English
Entreaty. Vajrasattva requests the empowerment to teach. The Teacher empowers the individual who upholds the teachings to teach. The qualities of empowerment arise from skillful means. First, from "Lanka" to "performed various entreaties," this section shows that among the four necessary connections, it is to show the meaning of the speaker himself. Calling the lord of Lanka, that is, the convener, like initiating a topic and then welcoming. After the Teacher empowered the self-nature of Vajrapani, the holder of the secret treasury, when the two occasions of sutra and tantra teaching meet, at that time, when my name becomes the great vow Vajrasattva. The Teacher, the Bhagavan, the lord of the lineage, Samantabhadra, the lord of secrets, for what necessity? In order to place the disciples in the supreme state of fruition, by the Great Vehicle, truly proclaiming the reality of things as they are, therefore, the unsurpassed meaning of the secret, to other retinues, by the self-nature of Vajrapani, with special wisdom, through the door of symbols, in order to extensively explain and enlighten the retinue, proclaiming in speech and teaching, and blessing as a special speaker, in order to establish as a teacher. How is it done? By distinguishing others, the Teacher gazes exclusively at the self-nature of Vajrasattva with a smile, thereby making entreaties, proclaiming the great teaching of the supreme secret. This also implies that the Teacher initiates the topic. Second, from "Then I" to "made a prayer," this section shows that thereafter, at that time, my name was called the great vow Vajrasattva, appearing as the convener. He fully perceived and knew that the Teacher was urging the teaching of the tantra through the door of symbols. In order to obtain the empowerment of teaching from the Teacher. I, Vajrasattva, arose from my seat, and with the symbolic mark of the crossed vajra, representing my mind, visualized it in five places, including the crown of my head. In order to extensively proclaim the suchness of the meaning of the secret mantra Great Vehicle without error. Blessing the speech as vajra, especially so that my tongue is not tainted by faults, the lotus as a symbol of teaching.
Chinese
在莲花坛城中显现的上方放置金刚交杵，以身语意三门极其恭敬的姿态，以身体的四种威仪和腹部贴地的伸展礼拜，以瑜伽的乘，大秘密内道的规矩来做。没有胆怯和恐惧，以狮子的姿态看着导师的脸，这样祈请道：不分金刚三身的自在主，超越一切边际，不杂的圆满自性，聚集眷属的众会之大主，请您以慈悲心垂念我。导师法王，心意不动摇，不移动，不特意去追求庄严，以至尊国王的仪态行事，您即是。至尊普贤，享受大乐的受用，在遍布广大圆满的殊胜之地安住，什么也不说。然而金刚萨埵我被劝请作为说法的大业，秘密真言的导师。如金刚般的舌头发光，无论说什么都能表达意义。语法的音声自在主，十方四时的诸佛，种姓之主们，请加持我，使我具有讲说的能力。祈请您加持，所有秘密真言之王，殊胜不共的续部，大经法之明镜。一切诸佛之最殊胜，大自在法王，以身语意的加持力，我应当为聚集的眷属们广说，理应宣说。这样祈请道。阿霍！伴随着生起欢喜的声音而祈请，从祈请中，第三是，从“秘密殊胜的”到“落入手中为止”所显示的。之后，导师普贤，秘密殊胜的大自在主。我，执持秘密者，作为能正确讲说大秘密金刚乘的事业者，交付事业，作为忠实的教令执行者来告诫。为了使广说和讲述秘密真言金刚之王的乘，并加持而具有力量。导师即金刚。
English
Above the manifestation in the lotus mandala, a vajra cross is placed. With the three doors of body, speech, and mind in utmost reverence, the prostrations of yoga, with the four postures of the body and the belly to the ground, are performed according to the great secret inner tradition. Without timidity or fear, gazing at the face of the teacher with the gaze of a lion, one prays thus: "Lord of the indivisible three vajras, victorious over all limits, the unmixed and complete essence, great lord of the assembled retinue, please consider me with compassion. Teacher, king of Dharma, your mind unwavering and unmoving, without deliberately striving for splendor, you act in the manner of a supreme king. Supreme Samantabhadra, enjoying the great bliss, abiding fully in the vast and perfect supreme realm, you say nothing. However, I, Vajrasattva, am urged to perform the great task of expounding the Dharma, the supreme teacher of secret mantras. May my vajra-like tongue blaze with light, proclaiming whatever expresses the meaning. Lords of the sound of the Dharma, victors of the ten directions and four times, lords of the lineages, please bless me so that I may have the power to explain. Please bless me." Thus he prayed. The king of all secret mantras, the supreme and unique tantra, the great sutra, the Mirror of Dharma. By the power of the blessings of the body, speech, and mind of the most supreme of all Buddhas, the great and mighty king of Dharma, I should extensively speak to the assembled retinue, and it is proper to explain. Thus he prayed. "Aho!" With a sound that generates joy, he requested. From that request, the third is shown from "the supreme secret" to "until it falls into the hand." Then, the teacher Samantabhadra, the great lord of the supreme secret. I, the holder of secrets, as the one who performs the task of correctly explaining the great secret Vajrayana, entrust the task and admonish as a faithful executor of the command. In order to empower the one who extensively speaks and narrates the vehicle of the secret mantra, the king of vajras. The teacher is the vajra.
Chinese
为了加持那个清净的大刹土，手持讲法事业的象征金刚交杵，为了说法，以金刚乘的殊胜之法，通过各种象征和多种讲法方式，为了身语意功德事业五种作为，法轮五次又五次地重转。十二种相是二十，这样转了二十五次是次数，为了意义的基础，身语意功德事业二十五的缘故，共同显示了数字，是总持。或者五种之中的五种：第一，一切法本来成佛的五种理证；第二，身语意功德事业五种；第三，五种智慧；第四，五部；第五，五种大的。也这样说。法王至尊仁波切的手书里说：身传承佛陀合修等等五种，也说从那延伸出来的。如果按照这部续部的角度来说，五次是：宣说了五种瑜伽的法，即是那十支和十瑜伽，以二十种方式转法轮而宣说，总共变成二十五种，对于每一种，也以分别的差别，变成二十五种，因为宣说了稀奇的法，对于从一切刹土的五种基础显现的众多眷属，显现为各自的方法相应的法。总集的注疏里说：转动金刚交杵的法轮，从二十个顶端发出的二十道光网做了五道有情的事情。这样，因为转动了不共的法轮，以外内两种方式，一切刹土都彻底摇动，以外在的方式来说：摇动，极摇动，普遍极摇动，成为摇动程度大小三种。内在的方式来说：明觉上密咒的瑜伽摇动，五根的意义生起，成为摇动程度大小，或者意乐思维的瑜伽上，从二者来说，第一个心向上摇动，或者也说第一个获得转变自在不决定的地。同样结合起来：动摇，极动摇，普遍极动摇，成为动摇程度大小三种。
English
In order to bless that great pure realm, having taken the vajra cross, the symbol of the activity of teaching the Dharma, in order to teach the Dharma, with the supreme Dharma of the Vajrayana, through various symbols and many ways of teaching, for the sake of the five activities of body, speech, mind, qualities, and actions, the wheel of Dharma was repeatedly turned five times and five times. The twelve aspects are twenty, so turning it twenty-five times is the number of times. For the sake of the basis of meaning, the twenty-five of body, speech, mind, qualities, and actions, the number is commonly shown, it is the general empowerment. Or, five of the five: First, the five reasons for all dharmas being enlightened from the beginning; second, the five of body, speech, mind, qualities, and actions; third, the five wisdoms; fourth, the five families; fifth, the five great ones. It is also said like that. In the handwriting of the esteemed Dharma Lord Rinpoche, it says: The body lineage, union with the Buddhas, etc., are five, and it also speaks of those that arise from that. According to this tantra text, the five times are: the teaching of the Dharma of the five aspects of yoga, that is, the ten limbs and ten yogas, the wheel of Dharma is turned and taught in twenty ways, and in total it becomes twenty-five. For each one, also with the distinction of differences, it is transformed into twenty-five, because the amazing Dharma is taught, for the many retinues appearing from the five bases of all realms, it appears as the Dharma corresponding to their own methods. In the commentary of the Kun Dus, it says: By turning the wheel of the vajra cross, the twenty rays of light from the twenty tips did the work of the five types of beings. Thus, because the uncommon wheel of Dharma was turned, in the manner of outer and inner, all the realms were completely shaken. In terms of the outer: shaken, greatly shaken, universally greatly shaken, becoming three degrees of shaking, large, medium, and small. In terms of the inner: the yoga of secret mantra shakes in awareness, the meaning of the five roots arises, becoming large, medium, and small degrees of shaking, or in the yoga of intention and thought, from the two, the first mind shakes upwards, or it is also said that the first one attains the ground of uncertain transformation. Similarly, combining them: moved, greatly moved, universally greatly moved, becoming three degrees of moving, large, medium, and small.
Chinese
或者，觉性朝向意义的方向运行，或者，在二元对立之时心向上运行，或者，获得二元所依赖的基础之地。 动摇，极度动摇，完全极度动摇，动摇的程度分为大中小三种。 或者，由于分离而无法依赖自己的地，从而前往更高的地，或者，在区分大种姓的瑜伽结合之时心向上运行，或者，获得精进修习三种重要之地的地位。 扰动，极度扰动，完全极度扰动，扰动的程度分为大中小三种。 或者，与更高之地的更高之地的意义觉性不可分离，或者，在呼出大气之时，能取所取的显现不住留，或者，获得第四个持续修习的地位。 喧嚣，极度喧嚣，完全极度喧嚣，喧嚣的程度分为大中小三种。 并且，清除分别念之时的所有障碍，获得大预言之时，预言之声悦耳。 或者，获得第五个福德宝藏之地，闪耀，极度闪耀，完全极度闪耀，闪耀的程度分为大中小三种。 或者，摧毁所有分别念的习气之障碍，或者，五种瑜伽圆满，从而大成就圆满。 或者，获得第六个依赖而变得特殊的地位，外在看来，边缘高则中央低，中央高则边缘低，内在看来，这是证悟升起的征兆，任运成就的事业圆满。 或者，获得第七个以目标而产生结果的地位，外在看来，东方高则西方低，西方高则东方低，内在看来，寂静和怀柔的事业成就。 获得第八个安住不动摇的地位，同样地，南方高则北方低，北方高则南方低，增益和猛厉的事业成就。 获得第九个扩展法性之地的殊胜地位，从而地的次第达到究竟，因此，显现第十个圆满总乘的殊胜地位，所有净土的所化眷属听闻密咒，并且了悟秘密意义，从而像我秘密主金刚萨埵一样，所有这些都像秘密咒乘的意义之精华，自性不谬误，以不颠倒的方式广泛讲述和展示。
English
Or, awareness moves in the direction of meaning, or, at the time of duality, the mind moves upward, or, one obtains the ground of the basis upon which duality depends. Shaking, extremely shaking, completely extremely shaking, the degree of shaking is divided into three: large, medium, and small. Or, due to separation, one cannot rely on one's own ground, and thus goes to a higher ground, or, at the time of the yoga of combining the great lineages, the mind moves upward, or, one obtains the position of diligently practicing the three important grounds. Agitation, extreme agitation, complete extreme agitation, the degree of agitation is divided into three: large, medium, and small. Or, the meaning-awareness of the higher ground's higher ground becomes inseparable, or, at the time of exhaling a great breath, the appearance of grasping and being grasped does not remain, or, one obtains the fourth position of continuous practice. Uproar, extreme uproar, complete extreme uproar, the degree of uproar is divided into three: large, medium, and small. And, sweeping away all the obscurations at the time of conceptual thought, at the time of obtaining a great prophecy, the sound of the prophecy is pleasant. Or, one obtains the fifth ground of the treasury of merit, shining, extremely shining, completely extremely shining, the degree of shining is divided into three: large, medium, and small. Or, destroying all the obscurations of the habitual tendencies of conceptual thought, or, the five yogas are perfected, and thus the great accomplishment is perfected. Or, one obtains the sixth position of becoming special through reliance, outwardly, if the edge is high, the center is low, if the center is high, the edge is low, inwardly, this is a sign of the arising of realization, the spontaneously accomplished activity is perfected. Or, one obtains the seventh position of generating results through the object of focus, outwardly, if the east is high, the west is low, if the west is high, the east is low, inwardly, the peaceful and magnetizing activities are accomplished. One obtains the eighth position of abiding without change, similarly, if the south is high, the north is low, if the north is high, the south is low, the increasing and wrathful activities are accomplished. One obtains the ninth supreme position of expanding the ground of dharmata, thus the sequence of grounds reaches its culmination, therefore, the tenth supreme position of the complete general vehicle is manifested, all the disciples of all pure lands hear the secret mantra, and realize the secret meaning, thus, like me, the secret lord Vajrasattva, all of these are like the essence of the meaning of the secret mantra vehicle, the nature is without error, in an undeluded manner, they extensively speak and show.