Chinese
持马头金刚杵，一用母白红琼面持红幡，欲母红黄狗面持童尸，财护白红猪头持莲花，风母红灰鹿头持幡。玛哈玛拉纳班杂布由，阿格尼布由，瓦拉嘿布由，扎姆尼布由，苏达南布由，瓦如尼布由。杀母绿黑狼面持小刀，火母红黄鹫面持火炬，猪母绿黄猪面持獠牙，老母绿蓝乌鸦头持血螺，大鼻母绿红牛头持大童尸，水天母绿黑蛇面持甘露颅器。班杂玛哈嘎丽布由，班杂扎嘎拉布由，班杂滚巴嘎尔纳布由，班杂蓝波达拉布由。大黑母杜鹃头持铁钩，金刚母绵羊面持肠索，瓶鼻母红面狮子头持铁链，腹持母绿黑秃鹫头持铃，所有这些都具忿怒相，以尸林燃烧的装饰装扮，在田野的座垫上嬉戏。此外，大坛城的外围，化身和再化身，所有誓言守护者的无边集合，都各自具有自己的装饰和服饰，并被各自的眷属所环绕，坛城的轮盘显现为太阳和光芒的形式，不可思议的幻化嬉戏，被认为是誓言的圆满轮。二是关于灌顶的坛城化现：从显现为主尊金刚萨埵的心间，发出吽（藏文：བྷྲཱུྂ，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）字，进入宝瓶之中。萨帕拉纳 帕特。桑哈拉纳 吽。宝瓶的自性广大宽阔，底部收缩，腹部膨胀，颈部纤细，口部张开，嘴唇下垂，颈部系着天衣，饰有如意树，内部充满水和各种精华。其中，黄色四辐轮，四门以凸出的形式存在，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座，各种莲花和日月堆叠的五座
English
Holding the vajra club with a horse's head, the solitary mother, white and red, with a garuda face, holds a red banner. The desiring mother, red and yellow, with a dog's face, holds a child corpse. The wealth protector, white and red, with a pig's head, holds a lotus. The wind mother, red and gray, with a deer's head, holds a banner. Mahamaranam Vajra Bhya. Agni Bhya. Varahi Bhya. Chamundi Bhya. Suta Nam Bhya. Varuni Bhya. The killing mother, green and black, with a wolf's face, holds a small knife. The fire mother, red and yellow, with a vulture's face, holds a torch. The pig mother, green and yellow, with a pig's face, holds fangs. The aging mother, green and blue, with a crow's head, holds a blood conch. The large-nosed mother, green and red, with a bull's head, holds a large corpse. The water goddess mother, green and black, with a snake's face, holds a skull cup of nectar. Vajra Maha Kali Bhya. Vajra Chakala Bhya. Vajra Kumbhakarna Bhya. Vajra Lambodara Bhya. The great black mother, with a cuckoo's head, holds an iron hook. The vajra ewe, blue, with a ram's face, holds an intestine lasso. The vase-nosed mother, red, with a lion's face, holds an iron chain. The belly-holding mother, green and black, with a raven's head, holds a bell. All of these are in wrathful forms, adorned with the burning ornaments of the charnel ground, and reveling on a field seat. Furthermore, on the outer periphery of the great mandala, the emanations and further emanations, along with the boundless assembly of oath-bound protectors, each possessing their own ornaments and attire, and surrounded by their respective retinues, the wheel of the mandala appears as the form of the sun and rays of light, the inconceivable magical play is contemplated as the complete wheel of commitment. Secondly, the manifestation of the mandala for the purpose of empowerment: From the heart of the main deity, visualized as Vajrasattva, the syllable Bhrum (藏文：བྷྲཱུྂ，梵文天城体：भ्रूम्，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字) is emitted and enters into the vase. Spharana Phet. Samharana Hum. The nature of the vase is precious, vast and extensive, with a contracted base, a bulging belly, a slender neck, an open mouth, drooping lips, a divine cloth tied around the neck, adorned with a wish-fulfilling tree, and filled inside with water and various essences. Within it, a yellow four-spoked wheel, with four doors existing in the form of protuberances, in the center is a lion, in the east an elephant, in the south a supreme horse, in the west a peacock, and in the north a jewel throne supported by a shangshang, five seats of various lotuses and stacked sun and moon.
Chinese
之上。再次从自己的心间，发出 吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）, 穆（藏文：མཱུཾ，梵文天城体：，梵文罗马拟音：，汉语字面意思：种子字）, 嗡（藏文：ༀ，梵文天城体：，梵文罗马拟音：，汉语字面意思：种子字） 朗（藏文：ལཱཾ，梵文天城体：，梵文罗马拟音：，汉语字面意思：种子字）, 斯瓦（藏文：སྭཱ，梵文天城体：，梵文罗马拟音：，汉语字面意思：种子字） 芒（藏文：མཱཾ，梵文天城体：，梵文罗马拟音：，汉语字面意思：种子字）, 阿（藏文：ཨཱཾ，梵文天城体：，梵文罗马拟音：，汉语字面意思：种子字） 邦（藏文：པཱཾ，梵文天城体：，梵文罗马拟音：，汉语字面意思：种子字）, 杭（藏文：ཧཱཾ，梵文天城体：，梵文罗马拟音：，汉语字面意思：种子字） 当（藏文：ཏཱཾ，梵文天城体：，梵文罗马拟音：，汉语字面意思：种子字）。斯帕ra纳 帕特。桑哈ra纳 吽。金刚，法轮，如意宝，莲花，宝剑，各自部族的铃铛等。斯帕ra纳 帕特。桑哈ra纳 吽。吽 班杂 德热克。穆 达图诶西瓦热。中央是不动佛，蓝色，手持金刚杵和铃铛。法界自在母，蓝色，手持以金刚杵为标志的铃铛和金刚杵，并与之交合。嗡 哲纳哲克。朗 德维萨ra德。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，并与之交合。斯瓦 冉纳 德热克。芒 莫哈ra德。南方是宝生佛，黄色，手持如意宝和铃铛。嘛嘛格佛母，黄色，手持如意宝的铃铛和如意宝，并与之交合。阿 阿若勒克。邦 惹嘎ra德。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，并与之交合。杭 扎加 德热克。当 班杂ra德。北方是不空成就佛，绿色，手持宝剑和铃铛。誓言度母，绿色，手持宝剑的铃铛和宝剑，并与之交合。父尊们以平等的跏趺坐姿，母尊们以禁行者的半跏趺坐姿安住。以十三种寂静的装饰品庄严，以九种姿态威严。第三，灌顶并加持：如是观想的会供坛城和宝瓶中的所有本尊的命根，观想各自如同自己的智慧勇识，舍弃装饰和法器，在各自的心间观想以各自的种子字为标志。从种子字中放射出光芒，迎请十方四时的所有善逝，以金刚萨埵（藏文：བཛྲ་ས་མཱ་ཛཿ）的形式，显现为五部父尊母尊的灌顶本尊。念诵“嗡 萨瓦 达塔嘎达 嘛哈 阿努ra嘎纳 班杂 斯瓦巴瓦 阿玛郭 昂”，祈请。彼等无二地交合，从贪欲之火中融化的五种智慧之水流，降临于头顶的五个部位，灌顶，清净五种烦恼的垢染。五蕴转化为五部的佛陀。水的剩余部分稳固于头顶，完全转化，成为自部
English
above. Again, from one's own heart, ཧཱུཾ་Mūṃ. ༀ་Lāṃ. SvāṃMāṃ. ĀṃPāṃ. HāṃTāṃ are emitted. Spharaṇa Phaṭ. Saṃharaṇa Hūṃ. Vajra, wheel, jewel, lotus, sword, each with their respective family's bell. Spharaṇa Phaṭ. Saṃharaṇa Hūṃ. Hūṃ Vajra Dhṛk. Mūṃ Dhātveśvarī. In the center is Akṣobhya, blue, holding a vajra and bell. Dhātveśvarī, blue, holding a bell marked with a vajra and a vajra, and uniting with him. Oṃ Jina Jik. Lāṃ Dveṣa Rati. In the east is Vairocana, white, holding a wheel and bell. Locanā, white, holding a wheel bell and a wheel, and uniting with him. Svāṃ Ratna Dhṛk. Māṃ Moha Rati. In the south is Ratnasambhava, yellow, holding a jewel and bell. Māmakī, yellow, holding a jewel bell and a jewel, and uniting with him. Āṃ Ārolik. Pāṃ Rāga Rati. In the west is Amitābha, red, holding a lotus and bell. Pāṇḍaravāsinī, red, holding a lotus bell and a lotus, and uniting with him. Hāṃ Prajñā Dhṛk. Tāṃ Vajra Rati. In the north is Amoghasiddhi, green, holding a sword and bell. Samayatārā, green, holding a sword bell and a sword, and uniting with him. The fathers abide in equal lotus posture, and the mothers abide in the posture of a renunciate. Adorned with thirteen peaceful ornaments and majestic with nine attitudes. Third, empowerment and blessing: Like that, the life force of all the deities of the clearly visualized assembly mandala and vase, visualize each wisdom being, identical to oneself, without ornaments and implements, marked with their respective seed syllables at their hearts. From the seed syllables, rays of light radiate, inviting all the Sugatas of the ten directions and four times, in the form of the five families of father and mother empowerment deities, with Vajrasamājaḥ. Recite "Oṃ Sarva Tathāgata Mahā Anurāgaṇa Vajra Svabhāva Ātmako'haṃ," urging them. They unite in non-duality, and the stream of the five wisdoms, melted by the fire of attachment, descends upon the five places on the crown of the head, empowering and purifying the defilements of the five poisons. The five aggregates are transformed into the Buddhas of the five families. The remaining water solidifies on the crown of the head, completely transformed, becoming one's own family.
Chinese
思维于大坛城中觉醒，伴随铁钩手印。吽。从“空性甚深”等至“萨玛雅 斯德旺”。第二，迎请：吽。十方时轮自性大，从无缘心之坛城中，迎请一切坛城。于自显无别坛城中，以入之相合和，从十方时中降临者，圆满修持之坛城。亲近之誓言殊胜。诶嘿 诶 亚 纳 亚 匝 吽 班 霍。如是，以誓言之轮亲近迎请。嗡。以慈悲之铁钩，劝请心意誓言之流。如是，思维安住于火焰山莲花中，如前。第三，抛掷智慧之花：嗡 班匝 萨玛雅 嗡。如是至萨玛雅 诃之间。嗡 班匝 卓达 萨玛雅 吽。如是抛掷鲜花后，从誓言者等至，应认知为无二。如是之间。第四，祈请成就并融入：嗡 耶谢 嘉波 等至 嗡 班匝 萨玛雅 霍之间。嗡 卓拉 卓贝 息杰巴，图杰 卓贝 昂贝措，瓦威 辛拉 玛布钦，德尼德尼 达拉作。嗡 班匝 卓达 萨玛雅 斯德旺。嗡 班匝 卓达 萨玛雅 帕特。嗡 班匝 卓达 萨玛雅 霍。如是，祈请成就，生起与智慧轮无二之欢喜，作为报恩之方式，供养誓言者：阿哩 阿吾哩 达哩 达巴哩 当士扎 郭纳 罗扎哩 卡让 约给尼 卡嘿 霍。如是供养。匝 吽 班 霍 吽 哈 嘿 帕特。如是念诵，思维坛城之轮如水入水般无别，变得清晰而稳固。第二，实际积聚资粮，包括：顶礼，供养，忏悔，祈请成就，立誓，念诵，圆满心意誓言。第一：从坛城主尊心间，如蜡烛一分为二般，自己以第二主尊之形象出现，安住于坛城之东门。思维与一切众生及行为成为共同，进入顶礼和供养等事业之次第。身体化为微尘般众多，上师同
English
Thinking of awakening in the great mandala, accompanied by the iron hook mudra. Hūṃ. From "Emptiness is very deep" etc. to "Samaya svaṃ." Second, inviting: Hūṃ. Great is the nature of the mandala of the ten directions and times, From the mandala of the non-objective mind, I invite all mandalas. In the self-appearing, inseparable mandala, With the union of the characteristic of entering, Those who have gone from all directions and times, The mandala of approach is perfectly complete. The supreme samaya of being close. Ehyehi āna ya jaḥ hūṃ vaṃ hoḥ Rulu rulu hūṃ. Thus, the wheel of samaya is closely invited. Oṃ. With the iron hook of compassion, urging the stream of mind samaya. As before, think of residing in the lotus of the mountain of fire. Third, throwing the flower of knowledge: Oṃ vajra samaya oṃ. Thus, until samaya hā. Oṃ vajra krodha samaya hūṃ. After throwing the flower like this, from the samaya being etc. to, one should recognize as non-dual. In between like this. Fourth, requesting accomplishment and merging: Oṃ yeśe jñāna rāja etc. to oṃ vajra samaya hoḥ. Oṃ krodha la krodheṇa śāntam, thug je krodha dpal rngams pa'i tshogs, 'bar ba'i byin rlabs rmad po che, de nyid du ni bdag la stsol. Oṃ vajra krodha samaya svaṃ. Oṃ vajra krodha samaya phaṭ. Oṃ vajra krodha samaya hoḥ. Thus, by requesting accomplishment, generating joy that is non-dual with the wheel of wisdom, as a way of repaying kindness, offering to the samaya being: Ali auli tāli tābāli daṃṣṭra gonā rotri kharaṃ yogini khāhi hoḥ. Thus offering. Jaḥ hūṃ vaṃ hoḥ hūṃ ha he phaṭ. By reciting thus, think that the wheel of the mandala becomes inseparable like water into water, becoming clear and stable. Second, the actual accumulation of merit, including: prostrations, offerings, confession, requesting accomplishments, making vows, reciting mantras, fulfilling the mind's samaya. First: From the heart of the main deity of the mandala, like a candle splitting into two, oneself appears in the form of the second main deity, and resides at the east gate of the mandala. Thinking of becoming common with all sentient beings and actions, entering the order of actions such as prostrations and offerings. Transforming the body into as many as dust particles, the guru same
Chinese
无死佛陀宝，三时善逝诸佛子，身语意之自性加持者，大恩德之足下我顶礼。如是向根本上师顶礼后，传承之顶礼为：普贤金刚手，大咕咕ra匝，因陀罗菩提夏迦布扎之足，辛格ra匝乌巴ra匝拉，以三门恭敬顶礼祈请庇护。月官天母金刚吽作舞，佛陀秘密毗玛拉米扎，娘氏洛·琼努索波拉巴拉，以三门恭敬... 努钦桑杰益西苏列仲，圣子琼宁秀丹索南灿，善逝祖千祖琼西绕扎，以三门恭敬... 卓千桑多图色桑仁夏，哦洛琼贝索南嘉措德，色敦仁坚嘉霍多杰匝，以三门恭敬... 班禅贝玛旺嘉都炯杰，才让旺波阿旺彭措灿，传承总集利珍哲达林，以三门恭敬... 洛钦确贝嘉色仁南夏，贝玛丹增钦列南巴嘉，钦列确仲桑杰根嘎贝，以三门恭敬... 丹增诺布潘德益沃热巴，遍主大恩根本传承上师与，浩瀚寂怒坛城轮之诸尊，以三门恭敬顶礼祈请庇护。如是传承祈请文之四句已译，另有多种传承方式，可随意翻译。坛城本尊之顶礼为：无分别金刚方便之智慧，于无缘智慧母之状态中证悟，大悲之差别种种显现，向大金刚萨埵顶礼。诸法清净本自任运成，行为作用与意法皆清净，向普贤父母双尊顶礼。法身如虚空般无有分别，然色身如彩虹般各自显现，已获得方便与智慧之胜者，向五部善逝顶礼。稀有宫殿善逝之母，三时诸佛子之生母，诸
English
Undying Buddha Jewel, All the Sugatas and their sons of the three times, The nature of body, speech, and mind, blessed, At the feet of the greatly kind, I prostrate. Having prostrated to the root guru, The prostration to the lineage is: Kunsang Chakdor Kukuraja Chen, The feet of Indrabhuti Shakya Putra, Singharaaja Uparaja La, With three doors, I respectfully prostrate and take refuge. Goma Devi Dorje Hum Dze Tsal, Sangye Sangwa Vimala Mitra, Nyak Lo Zhonnu Sogpo Lha Pal La, With three doors, respectfully... Nubchen Sangye Yeshe Su Leg Dron, Son Chok Zhonnying Zhuton Sonam Tsen, Degsheg Zurchen Zurchung Sherab Drak, With three doors, respectfully... Drolchen Samdor Thugsse Sang Rin Zhab, Go Lo Zhonpal Sonam Gyatso De, Seton Rinchen Gyahor Dorje Tsal, With three doors, respectfully... Panchen Pema Wangyal Dudjom Je, Tsering Wangpo Ngawang Phuntsok Tsen, Gyutsul Kundu Rigdzin Terdag Ling, With three doors, respectfully... Lochen Chopal Gyalse Rinnam Zhab, Pema Tenzin Trinle Nambar Gyal, Trinle Chodron Sangye Kunga Pel, With three doors, respectfully... Tenzin Norbu Pendei Ozer Bar, Khyabdag Drinchen Tsagyu Lama Dang, Rabjam Zhiktro Kyilkhor Khorloi Lha, With three doors, I respectfully prostrate and take refuge. Thus, the four lines of the lineage prayer have been translated, and there are also various other lineage methods, which can be translated as desired. The prostration to the deities of the mandala is: Non-conceptual Vajra, the wisdom of means, Realized in the state of the aimless wisdom mother, The various distinctions of compassion are shown, To the great Vajrasattva, I prostrate. All dharmas are completely pure, spontaneously accomplished from the beginning, Actions and mental dharmas are completely pure, To Kunsang Yabyum, I prostrate. Although the Dharmakaya is indivisible like space, The Rupakaya is clear and distinct like a rainbow, Possessing the supreme means and wisdom, To the five families of Sugatas, I prostrate. Wondrous palace, mother of the Sugatas, Mother of all the Buddhas and their sons of the three times, The