English
Without confusion. Homage to the Three Jewels. Oṃ kaṃkani kaṃkani, rocani rocani, troṭani troṭani, trāsani trāsani, pratihana pratihana, sarva karmaparaṃparāṇi me sarva satvanāṃca svāhā. To the Thubpa. Oṃ muni muni mahā muni śākya munaye svāhā. To Amitabha. Oṃ padma amideva hrīḥ. To the Medicine Buddha. Tadyathā. Oṃ bhaiṣajye bhaiṣajye mahā bhaiṣajye bhaiṣajye rāja samudgate svāhā. Recite these as much as possible. Make offerings and praises as before. The self-generation palace and deities dissolve into light and merge into oneself. The vase generation is at the time of the vase empowerment, it is said that "the vase that dissolves into light is for the student", it seems like only the main deity is generated, but when arranging the offerings, it is said that "the main thing is to recite the essence of the five main deities a hundred times and place them in the palace." According to what is said, it is said that five main deities must be generated. The lamas also think so. Purify the vase with its own nature. From emptiness, on the lotus moon, the precious vase is born from the melting of the bhrūṃ syllable, in the center of the vase with characteristics, in the center of the palace, in the center of the four-petaled lotus, on the lotus moon seat, from "Bhagavan Vairocana" to "facing the center", meditate on the five main deities like self-generation. At the crown of the five deities is marked with Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), at the throat is marked with Āḥ (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊), and at the heart is marked with Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). From "Vajra samājaḥ" to the invitation, offering, and praise, as before. Take the mantra cord, and from your heart, the rosary of mantras relies on the mantra cord and reaches the hearts of the five deities. Urge the continuity of vows. From the part of the body, the substance of nectar descends, imagine that the vase is full, recite the essence of the five main deities above a hundred times each, and finally make offerings and praises, and offer the water of the conch shell, and imagine that the deities dissolve. Regarding the karma vase generation ritual, it is not clearly stated here, but whether it can be replaced by the one practiced during the Vajrapani empowerment, or whether it should be practiced here as before. The front generation is, the lamas said, "The practice and offering must be done according to each mandala", therefore, the first is the vast one, the method of generating like the eleven-faced mandala: Oṃ svabhāva śuddhaḥ sarva dharmāḥ svabhāva śuddho 'haṃ. All mandalas are invisible and become emptiness.
Chinese
从空性之中，在各种金刚的中心，从嗡（藏文：བྷྲཱུཾ）中生出各种珍宝所成的四方形四门宫殿。以主色的墙壁在内，共有五层。黄色飞檐，珍宝网和半网遍布装饰。蓝色箭檐向外悬挂，白色普舒呈半莲花状向上竖立。内部有八根柱子，上面用栋梁支撑，中央隆起，装饰着金刚和珍宝顶。四门由四根柱子支撑，位于四层台阶上的宝瓶、盛器、法轮、伞盖和顶饰装饰。外围的欲界天女环绕供养。周围是各种莲花金刚围墙，光芒四射，内部的庭院，东白、南黄、西红、北绿，形成十一个坛城。根本上，在迎请天道之时，讲述诸天众的证悟，进行供养赞颂，以及证盟，还有为了使大解脱广大兴盛的食子仪轨的章节，虽然已经确定，但在此新编供养赞颂，因此将下面的迎请天道的证悟取到此处。第一个坛城，在天人坛城的中央是须弥山王。东白、南蓝、西红、北黄。被七金山和嬉水海环绕，外围是蓝色铁围山环绕，内部的庭院变成大海，上面有东方三洲，呈白色半月形；南方三洲，呈蓝色三角形；西方三洲，呈红色圆形；北方三洲，呈黄色方形。须弥山顶上有四瓣莲花，中央和东方白色，南方黄色，西方红色，北方绿色，中心是角式。根本上，在迎请天道时，虽然讲述了狮子座，但在《天梯》中说：天人声闻缘觉的宝座上，不适合狮子座，应说是莲花月座。这样说了，因此以至尊上师的口诀为准，在莲花和月亮的座垫上，世尊一切明彻遍照如来，身色白色，持菩提胜印，以金刚跏趺坐姿安住，以丝绸和珍宝装饰。东方洲的中央是白色帝释天，右手持金刚杵高举，左手持宝珠施予供养。自在母演奏琵琶。
English
From emptiness, in the center of various vajras, from Bhrum (Tibetan: བྷྲཱུཾ) arises a four-sided, four-doored palace made of various jewels. With walls of the main color inside, there are five levels. Yellow eaves, adorned all around with jewel nets and half-nets. Blue arrow-eaves hang outward, and white Pushu stand upright in the shape of half-lotuses. Inside, eight pillars support the beams, with a bulging center adorned with vajra and jewel tops. The four doors are supported by four pillars, adorned with vases, offering vessels, dharma wheels, parasols, and tops, situated on four levels of steps. The outer surroundings are encircled by offering goddesses on desire-cloth. Around the perimeter is a fence of various lotuses and vajras, with rays of light radiating everywhere, and the inner courtyard is divided into eleven mandalas: east white, south yellow, west red, and north green. Fundamentally, at the time of invoking the path of the gods, the realizations of the gods are explained, offerings and praises are made, and witnesses are invoked. Also, there is a section of the Torma ritual text for the great liberation to flourish in all directions, which has been determined. However, here, the offering and praise are newly arranged, so the realizations of the path of the gods below are taken here. The first mandala, in the center of the mandala of gods and humans, is Mount Sumeru, the king of mountains. East white, south blue, west red, north yellow. Surrounded by seven golden mountains and playful oceans, the outer perimeter is surrounded by a blue iron mountain, and the inner courtyard becomes an ocean. On top of it are the three continents of the east, in the shape of a white crescent; the three continents of the south, in the shape of a blue triangle; the three continents of the west, in the shape of a red circle; and the three continents of the north, in the shape of a yellow square. On top of Mount Sumeru are four-petaled lotuses, with the center and east white, the south yellow, the west red, and the north green. The center is angular. Fundamentally, when invoking the path of the gods, although the lion throne is explained, in the "Ladder of the Gods" it is said: "On the thrones of gods, humans, hearers, and solitary realizers, a lion throne is not suitable; it should be said to be a lotus and moon seat." Thus, taking the oral instructions of the supreme guru as authoritative, on the lotus and moon cushion, the Bhagavan, All-Knowing Vairocana, with a white body, holding the supreme mudra of enlightenment, sits in the vajra posture, adorned with silk and jewels. In the center of the eastern continent is white Indra, holding a vajra aloft in his right hand, and offering charity with a jewel in his left hand. The goddess of power plays the lute.
Chinese
靠左边支撑。右边的方位，使者是令人愉悦的绿色，右手拿着剑。左边的方位，信使是快速有力的蓝色，右手拿着三叉戟。南方方位中央，梵天是黄色，右手拿着水瓶。梵天女古内（梵文，古内，梵文罗马拟音，Gune），靠左边支撑。右边，使者是美丽的绿色，拿着剑。左边，信使是快速的红色，拿着白莲花和流星。西方方位中央，遍入天是蓝黑色，拿着轮子。吉祥天女拿着明亮的树枝，靠左边支撑。右边，使者是金刚喜乐白色，拿着獠牙。左边，信使是金刚军队首领黄绿色，拿着轮子。北方方位中央，大自在天是红色，拿着三叉戟。白色还灭母拿着莲花，靠左边支撑。右边，使者是船夫黑色，拿着短矛。左边，信使是愤怒的仙人红色，拉满弓箭。所有这些都用丝绸和各种珍宝装饰。四个门处，持国天是白色，拿着琵琶。增长天是蓝色，举着剑。广目天是红色，拿着蛇索。多闻天是黄色，拿着吐宝鼬，四位都持有武器。此外，三千大千世界的所有能依和所依也都显现出来。第二个坛城是不动佛的坛城，中央是蓝色的八瓣莲花。东方白色，南方黄色，西方红色，北方绿色，中央莲花月亮座上，净土之主薄伽梵金刚不动佛是蓝色，右手触地，左手禅定印上拿着金刚杵，具有化身相，以各种妙相庄严，结金刚跏趺坐。四瓣莲花上，东方是毗卢遮那佛白色，持菩提最胜手印。南方是宝生佛黄色，持施胜手印。西方是无量光佛红色，持禅定印。北方是不空成就佛绿色，作施无畏印，都具有化身相。东南方是白色的眼母，以眼为标志的轮子。西南方是蓝色的嘛嘛枳，拿着金刚杵。西北方是红色白衣母，拿着莲花。东北方是绿度母，拿着乌巴拉花，以各种装饰庄严。四个门
English
Supported from the left by the Nams. In the right direction, the messenger is a pleasing green, holding a sword in his right hand. In the left direction, the messenger is a swift and powerful blue, holding a trident in his right hand. In the center of the southern direction, Brahma is yellow, holding a water pot in his right hand. The Brahma female Gune (Sanskrit, Gune, Sanskrit Romanization, Gune), supported from the left. On the right, the messenger is a beautiful green, holding a sword. On the left, the messenger is a swift red, holding a white lotus and a meteor. In the center of the western direction, Vishnu is dark blue, holding a wheel. The glorious goddess holds a bright branch, supported from the left. On the right, the messenger is Vajra Bliss White, holding a tusk. On the left, the messenger is Vajra Commander Yellow-Green, holding a wheel. In the center of the northern direction, the Great Powerful One is red, holding a trident. The White Averter Mother holds a lotus, supported from the left. On the right, the messenger is the Helmsman Black, holding a short spear. On the left, the messenger is the Wrathful Sage Red, drawing a bow. All are adorned with silks and various precious jewels. At the four gates, Dhritarashtra is white, holding a lute. Virudhaka is blue, brandishing a sword. Virupaksha is red, holding a snake lasso. Vaishravana is yellow, holding a mongoose, all four are armed. Furthermore, all the supports and supported of the billionfold three-thousand world systems are also manifested. The second mandala is the mandala of Akshobhya, with a blue eight-petaled lotus in the center. East is white, south is yellow, west is red, north is green, in the center on a lotus and moon seat, the Lord Vajra Akshobhya, the purifier of the field, is blue, with his right hand touching the earth, his left hand holding a vajra in the meditation mudra, possessing the form of a nirmanakaya, adorned with marks and signs, seated in the vajra posture. On the four petals, in the east is Vairochana, white, holding the supreme mudra of enlightenment. In the south is Ratnasambhava, yellow, holding the bestowing mudra. In the west is Amitabha, red, holding the meditation mudra. In the north is Amoghasiddhi, green, making the fearlessness-bestowing mudra, all possessing the form of a nirmanakaya. In the southeast is the white Chakshumati, a wheel marked with an eye. In the southwest is the blue Mamaki, holding a vajra. In the northwest is the red White-Clad Mother, holding a lotus. In the northeast is Green Tara, holding an utpala flower, adorned with ornaments. The four gates
Chinese
铁钩、绳索、铁环、铃铛母等安住于彼。第三个坛城，天空空性的天神坛城的中央，莲花四瓣，方位色，中心变成黄色，其中央莲花月亮的座垫上。天空空性的天神本师薄伽梵释迦牟尼，身色如纯金，右手触地，左手禅定之上拿着装满化缘食物的钵盂，呈满溢之状。身着三种法衣，以妙相好庄严，以金刚跏趺坐姿安住。吉祥时轮的三个坛城的眷属，不动佛等四部族，或妩媚等四者，随宜安立，后者为佳。东方的花瓣上，妩媚母白色，手持镜子。南方花鬘母蓝色，手持花鬘。西方歌女母红色，弹琵琶。北方舞女母绿色，舞动莲花。四门处为四门母。第四个坛城，十五尊天神的坛城中央，莲花四瓣，方位色，中心变成红色，其中央莲花月亮的座垫上，鱼天神薄伽梵怙主无量寿佛，无量光佛，身色如红莲宝山般红色，双手禅定之上拿着不死甘露宝瓶。身着三种法衣，以妙相好庄严，以金刚跏趺坐姿安住。东方妩媚母，南方花鬘母，西方歌女母，北方舞女母，以及四门处的四门母。第五个坛城，初八天神的坛城中央，莲花四瓣，方位色，中心变成蓝色，其中央莲花月亮的座垫上，初八天神药师琉璃光如来，身色深蓝，右手施胜印的掌心有阿如拉，左手禅定之上拿着甘露钵盂，身着三种法衣，以妙相好庄严，以金刚跏趺坐姿安住。四方有妩媚母、花鬘母、歌女母、舞女母四位，四门处有四门母。第六个坛城，过去佛的坛城中央，莲花八瓣，色彩鲜艳，中心变成黄色，其中央莲花月亮的座垫上，过去佛燃灯佛金色，以讲说甚深之法而作缘起印。身着法衣三