Chinese
那巴薄伽梵吉祥金刚萨埵等五部之善逝，于部族至尊总持母之法界中安住之菩萨众及心母之眷属。大智慧之自在，善巧方便之自性。度脱之空行，自性之瑜伽，本体之身。无余、非人、无身者，所有一切祈请垂念。我等聚集于此秘密坛城者，最初于秘密金刚乘之门前立誓，从不谬误地领受了严厉的誓言之后，对于根本和支分的誓言，已经变成破损和违背错乱，或者没有亲近本尊，没有清净地念诵心咒，众多结合之间中断，破坏了具信者的群体，扰乱了具德者的心意，供养超过了年月，誓言物之实践没有生效，念诵 जप (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) जप japa，诵经 数量少，修持时间短，三摩地变得松懈，如来之善行没有融入，众生之行为变得自我，特别是修持之誓言，以及特别的严厉誓言已经显现领受之后，所有已经破损和毁坏之处，都以深深的忏悔之心坦白和忏悔。祈请法界自性如虚空般，以其本性接受大忍辱，赐予如意获得梵天之最胜。第四，祈请成就：对于所有所知事物，无有阻碍之智慧，不忘失之总持，六种神通，恒常之三摩地，金刚般之寿命，永恒般之身体，从吉祥金刚萨埵之身语意之加持，直到所有成就之分和种姓血统，不要拖延到未来，祈请于此时此刻获得。对于瑜伽士制造障碍者，憎恨之仇敌，损害之魔障，恶毒之毒物，结合之毒，锐利之兵器，四百零四种疾病，八十千种鬼神，各自之恶梦和恶兆，不吉祥之因缘，所有这些都遣除，并使之连名字也不可听闻地获得大寂静。如果存在无法以寂静调伏者，则以猛厉之事业
English
Napa, the Bhagavan, glorious Vajrasattva, and other Sugatas of the five families, the assembly of Bodhisattvas and the retinue of Mind Mothers, who abide in the realm of the supreme family of the upholders of the lineage. The master of great wisdom, the essence of skillful means. Liberating Dakinis. The yoga of self-nature. The body of essence. All those who are not left behind, not human, without a body, please consider. We who have gathered in this secret mandala, having first pledged ourselves at the gate of the secret Vajrayana, and having received the solemn vows without error, regarding the root and branch vows, which have become broken, violated, and confused, or not having closely meditated on the deity, not having purely recited the essence, having interrupted many unions, having broken the assembly of the faithful, having disturbed the minds of the virtuous, offerings having exceeded months and years, the practice of the samaya substances not having taken effect, the recitation of japa being small, the period of approach being short, the samadhi having become lax, the noble deeds of the Tathagatas not having been internalized, and the actions of sentient beings having become self-centered, and especially the vows of practice, and the particularly solemn vows having been manifestly received, whatever has become damaged and ruined, we confess and repent with a deeply remorseful heart. Please, may the essence of reality, like the sky, by its very nature, accept great forbearance, and grant the supreme Brahma to be obtained as desired. Fourth, the request for accomplishments: Unobstructed wisdom in all that is knowable. Unforgettable retention. Six kinds of clairvoyance. Constant samadhi. Life like a vajra. A body like a swastika. From the blessings of the body, speech, and mind of glorious Vajrasattva, up to whatever share and lineage of accomplishments there may be, may it not be delayed to the future, but may it be granted to be obtained at this very moment. Those who create obstacles for the yogi. Hateful enemies. Harmful obstructors. Venomous poisons. Combining poisons. Sharp weapons. Four hundred and four diseases. Eighty thousand demons. Individual bad dreams and bad omens. All those inauspicious circumstances, may they be averted and may they be made greatly peaceful, so that even their names are not heard. If there is something that cannot be subdued by peaceful means, then by wrathful activity.
Chinese
以事业摄受，以折磨镇压，以诛杀转移等，以四种猛厉事业，如其所应地调伏，祈请您令其名字也不得彰显。我等显现进入此誓言者，虽不至于身受切割痛苦，然因影子触及之苦亦甚难忍受，仅见尊身之一隅便足以存活，光芒融入身躯，如千日之光，恒常显现于此世间，身语意于此生得金刚光明，一切愿望于此时此刻赐予。如是祈请所愿之义。第五，立誓：嗡 吽。 逝者您是何等，我即成为那般。行为稀有不可思议，为利有情我行持。殊胜菩提心，以及身语意之手印，纵舍性命亦不弃，金刚王请加持。此末世之恶世，成佛之难我来成，菩提之行难行我来行。于此金刚瑜伽坛城中，愿我等心愿皆得成。第六，念诵。念诵处所之分别。真实念诵。分为正行之开始和结尾三者。第一，于分别之基之坛城中明观后，念诵：བྷྲཱུྂ་བི་ཤྭ་བི་ཤུདྡྷེ་ཕཊ་ཛཿཧཱུྃ་ༀ་སྭཱ་ཨཱཾ་ཧཱཾ་ཕཊ་ཛཿ ཧཱུྃ་ཧ་ཧེ་ཕཊ་བྷྱོ་རཾ་ཕཊ་ཛཿ，由此，观想从誓言轮中，将智慧之坛城及其所依与能依分开，如火焰山般安住于前方虚空中。第二，观想自身与前方诸本尊心间，各自以手印种子字为标识，并以所念诵之咒语围绕。念诵咒语之时，观想从自身心间发出咒语之光芒，如供养般，令智慧之诸本尊欢喜，激发意之誓言，身语意之加持与悉地皆以光和光芒之形式赐予并融入自身。于誓言与智慧交融，具足三光明之状态中，断除十过失，所念诵之咒语为：普贤等寂静尊，以及大胜
English
By subjugating with actions, by tormenting and suppressing, by liberating and transferring, etc., with the four methods of wrathful actions, act as appropriate to subdue, and I pray that even the name will not be known. We who have manifestly entered into this samaya, although cutting and suffering will not occur to the body, the suffering of being touched by a shadow is extremely unbearable, and seeing only a part of the body is enough to live on, and the radiance enters the body, like the light of a thousand suns, may it always appear in this world, and may body, speech, and mind have vajra radiance in this life, and may all wishes be granted at this very moment. Thus, I pray for the meaning of what is desired. Fifth, taking the vow: Om Hum. How are you, the Sugata? May I become just like that. The conduct is wonderful and inconceivable, I will practice for the benefit of beings. This supreme Bodhicitta, and the mudras of body, speech, and mind, even for the sake of life, I will not abandon, may the Vajra King bless me. In this world of the final evil age, I will accomplish the difficult task of becoming a Buddha. I will practice the difficult practice of Bodhi. In this mandala of Vajra Yoga, may our wishes be fulfilled. Sixth, Japa. Distinguishing the Japa place. Actual Japa. From the three, the beginning and the end of the occasion. First, after clarifying the mandala of the basis of distinction, by saying: BHRAUM BISHWA BISHUDDHE PHAT DZA HUM OM SWA AH HAM PHAT DZA HUM HA HE PHAT BHYO RAM PHAT DZA, it is thought that the wisdom mandala with its support and supported is separated from the samaya wheel and resides in the sky in front in the manner of a fire mountain clinging to the slope. Second, think that the hearts of the deities in front of you are marked with their respective hand-held seed syllables and surrounded by the mantra to be recited. At the time of reciting the mantra, think that the rays of mantra light emanate from your heart in the manner of offering, pleasing the assembly of wisdom deities, stimulating the lineage of the heart commitment, and that all the blessings and siddhis of body, speech, and mind are bestowed upon you and absorbed in the form of light and rays. In the state of the union of samaya and wisdom, possessing the three clarities, abandoning the ten faults, the mantra to be recited is: Samantabhadra and other peaceful ones, and the great supreme
Chinese
具有如意树装饰。在充满水和各种精华的胜乐瓶中，黄色四辐轮，以四门和凸起的形式存在，中央是狮子。东方是大象。南方是骏马。西方是孔雀。北方是香香抬起的珍宝宝座，在各种莲花和日月堆叠的五个座垫上。再次从自己的心间，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），穆（藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆），嗡（藏文：ༀ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），朗（藏文：ལཱཾ，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：朗），梭（藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭），芒（藏文：མཱཾ，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：芒），阿（藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：阿），巴（藏文：པཱ，梵文天城体：पा，梵文罗马拟音：pā，汉语字面意思：巴），杭（藏文：ཧཱཾ，梵文天城体：हां，梵文罗马拟音：hāṃ，汉语字面意思：杭），当（藏文：ཏཱཾ，梵文天城体：तां，梵文罗马拟音：tāṃ，汉语字面意思：当）断开，变成金刚、法轮、珍宝、莲花、宝剑，以及各自种姓的铃铛。念诵“吽 班匝 德热（藏文：ཧཱུྃ་བཛྲ་དྷྲིཀ྄，梵文天城体：हुं वज्र धृक्，梵文罗马拟音：hūṃ vajra dhṛk，汉语字面意思：吽，金刚，持），穆 达特瓦 依西瓦热（藏文：མཱུཾ་དྷཱ་ཏྭེ་ཤྭ་རཱི，梵文天城体：मूं धातवे श्वरी，梵文罗马拟音：mūṃ dhātave śvarī，汉语字面意思：穆，界，自在母）”。中央是不动佛，蓝色，手持金刚和铃铛。法界自在母，蓝色，手持以金刚为标志的铃铛和金刚，与不动佛交合。“嗡 哲纳哲（藏文：ༀ་ཛི་ན་ཛིཀ྄，梵文天城体：ओं जिन जिक्，梵文罗马拟音：oṃ jina jik，汉语字面意思：嗡，胜者，胜），朗 德维卡 惹德（藏文：ལཱཾ་དྭེ་ཥ་ར་ཏི，梵文天城体：लां द्वेष रति，梵文罗马拟音：lāṃ dveṣa rati，汉语字面意思：朗，嗔，喜）”。东方是毗卢遮那佛，白色，手持法轮和铃铛……眼母，白色，手持法轮的铃铛和法轮……“梭 惹特纳 德热（藏文：སྭཱ་རཏྣ་དྷྲིཀ྄，梵文天城体：स्वा रत्न धृक्，梵文罗马拟音：svā ratna dhṛk，汉语字面意思：梭，宝，持），芒 摩诃 惹德（藏文：མཱཾ་མོ་ཧ་ར་ཏི，梵文天城体：मां मोह रति，梵文罗马拟音：māṃ moha rati，汉语字面意思：芒，痴，喜）”。南方是宝生佛，黄色，手持珍宝和铃铛……嘛嘛枳，黄色，手持珍宝的铃铛和珍宝。“阿 阿若 勒（藏文：ཨཱཾ་ཨཱ་རོ་ལིཀ྄，梵文天城体：आं आरो लिक्，梵文罗马拟音：āṃ āro lik，汉语字面意思：阿，升，书写），巴 惹嘎 惹德（藏文：པཱཾ་རཱ་ག་ར་ཏི，梵文天城体：पां राग रति，梵文罗马拟音：pāṃ rāga rati，汉语字面意思：巴，贪，喜）”。西方是无量光佛，红色，手持莲花和铃铛……白衣母，红色，手持莲花的铃铛和莲花。“杭 扎嘉 德（藏文：ཧཱཾ་པྲ་ཛྙཱ་དྷཱིཀ྄，梵文天城体：हां प्रज्ञा धीक्，梵文罗马拟音：hāṃ prajñā dhīk，汉语字面意思：杭，智慧，智），当 班匝 惹德（藏文：ཏཱཾ་བཛྲ་ར་ཏི，梵文天城体：तां वज्र रति，梵文罗马拟音：tāṃ vajra rati，汉语字面意思：当，金刚，喜）”。北方是不空成就佛，绿色，手持宝剑和铃铛……三昧耶度母，绿色，手持宝剑的铃铛和宝剑，与不空成就佛交合。父佛们以平等的跏趺坐姿，母佛们以禁行者的半跏趺坐姿嬉戏。以十三种寂静的装饰品庄严，以九种姿态威严。在沐浴瓶中，百瓣莲花坛城的中央，白色无垢的阿字，如月般明亮，从中涌出百部种姓的文字云，从第一片莲花瓣开始，依次旋转：嗡 班匝 萨埵 萨嘛雅，嘛努 巴拉雅，班匝 萨埵 德诺 巴 德叉，哲卓 麦 巴瓦，苏多 效 麦 巴瓦，苏波 效 麦 巴瓦，阿努 惹多 麦 巴瓦，萨瓦 悉地 麦 扎 萨瓦 嘎玛 苏匝 麦 哲当 希热 咕噜 吽，哈哈哈哈 霍，巴嘎万 萨瓦 达塔嘎达 班匝 嘛麦 穆匝 班匝 巴瓦 嘛哈 萨嘛雅 萨埵 阿。这些就像珍珠项链一样。
English
Adorned with a wish-fulfilling tree. Inside the victorious vase filled with water and various essences, a yellow four-spoked wheel with four doors and protruding bumps is situated, with a lion in the center. To the east, an elephant. To the south, a supreme horse. To the west, a peacock. To the north, a precious throne supported by a shang-shang bird, on top of five seats stacked with various lotuses and suns and moons. Again, from one's own heart, Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), Mūṃ (藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：Mūṃ), Oṃ (藏文：ༀ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Oṃ), Lāṃ (藏文：ལཱཾ，梵文天城体：लां，梵文罗马拟音：lāṃ，汉语字面意思：Lāṃ), Svā (藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：Svā), Māṃ (藏文：མཱཾ，梵文天城体：मां，梵文罗马拟音：māṃ，汉语字面意思：Māṃ), Āṃ (藏文：ཨཱཾ，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：Āṃ), Pā (藏文：པཱ，梵文天城体：पा，梵文罗马拟音：pā，汉语字面意思：Pā), Hāṃ (藏文：ཧཱཾ，梵文天城体：हां，梵文罗马拟音：hāṃ，汉语字面意思：Hāṃ), Tāṃ (藏文：ཏཱཾ，梵文天城体：तां，梵文罗马拟音：tāṃ，汉语字面意思：Tāṃ) are emitted, transforming into vajras, wheels, jewels, lotuses, swords, and bells of their respective families. By reciting "Hūṃ Vajra Dhṛk (藏文：ཧཱུྃ་བཛྲ་དྷྲིཀ྄，梵文天城体：हुं वज्र धृक्，梵文罗马拟音：hūṃ vajra dhṛk，汉语字面意思：Hūṃ, Vajra, Holder), Mūṃ Dhātave Śvarī (藏文：མཱུཾ་དྷཱ་ཏྭེ་ཤྭ་རཱི，梵文天城体：मूं धातवे श्वरी，梵文罗马拟音：mūṃ dhātave śvarī，汉语字面意思：Mūṃ, Realm,自在母)". In the center is Akṣobhya, blue, holding a vajra and bell. Dhātvīśvarī, blue, holding a bell marked with a vajra and a vajra, in union with Akṣobhya. "Oṃ Jina Jik (藏文：ༀ་ཛི་ན་ཛིཀ྄，梵文天城体：ओं जिन जिक्，梵文罗马拟音：oṃ jina jik，汉语字面意思：Oṃ, Victor, Victor), Lāṃ Dveṣa Rati (藏文：ལཱཾ་དྭེ་ཥ་ར་ཏི，梵文天城体：लां द्वेष रति，梵文罗马拟音：lāṃ dveṣa rati，汉语字面意思：Lāṃ, Aversion, Delight)". To the east is Vairocana, white, holding a wheel and bell... Locanā, white, holding a bell and wheel of the wheel... "Svā Ratna Dhṛk (藏文：སྭཱ་རཏྣ་དྷྲིཀ྄，梵文天城体：स्वा रत्न धृक्，梵文罗马拟音：svā ratna dhṛk，汉语字面意思：Svā, Jewel, Holder), Māṃ Moha Rati (藏文：མཱཾ་མོ་ཧ་ར་ཏི，梵文天城体：मां मोह रति，梵文罗马拟音：māṃ moha rati，汉语字面意思：Māṃ, Delusion, Delight)". To the south is Ratnasambhava, yellow, holding a jewel and bell... Māmakī, yellow, holding a bell and jewel of the jewel. "Āṃ Āro Lik (藏文：ཨཱཾ་ཨཱ་རོ་ལིཀ྄，梵文天城体：आं आरो लिक्，梵文罗马拟音：āṃ āro lik，汉语字面意思：Āṃ, Ascend, Write), Pāṃ Rāga Rati (藏文：པཱཾ་རཱ་ག་ར་ཏི，梵文天城体：पां राग रति，梵文罗马拟音：pāṃ rāga rati，汉语字面意思：Pāṃ, Desire, Delight)". To the west is Amitābha, red, holding a lotus and bell... Pāṇḍaravāsinī, red, holding a bell and lotus of the lotus. "Hāṃ Prajñā Dhīk (藏文：ཧཱཾ་པྲ་ཛྙཱ་དྷཱིཀ྄，梵文天城体：हां प्रज्ञा धीक्，梵文罗马拟音：hāṃ prajñā dhīk，汉语字面意思：Hāṃ, Wisdom, Wise), Tāṃ Vajra Rati (藏文：ཏཱཾ་བཛྲ་ར་ཏི，梵文天城体：तां वज्र रति，梵文罗马拟音：tāṃ vajra rati，汉语字面意思：Tāṃ, Vajra, Delight)". To the north is Amoghasiddhi, green, holding a sword and bell... Samayatārā, green, holding a bell and sword of the sword, in union with Amoghasiddhi. The father Buddhas play in equal lotus postures, and the mother Buddhas play in ascetic half-lotus postures. Adorned with thirteen peaceful ornaments and majestic with nine attitudes. In the bathing vase, in the center of a hundred-petaled lotus mandala, from the white, stainless A syllable, clear as the moon, a cloud of letters of the hundred families arises, starting from the first lotus petal, rotating in order: Oṃ Vajrasattva Samaya, Manupālaya, Vajrasattva Tvenopatiṣṭha, Dṛḍho Me Bhava, Sutoṣyo Me Bhava, Supoṣyo Me Bhava, Anurakto Me Bhava, Sarva Siddhi Me Prayaccha, Sarva Karma Suca Me Cittaṃ Śreyaḥ Kuru Hūṃ, Ha Ha Ha Ha Hoḥ, Bhagavan Sarva Tathāgata Vajra Mā Me Muñca Vajrī Bhava Mahā Samaya Sattva Ā. These are like a string of pearls.