English
Adorned with the posture of a heroic seat. Both are adorned with divine white silk upper garments with golden goose patterns, and silk lower skirts. Wearing colorful crowns, bells, and dance sleeves, namely five silk garments. And beautifully adorned with eight precious ornaments such as precious headdresses, earrings, necklaces, semodo, chokers, belts, bracelets, and anklets. Soft and flexible, with a youthful appearance, radiant and beautiful, full of majesty, flourishing with nine peaceful attitudes. In the light of the manifestation of infinite clouds of Buddhas, each of the six-colored rays shines and burns six billion times, abiding in the nature of indivisible bliss and emptiness. Visualize yourself as the Vajrasattva father and mother of the basic body, with ༀ་ཛི་ན་ཛིཀ྄ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) at the top of the father's crown. Vairochana Buddha is white, holding a wheel in his right hand at his heart and a bell in his left hand at his waist. On the right side between the two hands is ཧཱུྃ་ཧཱུྃ་ཧཱུྃ་བཛྲ་ཙིཏྟ་ༀ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Samantabhadra is blue, holding the mudra of meditation. On the left side is སྭཱ་རཏྣ་དྷཱིཀ྄ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Ratnasambhava is yellow, holding a jewel in his right hand at his heart and a bell in his left hand at his waist. On the right side between the two feet is ཧཱཾ་པྲ་ཛྙཱ་དྷྲིཀ྄ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Amoghasiddhi is green, holding a crossed vajra in his right hand at his heart and a bell in his left hand at his waist. On the left side is ཨཱཾ་ཨཱ་རོ་ལི ཀ྄ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Amitabha is red, holding a lotus in his right hand at his heart and a bell in his left hand at his waist. Samantabhadra sits in the vajra posture, and the other Buddhas sit in the perfect posture. On the right side between the eyes is ཀྵཱིཾ་ཧི་རཱ་ཛ་ཡ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Kshitigarbha is white, holding a jewel sprout in his right hand and a bell in his left hand. On the left side is མཻ་དྷཱ་ར་ཎི་སཱ་ཧཱ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Maitreya is white-yellow, holding a nagapuspa tree in his right hand and a bell in his left hand. On the right side of the ear is ཛྲིཾ་ཀུ་རུ་པཱ་ཎི (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Vajrapani is blue, holding a vajra in his right hand and a bell in his left hand. On the left side is ཐླྷིཾ་ནིསྶ་རཾ་བྷ་ཡ་སྭཱ་ཧཱ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Nivarana-Vishkambhin is red-yellow, holding a scripture in his right hand and a bell in his left hand. On the right side of the nose is ཧྲཱཾ་ཨཱ་གརྦྷ་ཡ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Akashagarbha is yellow, holding a sword in his right hand and a bell in his left hand. On the left side is ཧཱུཾ་ས་རཱ་ཛ་ཡ་སྭཱ་ཧཱ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Samantabhadra is red-green.
English
Holding a precious sheaf of rice in the right hand and a bell in the left. On the right side of the base of the tongue: Hrī Hā Hūṃ Padma Prada Ma. Red Avalokiteśvara holding a lotus in the right hand and a bell in the left. On the left side: Mūṃ Śrī Aṃ Rāgāya Svāhā. White and green Mañjuśrī holding an utpala in the right hand and a bell in the left. All eight are seated in a half-lotus posture with the right leg extended. On the right palm: Hūṃ Yamāntaka Kṛta Phaṭ. Yamāntaka, dark purplish-black, holding a raised human head. On the left: Hūṃ Prajñāntaka Kṛta Phaṭ. Mahābala, yellowish-black, holding a vajra. On the right sole: Hūṃ Vighnāntaka Kṛta Phaṭ. Nectar swirl, greenish-black, holding a crossed vajra. On the left: Hūṃ Padmāntaka Kriṃta Phaṭ. Hayagrīva, reddish-black, holding a skull staff entwined with snakes. All four are standing in a giant posture with the right leg extended. On the crown: Oṃ Muni Krīṃ Svāhā. Buddha of the gods, white, holding a lute. On the right side: Oṃ Muni Hūṃ Trūṃ Svāhā. Buddha of the asuras, blue, holding armor. At the heart: Oṃ Muni Srūṃ Sāhā. Buddha of humans, yellow, holding a staff. At the throat: Oṃ Muni Breṃ Sāhā. Buddha of animals, reddish-black, holding a book. At the navel: Oṃ Muni Ṣheṃ Svāhā. Buddha of the pretas, yellowish-black, holding a jewel box. At the secret place: Oṃ Muni Ye Svāhā. Buddha of hell beings, smoky, holding fire and water. All six are standing for the benefit of beings. On the top of the crown of Vajradhātvīśvarī: Lāṃ Dveṣa Rati. White Locanā holding a bell against her hip in the right hand and a wheel at her heart in the left. On the right side of the base of the two hands: A A A Vajrī Bhadra Samanta Aḥ. Samantabhadrī, blue, with palms joined at her heart. On the left side: Māṃ Moha Rati. Māmakī, yellow, holding a bell against her hip in the right hand and a jewel at her heart in the left. On the right side of the base of the two feet: Tāṃ Vajra Rati. Samaya Tārā, green, holding a bell against her hip in the right hand and a crossed vajra at her heart in the left. On the left side: Pāṃ Rāga Rati. Red Pāṇḍaravāsinī holding a bell against her hip in the right hand and a lotus at her heart in the left. Samantabhadrī is in the lotus posture, and the others are in the ascetic posture. Eyes.
Chinese
在腰部右侧，吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），拉西亚萨玛雅斯德旺（藏文：ལཱ་སྱ་ས་མ་ཡ་སྟྭཾ，梵文天城体：लास्य समय स्त्वं，梵文罗马拟音：lāsya samaya stvaṃ，汉语字面意思：舞女誓言），妙音天女白色，手持弯刀和镜子；在左侧，匝（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝），度贝札贝夏（藏文：དྷཱུ་པེ་པྲ་བེ་ཤ，梵文天城体：धू पे प्र बे श，梵文罗马拟音：dhū pe pra be śa，汉语字面意思：香入），香女白色偏黄，手持香炉；在耳朵右侧，章（藏文：ཏྲཱཾ，梵文天城体：त्रां，梵文罗马拟音：trāṃ，汉语字面意思：章），玛列萨玛雅吼（藏文：མཱ་ལེ་ས་མ་ཡ་ཧོཿ，梵文天城体：माले समय होः，梵文罗马拟音：māle samaya hoḥ，汉语字面意思：花环誓言吼），花环女黄色，手持珍宝花环；在左侧，吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），布贝阿贝夏（藏文：པུཥྤེ་ཨཱ་བེ་ཤ，梵文天城体：पुष्पे आ बे श，梵文罗马拟音：puṣpe ā be śa，汉语字面意思：花入），花女红色偏黄，手持花环；在鼻子右侧，舍（藏文：ཧྲཱིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：舍），给德热郭吽（藏文：གཱི་ཏཱི་རཱ་གོ་ཧཾ，梵文天城体：गीती रा गो हं，梵文罗马拟音：gītī rā go haṃ，汉语字面意思：歌声喜我），歌女红色，手持琵琶；在左侧，邦（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦），德瓦苏给热（藏文：དཱི་བ་སུ་གི་རཱི，梵文天城体：दी वा सु गि री，梵文罗马拟音：dī vā su gi rī，汉语字面意思：灯善吉祥），灯女红色偏绿，手持灯；在舌头腰部右侧，昂（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：昂），尼热德热郭亚麦（藏文：ནིརྟེ་རཱ་ག་ཡ་མྱེ，梵文天城体：निर्ते रा गय म्ये，梵文罗马拟音：nirte rā gaya mye，汉语字面意思：舞喜我），舞女绿色，跳舞；在左侧，吼（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼），根德泽达（藏文：གནྡྷེ་ཙིཏྟ，梵文天城体：गन्धे चित्त，梵文罗马拟音：gandhe citta，汉语字面意思：香意），香水女白色偏绿，手持香水海螺杯。这八位都以左腿伸展的半跏趺坐姿势安住。右手掌心，嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），玛哈班匝达热玛哈卓达伊夏热匝瓦列尼吽啪特（藏文：མ་ཧཱ་བཛྲ་དྷ་ར་མ་ཧཱ་ཀྲོ་དྷཱི་ཤྭ་རཱི་ཛྭ་ལཱི་ནི་ཧཱུཾ་ཕཊ，梵文天城体：महा वज्र धर महा क्रोधिश्वरी ज्वालीनि हुं फट्，梵文罗马拟音：mahā vajra dhara mahā krodhīśvarī jvālīni hūṃ phaṭ，汉语字面意思：大金刚持大忿怒自在炽燃吽啪特），铁钩女棕黑色，手持铁钩。左手，嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），玛哈热纳达热玛哈卓达伊夏热匝瓦列尼吽啪特（藏文：མ་ཧཱ་རཏྣ་དྷ་ར་མ་ཧཱ་ཀྲོ་དྷཱི་ཤྭ་རཱི་ཛྭ་ལཱི་ནི་ཧཱུཾ་ཕཊ，梵文天城体：महा रत्न धर महा क्रोधिश्वरी ज्वालीनि हुं फट्，梵文罗马拟音：mahā ratna dhara mahā krodhīśvarī jvālīni hūṃ phaṭ，汉语字面意思：大宝持大忿怒自在炽燃吽啪特），绳索女黄色偏黑，手持绳索。右脚掌心，嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），玛哈嘎玛达热玛哈卓达伊夏热匝瓦列尼吽啪特（藏文：མ་ཧཱ་ཀརྨ་དྷ་ར་མ་ཧཱ་ཀྲོ་དྷཱི་ཤྭ་རཱི་ཛྭ་ལཱི་ནི་ཧཱུཾ་ཕཊ，梵文天城体：महा कर्म धर महा क्रोधिश्वरी ज्वालीनि हुं फट्，梵文罗马拟音：mahā karma dhara mahā krodhīśvarī jvālīni hūṃ phaṭ，汉语字面意思：大业持大忿怒自在炽燃吽啪特），铃女绿色偏黑，手持铃。左脚，嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），玛哈贝玛达热玛哈卓达伊夏热匝瓦列尼吽啪特（藏文：མ་ཧཱ་པདྨ་དྷ་ར་མ་ཧཱ་ཀྲོ་དྷཱི་ཤྭ་རཱི་ཛྭ་ལཱི་ནི་ཧཱུཾ་ཕཊ，梵文天城体：महा पद्म धर महा क्रोधिश्वरी ज्वालीनि हुं फट्，梵文罗马拟音：mahā padma dhara mahā krodhīśvarī jvālīni hūṃ phaṭ，汉语字面意思：大莲花持大忿怒自在炽燃吽啪特），铁链女红色偏黑，手持铁链。这四位都以左腿伸展的巨人抛掷姿势安住。本尊和本母，勇士和勇母，普贤父母以寂静的十三种装饰庄严，具有九种姿态的威严，六种心要至上的化身装束，以及终结者父母具有忿怒凶猛令人畏惧的姿态，并具有尸陀林燃烧的装束。所有这些都是金刚萨埵显空幻化网的自性，身语意在无尽的庄严轮中完全清净。如此清晰的诸佛众，所有这些本尊的命根，都观想为各自心间具有各自种子字，与自身相同的智慧勇士，舍弃了装饰和法器。第二，加持：所有本尊的头顶上，在月亮上安住着白色嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。其光芒激发了所有如来佛的心续，身金刚的本尊众充满了虚空，融入嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）中。
English
On the right side of the waist, Hūṃ Lāsya Samaya Stvaṃ. The white charming woman holds a mirror with a curved knife. On the left side, Jaḥ Dhūpe Prabhesha. The incense woman, white and yellowish, holds an incense burner. On the right side of the ear, Trāṃ Māle Samaya Hoḥ. The garland woman, yellowish, holds a precious garland. On the left side, Hūṃ Puṣpe Ābesha. The flower woman, reddish-yellow, holds a garland of flowers. On the right side of the nose, Hrīṃ Gītī Rāgo Haṃ. The song woman, red, holds a lute. On the left side, Vaṃ Dīva Su Girī. The lamp woman, red-green, holds a lamp. On the right side of the waist of the tongue, Aṃ Nirte Rāga Ya Mye. The dance woman, green, performs a dance. On the left side, Hoḥ Gandhe Citta. The perfume woman, white-green, holds a conch shell cup of perfume. All eight are seated in a half-lotus posture with the left leg extended. In the right palm, Oṃ Mahā Vajra Dhara Mahā Krodhīśvarī Jvālīni Hūṃ Phaṭ. The hook woman, brownish-black, holds a hook. On the left, Oṃ Mahā Ratna Dhara Mahā Krodhīśvarī Jvālīni Hūṃ Phaṭ. The rope woman, yellowish-black, holds a rope. In the right sole, Oṃ Mahā Karma Dhara Mahā Krodhīśvarī Jvālīni Hūṃ Phaṭ. The bell woman, greenish-black, holds a bell. On the left, Oṃ Mahā Padma Dhara Mahā Krodhīśvarī Jvālīni Hūṃ Phaṭ. The chain woman, reddish-black, holds a chain. All four are seated in a giant throwing posture with the left leg extended. The Gone Ones, Male and Female. The Heroes and Heroines. The Kunsang Father and Mother are adorned with the thirteen ornaments of peace, flourishing with the splendor of nine attitudes, with the attire of the supreme six mind-essence emanations, and the Terminating Father and Mother have a fierce and terrifying demeanor, possessing the attire of a burning charnel ground. All of them are the nature of Vajrasattva, the net of illusion of emptiness and appearance, and their body, speech, and mind are completely pure in the inexhaustible wheel of ornaments. Thus, all the clearly visualized deities, the life force of all of them, are visualized as wisdom beings identical to oneself, each marked with their respective seed syllables at their hearts, having abandoned ornaments and hand implements. Second, the Blessing: On the crown of all the deities, a white Oṃ resides on the moon. Its rays stimulate the mind-streams of all the Tathagatas, and the deity assembly of Body Vajra comes forth, filling the sky, and dissolves into Oṃ.