Chinese
处所清净，乃是境之乐触。班杂 尼底耶（藏文：བཛྲ་ནྲྀ་ཏྱེ་，梵文天城体：वज्रनृत्य，梵文罗马拟音：vajra nṛtya，汉语字面意思：金刚舞）。以手印之供养而令欢喜，故具手印舞姿。向金刚舞女顶礼！ 娇媚持鬘，珍宝歌舞者， 以等同虚空之供养，供养诸胜者。 向菩提天女众顶礼！ 胜义中，有情之过去时，处所清净。班杂 布贝（藏文：བཛྲ་པུཥྤེ་，梵文天城体：वज्रपुष्पे，梵文罗马拟音：vajra puṣpe，汉语字面意思：金刚花）。以眼之供养而令欢喜，故具手印花。向金刚花女顶礼！ 胜义中，有情之现在时，处所清净。班杂 杜贝（藏文：བཛྲ་དྷཱུ་པེ་，梵文天城体：वज्रधूपे，梵文罗马拟音：vajra dhūpe，汉语字面意思：金刚香）。以鼻之供养而令欢喜，故具手印香。向金刚香女顶礼！ 胜义中，有情之未来时，处所清净。班杂 阿洛给（藏文：བཛྲ་ཨཱ་ལོ་ཀེ་，梵文天城体：वज्रालोके，梵文罗马拟音：vajra āloke，汉语字面意思：金刚光）。以身之供养而令欢喜，故具手印灯。向金刚灯女顶礼！ 胜义中，有情之未来不定时，处所清净。班杂 根德（藏文：བཛྲ་གནྡྷེ་，梵文天城体：वज्रगन्धे，梵文罗马拟音：vajra gandhe，汉语字面意思：金刚香）。以舌涂之供养而令欢喜，故具手印涂香。向金刚香水女顶礼！ 香、花、灯、香水女， 供养诸佛与佛塔。 向供养天女众顶礼！ 胜义中，有情之身触处清净。大忿怒尊阎魔敌，以大慈悲断除有情之义利，故具手印人首高举。向东方门之主顶礼！ 胜义中，有情之身根处清净。大忿怒尊大力，以大悲心为有情之义利，以五毒五智摧伏之，故具手印五股金刚杵。向南方门之主顶礼！ 胜义中，有情之身所触处清净。大忿怒尊马头明王，以大乐为有情之义利，故具手印颅杖蛇缠绕。向西方门之主顶礼！ 胜义中，有情之身触识处清净。大忿怒尊甘露漩，以大平等心令有情之义利究竟，故具手印金刚交杵。向北方门之主顶礼！ 以六处方便调伏有情者
English
The place is pure, it is the pleasure of the realm of touch. Vajra Nritye (藏文：བཛྲ་ནྲྀ་ཏྱེ་，梵文天城体：वज्रनृत्य，梵文罗马拟音：vajra nṛtya，汉语字面意思：Diamond Dance). Pleasing with the offering of mudras, hence possessing the mudra dance. Homage to the Vajra Dance Goddess! Charming, garland-bearing, precious song and dance, Offering to the Victorious Ones with offerings equal to the sky. Homage to the assembly of Bodhi Goddesses! In the ultimate sense, the past time of sentient beings is pure in its place. Vajra Pushpe (藏文：བཛྲ་པུཥྤེ་，梵文天城体：वज्रपुष्पे，梵文罗马拟音：vajra puṣpe，汉语字面意思：Diamond Flower). Pleasing with the offering of the eyes, hence possessing the mudra flower. Homage to the Vajra Flower Goddess! In the ultimate sense, the present time of sentient beings is pure in its place. Vajra Dhupe (藏文：བཛྲ་དྷཱུ་པེ་，梵文天城体：वज्रधूपे，梵文罗马拟音：vajra dhūpe，汉语字面意思：Diamond Incense). Pleasing with the offering of the nose, hence possessing the mudra incense. Homage to the Vajra Incense Goddess! In the ultimate sense, the future time of sentient beings is pure in its place. Vajra Aloke (藏文：བཛྲ་ཨཱ་ལོ་ཀེ་，梵文天城体：वज्रालोके，梵文罗马拟音：vajra āloke，汉语字面意思：Diamond Light). Pleasing with the offering of the body, hence possessing the mudra lamp. Homage to the Vajra Lamp Goddess! In the ultimate sense, the uncertain future time of sentient beings is pure in its place. Vajra Gandhe (藏文：བཛྲ་གནྡྷེ་，梵文天城体：वज्रगन्धे，梵文罗马拟音：vajra gandhe，汉语字面意思：Diamond Scent). Pleasing with the offering of tongue anointment, hence possessing the mudra anointment. Homage to the Vajra Scented Water Goddess! Incense, flowers, lamps, scented water goddesses, Offering to the Victorious Ones and the banners of victory. Homage to the offering goddesses! In the ultimate sense, the touch of the body of sentient beings is pure in its place. Great Wrathful One, Yamantaka, the Slayer of Yama, accomplishing the benefit of beings with great love, hence possessing the mudra of a raised human head. Homage to the Lord of the Eastern Gate! In the ultimate sense, the body faculty of sentient beings is pure in its place. Great Wrathful One, Mahabala, the Greatly Powerful One, destroying the five poisons with the five wisdoms for the benefit of beings with great compassion, hence possessing the mudra of a five-pointed vajra. Homage to the Lord of the Southern Gate! In the ultimate sense, the tangible object of the body of sentient beings is pure in its place. Great Wrathful One, Hayagriva, the Horse-Necked One, accomplishing the benefit of beings with great joy, hence possessing the mudra of a skull staff entwined with snakes. Homage to the Lord of the Western Gate! In the ultimate sense, the touch consciousness of the body of sentient beings is pure in its place. Great Wrathful One, Amrita Kundali, the Coiled Nectar, bringing the benefit of beings to completion with great equanimity, hence possessing the mudra of a crossed vajra. Homage to the Lord of the Northern Gate! Taming beings with the skillful means of the six places
Chinese
具有四种无量，守护四门，顶礼塔克利达四门母。从胜义谛上来说，众生执着于常的观点得以清净，即金刚钩母（藏文：བཛྲ་ཨངྐུ་ཤ་，梵文天城体：वज्र अङ्कुश，梵文罗马拟音：vajra aṅkuśa，汉语字面意思：金刚钩），以大悲心执持轮回的烦恼，手持铁钩的法印。顶礼金刚钩母。从胜义谛上来说，众生执着于断的观点得以清净，即金刚索母（藏文：བཛྲ་པཱ་ཤ་，梵文天城体：वज्र पाश，梵文罗马拟音：vajra pāśa，汉语字面意思：金刚索），以大悲心牵引轮回的烦恼，手持绢索的法印。顶礼金刚索母。从胜义谛上来说，众生执着于我的观点得以清净，即金刚锁母（藏文：བཛྲ་སྥོ་ཊ་，梵文天城体：वज्र स्फोट，梵文罗马拟音：vajra sphoṭa，汉语字面意思：金刚锁），以大悲心不舍轮回的烦恼，手持铁锁的法印。顶礼金刚锁母。从胜义谛上来说，众生执着于相的观点得以清净，即金刚铃母（藏文：བཛྲ་གྷཎྜེ་，梵文天城体：वज्र घण्टे，梵文罗马拟音：vajra ghaṇṭe，汉语字面意思：金刚铃），以大悲心焚毁轮回的烦恼，手持铃铛的法印。顶礼金刚铃母。常断究竟秘密空行母，铁钩绢索铁锁摇铃铛，顶礼四位大门母。从胜义谛上来说，众生执着于天界的观点得以清净，即天界能仁，以烦恼我慢得以清净，手持琵琶的法印。顶礼天界薄伽梵。从胜义谛上来说，众生执着于非天界的观点得以清净，即非天界能仁，以烦恼嫉妒得以清净，手持盔甲的法印。顶礼非天界薄伽梵。从胜义谛上来说，众生执着于人界的观点得以清净，即人界能仁，以烦恼贪欲得以清净，手持钺斧和颅碗的法印。顶礼人界薄伽梵。从胜义谛上来说，众生执着于旁生界的观点得以清净，即旁生界能仁，以烦恼愚痴得以清净，手持经函的法印。顶礼旁生界薄伽梵。从胜义谛上来说，众生执着于饿鬼界的观点得以清净，即饿鬼界能仁，以烦恼悭吝得以清净，手持珍宝匣的法印。顶礼饿鬼界薄伽梵。从胜义谛上来说，众生执着于地狱界的观点
English
Endowed with the four immeasurables, protect the four doors, I prostrate to the four gate goddesses, Takrita. From the ultimate perspective, the view of beings clinging to permanence is purified, namely, Vajra Ankusha (Tibetan: བཛྲ་ཨངྐུ་ཤ་, Sanskrit Devanagari: वज्र अङ्कुश, Sanskrit Romanization: vajra aṅkuśa, Literal Chinese meaning: Vajra Hook), holding the afflictions of samsara with compassion, with the mudra of an iron hook. I prostrate to Vajra Ankusha. From the ultimate perspective, the view of beings clinging to annihilation is purified, namely, Vajra Pasha (Tibetan: བཛྲ་པཱ་ཤ་, Sanskrit Devanagari: वज्र पाश, Sanskrit Romanization: vajra pāśa, Literal Chinese meaning: Vajra Noose), leading the afflictions of samsara with compassion, with the mudra of a noose. I prostrate to Vajra Pasha. From the ultimate perspective, the view of beings clinging to self is purified, namely, Vajra Sphota (Tibetan: བཛྲ་སྥོ་ཊ་, Sanskrit Devanagari: वज्र स्फोट, Sanskrit Romanization: vajra sphoṭa, Literal Chinese meaning: Vajra Lock), not abandoning the afflictions of samsara with compassion, with the mudra of an iron fetter. I prostrate to Vajra Sphota. From the ultimate perspective, the view of beings clinging to characteristics is purified, namely, Vajra Ghante (Tibetan: བཛྲ་གྷཎྜེ་, Sanskrit Devanagari: वज्र घण्टे, Sanskrit Romanization: vajra ghaṇṭe, Literal Chinese meaning: Vajra Bell), reducing the afflictions of samsara to ashes with compassion, with the mudra of a bell. I prostrate to Vajra Ghante. The ultimate secret Dakini who has reached the end of permanence and annihilation, with hook, noose, fetter, and ringing bell. I prostrate to the four great gate goddesses. From the ultimate perspective, the view of beings clinging to the realm of the gods is purified, namely, the Thubpa of the gods, purifying the affliction of pride, with the mudra of a lute. I prostrate to the Bhagavan of the gods. From the ultimate perspective, the view of beings clinging to the realm of the Asuras is purified, namely, the Thubpa of the Asuras, purifying the affliction of jealousy, with the mudra of armor. I prostrate to the Bhagavan of the Asuras. From the ultimate perspective, the view of beings clinging to the realm of humans is purified, namely, the Thubpa of humans, purifying the affliction of desire, with the mudra of a kartrika and kapala. I prostrate to the Bhagavan of humans. From the ultimate perspective, the view of beings clinging to the realm of animals is purified, namely, the Thubpa of animals, purifying the affliction of ignorance, with the mudra of a scripture. I prostrate to the Bhagavan of animals. From the ultimate perspective, the view of beings clinging to the realm of pretas is purified, namely, the Thubpa of pretas, purifying the affliction of miserliness, with the mudra of a jeweled casket. I prostrate to the Bhagavan of pretas. From the ultimate perspective, the view of beings clinging to the realm of hell
Chinese
于处清净，乃地狱之能仁，烦恼嗔恚处得清净，故具手印水火者，礼敬地狱之薄伽梵。上下四方调伏世间之主，摧灭六种烦恼，清净六种血脉，礼敬薄伽梵六能仁。 吽！礼敬幻化自性之坛城，安住十方一切处。 阿啦啦 吽！亦礼敬显现如此之自性坛城。阿啦啦 吽！自性任运成就之坛城，于一微尘之上，有如微尘数之坛城不可思议，瑜伽士我等，对不可言说之诸神，化身如微尘数，以身语意三极其忏悔而礼敬。阿啦啦 吽！若任何瑜伽士，仅一次于耳中听闻坛城诸神之名，亦不堕入大狱。是故恭敬礼敬。于自性幻化坛城中，若有恭敬礼敬者，一切衰损皆得清净，圆满誓言而得成就。如是导师普贤王如来说，十方来集之男女瑜伽士众，念诵“阿啦啦 吽！”身体扑于地上，寻求千遍伸展礼拜，瑜伽士众之衰损得以圆满，而趋近大手印持明之地。瑜伽母众亦圆满衰损，逐渐趋近复原之持明地。此后，薄伽梵吉祥普贤王如来又如是说：聚集于此瑜伽行列之导师金刚阿阇黎之恩德，观视见修行与坛城，以及观视一盏灯之金刚兄弟们，谛听！名为幻化忿怒尊坛城者，心于大寂静法性中未动摇，身乃大悲游舞之忿怒尊相，以四种事业利益有情者，亦礼敬并圆满衰损。其后瑜伽士众祈请导师普贤王如来，游舞大
English
Being pure in the place, is the Thuba of hell. Since afflictions and hatred are purified in the place, the mudra is with fire and water. I prostrate to the Bhagavan of hell. The lord who tames the world in the four directions above and below. Destroying the six afflictions, purifying the six lineages. I prostrate to the six Bhagavan Thubas. Ho! I prostrate to all who dwell in the ten directions of the mandala of illusion and nature. Ala la ho! I also prostrate to all that appears as the mandala of nature. Ala la ho! In the self-existing mandala of nature, on top of one atom, there are countless mandalas like atoms, inconceivable. To the deities that cannot be spoken of, we yogis emanate bodies as many as atoms, and prostrate with body, speech, and mind, with great remorse. Ala la ho! If any yogi hears the names of those deities of the mandala even once in their ear, they will not fall into the great hell. Therefore, I prostrate with reverence. In the mandala of self-nature illusion, whoever prostrates with reverence, all impairments will be purified. Having fulfilled the vows, attain accomplishment. Thus spoke the teacher Kuntuzangpo, and the male and female yogis who came from the ten directions said, "Ala la ho!" Striking their bodies on the ground and seeking a thousand prostrations, the yogis' impairments were fulfilled and they approached the ground of the great mudra vidyadhara. The yoginis also fulfilled their impairments and gradually approached the ground of the restored vidyadhara. Then again, the Bhagavan glorious Kuntuzangpo spoke thus: By the kindness of the teacher Vajra Acharya, gathered in this row of yogis, listen, Vajra brothers and sisters who look at the view, conduct, and mandala, and look at one lamp! The so-called mandala of the wrathful deities of illusion, whose mind does not waver from the great peaceful dharmata, whose body is the great compassionate play, with the appearance of wrathful deities, who benefit beings with four kinds of activities, also prostrate and fulfill impairments. Then the yogis prayed to the teacher Kuntuzangpo, the great play