English
The Mandala of Generation. Purified with Oṃ Āḥ Hūṃ Hraḥ Phaṭ. Cleansed with Svabhāva. From emptiness, beginning with the vajra nature, the ten-spoked wheel in the center, the Great Bliss Wheel is half a million yojanas in extent. Half of its interior is transformed from Sāṃ Ṣāṃ Śāṃ, the main lotus is twenty-five thousand yojanas in extent. In its center are the moon arising from the letter Aṃ (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿姆), the sun arising from the letter Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), and the Rāhu mandala arising from the letter A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), stacked one above the other. From there, the east of the Vajravarahi and the east gate of the heart are: ca cha ja jha ña. The southeast corner is: cā chā jā jhā ñā. The right side of the east of the heart's garment is: caṃ chaṃ jaṃ jhaṃ ñaṃ. The southeast is: caḥ chaḥ jaḥ jhaḥ ñaḥ. The south of the Vajravarahi and the south gate of the heart are: ṭa ṭha ḍa ḍha ṇa. Reality-free is: ṭā ṭhā ḍā ḍhā ṇā. The right side of the south of the heart's garment is: ṭaṃ ṭhaṃ ḍaṃ ḍhaṃ ṇaṃ. The southwest is: ṭaḥ ṭhaḥ ḍaḥ ḍhaḥ ṇaḥ. The north of the Vajravarahi and the north gate of the heart are: pa pha ba bha ma. Empowerment is: pā phā bā bhā mā. The right side of the north of the heart's garment is: paṃ phaṃ baṃ bhaṃ maṃ. The northeast is: paḥ phaḥ baḥ bhaḥ maḥ. The west of the Vajravarahi and the west gate of the heart are: ta tha da dha na. The northwest corner is: tā thā dā dhā nā. The right side of the west of the heart's garment is: taṃ thaṃ daṃ dhaṃ naṃ. The northwest is: taḥ thaḥ daḥ dhaḥ naḥ. The left side of the south of the heart's garment is: kaṃ khaṃ gaṃ ghaṃ ṅaṃ. The left side of the west is: kā khā gā ghā ṅā. The left side of the east is: sa ṣa śa kṣa. The left side of the north is: saḥ ṣaḥ śaḥ kṣaḥ. From these transformations come the lotus seats. All are complete with roots, stems, leaves, stamens, and heartwood. Arising from each seed syllable. The four directions of the Vajravarahi and on the heart's garment, both the right and left sides of the east and south, the right side of the north and west, and the gates of the east and north are white lotuses. The corners of the Vajravarahi and the heart wheel, the left side of the north and west, and the gates of the south and west are red lotuses. In the center of the twelve red lotuses, the twelve intercalary months of the twenty-four years are completely purified. The twelve moon mandalas arising from the letter Ha, and the center of the twelve white lotuses.
Chinese
清净十二界，从క్ష（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，字面意思： ક્ષ）字所生的日轮中，变得以众多光芒而庄严。中央的座垫之上，主尊的标识化为天神，即从吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，字面意思：हुं）字所生的五峰蓝色金刚杵，以及由此所生的具德时轮无垢的五种光芒。从“如是”至“变成如意宝树”之间，按照修法仪轨。 “金刚萨埵的头饰”和“各种佛母的金刚萨埵宝冠”在此不需要。主尊的心间，由阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，字面意思：अ）字和金刚所生的金刚萨埵，三面六臂，根本面和身色蓝色，从“与自身相同的般若佛母拥抱”之间，如四位胜者一般。增补佛的标识化为天神，即从伊（藏文：ཨི，梵文天城体：इ，梵文罗马拟音：i，字面意思：इ）字所生的黑色宝剑完全变成，从“不空成就”至“下方灰尘停止的宝瓶”之间，与现观相似，从“安住”到“一切都安住”，念诵“是”。门之标识化为天神，即从यं（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，字面意思：यं）字所生的宝剑，从“成为主要方便”之间，对“安住”念诵“安住”。心间眷属的标识化为天神，即从ཨ（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，字面意思：अ）字所生的绿色金刚杵，从“语金刚母根本面和身色蓝色”至“手持四面梵天头颅”之间，对“安住”念诵“安住”。念诵“是”去除。从“如是”至“具有无数陀罗尼”之间。语坛城眷属所依的标识化为天神，即从ཧ（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，字面意思：ह）字所生的弯刀，到“年轻佛母及其眷属是六面”。身坛城眷属所依的标识化为天神，即ཉ་ཉི་ཉཾ。从“如是”至“年轻佛母及其眷属是六面”。身坛城门所依的标识化为天神，即从ཡ（藏文：ཡ，梵文天城体：य，梵文罗马拟音：ya，字面意思：य）字所生的黑色手杖，到“忿怒天女们以左伸展姿势安住”。身坛城台阶上，马座柱子内部所依的标识化为天神，即从ཧྻ་ཧྻཱ་所生的，到“手持珍宝”。
English
From the perfectly pure twelve realms of space, from the sun mandala arising from the letter kṣa (Tibetan: ཀྵ, Devanagari: क्ष, Romanized Sanskrit: kṣa, Literal meaning: ક્ષ), it becomes adorned with numerous rays. On the central seat, the symbols of the main deity transform into gods, namely, the five-pronged blue vajra arising from the letter hūṃ (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: हुं), and the five kinds of stainless light rays of the glorious Kalachakra arising from it. From "thus" to "becoming wish-fulfilling trees," according to the sadhana. The "crown of Vajrasattva" and the "diadem of Vajrasattva of various mothers" are not needed here. In the heart of the main deity, Vajrasattva with three faces and six arms, born from the letter a (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: अ) and the vajra, the root face and body color blue, from "embracing the Prajnaparamita mother who is the same as oneself," like the four supreme victors. The symbols of the supplementary Sugatas transform into gods, namely, the black sword arising from the letter i (Tibetan: ཨི, Devanagari: इ, Romanized Sanskrit: i, Literal meaning: इ) completely transformed, from "Amoghasiddhi" to "the vases where dust stops below," similar to Abhisamaya, from "abiding" to "everything abides," recite "is." The symbols of the doors transform into gods, namely, the sword arising from the letter yaṃ (Tibetan: ཡཾ, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal meaning: यं), from "becoming the main means," recite "abides" for "abiding." The symbols of the retinue in the heart transform into gods, namely, the green vajra arising from the letter a (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: अ), from "the root face and body color blue of the sound vajra mother" to "holding the four-faced head of Brahma," recite "abides" for "abiding." Remove the recitation "is." From "thus" to "possessing countless dharanis." The symbols on which the retinue of the speech mandala relies transform into gods, namely, the curved knife arising from the letter ha (Tibetan: ཧ, Devanagari: ह, Romanized Sanskrit: ha, Literal meaning: ह), to "the young mother and her retinue are six-faced." The symbols on which the retinue of the body mandala relies transform into gods, namely, ཉ་ཉི་ཉཾ. From "thus" to "the young mother and her retinue are six-faced." The symbols on which the doors of the body mandala rely transform into gods, namely, the black staff arising from the letter ya (Tibetan: ཡ, Devanagari: य, Romanized Sanskrit: ya, Literal meaning: य), to "the wrathful goddesses abide in a left-extended posture." The symbols on which the interior of the horse-seat pillars on the steps of the body mandala rely transform into gods, namely, from ཧྻ་ཧྻཱ་, to "holding jewels."
Chinese
尸林轮的标志都变成天尊，从刀和钩子开始，执持各种东西的也都安住。语的座位的标志都变成天尊，嚓 ཚ ཛ ཛྙ ཉ等全部变成，从度母所生的，到西门的左边的座位依次安住。身的座位的标志都变成天尊，ཙཾ ཚཾ ཛཾ ཛྷཾ ཉཾ等全部变成，不欲欺骗有情母众在西门的左边的座位依次安住。这些是生起誓言尊。然后，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）全部变成，五股蓝色金刚杵，以及由此所生的金刚力。到顶髻上哈（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）变成心金刚都安住。这样灌顶后，一切垢染都清净，加持印封，对主尊用金刚萨埵，对杂色母用不动佛加持印封。对毗卢遮那佛用不动佛，到不可摧毁的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字。在后修的阶段，以心解脱者的不共见解，供养祈请如来后，以无有来去的方式祈请返回的方面，这里不需要混合预备的本尊，因为祈请的本尊都已进入智慧萨埵的体性。其他续部的归纳之见解，如印度圣地的许多班智达所阐释的那样，后修的本尊大多升到空中，也有收摄到自己的心间，以及返回自性之境，但是，认为此时可以随顺上下次第而行。如果对此方式感兴趣，那么就应该从金刚鬘等中去理解，如果在此期间进行扩展，也可以稍微念诵前生本尊的念诵。这些是使坛城稳固安住。然后，陈设广大的供品，如前一样，供品清净加持，从自性之境，世尊时轮坛城，上师本尊佛陀菩萨众等一切都成为供养的对境。到ཤི་ཥྱཱ་ཎཱཉྩ（梵文天城体：शिष्याणाञ्च，梵文罗马拟音：śiṣyāṇāñca，汉语字面意思：以及弟子们），之间，如前祈请时一样。此时在坛城上实际陈设广大的供品
English
The signs of the charnel ground wheel all become deities, starting with the knife and hook, and those holding various things are also established. The signs of the speech seat all become deities, Ca Tsa Dza Jnya Nya, etc., all become complete, from those born from Tara, to the left seat of the west gate, they reside in order. The signs of the body seat all become deities, Tsa Tsham Dzam Dzham Nyam, etc., all become complete, the mothers who do not want to deceive sentient beings reside in order on the left seat of the west gate. These are to generate the Samaya beings. Then, from the HUM (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: HUM) in one's own heart becoming complete, a five-pronged blue vajra, and the vajra force arising from it. To the crown of the head, HA (Tibetan: ཧ, Sanskrit Devanagari: ह, Sanskrit Romanization: ha, Chinese literal meaning: HA) becomes the heart vajra, all are established. Thus, by empowering, all defilements are purified and sealed, the main deity is sealed with Vajrasattva, and the variegated mother is sealed with Akshobhya. For Vairochana, Akshobhya, to the indestructible A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A). In the stage of subsequent abiding, according to the unique view of the mind liberationists, after offering and supplicating the Tathagatas, in the aspect of requesting them to depart without coming and going, here there is no need to mix the preliminary deities, because the deities that have been supplicated have already entered the nature of the wisdom being. According to the condensed tantra's view, as explained by many Indian pandits, the deities of the subsequent abiding mostly rise into the sky, and also gather into one's own heart, and there is also the departure to the realm of self-nature, but it is thought that one can enter in accordance with the upper and lower order of this occasion. If one is interested in that method, then one should understand it from the Vajra Garland and so on, and if one expands during this interval, one should also recite the recitation of the front generation deity a little. These are to firmly establish the mandala. Then, arrange extensive offerings, as before, purify and bless the offerings, from the realm of self-nature, the mandala of the Bhagavan Kalachakra, all the gurus, yidams, Buddhas, Bodhisattvas, and so on, become the objects of offering. To ŚIṢYĀṆĀÑCA (Sanskrit Devanagari: शिष्याणाञ्च, Sanskrit Romanization: śiṣyāṇāñca, Chinese literal meaning: and the disciples), in between, as in the previous supplication. At this time, actually arrange extensive offerings on the mandalas.
Chinese
或者，也可以在供水容器中，念诵所有神灵的名号进行供养。如果能用纯正的梵语念诵这些名号，那是最好的。但如果觉得困难，又不想用不纯正的汉语来炫耀，那么用藏语念诵既省力又能表达意义。例如，用“嗡，吉祥时轮金刚，顶礼！（藏文：ཨོཾ་དཔལ་དུས་ཀྱི་འཁོར་ལོ་ལ་ན་མཿ，梵文天城体：ओṃ श्री कालचक्राय नमः，梵文罗马拟音：oṃ śrī kālacakrāya namaḥ，汉语字面意思：嗡，吉祥时轮金刚，顶礼！），嗡，各种各样的佛母，顶礼！（藏文：ཨོཾ་སྣ་ཚོགས་ཡུམ་ལ་ན་མཿ，梵文天城体：ओṃ नाना वर्णायै नमः，梵文罗马拟音：oṃ nānā varṇāyai namaḥ，汉语字面意思：嗡，各种各样的佛母，顶礼！）”等等来代表。这里将要讲述通常的仪轨： 完全清净的智慧甘露之水， 极其清澈，颜色、气味、味道都完美。 清除口中污垢气味的供水， 为了使时轮金刚的坛城诸神欢喜而供养。 嗡 阿 吽 啥 班杂 萨 嘎让 阿让 匝 玛 南 扎 帝 扎 纳玛（藏文：ཨོཾ་ཨཱཿཧྲཱི་པྲ་ཝ་ར་སད་ཀཱ་རཾ་ཨརྠཾ་ཨཉྩ་མ་ནཾ་པྲ་ཏཱིཙྪ་ན་མཿ，梵文天城体：ओṃ आः ह्रीः प्रवर सत्कारम् अर्थम् अञ्च मनम् प्रतीच्छ नमः，梵文罗马拟音：oṃ āḥ hrīḥ pravara satkāram arthaṃ añca manam pratīccha namaḥ，汉语字面意思：嗡 阿 吽 啥 殊胜 供养 意义 捧 意 接受 顶礼） 前两句相同， 清除足莲污垢气味的香水。 पादयं (梵文天城体：पाद्यं，梵文罗马拟音：pādyaṃ，汉语字面意思：水) 同样地， 消除一切痛苦的散洒饮用之物。 प्रोक्षणं (梵文天城体：प्रोक्षणं，梵文罗马拟音：prokṣaṇaṃ，汉语字面意思：洒水) 八支圆满的金刚涂香之流。 以涂香（藏文：ཨརྒྷཾ་）之名供养四种水。 接下来是十二种供养，用供品来供养： 三界自在的世尊等，如前所述。 天女的供养是： 从擦字短音和长音中生出的， 香水母和花鬘母， 化现充满虚空的供养云， 供养坛城诸神。 从扎字短音和长音中生出的， 熏香母和明灯母， 化现充满虚空的供养云， 供养坛城诸神。 从巴字短音和长音中生出的， 食物母和水果母， 化现充满虚空的供养云， 供养坛城诸神。 嗡 班匝 阿嘎贴 阿嘎达 帕拉 阿匝 南 咕噜 咕噜