English
From the very beginning, hold mindfulness; gods and demons are both born from one's own mind. Om, mahāśūnyatājñānavajra svabhāva ātmako'ham. (Tibetan: ཨོཾ་མ་ཧཱ་ཤཱུནྱ་ཏཱ་ཛྙཱ་ན་བཛྲ་སྭ་བྷཱ་བ་ཨཱཏྨ་ཀོ྅་ཧཾ, Sanskrit Devanagari: ॐ महाशून्यताज्ञानवज्र स्वभाव आत्माकोऽहम्, Sanskrit Romanization: oṃ mahāśūnyatājñānavajra svabhāva ātmako'ham, Literal Chinese Meaning: I am the great emptiness wisdom vajra nature). Abide in emptiness for as long as possible. Hūṃ! The wisdom space of the pure Dharmadhatu emptiness, this supreme place is free from limitations and partiality. The Dharmakaya is clear, its radiance like sunlight, without inner or outer, pervading the vast palace. The self-arising awareness, the light of wisdom, the spontaneously accomplished palace, surrounded by a web of light. The mandala adorned with the three kayas in sequence is beautiful, all within the realm of self-awareness, radiant and blazing. From the pure appearances of phenomena and existence, from the play of peace and wrath, free from the delusion and obstacles of ignorance and dualistic grasping. The mandala of the boundary is inherently clear and naturally luminous, and even the obstacles of non-realization are immediately self-liberated. Hūṃ hūṃ hūṃ! Jñānavajracakra rakṣa hūṃ bhrūṃ (Tibetan: ཛྙཱ་ན་བཛྲ་ཙཀྲ་རཀྵ་ཧཱུྃ་བྷྲཱུྃ, Sanskrit Devanagari: ज्ञानवज्रचक्र रक्ष हुं भ्रुं, Sanskrit Romanization: jñānavajracakra rakṣa hūṃ bhrūṃ, Literal Chinese Meaning: Wisdom Vajra Wheel Protect Hūṃ Bhrūṃ). Then, the confession: Hūṃ! Samantabhadra Buddha, the five families with their retinues, yidams, peaceful and wrathful deities, dakinis, and dharma protectors, pay attention. We, under the influence of ignorance, act recklessly, all violations of body, speech, mind, limbs, and vows, we do not conceal, do not hide, we openly confess. In the vast expanse of the great space, we beseech forgiveness. Samaya. A a a. Then, the descent of blessings and the blessing of offerings: Accompanied by incense, music, and sounds: Hūṃ! From the unobstructed Dharmadhatu pure land of self-appearance, in this pure Dharmakaya samaya mandala, we invite the supreme wisdom deities to descend. Bestow blessings that are always inseparable and all-pervading, dispel the obstacles of delusion in lands, bodies, and minds, grant the certainty of emptiness and clarity, and bestow siddhis. Vajrasamaya āveśaya ā ā (Tibetan: བཛྲ་ས་མ་ཡ་ཨཱ་བེ་ཤ་ཡ་ཨ་ཨཱ, Sanskrit Devanagari: वज्रसमय आवेशय आ आ, Sanskrit Romanization: vajrasamaya āveśaya ā ā, Literal Chinese Meaning: Vajra Samaya Descend A A). Hūṃ! In this pure celestial palace of the world, the five desirable qualities are manifested as real offerings and mental creations, all the distinctions of outer, inner, and secret offerings, may the assembly of deities be pleased and satisfied, and bless the offering clouds. Oṃ hūṃ traṃ hrīḥ āḥ sarvapūja āḥ hūṃ (Tibetan: ཨོཾ་ཧཱུྃ་ཏྲཱྃ་ཧྲཱིཿཨཱཿ སརྦ་པཱུ་ཙ་ཨཱཿཧཱུྃ, Sanskrit Devanagari: ॐ हुं त्रं ह्रीः आः सर्वपूज आः हुं, Sanskrit Romanization: oṃ hūṃ traṃ hrīḥ āḥ sarvapūja āḥ hūṃ, Literal Chinese Meaning: Om Hūṃ Traṃ Hrīḥ Āḥ All Puja Āḥ Hūṃ). Thus, bless. The second general meaning, the actual procedure: The three selves, front, and vase—for one's own benefit, generate oneself; for the benefit of others, generate the front; for the benefit of both, generate the vase—generate them as completely transparent. In any commentary: Oṃ svabhāvaśuddhaḥ sarvadharmāḥ svabhāvaśuddho'ham (Tibetan: ཨོཾ་སྭ་བྷཱ་བ་ཤུདྡྷཿསརྦ་དྷརྨཱཿསྭ་བྷཱ་བ་ཤུདྡྷོ྅་ཧཾ, Sanskrit Devanagari: ॐ स्वभावशुद्धः सर्वधर्माः स्वभावशुद्धोऽहम्, Sanskrit Romanization: oṃ svabhāvaśuddhaḥ sarvadharmāḥ svabhāvaśuddho'ham, Literal Chinese Meaning: Om, nature pure, all dharmas, nature pure I). Transform into emptiness. From within emptiness, from the radiance of the pure Dharmadhatu, self-arising and spontaneously accomplished, generate oneself for one's own benefit.
Chinese
于利他而前生，为二者之义而瓶生，如是本性坦然生起。成就之坛城，明点光团广大之界中，自明觉性之体性，普贤父母法身无相之状态中，具面手之相亦明，瓶身之理，知晓无碍，朗然安住之意，大智慧之界中，寂静四十二尊，喉间明妃父母，顶上饮血五十八尊，脐间空行五部，密处金刚橛之诸神众，智慧之自光充满之界中，显而无自性，如水与光之状，朗然明亮而生。又，自显清净之界中，自明觉性之身像与智慧无别，本初即有之大存在中，虽不需迎请供赞等，然以如幻之假象，使彼诸神众明晰，迎请安住，开启手印，顶礼，供赞念诵，会供忏悔圆满之次第之初，自性大圆满，不作做放松之状态中生起而修持者： 吽 （藏文，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）！ 轮涅二无，法界如虚空般广大， 殊胜之光明，无有局限，无有偏袒， 自生智慧，任运成就，无量宫， 不变法身之宫殿，于彼中明现， 极清净，无有遮障，坦然珍宝， 不生秘密之坛城，圆满之界， 诸佛之母，自明法身， 普贤王如来，面容乃观视十方， 佛母之莲宫，安乐界融为一体， 殊胜身，如意宝珍宝， 智慧无碍，自性光明者， 初始离相之手印者， 空明光彩，成熟为明点之团， 自生光身，遍布广大虚空之中， 觉性无碍，五智坛城显现， 吽 （藏文，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）！ 自性普贤，心间法之所在， 珍宝菩提心，光芒闪耀之座上， 五清净具足，五光之明点界， 五智具足，明亮闪耀之坛城中央， 无畏狮子座，日月莲花之上， 觉性智慧，体性法身， 普贤父母，蓝白双运跏趺坐， 彼之面前
English
For the sake of others, generate the front; for the sake of both, generate the vase. Likewise, generate the very nature openly. In the vast expanse of the accomplished palace, the bindu light sphere, from the essence of self-luminous awareness, the very nature of Kuntuzangpo, the father and mother, in the state of the Dharmakaya without characteristics, the appearance of faces and hands is also clear, the principle of the vase body, knowing without obstruction, clearly abiding in the mind, in the realm of great wisdom, the forty-two peaceful deities; at the throat, the vidyadhara father and mother; at the crown of the head, the fifty-eight blood-drinking deities; at the navel, the five classes of dakinis; at the secret place, the deities of Vajrakilaya, in the realm where the self-light of wisdom is dense, appearing but without inherent existence, like water and light, clearly and brightly arise. Moreover, in the realm of pure self-appearance, the deity body of self-luminous awareness and wisdom are inseparable, in the great existence that has been primordially present, although there is no need for invitation, offering, praise, etc., yet with a mere illusory appearance, make those deities clear, invite and request to abide, open the mudra, prostrate, offer praise and recite, the first of the sequence of gathering, offering, confessing, and fulfilling, is to generate and meditate from the state of effortless relaxation of the self-nature Great Perfection: Hūṃ (Tibetan, Devanagari: हुँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ)! Samsara and nirvana are two without, the Dharmadhatu is vast like space, The supreme light is clear, without limitation, without partiality, Self-born wisdom, spontaneously accomplished, immeasurable palace, The unchanging Dharmakaya palace, manifests therein, Utterly pure, without obscuration, openly precious, Unborn secret mandala, the realm of completion, The mother of all Buddhas, self-aware Dharmakaya, Kuntuzangpo, the face Looks in all ten directions, The lotus palace of the mother, the realm of bliss merges into one, Supreme body, wish-fulfilling jewel, Wisdom unobstructed, self-nature clear light, The first is the mudra free from characteristics, Empty and clear radiance, ripens into a sphere of bindus, Self-born light body, pervades the vastness of space, Awareness unceasing, the five wisdom mandala arises, Hūṃ (Tibetan, Devanagari: हुँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ)! Self-nature Kuntuzangpo, the Dharmadhatu in the heart, On the seat of the radiant, precious citta, The five pure elements complete, the realm of five-light bindus, The five wisdoms complete, the center of the clear and radiant mandala, On the fearless lion throne, sun, moon, and lotus, Awareness wisdom, the essence of Dharmakaya, Kuntuzangpo, father and mother, blue and white in union, seated in samadhi, In front of that
Chinese
正中薄伽梵遍照佛，与持轮明妃法界自在母交抱；东方象上日月莲，金刚萨埵眼母金刚铃执持，蓝；右边地藏左弥勒，前拉萨后白花；南方骏马日月莲，宝生玛吉宝铃执持，黄；右边普贤左虚空藏，前玛列后黄香；西方孔雀日月莲，无量寿白衣莲铃执持，红；右边观音左文殊，前歌后红光； 北方雪狮日月莲，不空成就度母十字杵铃执持，绿；右边除盖障左金刚手，前香后绿舞；一切跏趺坐，相好报身圆满，上衣下裙，光之天衣美；头饰发髻，耳环咕如水，项链臂钏和呢色摩多，手镯脚镯珍宝严饰，明亮庄严，光辉耀射，柔软纤细，婀娜多姿，青春娇媚含笑；彼坛城之外层六瓣中，薄伽梵六能仁，身色各异燃，化身之装束，持自标帜之法器，于莲花座上，立姿而住；四方四门，门神父母八尊，铁钩、羂索、铁链、十字杵铃，具九舞之姿态，摇曳生姿，具足各种珍宝严饰而生起；寂静之诸天众，彼等一切，显现而自性不成立，如水中月；空明无碍，显现五光之身；嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），菩提心，大乐，智慧，界，阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）！吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）！自性普贤，喉间受用轮，虹光五彩交织之空界中央，成熟持明，莲花舞自在，具五光之彩，空行母红亮交抱，父母双手持钺刀颅碗，由身之持明众围绕而生起；东方住地持明者，明亮含笑，空行母白亮交抱，父母双手持钺刀颅碗，由心之持明众围绕而生起；南方掌寿
English
In the very center, the Bhagavan Vairochana, white in color, embraces the consort, the Wheel-holding Lady, the Mistress of Space; In the east, upon an elephant, sun, moon, and lotus, is Vajrasattva and Vajra-bell-holding Locana, blue in color; To the right is Kshitigarbha, to the left Maitreya, in front is Lāse, and behind is white Puṣpe; In the south, upon a noble horse, sun, moon, and lotus, is Ratnasambhava and Ratna-bell-holding Māki, yellow in color; To the right is Samantabhadra, to the left Akashagarbha, in front is Māle, and behind is yellow Dhūpe; In the west, upon a peacock, sun, moon, and lotus, is Amitayus and Lotus-bell-holding Pandaravasini, red in color; To the right is Avalokiteśvara, to the left Manjushri, in front is Gīrti, and behind is red Ālo; In the north, upon a snow lion, sun, moon, and lotus, is Amoghasiddhi and Cross-vajra-bell-holding Tara, green in color; To the right is Nivarana-vishkambhin, to the left Vajrapani, in front is Gandhe, and behind is green Nṛti; All are seated in the vajra posture, complete with marks and signs of enjoyment; Adorned with upper garments, lower skirts, and beautiful robes of light; With head ornaments, hair knots, earrings, and melodious sounds; Necklaces, armlets, and the Nise Modo; Hands and feet adorned with precious jewels; Clear and radiant, majestic, emitting rays of light; Supple, slender, graceful, youthful, charming, and smiling; In the outer layer of that mandala, in the six petals, are the Bhagavan Six Munis, blazing with various body colors; Adorned with the attire of Nirmanakaya, holding their own symbolic implements; Standing on lotus seats; In the four directions, at the four gates, are the eight gatekeepers, male and female; Holding iron hooks, lassos, iron chains, and crossed vajra bells; Possessing the gestures of the nine dances, with graceful and elegant movements; Generated with various precious ornaments; All those peaceful deities; Appearing but without inherent existence, like the moon in water; Clear and unobstructed, appearing as bodies of five lights; Oṃ（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）, āḥ（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）, hūṃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）, bodhicitta, mahasukha, jñānadhātu, āḥ（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）! hūṃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）! The self-nature Samantabhadra, the enjoyment wheel at the throat; In the center of the space, interwoven with five-colored rainbow lights; The ripening Vidyadhara, the master of the lotus dance; The Dakini, red and radiant, embracing with the radiance of five lights; The father and mother holding curved knives and skull cups in their two hands; Surrounded by the Vidyadharas of the body, generated; In the east, the Vidyadhara dwelling on the earth; Radiant and smiling, the Dakini, white and radiant, embracing; The father and mother holding curved knives and skull cups in their two hands; Surrounded by the Vidyadharas of the mind, generated; In the south, the master of life