Chinese
加持，降临，迎请，祈请安住，顶礼，供养，赞颂，念诵等，应知为下部生起和，前生起和，共同部分。第二，瓶生起之基础为，如是性之等持，普照之等持，因之等持，圆满之等持。第一，如是性之等持者，诸法自性本无实，离于分别言思境，觉性法界心性即，以智觉悟且体验。第二，普照者，为利有情故，于虚空而修虚空。如是未悟虚空之遍及，对有情如幻之慈悲，不分方类如虚空般修。第三，因之等持者，当修胜妙字，极稳固之白色阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。如是赞颂，修习慈悲无别之体性，白色阿字，具足明稳八种程度。第四，圆满之等持分四，生起之幻化，灌顶之幻化，加持之幻化，供养之幻化。第一者分二，所依宫殿之生起，所依本尊坛城之生起。第一是，从因之字阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）下生埃（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃），成六三法生，深蓝黑色，无量无边。其上，从扬（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）生出，风之坛城，半月形，坚硬而致密，烟色。其上，从旺（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）生出，水之坛城，圆形白色，末端以嗡（藏文：བུཾ，梵文天城体：वुं，梵文罗马拟音：vuṃ，汉语字面意思：嗡）字为标志。其上，从朗（藏文：ལཾ，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗）生出，黄金地基，圆形金色，末端以金刚杵为标志。其上，从桑（藏文：སུཾ，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：桑）生出，四宝所成之山王须弥山，四方形。外围，四大洲，小洲，海，铁围山等。其上，从让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）生出火之坛城，变成半月形，触及风之坛城。一半在须弥山顶上，变成火的帐篷，其中从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）生出，
English
Blessing, causing to descend, inviting, requesting to stay, prostrating, offering, praising, reciting, etc., should be known as the lower vase generation, the front generation, and the common part. Secondly, the basis for vase generation is the samadhi of suchness, the samadhi of all-illuminating, the samadhi of cause, and the samadhi of complete perfection. First, the samadhi of suchness is: Phenomena are inherently non-existent, beyond the realm of conceptual thought and speech. The essence of consciousness, the realm of phenomena, is itself suchness, realized and experienced through wisdom. Second, the all-illuminating is: For the sake of loving sentient beings, contemplate space upon space. Thus, without realizing the extent of space, cultivate compassion like an illusion for sentient beings, without partiality, like space. Third, the samadhi of cause is: The supreme letter should be contemplated, the white A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) becomes extremely stable. Thus praised, contemplate the essence of inseparable compassion, the white letter A, possessing the eight degrees of clarity and stability. Fourth, the samadhi of complete perfection has four parts: the magical display of generation, the magical display of empowerment, the magical display of blessing, and the magical display of offering. The first has two parts: the generation of the dependent palace and the generation of the dependent deity mandala. The first is: From the causal letter A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A), E (藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：E) emanates downwards, forming the six-three dharma origins, deep blue-black, immeasurable. Above that, from Yaṃ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Yaṃ) emanates, the wind mandala, crescent-shaped, solid and dense, smoky. Above that, from Vaṃ (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：Vaṃ) emanates, the water mandala, round and white, marked at the end with Buṃ (藏文：བུཾ，梵文天城体：वुं，梵文罗马拟音：vuṃ，汉语字面意思：Buṃ). Above that, from Laṃ (藏文：ལཾ，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：Laṃ) emanates, the golden earth base, round and golden, marked at the end with a vajra. Above that, from Suṃ (藏文：སུཾ，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：Suṃ) emanates, the king of mountains, Mount Meru, made of four precious jewels, square. Outside, the four continents, subcontinents, oceans, iron mountains, and so on. Above that, from Raṃ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Raṃ) emanates the fire mandala, becoming a semicircle, touching the wind mandala. Half on top of Mount Meru, becoming a tent of fire, within which from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) emanates,
Chinese
愿语之障碍得以清净。 从此聚集完全转变， 化为十与八种手印。 中央为金刚和铃。 东方为法轮和铃。 南方为珍宝和铃。 北方为宝剑和铃。 东方门为颅杖和铁钩。 南方门为金刚杖和绳索。 西方门为莲花和杖铁环。 北方门为十字杖和铃。 光芒照耀，供养善逝之心。 净化众生心之障碍。 从此聚集完全转变， 化为微细十与八。 光芒照耀，供养善逝之身。 净化众生身之障碍。 从此聚集完全转变， 化为圆满十与八。 中央为普贤王如来， 与不动明王无别，身色深蓝，三面六臂，右面白色，左面红色，中央蓝色，头发结成发髻，黑色耸立，六臂之前两臂持金刚和铃，拥抱明妃。右边中间持法轮，下面是珍宝。左边中间是莲花，最后是宝剑。那些手印上燃烧着智慧之火。双足平等以跏趺坐姿安住。 具足三十二相，八十随形好。明妃金刚界自在母，身色与父相同，一面二臂，右手拥抱明王，左手持铃。 宝生佛，身色黄色。三面六臂。右面蓝色，左面红色。前两臂以珍宝和铃拥抱明妃。右边中间是金刚，下面是法轮。左边中间是莲花，最后是宝剑。 无量光佛，红色，三面六臂，右面白色，左面蓝色。前两臂以莲花和铃拥抱明妃。右边中间是金刚，最后是法轮。左边中间是珍
English
May the obscurations of speech be purified. From this gathering, may it be completely transformed, Into ten and eight hand emblems. In the center, a vajra and bell. In the east, a wheel and bell. In the south, a jewel and bell. In the north, a sword and bell. At the east gate, a skull staff and iron hook. At the south gate, a vajra staff and lasso. At the west gate, a lotus and staff with iron fetters. At the north gate, a crossed staff and bell. May the light radiate and be offered to the hearts of the Sugatas. May the mental obscurations of sentient beings be purified. From this gathering, may it be completely transformed, Into ten and eight subtle ones. May the light radiate and be offered to the bodies of the Sugatas. May the physical obscurations of sentient beings be purified. From this gathering, may it be completely transformed, Into ten and eight complete ones. In the center is Samantabhadra, Inseparable from Akshobhya, with a dark blue body, three faces, and six arms. The right face is white, the left is red, and the center is blue. The hair is tied in a black topknot, standing erect. The first two of the six arms hold a vajra and bell, embracing the consort. The middle right hand holds a wheel, and below it is a jewel. The middle left hand holds a lotus, and the last holds a sword. Flames of wisdom blaze from these hand gestures. He sits in the vajra posture with equal feet. He possesses the thirty-two major marks and eighty minor marks of excellence. The consort is Vajradhatvishvari, her body color matching the father, with one face and two arms. Her right arm embraces the father, and her left hand holds a bell. Ratnasambhava, with a yellow body. Three faces and six arms. The right face is blue, and the left is red. The first two arms embrace the consort with a jewel and bell. The middle right hand holds a vajra, and below it is a wheel. The middle left hand holds a lotus, and the last holds a sword. Amitabha, red, with three faces and six arms. The right face is white, and the left is blue. The first two arms embrace the consort with a lotus and bell. The middle right hand holds a vajra, and the last holds a wheel. The middle left hand holds a jewe
Chinese
哦，伟大者！甚至还有剑。吽 般若 智 达 瓦日阿 惹德！ 如是于北方，意义成就。三面六臂。右面白色。前两手以剑和铃拥抱佛母。右边中间是金刚杵。最后是轮。左边中间是珍宝。最后是莲花。如来们也以发髻高耸，黑色威严。具足三十二相好。八十随形好。双足并拢，或以禁行之姿安坐于各自的座垫上。所有佛母身色与佛父相同。一面二手。右手拥抱佛父。左手持铃。这十位佛父佛母是圆满报身，处于交合状态，一眼互视。吽 亚曼达 克力 帕特。 嗡 班杂 达热 玛哈 卓地 希瓦日 扎拉尼 吽 帕特。 东门是大忿怒尊阎魔敌和佛母金刚铁钩母。身色深蓝黑色，一面二手，三眼四獠牙外露。佛父右手持颅杖，左手持颅血。佛母手持铁钩。以十六大庄严为饰。安坐于蕴魔之座上。吽 般若 达 克力 帕特。 嗡 惹那 达热 玛哈 卓地 希瓦日 扎拉尼 吽 帕特。 如是。南门是大忿怒尊大力明王。佛母金刚索母，身色金黑色，佛父右手持金刚杵杖。左手持颅血。佛母手持索。安坐于烦恼魔之座上。吽 莲花 达 克力 帕特。 嗡 莲花 达热 玛哈 卓地 希瓦日 扎拉尼 吽 帕特。 如是于西门。大忿怒尊马头明王。佛母金刚铁链母。身色红黑色。佛父右手持莲花颅杖，以蛇缠绕。佛母手持铁链。安坐于烦恼魔之座上。吽 比格 南达 克力 帕特。 嗡 噶玛 达热 卓地 希瓦日 匝拉尼 吽 帕特。 如是于北门，大忿怒尊甘露漩明王。佛母金刚铃母，身色绿黑色，佛父右手持金刚交杵。佛母手持铃，缠绕，安坐于天子魔之座上。这些忿怒尊佛父佛母是金刚身。
English
Oh, the great one! Even a sword. Hūṃ prajñā dhṛk taṃ vajra rati. Thus, in the north, the meaning is accomplished. Three faces and six arms. The right face is white. The first two hands embrace the mother with a sword and a bell. The middle right hand holds a vajra. The last holds a wheel. The middle left hand holds a jewel. The last holds a lotus. Those Tathāgatas also have their hair piled high, black and majestic. Endowed with the thirty-two major marks and eighty minor marks of excellence. The two feet are together, or they sit on their respective seats in a posture of asceticism. All the mothers have the same body color as the fathers. One face and two arms. The right hand embraces the father. The left hand holds a bell. These ten fathers and mothers are the complete enjoyment body, abiding in union, with one eye looking at the other. Hūṃ yama-antaka kṛt phaṭ. Oṃ vajradhara mahākrodheśvari jvalani hūṃ phaṭ. At the east gate are the great wrathful Yamāntaka and the mother Vajra Iron Hook. Body color dark blue-black, one face, two arms, three eyes, and four fangs bared. The father's right hand holds a skull club, and the left holds skull blood. The mother's hand holds an iron hook. Adorned with the sixteen great ornaments. Seated on a seat of the aggregates of demons. Hūṃ prajñāta kṛt phaṭ. Oṃ ratna dhara mahākrodheśvari jvalani hūṃ phaṭ. Thus. At the south gate are the great wrathful Mahābala and the mother Vajra Lasso, body color golden-black, the father's right hand holds a vajra club. The left hand holds skull blood. The mother's hand holds a lasso. Seated on a seat of the afflictions of demons. Hūṃ padma ta kṛt phaṭ. Oṃ padma dhara mahākrodheśvari jvalani hūṃ phaṭ. Thus, at the west gate. The great wrathful Hayagrīva. The mother Vajra Iron Chain. Body color red-black. The father's right hand holds a lotus skull club, entwined with snakes. The mother's hand holds an iron chain. Seated on a seat of the afflictions of demons. Hūṃ vighna-antaka kṛt phaṭ. Oṃ karma dhara krodheśvari jvalani hūṃ phaṭ. Thus, at the north gate, the great wrathful Amrita Kundalin. The mother Vajra Bell, body color green-black, the father's right hand holds a vajra crossed scepter. The mother's hand holds a bell, entwined, seated on a seat of the son of gods of demons. These wrathful fathers and mothers are the vajra body.
Chinese
即，所有都具有三眼和咬紧的牙齿，以十六种盛大的装饰品庄严。左手拿着装满血的颅碗。这是简略坛城的现观。或者，按照中等坛城，如是性的三摩地，以及普贤，和因的三摩地，以及圆满的三摩地，作为所依的宫殿，白莲池苑等等都与前面相同。该宫殿内的中央轮的中心是圆形深蓝色的，四根辐条是黄色的，辐条之间是蓝色的。其外围以金刚墙环绕，其外有四个隅角和带有突出的手杖。其外是诸神，带有四个门。然后是铺设座位，以四十二坛城庄严。狮子、大象、马和琼鸟，在虚空飞翔的大宝座上，日月莲花珍宝。因此，中央出现具有四种无畏的中央八狮宝座，东方出现具有十力的象征的八象宝座，南方出现具有四神足的象征的八马宝座，西方出现具有十自在的象征的八孔雀宝座，北方出现具有四事业的象征的八妙音鸟宝座。这些之间的间隙以珍宝柱庄严，珍宝座上覆盖着珍珠网，其上有莲花和千瓣莲，其上有月亮，其上有太阳。四根辐条之间有四个隅角和八个，每个都有珍宝座莲月日三重。诸神有八瓣莲花，四个门上有四个魔之上的太阳。这样铺设座位后，第二是所依，生起本尊坛城的仪轨有三：语文字的仪轨，意手印的仪轨，身手印的仪轨。第一，语文字的是，从白色阿（ཨ，a，a，阿）中生起蓝色恰（ཀྵ，kṣa，ksha，恰），从阿和恰的差别中生起四十个字母，中央是蓝色塔（ཋ，ṭha，tha，塔）和塔（ཐ，tha，tha，塔）两个，东方是白色扎（ཊ，ṭa，ta，扎）和塔（ཏ，ta，ta，塔）两个，南方是黄色达（ཌ，ḍa，da，达）和达（ད，da，da，达）两个，西方是红色纳（ཌྷ，ṇa，na，纳）和达（དྷ，dha，dha，达）两个，北方是纳（ཎ，ṇa，na，纳）和纳