purification of pride, like a tree, avoiding crookedness and slant. Having a youthful appearance is due to the purification of ignorance, like an eight-year-old child, full of youthful vitality, not like an old person. The state of the body color is, bright is due to the purification of jealousy, like the fifteenth moon, not dull or black. Shining is due to the purification of stinginess, like the essence of the sun, not one-sided or uneven. Majestic and beautiful is due to the purification of self-grasping, like a mountain, not bloated. Having splendor is due to the purification of attachment, like an unmixed and clear jewel, not like a tangled thread. The bodies of the deities are like this, one can never get enough of looking at them. Sixth, the rays of light: A great multitude of radiating light, a garland of blazing flames intertwined, pervading without beginning or end, the inconceivable mandala naturally perfect. That is, from each pore of the body, sixty-six billion hundred thousand lights emanate and radiate, and from the brow hair of the face, a great multitude of twenty-five different colors of light emanates. This is a peaceful manifestation, and when it transforms into a wrathful form, the fire is more intense than the four wrathful deities guarding the four gates, it is the fire that burns afflictions, like the fire at the end of an eon, it is the fire of wisdom, blazing and intertwined. Because it is the fire of wisdom, the flames are strung together like chains, intertwined into flames. Outside, there is also the fire of wisdom burning. As far as the sky extends, so far extends the realm of Dharma, and as far as the realm of Dharma extends, the palace of the deities appears as a symbol of the realization of the wisdom of the realm of Dharma, without beginning or end, therefore, the self-nature mandala is inconceivable, limitless, and naturally perfect without effort.
Chinese
第四，使之具有能力：嗡 玛哈 舜亚达 嘉纳 班杂 梭巴瓦 阿玛阔杭。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）通过念诵此咒，观想在自己的头顶上，珍宝的房屋中，在日轮上，有一个由嗡（藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：）字所化的，身色圆满的毗卢遮那佛，身色白色，手结菩提胜印。嗡 玛哈 阿达夏 嘉纳 班杂 梭巴瓦 阿玛阔杭。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）观想在自己的前额，珍宝的房屋中，在日月莲花上，有一个由吽（藏文：ཧཱུཾ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：）字所化的，金刚萨埵，蓝色，手结触地印。嗡 玛哈 萨曼达 嘉纳 班杂 梭巴瓦 阿玛阔杭。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）观想在自己的右后方，珍宝的房屋中，在日月莲花座上，有一个由梭（藏文：སྭ，梵文天城体：，梵文罗马拟音：sva，汉语字面意思：）字所化的，宝生佛，黄色，手结施予印。嗡 玛哈 扎亚 贝卡纳 嘉纳 班杂 梭巴瓦 阿玛阔杭。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）观想在自己的后颈处，珍宝的房屋中，在日月莲花座上，有一个由阿（藏文：ཨ，梵文天城体：，梵文罗马拟音：a，汉语字面意思：）字所化的，无量光佛，红色，手结禅定印。嗡 玛哈 杰亚 阿努达纳 嘉纳 班杂 梭巴瓦 阿玛阔杭。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）观想在自己的左后方，珍宝的房屋中，在日月莲花座上，有一个由哈（藏文：ཧ，梵文天城体：，梵文罗马拟音：ha，汉语字面意思：）字所化的，不空成就佛，绿色，手结施无畏印。嗡 萨瓦 达他嘎达 嘎雅 班杂 梭巴瓦 阿玛阔杭。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）观想在自己的头盖骨中，八辐轮的上方，是嗡（藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：）字所化的毗卢遮那佛。嗡 萨瓦 达他嘎达 瓦嘎 班杂 梭巴瓦 阿玛阔杭。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）观想在自己的舌头上，八瓣莲花的上方，是阿（藏文：ཨ，梵文天城体：，梵文罗马拟音：a，汉语字面意思：）字所化的无量光佛。嗡 萨瓦 达他嘎达 泽达 班杂 梭巴瓦 阿玛阔杭。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）观想在自己心间的八角宝箧上方，是吽（藏文：ཧཱུཾ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：）字所化的金刚萨埵。 身语意和五种智慧， 权能和加持全部汇集融入， 坛城之中完全显现。 念诵这些之后，从父母双尊交合之处，放射出智慧的光芒，从密严刹土迎请五部佛到前方的虚空中，父母双尊交合所产生的菩提心化为许多手持宝瓶的明妃，为我灌顶，观想作为灌顶的标志，五部佛的顶饰安住在我的头上。五部如来赐予五种智慧的灌顶，身语意的加持全部汇集融入，坛城
English
Fourth, to empower: Om Maha Shunya Ta Jñana Vajra Swabhava Atma Ko Ham. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) By reciting this mantra, visualize in the jewel house on the crown of my head, on the sun disc, one full-bodied Vairochana Buddha transformed from Om (Tibetan: ༀ, Sanskrit Devanagari:, Sanskrit Romanization: oṃ, Chinese literal meaning:), white in color, with the supreme mudra of enlightenment. Om Maha Adarsha Jñana Vajra Swabhava Atma Ko Ham. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) Visualize on my forehead, in the jewel house, on the sun, moon, and lotus, Vajrasattva transformed from Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari:, Sanskrit Romanization: hūṃ, Chinese literal meaning:), blue in color, with the earth-touching mudra. Om Maha Samanta Jñana Vajra Swabhava Atma Ko Ham. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) Visualize on my right back, in the jewel house, on the sun, moon, and lotus seat, Ratnasambhava transformed from Swa (Tibetan: སྭ, Sanskrit Devanagari:, Sanskrit Romanization: sva, Chinese literal meaning:), yellow in color, with the giving mudra. Om Maha Pratya Bekana Jñana Vajra Swabhava Atma Ko Ham. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) Visualize at the back of my neck, in the jewel house, on the sun, moon, and lotus seat, Amitabha transformed from A (Tibetan: ཨ, Sanskrit Devanagari:, Sanskrit Romanization: a, Chinese literal meaning:), red in color, with the meditation mudra. Om Maha Kriya Anutana Jñana Vajra Swabhava Atma Ko Ham. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) Visualize on my left back, in the jewel house, on the sun, moon, and lotus seat, Amoghasiddhi transformed from Ha (Tibetan: ཧ, Sanskrit Devanagari:, Sanskrit Romanization: ha, Chinese literal meaning:), green in color, with the refuge-granting mudra. Om Sarva Tathagata Kaya Vajra Swabhava Atma Ko Ham. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) Visualize in the conch-shaped cavity of my brain, above the eight-spoked wheel, Vairochana transformed from Om (Tibetan: ༀ, Sanskrit Devanagari:, Sanskrit Romanization: oṃ, Chinese literal meaning:). Om Sarva Tathagata Vakka Vajra Swabhava Atma Ko Ham. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) Visualize on my tongue, above the eight-petaled lotus, Amitabha transformed from A (Tibetan: ཨ, Sanskrit Devanagari:, Sanskrit Romanization: a, Chinese literal meaning:). Om Sarva Tathagata Zitta Vajra Swabhava Atma Ko Ham. (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) Visualize above the eight-cornered treasure chest in my heart, Vajrasattva transformed from Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari:, Sanskrit Romanization: hūṃ, Chinese literal meaning:). Body, speech, mind, and five wisdoms, Powers and blessings all gathered and absorbed, The mandala becomes completely clear. After reciting these, from the union of the father and mother, rays of wisdom emanate, inviting the five families from Akanishta to the sky in front. The bodhicitta arising from the union of the father and mother transforms into many vidyadharas holding vases, pouring water on me for empowerment. Visualize the five-family crowns residing on my head as a sign of empowerment. The five Sugatas bestow the empowerment of the five wisdoms, and the blessings of body, speech, and mind are all gathered and absorbed, the mandala
Chinese
所有坛城本尊都化为光明的自性。于此，每一位本尊都观想五种头饰，即以各自的种姓为主的五种。不应对六能仁佛作此观想，为何呢？ 续部中说： “六能仁安住于化身，未说加持头饰。” 因此，这是舍弃欲望功德之相，不喜贪欲之道，且安住于化身之相，故不喜头饰。 第四，禅修的功德是： 从土等造像为手印，若能次第获得解脱，以清净智慧来净化，何须赘言，即是彼。 这是说，在土地上建造佛塔，制作泥像，在布或丝绸上绘画，编织，在石头或木头上雕刻，或用金银铜铁铸造佛像作为手印，也能因此从轮回的痛苦中解脱，并次第获得涅槃的果位。 那么，在此，首先以如是之定的智慧，以能取所取的清净智慧，将一切法净化为无自性的胜义谛法界；以普贤光明将一切事物净化为无自性的智慧幻相；以因之定将一切净化为字；以一个手印将自己的身语意三净化为身语意；以戏论之定将一切行境净化为本尊和本母的自性。 那么，何须再说获得果位，因为禅定显现即是果位智慧，无需从他处寻找果位。 第二，迎请智慧坛城等分为二：迎请和供养。 第一，迎请分为六：立誓、以语迎请、以咒迎请、抛掷智慧之花、祈请成就、融入二无别。 第一，立誓是： 清晰观想手印坛城，圆满灌顶加持，以三千世界如芥子般安住之方式，从法界迎请坛城并供养。 这是说
English
All the deities of the mandala become completely clear in the nature of light. For each deity, contemplate five headdresses, namely five each with their own lineage as the main one. One does not do this for the Six Thubpas, why? Because the tantra says: "The Six Thubpas abide in the Nirmanakaya, blessings of the headdress are not mentioned." Therefore, this is the aspect of abandoning the qualities of desire, not desiring the path of attachment, and abiding in the form of the Nirmanakaya, so they do not desire the headdress. Fourth, the greatness of meditation is: Making images from earth and so on as mudras, if one obtains liberation in stages, having purified with pure wisdom, what need is there to mention, it is that itself. That is to say, building stupas on the earth, making clay figures, drawing pictures on cloth or silk, weaving, carving in relief on stone or wood, or casting images of deities in gold, silver, copper, and iron as mudras, one will be liberated from the suffering of samsara and will gradually obtain the state of Nirvana. So here, first, with the samadhi of Suchness, with the pure wisdom of subject and object, purify all dharmas into the ultimate Dharmadhatu which is without self-nature; with Kuntu Zangpo, purify all things into the illusory wisdom which is without self-nature; with the causal samadhi, purify into letters; with the single mudra, purify one's own body, speech, and mind into body, speech, and mind; with the samadhi of proliferation, purify all objects of experience into the nature of deities and goddesses. Therefore, what need is there to say about obtaining the result, since the manifested samadhi itself is the result of wisdom, there is no need to seek the result from elsewhere. Second, inviting the wisdom mandala and so on is divided into two: inviting and offering. First, inviting is divided into six: making a vow, inviting with words, inviting with mantras, throwing the flower of knowledge, urging accomplishment, and dissolving into non-duality. First, making a vow is: Clearly visualizing the mandala of mudras, completing the empowerment and blessings, in the manner of the three thousand worlds residing like mustard seeds, inviting and offering the mandala from the Dharmadhatu. This is to say