English
Hūṃ phaṭ phaṭ! Thus commanding the subjugator, it instantly transforms into wielding a vajra hammer, striking from the top of the kīla. Piercing from the crown of the head to the soles of the feet of all obstacles, the movement of body, speech, and mind ceases, dissolving into the state of clear light. The subjugators dissolve into the subjugators below. From the wrathful deities and the kīla, flames of vajra emanate in the ten directions, burning and scattering all remnants of obstacles. The flames reassemble, transforming into a tent of fire. Oṃ vajrajvālā analārka hūṃ hūṃ hūṃ! Ṭakki hūṃ jaḥ! It transforms into a vajra fence. Below, from the radiating and gathering light of Hūṃ, a vajra ground arises. Above, from Hūṃ, a vajra tent arises. On one's own crown is a white Oṃ on the moon. At the throat is a red Āḥ on the lotus. At the heart is a blue Hūṃ on the sun. Recite Oṃ Āḥ Hūṃ repeatedly. These are the protection circles. There is no object to grasp, nor is there meditation. The object of meditation is not meditation. Thus, with existence and non-existence, meditation is without object. Since there is no object, rest slightly in emptiness. It is generated by wisdom. From within emptiness, in the center of a vast and expansive white triangular Dharma source with its apex pointing upwards, on the center of a variegated lotus, from Yaṃ arises a blue crescent-shaped wind mandala. Upon that, from Raṃ arises a red triangular fire mandala. Upon that, from Vaṃ arises a white circular water mandala. In its space, from Laṃ arises a yellow square earth mandala. Thus, each of the four mandalas, on their upper and lower sides, is adorned with two vajras of the same color, arising from two Hūṃs. The four mandalas merge into one, transforming into a vajra ground of variegated vajra nature. Simultaneously, the protective circle with a surrounding garland of flames is accomplished as before. Above the variegated vajra, from Bhrūṃ arises the great liberation palace, a celestial mansion perfectly completed from five precious jewels. The rays of light from the Powerful Sage pervade all limitless directions. It has four sides and four doors. From the outside inwards, there are five layers of walls in the order of white, yellow, red, green, and blue. Above that are jewels.
Chinese
紅色帷幔環繞的上方，四條金腰帶的外側垂掛著從摩羯口中吐出的網狀物。其上垂掛著鳥羽製成的流蘇。上方完全被箭桿佛塔的形狀所環繞，並以幢幡等所有裝飾品莊嚴。牆壁外側環繞著紅色如意綢緞，各種姿態和顏色的天女們手持各種供品，供養世尊。四門前方的四方形台座上，以四根立柱支撐著置於寶瓶上的馬蹬，十一塊綢緞的頂端，裝飾著位於蓮花上的法輪，以及左右兩側的雄雌鹿。門和門框的外緣，以及四角都裝飾著位於半月上的，以金剛杵標誌的紅色寶石。馬蹬的左右兩側，裝飾著吉祥寶瓶和如意樹，以及七政寶，還有從雲間出現的手持花鬘的天女們。壇城殿的中央，在相當於半個壇城大小的外側，環繞著五色光芒，其中有依靠三尖金剛杵環繞的八根柱子。東方以法輪，南方以寶石，西方以蓮花，北方以寶劍為標誌的柱子兩兩支撐，上方以四根金剛杵棟樑，繪製成網眼圖案並精美地覆蓋。中央隆起的頂端裝飾著金剛寶石頂飾。第二層的四角左右兩側，配有八吉祥寶瓶。所有供養雲都顯著地莊嚴著神聖的殿堂。內部的上下地基，東方白色，南方黃色，西方紅色，北方綠色，中央藍色，內部呈現九宮格狀。所有天神的位置上都各自有各種蓮花座。主尊的位置和十忿怒尊的位置是日輪，其他東方諸尊是月輪。嘛嘛枳（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是金剛杵（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），其他南方諸尊是寶石。西方諸尊是紅蓮花，北方諸尊是各種金剛杵座。然後生起餘供的壇城。
English
Above the red awning, on the outside of the four golden belts, hang nets and half-nets from the mouths of makaras. Above that, tassels hang from bird feathers. Above, it is completely surrounded by the shape of an arrow-shaft stupa, and adorned with all ornaments such as victory banners and flags. The outer edge of the wall is surrounded by red wish-fulfilling silk, and goddesses of various postures and colors hold various offerings and offer them to the Bhagavan. In front of the four doors, on a square platform, four pillars resting on vases support the horse-landing, at the top of eleven silks, adorned with a wheel resting on a lotus, and male and female deer on the right and left. The outer edges of the doors and door frames, and the four corners, are adorned with red jewels marked with vajras, resting on crescent moons. To the right and left of the horse-landing are auspicious vases and wish-fulfilling trees, as well as the seven royal emblems, and goddesses emerging from the clouds holding garlands of flowers. In the center of the palace, on the outside of the size of half a mandala, surrounded by a garland of five-colored rays, there are eight pillars relying on a circle of three-pointed vajras. The eastern pillars are marked with wheels, the southern with jewels, the western with lotuses, and the northern with swords, supported in pairs, and above them, four vajra beams are painted in a mesh pattern and beautifully covered. The raised center is adorned with a vajra-jewel crest. On the right and left of the four corners of the second level are eight auspicious vases. The sacred mansion is manifestly adorned with all offering clouds. The upper and lower bases of the interior are white in the east, yellow in the south, red in the west, green in the north, and blue in the center, forming a nine-palace grid. In all the abodes of the deities, there is a variety of lotus seats. The place of the main deity and the place of the ten wrathful deities are suns, and the other eastern deities are moons. Mamaqi (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is a vajra (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and the other southern deities are jewels. The western deities are red lotuses, and the northern deities are various vajra seats. Then generate the mandala of the remaining offerings.
Chinese
在中央的座垫上，自身金刚持是蓝色的。具有蓝、白、红三色的三面六臂，右边手持金刚杵、法轮、莲花，左边手持铃、珍宝、宝剑。以金刚跏趺坐姿安住。以丝绸和珍宝装饰。与自身相同的明妃触金刚母拥抱，心间白色不动佛。八瓣莲花上，东方为毗卢遮那佛，南方为宝生佛，西方为阿弥陀佛，北方为不空成就佛，都具有不动佛的头饰。东南方为眼母，西南方为嘛嘛枳，西北方为白衣母，东北方为度母，依次具有常恒、不动、金刚法、不食鬼的头饰。第二层，东南方为色金刚母，西南方为声金刚母，西北方为香金刚母，东北方为味金刚母，也依次具有常恒等头饰。第三层的诸神，东方右边为慈氏菩萨，左边为地藏菩萨，具有毗卢遮那佛的头饰。南方右边为金刚手菩萨，左边为虚空藏菩萨，具有宝生佛的头饰。西方右边为观世音菩萨，左边为文殊菩萨，具有无量寿佛的头饰。北方右边为除盖障菩萨，左边为普贤菩萨，具有不空成就佛的头饰。东门为阎魔敌，是毗卢遮那佛的化身。南门为降伏他者，是宝生佛的化身。西门为马头明王，是阿弥陀佛的化身。北门为摧破障碍者，是不空成就佛的化身。东南方为不动明王，是常恒。西南方为欲帝明王，是宝顶佛的化身。西北方为青杖明王，是阿弥陀佛的化身。东北方为大力明王，是不空成就佛的化身。顶上为转轮圣王，下方为善恶二者。都具有嗔怒金刚的头饰。从自己的心间发出光芒，勾召所有的众生，从坛城的四方，以金刚萨埵的入定无碍地进入，之后由乐空所生的菩提心光芒灌顶，所有的罪障都得以清净，获得所有如来的一切安乐和喜悦，金
English
On the central cushion is the blue Vajradhara himself. With three faces of blue, white, and red, and six arms, the right hands hold a vajra, a wheel, and a lotus, while the left hands hold a bell, a jewel, and a sword. He sits in the vajra posture, adorned with silk and jewels. Embracing the consort Samantabhadri, who is identical to himself, with a white Akshobhya at her heart. On the eight-petaled lotus, in the east is Vairochana, in the south is Ratnasambhava, in the west is Amitabha, and in the north is Amoghasiddhi, all adorned with the crown of Akshobhya. In the southeast is Locana, in the southwest is Mamaki, in the northwest is Pandara, and in the northeast is Tara, each in order, adorned with the crests of Eternality, Immovability, Vajra Dharma, and Non-devouring. In the second circle, in the southeast is Vajra-rupa, in the southwest is Vajra-shabda, in the northwest is Vajra-gandha, and in the northeast is Vajra-rasa, each in order, adorned with the crests of Eternality and so on. In the third circle, the deities are: to the right of the east is Maitreya, and to the left is Kshitigarbha, both adorned with the crest of Vairochana. To the right of the south is Vajrapani, and to the left is Akashagarbha, both adorned with the crest of Ratnasambhava. To the right of the west is Lokeshvara, and to the left is Manjushri, both adorned with the crest of Amitayus. To the right of the north is Sarvanivaranaviskambhin, and to the left is Samantabhadra, both adorned with the crest of Amoghasiddhi. At the east gate is Yamantaka, an emanation of Vairochana. At the south gate is Aparajita, an emanation of Ratnasambhava. At the west gate is Hayagriva, an emanation of Amitabha. At the north gate is Vighnantaka, an emanation of Amoghasiddhi. In the southeast is Achala, the Eternal. In the southwest is Kamaraja, the Jewel Crest. In the northwest is Niladanda, an emanation of Amitabha. In the northeast is Mahabala, above Amogharaja is Chakravartin, and below are Nanda and Upananda. All are adorned with the crest of Wrathful Vajra. From his own heart, rays of light emanate, summoning all sentient beings. From the four directions of the mandala, they enter unimpeded by the absorption of Vajrasattva. Then, empowered by the light of bodhichitta born from bliss and emptiness, all sins and obscurations are purified, and the bliss and joy of all the Tathagatas are obtained, and...
Chinese
于上方重叠。吽（藏文：ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）融入啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：种子字）。啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：种子字）融入嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：种子字）。嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：种子字）融入莲花。莲花与日月融入。所有器情世间也完全融入其中，唯有心识显现如月亮。嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：种子字）达玛达图萨瓦瓦阿玛阔航（藏文：ཨོཾ་དྷརྨཱ་དྷཱ་ཏུ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ，梵文天城体：，梵文罗马拟音：oṃ dharmadhātu svabhāva ātmako'haṃ，汉语字面意思：）。从月亮中证悟。从剩余的供品融入身体开始，到此为止是第一瑜伽。月亮之上重叠嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：种子字）啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：种子字）吽（藏文：ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）。从种子中证悟。从那之中光芒四射，迎请所有佛陀及其眷属显现为五部如来的形象并融入，从那之中，白色五股金刚杵的中心，由嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：种子字）啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：种子字）吽（藏文：ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）白红蓝三色所标识。班杂阿玛阔航（藏文：བཛྲ་ཨཱཏྨ་ཀོ྅ཧཾ，梵文天城体：，梵文罗马拟音：vajra ātmako'haṃ，汉语字面意思：）。从法器中证悟。从那完全转变之中，成为最初的怙主，身色白色，一面二臂，手持金刚杵和铃，以金刚跏趺坐于莲花月轮座垫之上，具足所有相好，以丝绸和珍宝的饰品庄严。从圆满的身体中证悟。从他的心间放射出光芒，充满虚空的所有如来，以追随的因缘融入菩提心中，从中生起无量无边的不动佛，加持所有众生，获得所有如来的安乐和意乐。那些是随后的瑜伽。收摄回来，在坛城之中融为一体，与自性无二无别，从那之中，金刚萨埵化身，蓝色、青白红色三面，以珍宝庄严。之后是观修身坛城：身体化为坛城，为诸佛所真实依止。四个角落是前后，以及左右的区别。上下是门的区别，所以说是四门。肚脐、密处、心间、脸是四处。以鼻尖的形状，说是四马厩。网脉真实说是肠子。转为肌腱是网脉的一半。一半是半月，腹部真实说是宝瓶。踝、胫、大腿、手臂、手腕是八根柱子。眼睛的识是镜子等，声音的识是旗帜，鼻子的识是花鬘，珍宝法鼓是舌头的识。