English
Perform bathing. May all sentient beings who go to the most excellent state be purified with fragrant water. Those who hold flowers in their palms, Cover their faces with red cloth and so on. Ask, "What do you like, child?" Answer, "I like auspiciousness." Lead them to the presence of the mandala. With palms joined and reverence, Like the sons of the ten directions and the powerful Buddhas, I offer my body for the sake of the three necessities to sentient beings of future nature. I become a vessel for the sake of the supreme qualities. With the wrathful assembly of life-protecting union, Drive away obstacles and cut off boundaries. With the ritual of purifying obscurations and consciousness, From Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ) may a hero or another arise. Meditate on the complete signs. The five great samaya nectars, The three syllables of self-nature, body, speech, and mind, Bless with splendor. This is called the supreme samaya vow. Show the vajra in the heart. This is the secret of all Buddhas. Never speak of it to those who have broken their vows or are impure. Do not despise or slander me, who reveals the Great Vehicle. Examine and dwell in body, speech, and mind. Accomplish the benefit of all sentient beings without exception. Purify with white and red sandalwood. Consecrate it as Vajradhara. This is your hell water. If you transgress the samaya, it will burn. It will become a great wrathful vajra. Drink this vajra water. Oṃ Vajra Yakṣa Hūṃ (Tibetan: ཨོཾ་བཛྲ་ཡཀྵ་ཧཱུྃ, Devanagari: , Romanized Sanskrit: oṃ vajra yakṣa hūṃ, literal meaning: Oṃ, Vajra, Yaksha, Hūṃ). Having done so, you, child, Protect these vows. Having done so, with accomplishments, Drink the vajra nectar water. Oṃ Vajra Udgada Yu Hūṃ (Tibetan: ཨོཾ་བཛྲ་ཨུད་ག་ད་ཡུ་ཧཱུྃ, Devanagari: , Romanized Sanskrit: oṃ vajra udgada yu hūṃ, literal meaning: Oṃ, Vajra, Rising, Giving, Hūṃ). Having given it three times, proclaim it well. With skillful means and wisdom, the nature of mind, Always be without doubt. Enjoy the qualities of the five desires. Furthermore, in all the empty realms, The realm of wisdom and other desirable qualities, Enjoy all the best, intermediate, and worst. Furthermore, those who have broken their vows, Whoever violates the samaya, Those who have vows, lead them, Drink a great amount of blood from their hearts. If you are certain of the Mind-Only Vehicle, Even if you enjoy all five defilements and desires, Like a lotus in the mud, Having done and not done, the vows are complete. There is nothing that should be done or not done. Having clearly applied the mandala to the mind, Desire or, Or anything else is fine. Abandon it and examine the connection well. Your own samaya with Hūṃ.
Chinese
以三昧耶手印指示三次。 以铁钩“霍”勾召。 明示罪过与功德事业。 手印融入而稳固。 以光芒竖线区分。 班杂 匝格亚 札贝夏 帕 (vajra cakya prabeśa phaṭ，金刚轮进入 帕)。 生起显现轮的慢。 明确取用黄金等象征物。 一切诸法皆无二。 融入法界的明亮光芒。 唯一且无一切戏论。 坛城无戏论的圆形。 自明本初已寂灭。 智慧具足因与果。 坛城周匝轮圆满。 以慈悲加持戏论，开展智慧之基的坛城。 身语意与五种智慧。 加持稀有不可思议。 从自显现之方便生起。 为圆满福德智慧资粮。 无边无际而广大安住。 融入空愿无相光明。 因此具足四种智慧门。 为了安置各地的差别。 此处有八层阶梯的道路。 自性本初即光明。 重叠日月之座燃烧。 本初即清净之故。 无染莲花燃烧之座。 因无漏智慧成为宝藏。 如意珍宝燃烧之座。 为了圆满一切果之法。 示现狮子等。 本初即平等此人之故。 多罗树自然存在。 为了对一切自在。 由世间大天神围绕。 一切自性清净之故。 以四十二幻化。 一切皆与本尊恒常结合。 一切无余皆为殊胜坛城。 应善知其体性。 自己的本尊是果。 为了根本也应精进。 是与劫同等的智慧。 若勤奋则会迅速显现。 必定会显现巨大奇迹。 无信修持则会衰败。 舍弃本尊行善无意义。 若舍弃此手印。 则会生于烦恼恶道之处。 无法获得菩提之果。 断绝无上众生的传承。 安住于断种姓的状态。 自身与本尊结合。 即使功德小也能成就。 远离一与多。 宣说一切坛城皆能成就。 之后，种姓之殊胜子
English
The samaya mudra is shown three times. With the iron hook "Ho" it is summoned. Clearly showing the deeds of faults and virtues. The mudra is merged and stabilized. With a beam of light, it is separated. Vajra Cakya Prabesha Phat (vajra cakya prabeśa phaṭ, Diamond Wheel Enter Phat). Generate the pride of the manifested wheel. Definitely take the symbols such as gold. All dharmas are non-dual. The bright light that merges into the sphere. One and without all elaborations. The mandala is a circle without elaborations. Self-awareness is originally beyond sorrow. Wisdom is endowed with cause and effect. The mandala is surrounded by the entire wheel. With the blessing of compassion, the mandala of the basis of wisdom is elaborated. The body, speech, mind, and five wisdoms. The blessings are wonderful and inconceivable. Arising from the means of self-appearance. For the sake of perfecting the accumulation of merit and wisdom. It dwells extensively without beginning or end. Enter the empty aspiration, the signless light. Therefore, it possesses four wisdom gates. For the sake of arranging the distinctions of the lands. There, the path has eight steps. Since the nature is originally luminous. The seat of stacked sun and moon is blazing. Since it is originally completely pure. The seat of the unattached lotus is blazing. Because the uncontaminated wisdom has become a treasure. The seat of the wish-fulfilling jewel is blazing. For the sake of completely perfecting all the dharmas of the fruit. The lion and others are shown. Since it is originally the equality of this person. The Tala tree naturally exists. For the sake of dominating everything. Surrounded by the great gods of the world. Since everything is pure in nature. With forty-two illusions. Everything is always united with the deity itself. Everything without exception is the supreme mandala. Its characteristics should be well understood. One's own deity is the fruit. For the sake of the basis, one should also be diligent. It is the wisdom equal to the kalpa. If one is diligent, it will quickly appear. Great wonders will surely appear. If one practices without faith, it will decline. Abandoning the deity and practicing virtue is meaningless. If one abandons this mudra. Then one will be born in the place of afflictions and evil destinies. The fruit of enlightenment will not be obtained. The lineage of the supreme beings will be cut off. One will remain in the state of being of a broken lineage. By uniting oneself with the deity. Even if the qualities are small, they will be accomplished. Completely separated from one and many. It is said that all mandalas can be accomplished. Then, the supreme son of the lineage
Chinese
国王的统治和自己的身体，儿子和妻子珍宝的财富，极其珍爱的如意宝珠供养，权势和五种受用供养时，就是供养了一切坛城。更何况是近处的坛城呢？一切罪业都得以清净。为了得到权力和成就，对此要非常努力。因为安住在幻化网中，前往十方四时的，就是进入了一切坛城。金刚萨埵等等的眷属，显现见到进入的，福德教法是怎样的，为了后来如是授记，幻化大乐坛城四座，或者两座或者五座，做了之后如果具信者安住，如意宝珠等等的愿望，就和以前做的一样。 任何对此有信心的，所有佛坛城的，从一切方时的一切处，没有遗漏地亲近坛城的，将被认为是亲近的儿子，确定是金刚持的种姓，遮止诸义且清净恶趣，受用聚集两种，以此作为智慧兄弟的基础。如是等等无量殊胜的，菩提心坛城的甚深灌顶，互相之间的续和果，被说为外内秘密。脐心喉顶以及肢体，是同一心识的所依，四十二种智慧，作为基础和原因的外境，根境时秘密等，就是菩提心的坛城。没有遗漏地聚集的大明点，具有界等等安乐的，被说是世俗内的意义。不是他异也不是非他异的，自身体验安乐的智慧，既不能说一也不能说这，不在二取空性的状态中，三等等种种生起和放射，种种加持无量殊胜。意义总集坛城四十二。智慧手印显现，十三等等圆满，要知道这也是果。二谛菩提无有分别，事物以名字而圆满。那些确定的名字显示，一切心要都在时轮中，任何支分都变成眷属。因果要彻底断除。自证无边中
English
The kingdom and one's own body, sons and wives, the wealth of jewels, offering the most cherished wish-fulfilling jewel, offering power and the five enjoyments, is offering to all mandalas. What need is there to mention the nearby mandala? All sins will be purified. In order to obtain power and accomplishments, one should make great effort in this. Because one dwells well in the net of illusion, those who go to the ten directions and four times, enter into all mandalas. The retinue of Vajrasattva and so forth, visibly seeing and entering, whatever the Dharma of merit is, in order to prophesy it in the future, the four mandalas of illusion, great bliss, either two or five, having done that, if the faithful ones dwell well, wishes such as the wish-fulfilling jewel, will become the same as what was done before. Whoever has faith in this, of all the Buddha mandalas, from all directions and times, in all places, without omission, approaching the mandala, will be considered a close son, and will surely be of the lineage of Vajradhara, averting meanings and purifying the lower realms, the accumulation of enjoyments, both, with this as the basis of wisdom brothers. Such as that, and so on, immeasurable and supreme, the profound empowerment of the Bodhicitta mandala, the continuum and fruit between each other, are said to be outer, inner, and secret. Navel, heart, throat, crown, and limbs, are the basis of one consciousness, the forty-two kinds of wisdom, as the basis and cause of external objects, sense faculties, objects, times, secrets, etc., are the mandala of Bodhicitta itself. The great bindu that gathers without omission, possessing bliss such as the elements, is said to be the meaning of conventional inner. Not different and not non-different, the wisdom of self-experienced bliss, cannot be said to be one, nor can it be said to be this, not in the state of dualistic emptiness, three, etc., various arising and radiating, various blessings, immeasurable and supreme. Meaning condensed, forty-two mandalas. Wisdom mudra becomes clear, thirteen, etc., having been completed, know that this is also the fruit. The two truths, Bodhi, are without separation, things are perfected by names. Those definite names are shown, all essence is in the Kalachakra, whatever limb becomes a retinue. Cause and effect should be completely abandoned. Self-awareness, without beginning or end.
Chinese
无有之中央，四智放射轮之相，逝者恒为中央也，世间万象说为轮。定之自性知其义，金刚萨埵即中央，四部之神与天女，忿怒尊与忿怒母为轮，其余二者等说为义。十八界三界之精髓，彼等之轮乃安乐界，智慧如是神亦如是，为令菩提心二者至究竟，是为词义事业与体性。 第二事物乃殊胜，因缘体性果与，事业次第过失功德八者应知。体性以器之相，分则变为五种。自利能力二者之业，自身手五双二与一，彼等外境应知其义，乐等行境转为秘密。自处自明智慧明，自性任运即如是，显现因果无别者，真实圆满大乐者，为金刚身故而宣说。二因自性相同者，如体性般计入数，因之轮于伞中显。精华皆为宝瓶之相，殊胜根为胜幢。无余心故异行也， 遍布之空行作守护。方便与智慧安乐道，以具支分系缚左右。周遍摇动顶髻殊胜，顶或敬礼精华充满鬘。金刚蕴等四十二，二十五为生起之物，细粗方便与智慧相。形相之身十者即如是，于方隅作守护也。蕴与生俱坛城一，触等为业之母。手印数量之胜中下，自性因上生起缘， 于禅定中作灌顶。于一切作增长之手印，乃是识之自性五智。五界安乐之自性乃，身语事业功德意。行境清净转变因果之，精髓殊胜如是说。蕴等脉与界等皆，自性迷乱之名言中，种种显现无有住，自性本初即圆满，事业与体性成自在。说等。