English
I hold a sword. In the west, the water deity holds a white and red serpent lasso. In the northwest, the wind deity holds a green banner. In the north, the yaksha holds a green and yellow club. In the northeast, the powerful one holds an ashen trident. In the southwest, the earth goddess holds a golden vase. In the northeast, the sun and moon, red and white, hold flowers, these are the ten directional protectors. In the east, the Pleiades are red, holding precious bracelets, residing on a vase throne. Nar-ma is white, holding earrings, residing on a bull king's throne. Go is yellow, holding bracelets, residing on a deer's throne. Lak is red, holding armlets, residing on a serpent's throne. Nab-so is white, holding bracelets, residing on a lotus. Gyal is white, holding jewels, residing on a vase throne. Kak is white, holding a precious amulet, residing on a crow's throne, these are the seven eastern stars. Chu-thing is blue, holding ears of grain, residing on a buffalo's throne. Dre is green, holding a lotus (藏文：པདྨ་，梵文天城体：पद्म，梵文罗马拟音：padma，汉语字面意思：lotus), residing on a precious throne. Dvo is yellow, holding a precious sprout on top of equipoise, residing on a golden throne. Me-zhi is yellow, holding a white lotus (藏文：པད་དཀར་，梵文天城体：सिताम्बुज，梵文罗马拟音：sitāmbhuja，汉语字面意思：white lotus), residing on an elephant's throne. Nak-pa is green, holding a lotus (藏文：པདྨ་，梵文天城体：पद्म，梵文罗马拟音：padma，汉语字面意思：lotus), residing on a peacock's throne. Sa-ri is red, holding Mount Meru, residing on a she-wolf's throne. Sa-ga is blue, holding a precious rosary, residing on a horse's throne, these are the seven southern stars. Lha-tsam is red and yellow, holding a vase, residing on a domestic bird's throne. Snon is red, holding a lotus (藏文：པདྨ་，梵文天城体：पद्म，梵文罗马拟音：padma，汉语字面意思：lotus), residing on a cushion with intestines. Nub is green, holding a staff, residing on a frog's throne. Chu-to is red, holding a red lotus (藏文：པད་དམར་，梵文天城体：रक्तपद्म，梵文罗马拟音：raktapadma，汉语字面意思：red lotus), residing on a shield's throne. Chu-me is red and gray, holding a lotus (藏文：པདྨ་，梵文天城体：पद्म，梵文罗马拟音：padma，汉语字面意思：lotus) and a vase, residing on a human's throne. Dro-zhun is red, holding a lotus (藏文：པདྨ་，梵文天城体：पद्म，梵文罗马拟音：padma，汉语字面意思：lotus) vase, residing on a turtle's throne. Ji-zhun is blue, holding a lotus (藏文：པདྨ་，梵文天城体：पद्म，梵文罗马拟音：padma，汉语字面意思：lotus) vase, residing on a scorpion's throne, these are the seven western stars. Mon-dre is white and green, holding an utpala (藏文：ཨུཏྤལ་，梵文天城体：उत्पल，梵文罗马拟音：utpala，汉语字面意思：blue lotus), residing on a white bull's throne. Mon-dru is white and green, holding a lotus (藏文：པདྨ་，梵文天城体：पद्म，梵文罗马拟音：padma，汉语字面意思：lotus), residing on a cushion. Trum-to is green, holding a sword, residing on a horse's throne. Trum-me is yellow, holding a staff, residing on a precious throne. Nam-dru is green-black, holding a lotus (藏文：པདྨ་，梵文天城体：पद्म，梵文罗马拟音：padma，汉语字面意思：lotus), residing on a horse's throne. Yuk-gu is green, holding armor, residing on a human's throne. Dra-nye is blue-green, holding a wheel, without a throne, these are the seven northern stars. The eight yakshas reside in the four directions.
Chinese
四位手持金刚的夜叉都是蓝色的，手持金刚杵。东方是夜叉金刚持白色。南方是夜叉哈日嘎蓝色。西方是班智嘎红色。北方是那尔提嘎黄色，都穿着铁甲，手持武器。东方是持国天白色，弹着琵琶。南方是增长天蓝色，持着宝剑。西方是广目天红色，持着蛇索。北方是多闻天黄绿色，持着吐宝鼬。四位都穿着盔甲。这里在《天品》中也说：八天、八龙、八曜，加上方向守护神、日月，共十一个。二十八星宿、八夜叉，四大天王共七十五位。这样说。这里对于此续的安住方式，不作迎请融入智慧尊等。而是像在那样的自性坛城之下显现影像一样，观想彩粉坛城也如是自性显明。并且，也出现以咒语加持处所和诸神的仪轨，但因为过于繁琐而省略，因此，观视自性和影像坛城无有差别即可。向其祈请如下：这是从《遍照现证》中摘录的。合掌，世尊在证得菩提之时，恒常周遍三界，如众生之根器而现相适应，以世间和出世间的明咒和秘密咒等的自性，成办众生之义，从任何处也不来，向任何处也不去。因此，我等如续部中所说之仪轨，生起自性和影像无别的坛城，为了我等增长福德，祈请如实安住于无尽身庄严之坛城中，并加持。这样说三遍。虽然《遍照现证》中没有迎请智慧尊，但如根本中略说的那样，焚香，伴随着金刚铃杵，所有众生……魔众眷属……所有事物……祈请世尊遍照如来及眷属降临。这样迎请，自性和影像的
English
The four Yakshas holding vajras are all blue, holding vajras. In the east is the Yaksha Vajradhara, white. In the south is the Yaksha Harika, blue. In the west is Pañcika, red. In the north is Nartika, yellow, all wearing iron armor and holding weapons. In the east is Dhṛtarāṣṭra, white, playing the lute. In the south is Virūḍhaka, blue, holding a sword. In the west is Virūpākṣa, red, holding a snake lasso. In the north is Vaiśravaṇa, yellow-green, holding a mongoose. All four are armored. Here, in the "Deity Chapter," it also says: Eight gods, eight nāgas, eight planets, plus the directional guardians, sun, and moon, totaling eleven. Twenty-eight constellations, eight yakshas, the four great kings, totaling seventy-five. Thus it is said. Here, regarding the method of abiding in this tantra, one does not perform the invocation and absorption of the wisdom being, etc. Rather, just as an image appears beneath such a natural mandala, one meditates that the colored powder mandala is also clear in its natural state. And, the ritual of blessing the places and deities with mantras also occurs, but it is omitted because it is too elaborate. Therefore, it suffices to view the natural and image mandalas as non-different. The supplication to it is as follows: This is extracted from the "Manifestation of Vairocana." Joining the palms, when the Bhagavan attained enlightenment, he constantly pervaded the three realms, appearing appropriately according to the faculties of beings, with the nature of worldly and transworldly vidyā mantras and secret mantras, accomplishing the benefit of beings, not coming from anywhere, not going to anywhere. Therefore, we generate the non-dual mandala of nature and image according to the ritual spoken of in the tantras, and for the sake of increasing our merit, we pray that you abide manifestly in the mandala of the inexhaustible body of adornment and bless us. Say this three times. Although the invocation of the wisdom being does not occur in the "Manifestation of Vairocana," as it is briefly mentioned in the root text, burn incense, accompanied by the vajra and bell, all beings... the hosts of demons with their armies... all things... we request that the Bhagavan Vairocana and his retinue come. Thus invoking, the nature and image of
Chinese
思维与本尊坛城无二无别。四种供养之首，顶礼供养是： 观看五道众生于轮回的坛城中， 被痛苦的迷乱轮所折磨， 以慈悲摧毁痛苦的迷乱轮， 顶礼慈悲之本体您。 为了使众生成熟解脱， 即使安住于众生界中行持， 亦如莲花般不为贪欲所染污， 顶礼断除贪欲之本体您。 众生贫乏为法所困， 堕入无明黑暗之中， 以圣者七财使之满足， 顶礼智慧明灯您。 众生沉溺于轮回大海中， 以慈悲乘坐方便与智慧之船， 将其运送至寂静珍宝之胜岛， 顶礼一切之导师您。 众生于业力之河流中沉船， 以正法甘露之桥梁度脱， 并使其与八支圣道相结合， 顶礼语之自在您。 第二外供养是： 无边广大之无尽刹土中， 无论有主或无主之， 芳香旃檀、冰片与， 白色鲜花及清净之水等， 调和清凉且能消除热恼之， 天物供品殊胜供养， 于自性影像坛城中， 以咒语精勤作供养。 如是等。作供水咒。 之后将首尾之偈颂二句，置于首尾，并各自配合咒印。 旃檀、豆蔻、白檀香， 郁金香、冰片具香气， 蛇心等自然生， 合成及变化之妙香， 莲花、乌巴拉各种果实， 龙脑香、苏南香， 瞻波迦、马蹄香， 如是等吉祥鲜花， 沉香、灯树与， 冰片、旃檀、杜鲁迦， 娑罗树脂等香， 以吉祥世间所称扬， 谷油香气所生之， 各种酥油灯， 以及日月宝珠之光等， 照亮黑暗之明灯， 清净调和堪地的食物， 各种水果荔枝等， 玛杜什拉、红糖、酸奶， 具百味之殊胜食物， 琵琶、笛子、鼓声与， 天神大鼓穆那扎， 弦
English
Think that you have become inseparable from the mandala of the deity. The first of the four offerings is the offering of prostration: Seeing beings tormented by the wheel of suffering in the mandala of the five classes of beings in samsara, Destroying the wheel of suffering with compassion, I prostrate to you, the embodiment of compassion. In order to ripen and liberate sentient beings, Even though you dwell and act in the realm of sentient beings, You are pure like a lotus, unstained by attachment, I bow to you, the embodiment of pure desire. Sentient beings are impoverished and destitute of Dharma, Those who have gone into the thick darkness of ignorance, Satisfying them with the seven noble riches, I prostrate to you, the lamp of wisdom. For sentient beings drowning in the ocean of samsara, With compassion, you dwell in the boat of skillful means and wisdom, Carrying them to the supreme island of peace and preciousness, I bow to you from all directions, the guide of all. Sentient beings whose boats are sinking in the river of karma, Liberating them with the bridge of the nectar of the sacred Dharma, And joining them to the eightfold noble path, I prostrate to you, the lord of speech. The second, outer offering, is: In the boundless and infinite realms, Whether possessed or unpossessed, Fragrant sandalwood, camphor, and White flowers and pure water, Well-mixed, cool, and dispelling heat, Divine substances, excellent offerings, In the mandala of the self-existing image, Offer diligently with mantras. Thus, and the mantra for offering water is recited. Then, the two lines of the first and last verses are placed at the beginning and end, each with its own mantra and mudra. Sandalwood, cardamom, white sandalwood, Saffron, camphor, possessing fragrance, Snake's heart and other naturally occurring, Mixed and completely transformed fine fragrances, Lotus, utpala, various fruits, Dragon brain, sunanaka, Champaka, asvatilaka, And other auspicious flowers, Agarwood and lamp trees, Camphor, sandalwood, duruka, Sala resin and other incense, Praised as auspicious in the world, Born from grain oil and fragrance, Various kinds of butter lamps, And the light of the sun, moon, and jewels, Burning lamps that dispel darkness, Pure and well-mixed Khanda food, Various fruits, lychees, etc., Madhushira, molasses, yogurt, Excellent food with a hundred flavors, Lute, flute, drum sounds, And the great drum of the gods, murnaja, String
Chinese
众多黄金的铃铛串，以歌舞嬉戏作乐。 如是，乐器的咒语手印，应如其他续部所说而行。然后，各方伞盖和幢幡等，各种颜色众多，骏马良驹等，也以铃铛等供养。 那嘛 萨曼达 布达南 恰扎 帕达 根德 扎 扎 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。以此手印供养。然后手持供瓶，化为八种天物宝瓶，盛满药物和各种珍宝，充满香水，以绿枝装饰瓶口，果实累累，鲜花香等庄严，颈部系以丝绸，智者向坛城本尊顶礼。 那嘛 萨曼达 布达南 嘎扎 扎 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。以此咒语手印供养。然后手持成双的丝绸，对诸位天神之主，供养一双又一双丝绸，对各位大菩萨，也供养一件或两件。 那嘛 萨曼达 布达南 班扎 瓦斯扎 耶 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。第三是意供，第四是修法的供养，二者都如前准备。 然后以度亡食子三胜咒语清扫，以自性空净化。从空性中，由嗡字化为珍宝器皿，食子具备颜色、气味、味道、能力，圆满具足。嗡 阿 吽 三遍加持。 嗡 布达 贝若扎那 嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。如是五方佛等，以及 普扎 德威 扎 玛嘎拉 德威 阿斯扎 萨 帕瑞瓦ra 阿嘎若 供养三次。面向前方的生起次第，观想五方佛和妩媚等八天女，以及八吉祥天女等的咒语也稍微念诵。 第三，修持宝瓶：以净瓶、三胜咒语清扫净化。从空性中，由bhūṃ字化为珍宝宝瓶，一切特征圆满，内部化为宫殿，中央是四瓣莲花的中心和四瓣上，由嗡 吽 扎 舍 阿化生。中央是白色毗卢遮那佛，说法印，持法轮。东方是不动佛，蓝色，触地印，等持，持金刚杵。南方是宝生佛，黄色，施予胜妙印，等持，持珍宝。西方是无量光佛，红色，等持，持莲花。北方是不空成就佛，绿色，施予救护印，等持。