English
On the eaves, there is only one lotus; on the vajra rock above the door, there is only one sun. Secondly, relying on deity practice, there are two ways: because I am the previous Buddha, I shall be the son of the Tathagata; in order to make the lineage indestructible and spontaneously accomplished, I shall be the son of the Tathagata. Firstly, regarding my son, there are five points: mainly the generation, the reason for my son, the generation of the secret mandala, the expulsion of obstacles with mantras, and the explanation that these arise from the accumulation of causes and conditions. The first point is: A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, literal Chinese meaning: unborn) is the unborn suchness; Sha (Tibetan: ཀྵ, Sanskrit Devanagari: श, Sanskrit Romanization: śa, literal Chinese meaning: peaceful) is the arising of the wisdom of the mind. From this, generated by the three miracles, the wisdom of Samantabhadra's equipoise radiates. Having become the consort, in the center of the complete lotus, the two kayas of the Great Seal are perfected. This is to say that because I am the previous Buddha, I shall be the son of the Tathagata, which has five points: with which Buddha it is associated, with what meaning it is in accordance, from which door it enters, what meaning is realized, and what wisdom is attained. Among these, the Buddha is associated with the spontaneously accomplished Buddha. That is, because I am the spontaneously accomplished Buddha, I meditate on the nature deity. With what meaning does it accord? It accords with the meaning of the primordial. The primordial meaning is, for example, like the progenitors of the world, the great powerful god and goddess, just as the progenitor of all Buddhas is glorious Samantabhadra. From which door does one enter? One enters by combining with Maha Yoga and Ati Yoga. What meaning is realized? The meaning of awareness being primordially enlightened is realized. What wisdom is attained? The wisdom of self-illuminating awareness is attained. If I, the glorious Samantabhadra, the two parents, are the previous Buddhas, then are these forty Buddhas deities who appeared suddenly? If so, because it is sudden, the meaning cannot be accomplished, therefore it is not reasonable. If it is not so, then why is it called the previous Buddha? If someone asks this, then the answer is, it should be understood in this way: if one does not recognize the spontaneously accomplished Buddha, the primordial Samantabhadra as it is, then one cannot determine that awareness is enlightened, therefore it is said in this way. There is no Buddha of realized manifestation, no Buddha of pure lineage.
Chinese
为了断绝种姓，为了断绝善逝的传承，为了不绝种姓，为了自然成就，将如来作为我的儿子。总而言之，四十二佛虽然没有先后，但为了适应所化众生的心意而示现。因此，我从成佛后就做利他之事，因此是佛陀自己以佛陀自己来劝请。如此确定之后，像这样，作为因的等持的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）落在中央的座垫上，阿的意义是法性无生，是表征普贤佛母的种子字。本体是如来藏，一切的基础，法界自性。从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的右边放射出啥（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：啥）的意义是，心的智慧或心觉的智慧生起。是表征普贤佛的种子字。本体是意自生智慧，是善逝的心。从那之中，以三种神变而显现为天尊的方式是，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）和啥（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：啥）二者显现是语文字的仪轨。那放射和聚集而成为金刚和铃铛二者，是心的手印的仪轨。那放射和聚集而成为细微身，是身圆满的仪轨。那放射和聚集，通过念诵咒语而生起普贤父母的方式是，在那细微身上念诵 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 班匝 智达 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），普贤菩萨双足跏趺坐，以一切饰品庄严，身蓝色，双手结禅定印，安住于禅定。手指各自清晰是智慧放射和显现的意义。念诵 阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿） 阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿） 阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿） 班匝 巴扎 萨玛雅 斯德旺，而成为佛母普贤佛母，一面二手，身蓝色，拥抱佛父，双足莲花跏趺坐，与佛父身相同圆满，双足莲花跏趺坐是远离过失之义。如此观想本尊身手印，是所有坛城的根本和遍主，因此称为大手印身，是观想圆满的普贤父母。第二是，自身是所有佛的，身语意的金刚之主，十方三世坛城大主，本来就是普贤。
English
In order to cut off the lineage, in order to cut off the succession of the Sugatas, in order to not cut off the lineage, in order to accomplish spontaneously, to make the Tathagata as my son. In short, although the forty-two Buddhas do not have before and after, they are shown in accordance with the minds of the beings to be tamed. Therefore, since I do other's benefit after becoming a Buddha, therefore it is the Buddha himself who urges the meaning by the Buddha himself. Having determined like that, like this, the A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) of the Samadhi of the cause falls on the seat in the center, the meaning of A is the unborn nature of Dharma, and it is the seed syllable of the sign Samantabhadri. The essence is the Tathagatagarbha, the basis of everything, the nature of the Dharmadhatu. The meaning of ཀྵ (Tibetan: ཀྵ, Sanskrit Devanagari: क्ष, Sanskrit Romanization: kṣa, Chinese literal meaning: kṣa) radiating to the right from that A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) is that the wisdom of the mind or the wisdom of mind-awareness arises. It is the seed syllable of the sign Samantabhadra. The essence is the self-born wisdom of mind, the mind of the Sugata. From that, the way to create a deity with three miracles is that the two of A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) and ཀྵ (Tibetan: ཀྵ, Sanskrit Devanagari: क्ष, Sanskrit Romanization: kṣa, Chinese literal meaning: kṣa) are clear is the ritual of the word syllable. That radiating and gathering becomes Vajra and bell, which is the ritual of the mind's mudra. That radiating and gathering becomes the subtle body, which is the ritual of the complete body. The way to generate Samantabhadra father and mother by reciting mantras from that radiating and gathering is to recite Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) Vajra Citta Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) on that subtle body, Samantabhadra sits with his legs in full lotus posture, adorned with all ornaments, blue in color, with his hands in the meditation mudra, abiding in meditation. The clarity of each finger is the meaning of the radiating and clear wisdom. Reciting A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) Vajra Bhadra Samaya Stvaṃ, and becoming the mother Samantabhadri, one face and two hands, blue in color, embracing the father, sitting in the lotus posture with her legs, the same body as the father is complete, sitting in the lotus posture with her legs is the meaning of being free from the fault of faults. Thus, contemplating the deity's body in mudra is the basis and master of all mandalas, therefore it is called the body of the great mudra, which is the contemplation of the complete Samantabhadra father and mother. The second is: Self is all Buddhas', Lord of Vajra of body, speech, and mind, Great lord of directions, times, and mandalas, Since Kunzang is primordially.
Chinese
如是说。瑜伽士自生为吉祥普贤，并非如是立即而成，乃是三世诸佛之身语意金刚之主或自性，以及十方四时一切坛城之大主吉祥普贤本自具足，故当成为我之佛子。三者是：从方便与智慧喜悦之云中，菩提心之集合是因之轮，果实是成熟成就之胜者，四十二种奇妙名号。阿、嘎、喀、嘎、伽、阿昂。匝、擦、匝、扎、娘。扎、叉、扎、岔、纳。达、塔、达、达、纳。巴、帕、巴、帕、玛。亚、RA、拉、哇。夏、卡、萨、哈。卡。伊、伊。乌、乌。诶、诶。哦、哦。啊，显现种种的阿等四十二种，以声音之名而总摄一切，现证圆满之王即是彼。如是说，父亲方便之自性普贤之虚空，乃五股金刚杵，杵口以嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字标帜，母亲智慧普贤母之虚空，观想为八瓣莲花，其莲心观想为阿（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿）。如是父与母无二而喜悦嬉戏，从菩提心如云般无漏之明点大乐中，生起父与母嬉戏之菩提心集合，如生起本尊之因轮。如是之文字等，若念诵生起次第之咒语，则文字之果实成熟且成就为四十二尊佛陀胜者。从因之文字中，果实成就为佛陀，真是稀有。名号之集合即是文字。四十二是数字之类别。此等文字有三个共同要义，即文字生起之处、文字之体性、文字与本尊之结合。文字生起之处是：阿从口中生起。嘎组从喉咙生起。匝组从舌尖和牙齿生起。扎组从舌尖和上颚生起。达组从舌头生起。巴组从嘴唇生起。哇亚从嘴唇生起。RA从舌头生起。拉从舌头和牙齿生起。夏和萨从舌头和牙齿生起。卡从肚脐生起。伊伊从头顶生起。乌从嘴唇生起。诶从喉咙生起。哦哦从嘴唇生起。体性是心之自性生起
English
Thus it was said. The yogi himself arises as glorious Samantabhadra, not as if it were done immediately, but because the lord or nature of the vajra of body, speech, and mind of all Buddhas of the three times, and the great self-nature of all mandalas of the ten directions and four times, is inherently glorious Samantabhadra himself, therefore he should become my son, the Tathagata. The third is: From the clouds of joy of skillful means and wisdom, the collection of bodhicitta is the wheel of cause, the fruit ripens and accomplishes the victorious ones, forty-two wondrous names. A, ka, kha, ga, gha, nga. Tsa, tsha, dza, dzha, nya. Ta, tha, da, dha, na. Ta, tha, da, dha, na. Pa, pha, ba, bha, ma. Ya, ra, la, wa. Sha, sha, sa, ha. Ksha. I, I. U, U. E, E. O, O. Ah, the forty-two kinds of A that appear in various ways, are all gathered by the name of sound, and the king of manifest perfect enlightenment is certainly that. Thus it was said, the space of the father's nature, Samantabhadra, is marked with Om (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) in the five-pointed vajra, and the space of the mother's wisdom, Samantabhadri, is visualized as an eight-petaled lotus, and Am (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿) is contemplated at the center. Thus, the father and mother are inseparable and joyfully play, and from the great bliss of the uncontaminated bindu like a cloud of bodhicitta, the collection of bodhicitta of the father and mother playing arises, like the wheel of cause for generating the deity. If the generation stage mantra is recited for such letters, the fruit of the letters ripens and is accomplished as forty-two victorious Buddhas. It is wonderful that the fruit is accomplished as a Buddha from the cause of the letters. The collection of names is the letters. Forty-two is a category of numbers. These letters have three common meanings: the place where the letters arise, the nature of the letters, and the combination of the letters and the deity. The place where the letters arise is: A arises from the mouth. The ka group arises from the throat. The tsa group arises from the tip of the tongue and the teeth. The ta group arises from the tip of the tongue and the palate. The ta group arises from the tongue. The pa group arises from the lips. Wa ya arises from the lips. Ra arises from the tongue. La arises from the tongue and the teeth. Sha and sa arise from the tongue and the teeth. Ksha arises from the navel. I I arises from the crown of the head. U arises from the lips. E arises from the throat. O O arises from the lips. The nature is the nature of the mind arising