Chinese
哇巴玛，亚ra拉哇，夏卡萨哈卡恰。亚ra拉哇达达，向右绕和向左绕。从八十种好相的自性显现八十种光明，以八十个红色光明的月轮为标志。这样，两个月亮是从如镜智慧中成佛的。这两个月亮合二为一，是从平等性智中成佛的。在月亮之上，从红色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中生出的红色五股金刚杵的中心，以安住在月亮上的白色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字闪耀的光芒为标志，是从妙观察智中成佛的。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的光芒清净一切众生，并将他们安置于金刚持的果位，然后再次汇聚融入吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中，是从成所作智中成佛的。嗡 班匝 阿玛 郭杭（藏文：ཨོཾ་བཛྲ་ཨཱཏྨ་ཀོ྅ཧཾ，梵文天城体：ॐ वज्र आत्मा कोऽहम्，梵文罗马拟音：oṃ vajra ātmā ko'ham，汉语字面意思：嗡，金刚，自我，我是谁）。再次，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的光芒以大乐使十方一切如来欢喜。迎请来的金刚萨埵融入吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中。月亮和吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字完全转变，自己成为因金刚持、金刚萨埵、普贤王如来，具有白、黑、红三面六臂，前两臂拥抱金刚界自在母的自性，自显的明妃，其余右两手持金刚杵和宝剑，左两手持珍宝和莲花，具有月亮的光芒，以金刚跏趺坐姿安住。这样，从身圆满的法界体性智中成佛。嗡 亚塔 萨瓦 达塔嘎达 阿杭（藏文：ཨོཾ་ཡ་ཐཱ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་ཧཾ，梵文天城体：ॐ यथा सर्व तथागत अहम्，梵文罗马拟音：oṃ yathā sarva tathāgata aham，汉语字面意思：嗡，如是，一切，如来，我）。父尊母尊交合时，以极喜的音声迎请一切胜者父尊母尊。由于融入自身，自己大乐更加增长，因此母尊感到欢喜。从自己的身体中，显现眼等四母，以及色等五天女，即九明妃，然后融入母尊，由于母尊大乐更加增长，因此父尊感到欢喜。再次，从自己的心间发出的光芒迎请一切佛陀，成为金刚持十九尊本尊的自性。从自己的口中流出菩提心，通过金刚道降到母尊的莲花中，甘露完全转变，从中……
English
Wa Bha Ma, Ya Ra La Wa, Sha Sha Sa Ha Ksha. Ya Ra La Wa Da Dha, rotating clockwise and counterclockwise. From the eighty excellent marks, eighty lights manifest, marked by eighty red luminous moon discs. Thus, the two moons are enlightened from the mirror-like wisdom. These two moons becoming one are enlightened from the wisdom of equality. Above the moon, at the center of the red five-pronged vajra arising from the red Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ), marked by the blazing light of the white Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) syllable residing on the moon, is enlightenment from the discriminating wisdom. The light of the Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) syllable purifies all beings and establishes them in the state of Vajradhara, then reassembles and dissolves into the Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ), is enlightenment from the wisdom of accomplishing activities. Oṃ Vajra Ātma Ko'ham (Tibetan: ཨོཾ་བཛྲ་ཨཱཏྨ་ཀོ྅ཧཾ, Devanagari: ॐ वज्र आत्मा कोऽहम्, Romanized Sanskrit: oṃ vajra ātmā ko'ham, Literal meaning: Om, Vajra, Self, Who am I). Again, the light of the Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) syllable delights all the Tathāgatas of the ten directions with great bliss. The Vajrasattva who were invited dissolve into the Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ). The moon together with the Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) completely transforms, and oneself becomes the cause, Vajradhara, Vajrasattva, Samantabhadra, with three faces of white, black, and red, and six arms, the first two embracing the self-appearing vidyā, the nature of Vajradhātu Īśvarī, the remaining two right hands holding a vajra and a sword, the two left hands holding a jewel and a lotus, possessing the light of the moon, seated in the vajra posture. Thus, enlightenment comes from the Dharmadhātu wisdom of the completely perfect body. Oṃ Yathā Sarva Tathāgata Aham (Tibetan: ཨོཾ་ཡ་ཐཱ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་ཧཾ, Devanagari: ॐ यथा सर्व तथागत अहम्, Romanized Sanskrit: oṃ yathā sarva tathāgata aham, Literal meaning: Om, Just as, All, Tathagata, I). When the father and mother are in union, all the victorious fathers and mothers are invited with the sound of great joy. Due to entering one's own body, one's own great bliss increases exceedingly, thus the mother is pleased. From one's own body, the four mothers such as the eyes, and the five goddesses such as forms, that is, the nine vidyās, emanate outwards and dissolve into the mother, and due to the mother's great bliss increasing exceedingly, the father is pleased. Again, the light emanating from one's own heart invites all the Buddhas, becoming the nature of Vajradhara, the lord of the nineteen deities. From one's own mouth, the bodhicitta melts and descends through the vajra path into the lotus of the mother, the essence completely transforms, from which...
Chinese
金刚萨埵为主的十九尊本尊坛城，连同能依和所依同时成就，从中发出光芒。自己心间也发出光芒，勾召一切有情，以引入弟子的方式，从秘密坛城的四门引入，安住于坛城之中。再次，自己心间的光芒迎请十方五部、四母、十二菩萨等一切诸佛及其眷属，融入其口中。之后，产生的火变成菩提心，成为一体。从金刚道中出来，对这些有情进行灌顶，净化一切蕴、界、处。完全融化成明点后，从ཀྵིཾ་（藏文，kshrim，梵文天城体，kṣrīṃ，梵文罗马拟音，净）ཛྲིཾ་（藏文，jrim，梵文天城体，jrīṃ，梵文罗马拟音，增长）ཁཾ་（藏文，kham，梵文天城体，khaṃ，梵文罗马拟音，空）གཾ་（藏文，gam，梵文天城体，gaṃ，梵文罗马拟音，行）སྐཾ་（藏文，skam，梵文天城体，skaṃ，梵文罗马拟音，柱）སཾ་（藏文，sam，梵文天城体，saṃ，梵文罗马拟音，和合）。ཛཿ（藏文，dzaḥ，梵文天城体，jaḥ，梵文罗马拟音，降临）ཧཱུཾ་（藏文，hum，梵文天城体，hūṃ，梵文罗马拟音，种子字）བཾ་（藏文，bam，梵文天城体，vaṃ，梵文罗马拟音，生）ཧོཿ（藏文，hoḥ，梵文天城体，hoḥ，梵文罗马拟音，喜）ཁཾ་（藏文，kham，梵文天城体，khaṃ，梵文罗马拟音，空）རཾ་（藏文，ram，梵文天城体，raṃ，梵文罗马拟音，火）。ལཾ་（藏文，lam，梵文天城体，laṃ，梵文罗马拟音，地）མཱཾ་（藏文，mam，梵文天城体，māṃ，梵文罗马拟音，水）པཱཾ་（藏文，pam，梵文天城体，pāṃ，梵文罗马拟音，火）ཏཱཾ་（藏文，tam，梵文天城体，tāṃ，梵文罗马拟音，风）。བྷྲུཾ་（藏文，bhrum，梵文天城体，bhrūṃ，梵文罗马拟音，嗡）ཨཾ་（藏文，am，梵文天城体，aṃ，梵文罗马拟音，无）ཛྲིཾ་（藏文，jrim，梵文天城体，jrīṃ，梵文罗马拟音，增长）ཁཾ་（藏文，kham，梵文天城体，khaṃ，梵文罗马拟音，空）ཧཱུཾ་（藏文，hum，梵文天城体，hūṃ，梵文罗马拟音，种子字）等字中生起的六菩萨、六金刚母、四母和五佛部，成为二十一尊本尊。从ཀྵིཾ་（藏文，kshrim，梵文天城体，kṣrīṃ，梵文罗马拟音，净）到ཧཱུཾ་（藏文，hum，梵文天城体，hūṃ，梵文罗马拟音，种子字）之间如前念诵。从莲花中向外显现，安住于虚空。唉玛，一切诸佛的，菩提心的进入，是一切如来的秘密，无垢无分别。这样特别宣说后，各自返回自己的刹土。自身如寻香一样安住，见到此景，大乐更加增长，进入父尊的口中。从金刚道降至母莲，变成大欲自性、红色明点。其光芒使父母二尊也一同融入菩提心，变成如融化的月亮般，放射出无垢的光芒的明点。之后，用歌声劝请：摩摩格佛母唱到：有情界中的自在者，您是金刚心。以欢喜、悦意、大利益之欲，祈求您救护我。怙主，如果今天您想让我活下去，请令有情大父、殊胜亲友对我生起欢喜。佛眼佛母唱到：金刚身您是语之法轮，利益一切有情。为了成佛，为了殊胜菩提，努力利益追随者。怙主，如果今天您想让我活下去，贪欲誓言相合
English
The mandala of the nineteen deities, led by Vajrasattva, with both the dependent and the basis, was simultaneously accomplished, and light emanated from it. Light rays also emanated from my own heart center. All sentient beings were summoned and, in the manner of admitting disciples, were brought in through the four gates of the secret mandala and settled within the mandala. Again, the light rays from my own heart center invited all the Buddhas and their retinues of the five families of the ten directions, the four mothers, the twelve bodhisattvas, and so forth, and they entered into my mouth. Afterwards, the fire that arose became one taste in the bodhichitta. Emerging from the vajra path, I empowered those sentient beings, purifying all the aggregates, elements, and sense bases. From the complete melting into bindus, the six bodhisattvas arising from Kṣrīṃ (藏文，kshrim，梵文天城体，kṣrīṃ，梵文罗马拟音，Purifying), Jrīṃ (藏文，jrim，梵文天城体，jrīṃ，梵文罗马拟音，Increasing), Khaṃ (藏文，kham，梵文天城体，khaṃ，梵文罗马拟音，Space), Gaṃ (藏文，gam，梵文天城体，gaṃ，梵文罗马拟音，Going), Skaṃ (藏文，skam，梵文天城体，skaṃ，梵文罗马拟音，Pillar), Saṃ (藏文，sam，梵文天城体，saṃ，梵文罗马拟音，Uniting), Jaḥ (藏文，dzaḥ，梵文天城体，jaḥ，梵文罗马拟音，Arising), Hūṃ (藏文，hum，梵文天城体，hūṃ，梵文罗马拟音，Seed Syllable), Vaṃ (藏文，bam，梵文天城体，vaṃ，梵文罗马拟音，Producing), Hoḥ (藏文，hoḥ，梵文天城体，hoḥ，梵文罗马拟音，Joy), Khaṃ (藏文，kham，梵文天城体，khaṃ，梵文罗马拟音，Space), Raṃ (藏文，ram，梵文天城体，raṃ，梵文罗马拟音，Fire), Laṃ (藏文，lam，梵文天城体，laṃ，梵文罗马拟音，Earth), Māṃ (藏文，mam，梵文天城体，māṃ，梵文罗马拟音，Water), Pāṃ (藏文，pam，梵文天城体，pāṃ，梵文罗马拟音，Fire), Tāṃ (藏文，tam，梵文天城体，tāṃ，梵文罗马拟音，Wind), Bhrūṃ (藏文，bhrum，梵文天城体，bhrūṃ，梵文罗马拟音，Om), Aṃ (藏文，am，梵文天城体，aṃ，梵文罗马拟音，Without), Jrīṃ (藏文，jrim，梵文天城体，jrīṃ，梵文罗马拟音，Increasing), Khaṃ (藏文，kham，梵文天城体，khaṃ，梵文罗马拟音，Space), Hūṃ (藏文，hum，梵文天城体，hūṃ，梵文罗马拟音，Seed Syllable), the six vajra mothers, the four mothers, and the five Buddha families, became the twenty-one deities. From Kṣrīṃ (藏文，kshrim，梵文天城体，kṣrīṃ，梵文罗马拟音，Purifying) to Hūṃ (藏文，hum，梵文天城体，hūṃ，梵文罗马拟音，Seed Syllable), recite as before. Emanating outwards from the lotus, abiding in the sky, "Emaho! The entry into the bodhichitta of all the Buddhas is the secret of all the Tathagatas, without defilement and non-conceptual." After specially proclaiming this, they departed to their respective pure lands. As I remained in the form of a gandharva, I saw this, and great bliss increased even more, and I entered into the mouth of the father. Descending from the vajra path into the lotus of the mother, it became a red bindu, the nature of great desire. The light from it caused both the father and mother to melt into bodhichitta together, becoming a bindu like a melting moon, radiating immaculate light. Then, urging with song: Māmakī said: "Lord of power residing in the realm of sentient beings, you are the vajra heart. With joy, delight, and the desire for great benefit, I beseech you to protect me. Protector, if today you wish me to live, please cause the great father of sentient beings, the supreme friend, to be pleased with me." Locanā said: "Vajra body, you are the wheel of speech, benefiting all sentient beings. For the sake of Buddhahood, for the sake of supreme bodhi, strive to benefit those who follow. Protector, if today you wish me to live, the vows of desire are joined together."
Chinese
祈请土地神欢喜！白衣女说：您是金刚语，利益一切众生且具慈悲心，恒常致力于成办世间众生的需求。怙主，如果今天我能活着，愿极喜之行普贤能使我欢喜。度母说：您是金刚欲，是殊胜誓言的广大义利，如实圆满正等觉之种姓，照见平等性。怙主，如果今天我能活着，愿成为功德珍宝之藏的您使我欢喜。如是祈请后，明点分成两份，其中一份完全转变，从中发出五种光芒，变成红黄色的མཾ་（藏文，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）字。从那字中生出宝剑，在剑柄上安住着月亮上的མཾ་（藏文，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）字。又从那字中发出光芒照耀十方，安置一切众生于柔和金刚之位。与诸佛一同迎请柔和金刚之相，融入མཾ་（藏文，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）字中。宝剑、月亮和མཾ་（藏文，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）字完全转变后，自身成为吉祥柔和金刚，三面六臂，身色和根本面容呈红黄色，如年轻藏红花般光彩照人，如金山般光芒万丈。右面如靛蓝般湛蓝，左面如秋月般洁白，以欢喜之态注视着明妃并持着穗子。六臂中的前两臂拥抱自生之明妃，其余右两臂持宝剑和箭，左两臂持乌巴拉花和弓。双足跏趺而坐，具足三十二相和八十随好，以无与伦比的妩媚向十方放射着种姓的化身。浓密乌黑的头发束于顶上，以珍宝发髻、宝冠和金刚顶严等庄严。日月光芒炽盛，发出细微悦耳之声的珍宝头饰、项链、颈饰、臂钏、手镯、脚镯、腰带和束带等一切珍宝饰品庄严其身。耳饰以乌巴拉花的茎和丝带点缀，身着各种天衣，身语意
English
Please the earth deity! The White-clad Woman said: You are the Vajra speech, benefiting all beings and possessing compassion, constantly striving to accomplish the needs of the world. Protector, if I am alive today, may the practice of utmost joy, Samantabhadra, please me. Tara said: You are the Vajra desire, the great benefit of the supreme vow, the lineage of the truly complete and perfect Buddha, seeing equality. Protector, if I am alive today, may you, who are the treasure of many precious qualities, please me. After such entreaties, the bindu divided into two parts, one part completely transformed, from which emanated five kinds of light, becoming the red-yellow letter Maṃ (藏文，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒). From that letter arose a sword, on the hilt of which resided the letter Maṃ (藏文，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒) on the moon. Again, from that letter, light radiated in the ten directions, placing all sentient beings in the state of gentle Vajra. Together with all the Buddhas, the form of gentle Vajra was invited and dissolved into the letter Maṃ (藏文，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒). The sword, moon, and Maṃ (藏文，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒) completely transformed, oneself became glorious gentle Vajra, with three faces and six arms, the color of the body and the root face being red-yellow, radiant like young saffron, blazing with splendor like a golden mountain. The right face was indigo blue like Indra-nila, the left face was white like the autumn moon, gazing at the consort with a joyful expression and holding a spike. The first two of the six arms embraced the self-arisen consort, the remaining two right arms held a sword and an arrow, the two left arms held an Utpala flower and a bow. Seated in the vajra posture, adorned with the thirty-two major marks and eighty minor marks, radiating emanations of the lineage in the ten directions with incomparable charm. Thick, dark hair tied on top, adorned with a precious topknot, diadem, and Vajra crest. The light of the sun and moon blazed intensely, and all the precious ornaments, such as the jewel headdress, necklace, neck ornament, armlets, bracelets, anklets, waist belt, and girdle, which produced a tinkling sound, adorned the body. The earrings were adorned with Utpala flower stems and silk tassels, wearing various divine silk garments, body, speech, and mind