English
Those nine consorts of the channels. On the eight ribs on the right are eight mothers. On the eight ribs on the left are eight female attendants. In the front, back, directions, and intermediate directions are eight offering goddesses. On the twenty-eight vertebrae are twenty-eight powerful goddesses. On the four limbs are four gatekeepers. On the thirty-two teeth are thirty-two dakinis. On the six forms and the head are seven mothers. On the collarbones are four sisters. On the eighteen clavicle ribs are eighteen Gings. On the sixty bones are sixty wrathful deities. On the three hundred eighty-six channels are three hundred eighty-six messengers. It is said that the messengers who are emanations of the forty-four hundred thousand hairs and the forty-four hundred thousand pores are like this. In general, it seems very reasonable that the outer mandala is explained in the tantra Mahayoga, and the body mandala is explained in the agama Anuyoga. This ritual practice of the agama is for the sake of elderly yogis, in order to make their view vast, their realization clear, their meditation easy, their practice swift, and their result perfect, it is said that it was translated from the tantra into the agama. It is said that the meaning of placing the deity on the body and then clarifying it with the mind, and generating splendor with "Namo Hum," is that for elderly yogis who are very familiar with tantra, agama, and instructions, realization will definitely appear as in the tantra. Therefore, without relying entirely on the outer symbolic mandala, one should clarify the inner profound vajra body mandala with the mind and decide to play in the non-dual Atiyoga. By clarifying in the manner of remembering the meaning following the words, a good practice will arise that combines the essential points of tantra, agama, and instructions. Those who cannot clearly manifest realization as in the tantra do not know how to practice the activities of the agama. Therefore, it is very good that the Zur tradition has the practice as above. Such meanings should be determined through the three aspects of hearing, thinking, and meditating, and then practiced as above. This is a substitute for correcting the work manual before the consecration. Thus, the activity ritual of the self-front generation and offering agama combined with the tantra is completed. Fundamentally, it seems that there is a remainder to be given at this time, but the reason for the remainder has already been mentioned above. The vase generation mentioned at this time is the vase for empowering the deity of the consecration. Fundamentally: Then, the generation of the vase is: Om Shunyata Jñana Dhara.
Chinese
我是法界自性之本体。（种子字，梵文天城体：ཨེ་ཡཾ་བཾ་སུཾ་ལཾ་རཾ，梵文罗马拟音：e yaṃ vaṃ suṃ laṃ raṃ，汉语字面意思：无）。（种子字，梵文天城体：སཾ，梵文罗马拟音：saṃ，汉语字面意思：合）。空界坛城。（种子字，梵文天城体：ཡཾ，梵文罗马拟音：yaṃ，汉语字面意思：风）风界坛城。（种子字，梵文天城体：བཾ，梵文罗马拟音：vaṃ，汉语字面意思：水）甘露军荼利坛城。（种子字，梵文天城体：སུཾ，梵文罗马拟音：suṃ，汉语字面意思：火）七坛城。（种子字，梵文天城体：ལཾ，梵文罗马拟音：laṃ，汉语字面意思：地）宝光坛城。（种子字，梵文天城体：རཾ，梵文罗马拟音：raṃ，汉语字面意思：火）金刚火焰坛城。（种子字，梵文天城体：བྷྲཱུཾ，梵文罗马拟音：bhrūṃ，汉语字面意思： भ्रূং）。（种子字，梵文天城体：སཾ，梵文罗马拟音：saṃ，汉语字面意思：合）。（种子字，梵文天城体：བྷྲཱུཾ，梵文罗马拟音：bhrūṃ，汉语字面意思： भ्रূং）清净一切。二宝日月莲花坛城。（种子字，梵文天城体：ཧཱུཾ，梵文罗马拟音：hūṃ，汉语字面意思：吽）嗡啊吽。生起收摄。金刚轮宝莲花剑铃。（种子字，梵文天城体：སཾ，梵文罗马拟音：saṃ，汉语字面意思：合）。（种子字，梵文天城体：ཧཱུཾ，梵文罗马拟音：hūṃ，汉语字面意思：吽）金刚持。（种子字，梵文天城体：མཱུཾ，梵文罗马拟音：mūṃ，汉语字面意思：मू）法界自在母。（种子字，梵文天城体：ༀ，梵文罗马拟音：oṃ，汉语字面意思：嗡）自在母。（种子字，梵文天城体：ལཾ，梵文罗马拟音：laṃ，汉语字面意思：地）自在母。（种子字，梵文天城体：སྭཱ，梵文罗马拟音：svā，汉语字面意思： स्वा）宝持。（种子字，梵文天城体：མཱཾ，梵文罗马拟音：māṃ，汉语字面意思：मा）自在母。（种子字，梵文天城体：ཨཱཾཿ，梵文罗马拟音：āṃḥ，汉语字面意思：啊）自在母。（种子字，梵文天城体：པྱཱཾ，梵文罗马拟音：pyāṃ，汉语字面意思：प्या）自在母。（种子字，梵文天城体：ཧཱ，梵文罗马拟音：hā，汉语字面意思：哈）智慧持。（种子字，梵文天城体：ཏཱཾ，梵文罗马拟音：tāṃ，汉语字面意思：ता）金刚自在母。嗡菩提心大乐智慧界啊吽嗡 स्वा啊哈。嗡大空性智慧，如镜平等，观察，成所作智慧金刚自性之本体，我是。（种子字，梵文天城体：ༀ་ཨཱཿཧཱུཾ་སྭཱ་ཧཱ，梵文罗马拟音：oṃ āḥ hūṃ svāhā，汉语字面意思：嗡啊吽梭哈）。生起收摄。嗡，一切如来身语意，爱乐供养金刚自性之本体，我是。如是说已，将装满物品的宝瓶注入，以口饰、颈饰、系缚总持绳索者灌顶，加持，引，融入，稳固。阿底布火！扎底扎火！以手印印之。此乃胜者所供养，药供，以咒语供养四十二佛，以巴林达供养食子，剩余物三摩地与，合解脱，欲乐，歌智慧与，五海之愿祈祷后，将宝瓶沉入西方。如是所说之义，将装有物品、口饰、颈饰、系缚总持绳索之宝瓶陈设于金刚阿阇黎前，金刚阿阇黎安住于普贤王如来的慢心，嗡，空性智慧法界自性之本体，我是。如是清净于空性。于空性之中，诶扬瓦姆松兰让等位于宝瓶之下，斯帕拉纳啪！桑哈拉纳吽！空界坛城，风界坛城，甘露军荼利坛城，七坛城，宝光坛城，金刚火焰坛城。如是于生起次第之上，（种子字，梵文天城体：བྷྲཱུཾ་སྥ་ར，梵文罗马拟音：bhrūṃ sphara，汉语字面意思： भ्रূং）。（种子字，梵文天城体：སཾ་ཧ，梵文罗马拟音：saṃ ha，汉语字面意思： सम हा）宝瓶圆满，所有量与相皆圆满之内部。（种子字，梵文天城体：བྷྲཱུཾ་བི་ཤྭ་བི་ཤུདྡྷེ་དུ་ཏི་རཏྣ་སཱུརྱ་ཙནྡྲ་པདྨ་མཎྜ་ལ，梵文罗马拟音：bhrūṃ viśva viśuddhe duti ratna sūrya candra padma maṇḍala，汉语字面意思： भ्रূং）清净一切，二宝日月莲花坛城。由各种珍宝所成之宫殿，所有相皆圆满之内部，四辐轮之中心与四辐之上，由狮子、大象、骏马、孔雀、妙音鸟所抬之珍宝莲花宝座
English
I am the essence of the Dharmadhatu's own nature. E yaṃ vaṃ suṃ laṃ raṃ. Saṃ. E ākāśa maṇḍala. Yaṃ vāyu maṇḍala. Vaṃ amṛta kuṇḍali maṇḍala. Suṃ sapta maṇḍala. Laṃ ratna prabhāva maṇḍala. Raṃ vajra jvāla maṇḍala. Bhrūṃ sphara. Saṃ. Bhrūṃ viśva viśuddhe. Duti ratna sūrya candra padma maṇḍala. Hūṃ Oṃ traṃ hrīḥ āḥ. Generation and gathering. Vajra cakra ratna padma khaḍga ghaṇḍe sphara. Saṃ. Hūṃ vajra dhṛk. Mūṃ dhātvīśvarī. Oṃ jīna jik. Laṃ dva ṣa rati. Svā ratna dhṛk. Māṃ moha rāti. Āṃḥ aro lik. Pyāṃ rāga rati. Hā prajñā dhṛk. Tāṃ vajra rati. Oṃ bodhicitta mahāsukha jñāna dhātu āḥ hūṃ oṃ svā āṃḥ hā. Oṃ mahā śūnyatā jñāna ādarśa samanta pradya beṣa krotya nuṣṭha jñāna vajra svabhāva ātmako'haṃ. Oṃ āḥ hūṃ svāhā. Generation and gathering. Oṃ sarva tathāgata kāya vāka citta anurāga pūja vajra svabhāva ātmako'haṃ. Having said this, fill the vase with complete substances. Consecrate with a mouth ornament, neck cord, and a retention cord. Bless. Draw in. Absorb. Stabilize. Ati pu hoḥ! Prati ja hoḥ! Seal with a mudra. This is offered by the victorious ones. Medicine offering. With mantras, offer to the forty-two Buddhas. With balintas, offer the torma. Remnants of samadhi and, union liberation, desirable things, song wisdom and, after making aspirations for the five oceans, the vase should be placed in the west. The meaning of what was said is that the vase, complete with substances, mouth ornament, neck cord, and retention cord, should be arranged in front of the master. The master abides in the pride of Samantabhadra. Oṃ śūnyatā jñāna dharma dhātu svabhāva ātmako'haṃ. Thus, purify into emptiness. From within emptiness, e yaṃ vaṃ suṃ laṃ raṃ etc. are placed under the vase. Spharaṇa phaṭ! Saṃ haraṇa hūṃ! E ākāśa maṇḍala. Yaṃ vāyu maṇḍala. Vaṃ amṛta kuṇḍali maṇḍala. Suṃ sapta maṇḍala. Laṃ ratna prabhāva maṇḍala. Raṃ vajra jvāla maṇḍala. Thus, on top of the arising order, Bhrūṃ sphara... Saṃ ha... Inside the vase, which is round and complete with all measurements and characteristics. Bhrūṃ viśva viśuddhe duti ratna sūrya candra padma maṇḍala. Inside the palace made of various jewels, complete with all characteristics, a jeweled lotus throne supported by lions, elephants, excellent horses, peacocks, and shangshangs at the center of the four-spoked wheel and on the four spokes.
Chinese
变成了莲花和日月五座垫。五座垫上变成了吽、嗡、怛朗、舍、阿五个种子字。斯帕ra... 桑哈... 金刚轮宝莲剑铃。中央是金刚和铃。东方是轮和铃。南方是宝和铃。西方是莲花和铃。北方是剑和铃，变成了五种法器。斯帕ra... 桑哈... 吽 班杂 德热克。姆 达特瓦伊希瓦热。中央是不动金刚萨埵，蓝色，一面二臂，右手金刚在心口，左手铃在腰间，与明妃法界自在母蓝色，右手铃和左手持金刚拥抱。嗡 杰纳杰克。朗 达夏热提。东方是毗卢遮那佛白色，右手轮和左手持铃，明妃眼母白色持铃和轮拥抱。梭 热那德热克。芒 莫哈热提。南方是宝生佛，父母双方都是黄色，持宝和铃。阿 阿若雷克。雅 惹嘎热提。西方是无量光佛，父母双方都是红色，持莲花和铃。哈 扎雅德热克。当 班杂热提。北方是不空成就佛，父母双方都是绿色，持剑和铃。以宝瓶中五部佛的本尊灌顶和加持的观想，如上结手印。嗡 玛哈 舜亚达 嘉纳 班杂 梭巴瓦 阿玛 阔杭。同样地，阿达尔夏，萨玛达，扎亚贝卡纳，格热亚努西塔纳，嘎雅班杂，瓦嘎班杂，泽达班杂 梭巴瓦 阿玛 阔杭。这样以五种智慧灌顶，并加持成为身语意。嗡 班杂 萨玛雅 吽 匝。这样告知。嗡 诶嘿 诶嘿 巴嘎万 玛哈 嘎如尼嘎 德热夏 吼 萨玛雅 吼 萨玛雅 斯瓦。这样迎请。嗡 班杂 昂古夏 匝。嗡 班杂 帕夏 吽。嗡 班杂 斯坡达 邦。嗡 班杂 根德 吼。这样融入宝瓶的誓言尊。以身语意谛师扎班杂使其稳固。阿迪布 吼 扎提扎 吼 敬献供养。如下是普贤四交替足浴的供品。善逝薄伽梵。胜者如海的智慧。有海无边的世间。普贤供云胜妙享。嗡 纳玛 萨瓦 达塔嘎达 贝 维希瓦 穆凯 贝 萨瓦 达康 乌嘎 德 斯帕热纳 嘿芒 嘎嘎纳 康
English
Transformed into five seats of lotus and sun and moon. On the five seats, transformed into five seed syllables: Hūṃ, Oṃ, Trāṃ, Hrīḥ, Āḥ. Spha ra... Saṃ ha... Vajra, Chakra, Ratna, Padma, Khadga, Ghaṇṭe. In the center, vajra and bell. In the east, wheel and bell. In the south, jewel and bell. In the west, lotus and bell. In the north, sword and bell, becoming the five emblems. Spha ra... Saṃ ha... Hūṃ Vajra Dhṛk. Mūṃ Dhātvīśvarī. In the center, Akṣobhya Vajrasattva, dark blue, one face, two arms, right hand vajra at the heart, left hand bell resting on the hip, embraced by the consort Dhātvīśvarī, blue, right hand bell and left hand holding vajra. Oṃ Jina Jik. Laṃ Dvaṣa Rati. In the east, Vairocana, white, right hand wheel and left hand holding bell, embraced by the consort Locanā, white, holding bell and wheel. Svā Ratna Dhṛk. Māṃ Moha Rati. In the south, Ratnasambhava, both father and mother yellow, holding jewel and bell. Āṃḥ Aro Lik. Pyāṃ Rāga Rati. In the west, Amitābha, both father and mother red, holding lotus and bell. Hā Prajñā Dhṛk. Tāṃ Vajra Rati. In the north, Amoghasiddhi, both father and mother green, holding sword and bell. With the visualization of empowerment and blessing for the five families of deities in the vase, seal as before. Oṃ Mahā Śūnyatā Jñāna Vajra Svabhāva Ātmako'haṃ. Likewise, Ādarśa, Samatā, Pratyavekṣaṇa, Kṛtyānuṣṭhāna, Kāya Vajra, Vāka Vajra, Citta Vajra Svabhāva Ātmako'haṃ. Thus, empower with the five wisdoms and bless as body, speech, and mind. Oṃ Vajra Samaya Hūṃ Jaḥ. Thus, inform. Oṃ Ehyehi Bhagavān Mahā Kāruṇika Drīśya Hoḥ Samaya Hoḥ Samaya Svaṃ. Thus, invite. Oṃ Vajra Aṃkuśa Ja. Oṃ Vajra Pāśa Hūṃ. Oṃ Vajra Sphoṭa Vaṃ. Oṃ Vajra Ghaṇṭe Hoḥ. Thus, dissolve into the samaya beings of the vase. Kāya Vāka Citta Tiṣṭha Vajras make it stable. Atipu Hoḥ Pratīccha Hoḥ offer prostrations. Like this, the offering of Samantabhadra's four crossed feet washing. Gone to bliss, O Blessed One. By the wisdom of the victorious ocean. All limitless realms of existence. Enjoy the supreme Samantabhadra offering cloud. Oṃ Namaḥ Sarva Tathāgata Bhyo Viśva Mukhe Bhyaḥ Sarva Tatkham Udbate Spharaṇa Himaṃ Gagana Kham.
Chinese
梭哈。虽于真实义中已清净，然为普度众生故，亦为凉彼手与足，祈请安住金刚座。嗡 阿哈RA 阿哈RA 萨瓦 维迪亚 达RA 布吉德 纳玛 萨曼达 布达 南 嘎嘎纳 康 萨玛耶 梭哈。嗡 巴纳 贝。布努 苏RA多。德布 巴RA穆。萨瓦 达塔嘎达 悉达。萨玛约 达穆。萨瓦 玛哈 苏卡 悉达。嗡 希瑞 班匝RA 嘎 杜贝 杜。嗡 巴纳 贝。嗡 希瑞 班匝RA 嘎 布贝 布。嗡 巴纳 贝。嗡 希瑞 班匝RA 嘎 阿洛给 赫瑞。嗡 巴纳 贝。嗡 希瑞 班匝RA 嘎 根德 嘎。如是供养。奉献甘露。嗡 菩提吉大 玛哈 苏卡 嘉纳 达度 阿。嗡 纳玛 萨瓦 达塔嘎达 玛哈 班匝 阿姆日达 卡让 卡嘿。嗡 菩提吉大。嗡 阿 吽。苏RA哈。 乌巴 贝。嘎玛拉 玛拉 班匝RA 阿姆日达 哈RA纳 扎德恰 巴嘎万 匝 吽 班 霍 阿拉拉霍。嗡 巴纳 贝。嗡 阿 吽。如是供养食子。嗡。供养大手印者，从“是”起。阿拉拉即供养。如是增上三摩地。嗡。须弥山王四大洲。如是等度脱。方便与智慧无二别。如是等交合供。食与饮与穿与用。如是等欲乐。嗡。十方四时圆满者。如是等歌智慧之供养。五海之愿文者。 霍。诸佛海众垂念。供养海众受用。违犯海众忏悔。成就海众赐予。事业海众成办。取持咒索。嗡 菩提吉大 玛哈 苏卡 嘉纳 达度 阿。如是随力念诵后，以四交印供养。十方四时赞叹。以百字明补足亏欠，不化诸尊，安置于坛城之西方。根本中云：此后以三观察加持二七水支。所谓三观察者：嗡 梭巴瓦 希达 萨瓦 达玛 梭巴瓦 希多 昂。如是三次，并如常结法性清净之手印。清净寂怒二七水支之不净。亦思彼等各别之作用。嗡 纳玛 萨瓦 达塔嘎达 贝 维希瓦 穆凯 贝 萨瓦 塔 康 吾嘎 德 萨帕RA纳 额芒