English
In the north, from HRIH (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Chinese meaning: Seed syllable) arises White Avalokiteśvara, with one face and two arms, holding a lotus and a scripture, adorned with silk and jewel ornaments. In the upper east of Lhanam, there is the blue Delightful Glory Buddha, holding a vase. In the east is the white Jewel Source Buddha, with the right hand bestowing jewels. In the south is the blue Sorrowless Glorious Buddha, with the right hand holding a wheel. In the west is the white Jewel Light Radiating Buddha, with the right hand holding a tusk. In the north is the green King of Victory Buddha, with the right hand holding a lotus. In the southeast is the white Lotus Holy Glorious Buddha, with the right hand holding a lotus. In the southwest is the red Sun Illuminating Holy Glorious Buddha, with the right hand holding the sun. In the northwest is the green Great Umbrella Holy Glorious Buddha, with the right hand holding various vajras. In the northeast is the yellow Samadhi Elephant Holy Glorious Buddha, with the right hand teaching the Dharma. In the lower west is the yellow Lotus Glorious Buddha, with the right hand holding a lotus. All the left hands are in the meditation mudra, having the appearance of a Buddha's manifestation body. On the crown of the head of the main deity and retinue is white OM (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Seed syllable), in the throat is red AH (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Seed syllable), and in the heart is blue HUM (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Seed syllable). From there, light radiates, and from Akanishta and the ten directions' pure lands, wisdom beings identical to oneself are invited. Vajra Samaja. Dza Hum Bam Hoh. Om, Sarva Tathagata Sapariwara Argham, Padyam, Pushpe, Dhupe, Aloke, Gandhe, Naividya, Shabda Ah Hum. Pure body possessing, Inexpressible thoughtless, Willow tree place supreme, Untainted, etc., each verse. And Delightful Lotus Glory and Jewel Source, Sorrowless Hero Light Radiating King of Victory, Elephant Lotus Illuminating Umbrella Holy, I prostrate and praise to the Buddhas of the ten directions. Praise to the one worthy of praise, etc. As for recitation: For the main deity, the Muni mantra. As it appears in the empowerment of the Great Mother. Om, Dhi, Prajna, Maha Prajna, Dharma Dhatu Ye Svaha. For Vajrapani: Om, Vajra Chanda Maha Roshana Hum Phet. For Shariputra: Om, Namah Samanta Buddhanam, Bhagavan, Prabha Tathagataya, Avalokite Karuna Maye Svaha. For Avalokiteshvara: Om, Arya Avalokiteshvara Maha Karunika Samaya Svaha. Thus, recite the mantras of the five main deities as appropriate, and commonly recite the Muni mantra for the Buddhas of the ten directions. After the recitation, offer praise as before. It is said that one should not withdraw until the self-generation empowerment is complete. Second is the vase generation: Purify the vase. From emptiness, from BHRUM (Tibetan, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal Chinese meaning: Seed syllable) arises a jewel vase with appropriate size and
English
Na, upon that, from Ram (རཾ) arises a red triangular fire mandala. Upon that, from Vam (བཾ) arises a white circular water mandala. Upon that, from Lam (ལཾ) arises a yellow square earth mandala. Upon that, from Sum (སུཾ) arises Mount Meru, white in the east, blue in the south, red in the west, and yellow in the north, becoming four levels. By reciting "Bhum Ratna Vishva Vishuddhe Mandala," above Mount Meru is a square palace made of various jewels, with four doors and five-colored walls, topped with a yellow parapet, hanging with jewel nets and half-nets, surrounded by battlements and ramparts. Inside, there are eight pillars, supporting a central bulge held up by four vajra pillars, adorned with vajras and jewel tops. The four doors are supported by four pillars each, with four-tiered steps, adorned with door ornaments above and below. Various vajras, sun discs, lotuses, vajra fences, and garlands of light form ten mandalas. In the center of the first and second mandalas is a four-petaled lotus. In the center of the first and east of the second is a jewel throne, sun and moon lotus seat. From Mam (མཾ) arises the yellow Thubpa (Buddha), earth-touching mudra, in equipoise. In the center of the second mandala and east of the first, from Pam (པཾ) arises the yellow Great Mother, one face and four arms, the first two in equipoise, the lower right holding a vajra, the lower left holding a book, in sambhogakaya form. To the south of both mandalas, from Hum (ཧཱུཾ) arises the blue Vajrapani, right hand holding a vajra, left hand a lotus, in sambhogakaya form. To the west, from Mam (མཾ) arises the yellow Shariputra, in the form of a monk, holding a staff, begging bowl. To the north, from Hrih (ཧྲཱིཿ) arises the white Avalokiteshvara, one face and two arms, the right holding a lotus, the left holding a book, in sambhogakaya form. The root is, if the Great Mother and Thubpa exchange places, they become two mandalas. The meaning is, in the center and ten directions of the ten-petaled lotus of the third and fourth mandalas, from A Sing A Hrih (ཨ་སིང་ཨ་ཧྲཱིཿ) arise jewel thrones, sun and moon lotus seats. In the center of the third mandala is the white Great Mother, one face and two arms, the right hand in varada mudra, the left holding a lotus book, in sambhogakaya form. In the center of the fourth mandala is the yellow Thubpa, earth-touching mudra, in equipoise. To the east of both mandalas is the white Buddha Ratnasambhava, the right hand in varada mudra holding a jewel, the left
Chinese
那，平等持。南方无忧之吉祥，蓝色右法轮。西方珍宝光芒四射，白色右獠牙。北方胜者之自在，绿色右莲花。东南方佛莲花，殊胜之吉祥，白色莲花。西南方太阳光芒，殊胜之吉祥，红色太阳。西北方大伞，殊胜之吉祥，绿色杂色金刚。东北方珍宝象，殊胜之吉祥，黄色右说法。上方所指，东上方，佛喜之吉祥，蓝灰色宝瓶。下方所指，西下方，莲花殊胜之吉祥，黄色莲花，所有这些都左手平等持。根本（颂）中说：又，佛父和佛母互换位置，就变成两个坛城。所说之义：第五个坛城和第六个坛城，四瓣具天衣的第五个坛城的中央和第六个坛城的东方，由མི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字所化现的佛陀，黄色触地平等持。又，第六个坛城的中央和第五个坛城的东方，由དྷི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字所化现的大佛母，黄色一面四臂，前两臂平等持，后两臂持金刚和经函，报身装束。两个坛城的南方，由ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字所化现的金刚手，蓝色金刚和莲花，报身装束。西方，由མཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字所化现的舍利子，比丘，黄色锡杖、宝瓶。北方，由ཏྲཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字所化现的观世音，白色莲花和经函，报身装束。两个坛城的天衣，东方，由ཧྲཱིཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字所化现的佛象殊胜之吉祥，白色金刚。南方，由ཧྲཱིཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字所化现的宝生佛，黄色珍宝。西方，由ཧྲཱིཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字所化现的莲花殊胜之吉祥，红色莲花。北方，由ཧྲཱིཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字所化现的定持王，绿色金刚交杵。四个都左手平等持。东南方，由ཉ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字所化现的金刚心母，白色金刚。西南方，由ས་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字所化现的珍宝心母，黄色珍宝。西北方，由ར་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字所化现的法心母，红色莲花。东北方，由མི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字所化现的业心母，绿色交杵，左手平等持，报身之相。根本（颂）中说：这里也是，佛母和佛父互换位置，就变成两个坛城。所说之义：根本（颂）中说：又，九莲花中央是大佛母，四方四部佛，法轮十辐，十方佛，每一尊都由四位菩萨围绕，四个角有妩媚等八位，外院有十六位菩萨。
English
Na, equal holding. In the south, the glorious blue wheel of no sorrow. In the west, the radiant white tusk of jewels. In the north, the green lotus of the victorious one's power. In the southeast, the white lotus of the Buddha Lotus, the sacred glory. In the southwest, the red sun of the sacred glory of the sun's appearance. In the northwest, the green variegated vajra of the sacred glory of the great umbrella. In the northeast, the yellow right-teaching of the sacred glory of the jewel elephant. Above, representing the upper east, the bluish-gray vase of the Buddha's joy. Below, representing the lower west, the yellow lotus of the sacred glory of the lotus, all holding the left hand in equal balance. In the root (verses): Again, when the Buddha and the Mother exchange places, they become two mandalas. The meaning of what is said: The fifth mandala and the sixth mandala, in the center of the four-petaled deity-clothed fifth and in the east of the sixth, the Buddha transformed from the syllable མི་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), yellow, earth-pressing, and equally holding. Again, in the center of the sixth mandala and in the east of the fifth, the great Mother transformed from the syllable དྷི་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), yellow, one face, four arms, the first two arms in equal balance, the lower two holding a vajra and a scripture, in the form of Sambhogakaya. In the south of both mandalas, Vajrapani transformed from the syllable ཧཱུཾ་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), blue, holding a vajra and a lotus, in the form of Sambhogakaya. In the west, Shariputra transformed from the syllable མཾ་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), a yellow mendicant holding a staff, a begging bowl. In the north, Avalokiteshvara transformed from the syllable ཏྲཾ་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), white, holding a lotus and a scripture, in the form of Sambhogakaya. The deity-clothes of both, in the east, the Buddha Elephant, the sacred glory, white vajra, transformed from the syllable ཧྲཱིཿ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). In the south, Ratnasambhava, yellow jewel, transformed from the syllable ཧྲཱིཿ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). In the west, the Lotus, the sacred glory, red lotus, transformed from the syllable ཧྲཱིཿ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). In the north, Tingdzin Gyalpo, green crossed vajra, transformed from the syllable ཧྲཱིཿ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). All four hold the left hand in equal balance. In the southeast, Vajrasattva, white vajra, transformed from the syllable ཉ་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). In the southwest, Ratnasattva, yellow jewel, transformed from the syllable ས་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). In the northwest, Dharmasattva, red lotus, transformed from the syllable ར་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning). In the northeast, Karmasattva, green crossed vajra, transformed from the syllable མི་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), the left hand in equal balance, in the form of Sambhogakaya. In the root (verses): Here also, when the Mother and the Buddha exchange places, they become two mandalas. The meaning of what is said: In the root (verses): Again, in the center of the nine lotuses is the Great Mother, in the four directions are the Buddhas of the four families, in the ten spokes of the wheel are the Buddhas of the ten directions, each surrounded by four Bodhisattvas, in the four corners are the eight such as coquetry, in the courtyard are the sixteen Bodhisattvas.