Chinese
如此，清晰地生起手印本尊的坛城，并圆满地以五种智慧灌顶，加持其身语意，然后迎请。（有人问：）以等持所生的宫殿，无法容纳如来坛城，是吗？（答：）以天神的幻化，三千大千世界的一切弥坚世界，都变成微尘，安住于一粒微尘之中，微尘也不会增大，三千大千世界的世间界也不会缩小，就像容纳于其中一样，以等持所生的宫殿中，迎请四十二尊智慧坛城安住，宫殿也不会增大，智慧坛城也不会缩小。因此，秘密坛城非常奇妙。从色究竟天法界宫殿中，迎请自性任运成就的坛城，并以不可思议的供品进行供养。第二是：十方时坛城，自性大。（从）不可思议心之坛城中，迎请一切坛城。于自显无别坛城中，以入之相合修，从十方时一切逝，圆满亲近坛城。成为亲近之最胜誓言。意思是说，所迎请的是，包含十方四时的坛城，是自性大或伟大的自性任运成就而住，是胜于其他的。也就是十方四时的所有坛城，都以自性大成佛的四十二尊之相迎请。从何处迎请呢？从相互和处所和处所之有者等不可思议的自性，离戏论法界的智慧本身，就是心之坛城，显现为五种智慧，那是三世诸佛安住之处。如云：离能取所取的智慧本身，是如来一切之所住。从该处迎请何种自性呢？迎请中央金刚萨埵和周围四十尊佛围绕的四十二尊佛。
English
Thus, clearly generate the mudra deity's mandala of commitment, and completely empower it with the five wisdoms, bless it as body, speech, and mind, and then invite it. (Someone asks:) Is it that the mandala of the Tathagata cannot be accommodated in the palace generated by samadhi? (Answer:) Through the magical power of the gods, all the Mije world of the three thousand great thousand worlds becomes a mote of dust, and even if it dwells within a single mote of dust, the mote of dust does not increase in size, and the world of the three thousand great thousand worlds does not become smaller, just as it is contained within it. In the palace generated by samadhi, even if forty-two wisdom mandalas are invited and dwell there, the palace does not increase in size, and the wisdom mandala does not diminish in size. Therefore, the secret mandala is very wonderful. From the Akanishta Dharmadhatu palace, invite the spontaneously accomplished mandala, and offer it with inconceivable offerings. The second is: The mandala of the directions and times, the self is great. (From) the inconceivable mandala of the heart, invite all the mandalas. In the self-appearing non-dual mandala, with the sign of entering, the union, from all the departed of the directions and times, the approaching mandala is completely perfected. The supreme commitment of becoming close. The meaning is that what is invited is the mandala that includes the ten directions and four times, which is the self-nature of greatness or greatness, spontaneously accomplished and abiding, which is superior to others. That is, all the mandalas of the ten directions and four times are invited in the form of the forty-two who have attained Buddhahood as the great self. From where is it invited? From the inconceivable nature of mutual and place and the possessor of place, etc., the wisdom itself of the Dharmadhatu, which is free from elaboration, is the mandala of the heart, appearing as the five wisdoms, which is the place where all the Buddhas of the three times dwell. As it is said: The wisdom itself, free from grasper and grasped, is the abode of all the Tathagatas. From that place, what kind of self-nature is invited? Invite the forty-two Buddhas, with Vajrasattva in the center and surrounded by forty Buddhas.
Chinese
在何处迎请呢？在这由自明觉显现的誓言坛城中。为了什么目的迎请呢？为了使觉性融入无别于誓言和智慧坛城的坛城中，为了使誓言者和智慧者结合在一起，也就是为了使智慧本尊融入自显中，或者说融入的方式是使自与本尊结合。成就什么果呢？从十方四时一切处降临，圆满成办利益有情之事的四十二位圣尊，我从前世起就亲近修持，是亲近修持的坛城，因此对本尊的亲近供养都圆满了，所以在现在这个时候，我与坛城本尊变得亲近，并且那些圣尊发誓要成办有情之利，不会违背殊胜誓言的力量，为了成办我的利益而来到此地。第三是：嗡 诶哈 亚嘿 班嘎万 玛哈 嘎如尼嘎 德瑞夏 亚吼 萨玛雅 斯瓦 匝 吽 班 吼。意思是：嗡 诶哈 亚嘿，是说：请过来！班嘎万，薄伽梵，玛哈 嘎如尼嘎，大悲者，德瑞夏 亚吼，请垂视！萨玛雅 斯瓦，请顾及誓言！匝 吽 班 吼，是四位天女。第四是：抛掷鲜花，祈请成就。无二融入安住，不要犯错。嗡 班匝 萨玛雅 嗡。 昂 班匝 萨玛雅 昂。 吽 班匝 萨玛雅 吽。 斯瓦 班匝 萨玛雅 斯瓦。 哈 班匝 萨玛雅 哈。意思是：抛掷觉性之花，是为了祈请自身获得身语意的成就。像这样，向面前虚空中降临的本尊抛掷觉性之花，从而证悟本尊与我无二无别，为了祈请身语意的成就，无二融入，祈请在未获得成就之前稳固安住，以“未生金刚方便之智慧”来顶礼并使其欢喜。也就是在坛城中，将二坛城的身语意功德事业无二无别地显现出来，称为抛掷觉性之花，咒语是：嗡 班匝（藏文：བཛྲ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚） 萨玛雅（藏文：ས་མ་ཡ་，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言） 嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡） 噶雅（藏文：སྐུ་，梵文天城体：काय，梵文罗马拟音：kāya，汉语字面意思：身），意思是愿身与金刚无二无别。同样，昂 班匝（藏文：བཛྲ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚） 萨玛雅（藏文：ས་མ་ཡ་，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言） 昂（藏文：ཨཾ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊） 瓦噶（藏文：གསུང་，梵文天城体：वाक्，梵文罗马拟音：vāk，汉语字面意思：语）
English
Where to invite? In this Samaya Mandala arising from the appearance of one's own awareness. For what purpose to invite? In order to merge awareness into the mandala that is inseparable from the Samaya and Wisdom Mandalas, in order to unite the Samaya Being and the Wisdom Being, that is, to bring the Wisdom Deity into one's own appearance, or the way to enter is to unite oneself with the deity. What fruit is achieved? The forty-two victorious ones who have departed from all directions and times, who have completely accomplished the benefit of beings, are the mandala that I have approached and practiced since my previous life, so the approach and offering to the deity are completely fulfilled, so at this time, I have become close to the deity of the mandala, and those victorious ones have vowed to accomplish the benefit of beings, and by the power of the supreme Samaya that does not deviate from their vow, they have come to this place to accomplish my benefit. Third: Om Eha Yahi Bhagavan Maha Karunika Drishaya Ho Samaya Tvam Dzah Hum Bam Hoh. The meaning is: Om Eha Yahi, means: Please come here! Bhagavan, the Blessed One, Maha Karunika, the Great Compassionate One, Drishaya Ho, please look upon us! Samaya Tvam, please consider the Samaya! Dzah Hum Bam Hoh, are the four goddesses. Fourth: Throw the flower and pray for accomplishment. Merge and abide in non-duality, do not make mistakes. Om Vajra Samaya Om. Am Vajra Samaya Am. Hum Vajra Samaya Hum. Sva Vajra Samaya Sva. Ha Vajra Samaya Ha. The meaning is: Throwing the flower of awareness is to invoke the accomplishment of body, speech, and mind in oneself. In this way, throwing the flower of awareness to the deity who has descended in the space in front, thereby realizing that the deity and I are inseparable, and in order to pray for the accomplishment of body, speech, and mind, merge in non-duality, and pray to abide firmly until accomplishment is attained, and pay homage and please with "the wisdom of unborn Vajra skillful means." That is, in the mandala, the body, speech, mind, qualities, and activities of the two mandalas are manifested inseparably, which is called throwing the flower of awareness, the mantra is: Om Vajra Samaya Om Kaya, meaning may the body become inseparable from Vajra. Similarly, Am Vajra Samaya Am Vak
Chinese
愿与语金刚无别。吽 班杂 朵杰 萨玛雅 达木策 吽，即心，愿与心金刚无别。梭 班杂 功德 朵杰 萨玛雅 达木策 梭，即功德，愿与功德金刚无别。哈 班杂 朵杰 萨玛雅 达木策 哈，即事业，愿与事业金刚无别。第五是：嗡 班杂 萨玛雅 吽。嗡 班杂 萨玛雅 斯瓦。嗡 班杂 萨玛雅 霍。如是说。嗡 五智 班杂 朵杰 萨玛雅 达木策 吽，是摄集，意为空界智慧坛城的成就祈请，是催请成就之咒。嗡 五智 班杂 朵杰 萨玛雅 达木策 斯瓦，是结合，是祈请成就之时已到。嗡 五智 班杂 朵杰 萨玛雅 达木策 霍，是喜悦嬉戏，意为祈请成就而心生喜悦。第六是：扎 吽 班 霍。以四手印勾召迎请，并生喜悦。第二，供养有八种：手印舞供养，殊胜三摩地供养，达纳救度供养，嘎纳结合供养，甘露供养，会供供养，赞颂供养，持诵供养。第一，手印有三种，一时俱现的外手印，等入秘密手印，次第而行的内手印。第一，一时俱现的有三种：心之手印，身之手印，手印总的定义顺带而生。第一是：幻化网之现证圆满，于诸根境中所有者，于平等性中若明了，一切皆为菩提胜手印。如是说所示。其中幻是智慧母之分，化是方便父之分，网是二者相联之义，因此四十二位如来皆为方便智慧无别而现证圆满成佛之义，以自明觉而显现明了时，于诸根境中所有之法，无一不成佛者。即五蕴、诸根、诸识皆为方便之自性，是父之坛城。诸大种、诸境、诸时皆为智慧之自性，是母之坛城，因此
English
May it become inseparable from the speech vajra. Hūṃ vajra samaya dama tsik hūṃ, which is mind, may it become inseparable from the mind vajra. Sva vajra guna samaya dama tsik sva, which is quality, may it become inseparable from the quality vajra. Ha vajra samaya dama tsik ha, which is activity, may it become inseparable from the activity vajra. The fifth is: Oṃ vajra samaya hūṃ. Oṃ vajra samaya sva. Oṃ vajra samaya ho. Thus it is said. Oṃ five wisdoms vajra samaya dama tsik hūṃ, which is gathering, meaning to request the accomplishment of the mandala of space wisdom, it is the mantra that urges accomplishment. Oṃ five wisdoms vajra samaya dama tsik sva, which is union, it is the time to request accomplishment has arrived. Oṃ five wisdoms vajra samaya dama tsik ho, which is joyful play, meaning to be pleased with the request for accomplishment. The sixth is: Jaḥ hūṃ baṃ ho. With the four mudras, one hooks and draws in, and generates joy. Second, there are eight offerings: mudra dance offering, supreme samadhi offering, tana liberation offering, gana union offering, nectar offering, tsok offering, praise offering, and recitation offering. First, there are three mudras: the simultaneous outer mudra, the entering secret mudra, and the gradual inner mudra. First, there are three simultaneous ones: the mind mudra, the body mudra, and the general definition of mudra arising incidentally. The first is: The complete realization of the illusion network, Whatever exists in the realm of the senses, If clearly realized in a state of equality, All are the supreme seal of enlightenment. As shown by this. Here, illusion is the aspect of the wisdom mother, transformation is the aspect of the skillful means father, and the net is the meaning of the connection between the two. Therefore, all forty-two Victorious Ones are the meaning of manifestly and completely awakening to Buddhahood without distinction between skillful means and wisdom. When it is clear and realized through self-awareness, there is not a single phenomenon that exists in the realm of the senses that is not awakened. That is, all aggregates, faculties, and consciousnesses are the nature of skillful means, the mandala of the father. All elements, realms, and times are the nature of wisdom, the mandala of the mother, therefore
Chinese
如果以不二的方便与智慧，在菩提心平等的状态中观察而证悟，并以三摩地来明晰，那么轮回与涅槃的一切法都不会超出如此证悟的状态，这被称为殊胜菩提之手印。其中，第一句诗揭示了手印的意义在于方便，中间两句诗揭示了证悟道路的方法，最后一句诗揭示了果位的体性。 第二是：于大行轮之宫殿中，方便与智慧一切皆，明晰且光芒四射观想之，一切动静皆为手印。意思是，观想何种体性呢？大行是指身体的五肢。如此在具有四辐和轮辋的轮之宫殿中观想，是安住之处。在那些宫殿中，观想一切方便父和智慧母及其眷属，即在头部观想十位如来部父和母，在右手上观想十位金刚部父和母，在左手上观想十位宝生部父和母，在右脚上观想十位业部父和母，在左脚上观想十位莲花部父和母。 此外，在《怖畏金刚轮庄严经》中说：右手金刚不动尊，左手宝生心菩萨，右脚业部心菩萨，左脚莲花心菩萨，头部乃是如来部。如何观想形象呢？观想其身明晰且光芒四射，如果明晰，那么如此观想的功德是，自己身体的一切动静都是本尊的手印。为什么呢？因为觉性不会超出身体的一切肢体都明现为本尊形象的状态。 第三是：秘密即是确定性，心要手印难以超越。意思是，如上所说的一切行境都明现为本尊坛城，这不是普通人和下乘的行境，所以是秘密的。而那如实确定的意义是超越因果的自性，那是生起一切手印之因，所以是手印的心要或心要手印。因为一切法都不会超出意义心要的状态，所以难以超越。其中，第一句诗说明了来源。