Chinese
迎请智慧眼稍作供养，完全变成彼之手印而显现，于谛听之轮之宫殿中，显现之明点即是自性，从丹（藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：扎让）之手印之殊胜众中， 不应向他人述说，于显现之轮之宫殿中，显现之明点即是自性，从任何种姓之文字之殊胜众中，种姓之坛城显现舒展融入。嗡，三世诸佛之大菩萨，身语意之金刚双运，令一切诸佛欢喜供养，与一切诸佛平等结合，于手之轮之宫殿中，显现之明点即是自性，从杭（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）之手印之殊胜众中
English
Invite the wisdom eye and make a slight offering, completely transformed into his mudra and manifested, in the palace of the listening wheel, the clear bindu is the essence, from the supreme assembly of the mudra of Traṃ (Tibetan: ཏྲཾ, Sanskrit Devanagari: त्रं, Sanskrit Roman transliteration: traṃ, literal Chinese meaning: Tram), should not be spoken to others, in the palace of the manifest wheel, the clear bindu is the essence, from the supreme assembly of letters of any lineage, the mandala of lineage manifests, expands, and merges. Om, the great sons of the Buddhas of the three times, the vajra union of body, speech, and mind, please and offer to all the Buddhas, unite equally with all the Buddhas, in the palace of the hand wheel, the clear bindu is the essence, from the supreme assembly of the mudra of Haṃ (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Roman transliteration: haṃ, literal Chinese meaning: Ham)
Chinese
萨。事业坛城明亮悦意充满。 嗡，您是金刚事业所生，所有事业无余成办。 使者聚会众多，成办您的所需。 于能言法轮之宫殿中，明亮点滴之自性。 从赫利（ཧྲི་，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，惭愧）字手印之殊胜会众中，法轮明亮悦意充满。 嗡，无上之法王，使具信士夫心满意足。 对于上中下根器者，相应秘密结合而非他。 于大行法轮之宫殿中，明亮点滴之自性。 嗡 吽 梭 嗡 哈等，观修五坛城与忿怒尊。 五部坛城明亮悦意充满，融入转变自虚空生起。 嗡，十方四时一切之，身语意之大金刚。 一切坛城之作者，享用一切坛城之布施。 经函念珠十字杵，法轮金刚铃予。 稍微开光未明示，坛城修法清晰分别。 极细微之誓言殊胜，四指或一指。 善观部之坛城，十六手印内外明。 结合道与道之续相应，对于具精华与决定者。 予食物守护衣王誓言，善学事业与遮止等。 作加持大供养，以无二智慧具味者。 对于具沐浴侍奉之子等，先知晓违犯之过患。 以具禅定者无碍结合，当观察乐与征相。 作开光手印微细坛城，说为外内之方式。 当抛掷明妃之花，任何无疑惑具安乐者。 说从痛苦中解脱而舒气，共同部类相应无分别印。 具白黑莲花半倾斜，说为方与上下中等。 观察殊胜香实物与水风，以脐细而广大。 以多月快速转变，肢如莲花具手印。 极其喜悦且具光彩，心胸宽广缓慢具敬畏。 半时善言且盛大，事先亦当极观察。 如所说知晓事业结合后，珍宝等所欲。
English
Sa. The mandala of action is clear, joyful, and filled. Om, you are born from the vajra of action, accomplish all actions without remainder. The gatherings of messengers are many, they fulfill your needs. In the palace of the speaking wheel, the very nature of clear drops. From the supreme assembly of the Hrih (ཧྲི་，Sanskrit Devanagari: ह्रीः，Sanskrit Romanization: hrīḥ，Shame) mudra, the Dharma wheel is clear, joyful, and filled. Om, the supreme Dharma King, satisfy the faithful beings. For those with superior, middling, and inferior minds, combine secretly in accordance, not otherwise. In the palace of the great moving wheel, the very nature of clear drops. Om Hum Svaha Om Ha, meditate on the five mandalas and wrathful garlands. The five families' mandalas are clear, joyful, and filled, dissolving and transforming, arising from space. Om, of all directions and times, the great vajra of body, speech, and mind. The maker of all mandalas, enjoy the offerings of all mandalas. Give scriptures, rosaries, crossed vajras, wheels, vajras, and bells. Slightly consecrated but not clearly explained, clearly distinguish the methods of accomplishing the mandala. The supreme vow is extremely subtle, four fingers or one finger. Well examine the mandala of the family, the sixteen mudras are clear inside and out. Combine the path with the path's continuum, for those who possess essence and certainty. Give food, protection, clothing, kingship, and vows, well learn actions and prohibitions, etc. Make great blessings and offerings, with the taste of non-dual wisdom. For the sons who possess bathing and service, first know the faults of hesitation. Combine without obstruction with those who possess samadhi, examine bliss and signs. Consecrate the handprint, the subtle mandala, explain as the manner of outer and inner. Throw the flower of awareness, whoever is free from doubt and possesses bliss. Say to release breath, "Liberated from suffering," common class, similar, non-conceptual seal. Possessing white and black lotus, half-tilted, explain as direction, above and below, and middle. Examine the supreme fragrance, substance, water, and wind, with the navel being thin and expansive. Transform quickly with many months, limbs like lotuses, possessing hand symbols. Extremely pleasing and possessing splendor, broad-minded, slow, and possessing reverence. Half-time, eloquent and great, also examine extremely beforehand. Having known the action combination as explained, desired objects such as jewels.
Chinese
。 供养悦意的鲜花。 于心之坛城善稳固。 以加持事业令增长。 金刚萨埵父母尊。 自或他者作加持。 以知最初之风界。 时与加持之果实。 于二者皆应知晓。 如是体验安乐时。 平等结合即是时。 十六处之智慧。 从会合、结合、脉等最初。 至究竟成佛之地。 如是四处之差别。 第二之第二极喜等。 彼岸度与地之体性。 相同故说为圆满。 彼等之方便与体性。 应从上师之口中知晓。 诸根无余精华聚。 手印之心等所有之。 自性无二无生者。 为作最初故得名。 彼即何者所具有。 殊胜胜幢说为根。 先说所知之最胜。 何者所具彼所知境。 具依自性自性故。 混合彼即显明故。 识之心即金刚心。 一切生起之所依， 一切行往之所依处， 彼未生起任何事物。 轮回涅槃之因， 一切皆从此生起。 乃一切手印之因， 乃成办安乐菩提之物。 彼为方便之身应知， 智慧自性身显现， 一切皆为我故。 无二且， 所知能知无生故， 一切边际皆空自明觉。 说为空性之大空性。 从何处不来往何处不去。 非是行往与来之事。 极常难见不可见故。 于边与中不可观察。 离能取所取之自明觉。 于无缘之方式显现也。 界与界之智慧亦。 唯是自明觉而已。 已逝与未逝自性故。 于一切无贪且无执。 彼乃无二菩提心。 心与菩提无别故。 所有一切有情与。 三时诸法一切明。 不具分别念。 彼无所不知。 光明一切知权中。 普贤金刚萨埵所说。 何者
English
. Offer pleasing flowers. Well stabilize the mandala of the mind. Increase through the activity of consecration. To Vajrasattva, father and mother. Bless oneself or others. Through knowing the first wind element. The time and the fruit of consecration. Both should be known. Likewise, experiencing bliss. "Equal union" is the time itself. The sixteen wisdoms of the places. From the first of gathering, union, channels, etc. To the ultimate Buddha-ground itself. From the division of the four places in that way. The second of the second, extreme joy, etc. The perfection of the other shore and the nature of the ground. Because they are the same, it is said to be complete. Those methods and characteristics. Should be known from the guru's mouth. The essence of all the senses gathered. The nature of all the mudra-mind, etc. Non-dual, unborn. Because it makes the beginning, it obtains the name. That which possesses it. The supreme victory banner is said to be the root. First, the supreme of knowable things is explained. That which possesses it is the object of knowledge. Because it has a dependent nature and self-nature. That mixture becomes clear. The mind of consciousness is Vajra Mind. The basis of all arising, The place where all beings go, Nothing is created by it. The cause of samsara and nirvana, Everything arises from it. It is the cause of all mudras, The substance for accomplishing the bliss of enlightenment. That is known as the body of means, The body of wisdom nature is shown, Because everything is me. Non-dual and, Because the knowable and the knower are unborn, Everything is empty of extremes, self-awareness. It is said to be the great emptiness of emptiness. From where does it not come, where does it not go? It is not a matter of going and coming. Because it is very constant, difficult, and invisible, It cannot be examined at the edge or in the middle. The self-awareness that is free from grasping and being grasped. It appears there in the manner of being without an object. The sphere and the wisdom of the sphere also. Are only self-awareness. Because it is the nature of the past and the not-past, It has no desire or attachment to anything. That is the non-dual bodhicitta. Because there is no difference between mind and enlightenment, All sentient beings and All the dharmas of the three times are clear. It does not have conceptual thought, There is nothing that it does not know. In the power of knowing all the clear light, Said by Samantabhadra Vajrasattva. Which
Chinese
悉皆由彼生。 田与受用如是故， 奇哉神变稀有法， 非由他处而来者， 依于方便之智慧， 如是之性中而生。 智慧界中之如是性， 以成方便手印之故， 于诸智慧而享用， 享用智慧亦复增。 往昔诸佛救护者， 加持示现亦如是， 事业能力威光力， 幻化金刚极坚固， 恒常相续极解脱， 自性恒常金刚身， 自诸境中自解脱， 成金刚如是性故。 由是真实圆满性， 一切功德悉显现， 脱离地等诸见故， 自明智慧无边际。 功德无量成就等， 自之体性难显示， 无合无离持大乐， 随于已逝未逝用。 十方身语功德等， 多一离一现彼性， 三世诸法唯一故， 现觉直观境解脱。 如是等类无量胜， 大方便生方便身， 是为菩提金刚胜， 器情次第之名号。 彼性。 发心事业于诸信， 二时之中作饶益， 作自他利具精进， 分二与三之别异， 事业成就无障碍， 具足二种瑜伽故， 施与他人诸受用， 于果立名于因故， 与族相同瑜伽之， 具足事业方便者， 光明智慧一切知， 亦当坚固于自性， 如是彼性得瑜伽， 心住边际往来处， 诸地复还而遮止， 轮回自性亦无舍， 无别普贤地而住， 成就刹土自在者， 是为诸佛之自性， 不以功用令欢喜， 劫中昏昧与黑暗， 安乐极生逼恼故， 方便智慧等诸道， 是为极远而成者， 能力加持善逝语， 如宝大海虚空然， 十地大心菩萨众， 亦能
English
All arise from that. The field and the realm of experience are likewise, Wonderful, miraculous, and marvelous Dharma, Not coming from elsewhere, But the very wisdom that relies on means, Arises in such a state. The Suchness of the realm of wisdom, Because it has become the mudra of means, One enjoys wisdom in wisdom, And the enjoyment of wisdom also increases. The Buddhas of the past who protect, And the blessings they show are also like that, By the glory of the power of actions and abilities, The illusion, the vajra, is supremely powerful, Thoroughly liberated from the constant continuum, The essence is the eternal vajra body, Self-liberated from all objects, It ripens into the Vajra Suchness. From that, the truly perfect Qualities are all clearly manifest as one's own. Freed from views such as the elements, The self-aware wisdom is without beginning or end. Qualities, immeasurable attainments, Are difficult to show as one's own essence. The great bliss of the undiminishing mantra, Enjoys what has passed and what has not passed. The body, speech, and qualities of the ten directions, Appear as a way of being separate from the many and the one, Because all the dharmas of the three times are one's own, The direct object of manifest knowledge is liberated. Such and other limitless supreme qualities, The body arising from great means and methods, That is the supreme Bodhi Vajra, The names of the order of containers and contents. That nature itself. Through the mind of enlightenment, with faith, Benefit all in the two times. With diligence in working for the benefit of self and others, By dividing into two and three, The accomplishment of actions is without obstruction. Because it possesses two aspects of asceticism, It bestows all the enjoyments of others. Because the name is established on the result and the cause, Of the asceticism that is equal to the lineage, For those who possess the practice of skillful means, Omniscient in all clear light wisdom, One should also make one's own nature firm. Likewise, by gaining experience of that nature, The mind abides in the coming and going of the edge, And turning back the grounds again, Even the nature of samsara is not abandoned. Without separation, it abides on the ground of Samantabhadra. The powerful one who has become the field of accomplishment, Is the nature of all the Buddhas, Not making effort to please, Darkness and blackness in an eon, and so on, Being greatly hurried by ease, The paths such as means and wisdom, Become very long. The power, blessing, and speech of the Sugatas, Like a jewel ocean, like the sky, Even the great-hearted Bodhisattvas of the ten grounds, Are able