Chinese
祈请诸方。对安住虚空者供养。以涂香等至乐器供养。 具吉祥金刚心者， 修持不坏金刚三者， 如今请您加持我， 祈请以金刚心行之。 居住十方的诸佛们， 修持不坏金刚三者， 如今请您加持我， 祈请以金刚心行之。 如是祈请后，心金刚及其金刚持者们融入心金刚及自身。 嗡 萨瓦 达塔嘎达 चित्त वज्र स्वा भावा आत्मा कोऽहम् (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡，一切，如来，心，金刚，自性，我)。 具足法之语道吉祥， 金刚不坏……，如今我……，金刚语之……。 十方等如上，金刚语之……。 如是祈请后，语金刚及其金刚持者们融入语金刚及自身。 嗡 萨瓦 达塔嘎达 वाक् वज्र स्वा भवा आत्मा कोऽहम् (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡，一切，如来，语，金刚，自性，我)。 具吉祥金刚身者， 金刚不坏……，如今我……，金刚身之……。 十方……，金刚身之……。 如是祈请后，身金刚及其金刚持者们融入身金刚及自身。 嗡 萨瓦 达塔嘎达 काय वज्र स्वा भवा आत्मा कोऽहम् (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡，一切，如来，身，金刚，自性，我)。 第四为大成就：自身心间的内心金刚之上，于月轮上安住的མཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：MAM）字红色，完全变化后，于宝剑的剑柄中，月轮上以མཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：MAM）字为标志。从中放光，令一切佛欢喜。迎请文殊金刚之相，融入མཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：MAM）字。宝剑、月轮及མཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：MAM）字完全变化后，与自身相同的智慧萨埵文殊金刚的心间，禅定萨埵于宝剑的剑柄中，月轮上安住的红色མཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：MAM）字。心间的མཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：MAM）字放出光芒。迎请灌顶之神，胜者父母眷属一切。安住于前方的虚空中。以涂香等至乐器供养。 如菩提金刚佛， 如何赐予大供养， 我亦为极度解脱之故， 虚空金刚如今赐予我。 如是祈请后， 灌顶大金刚者， 三界一切皆敬礼， 一切佛之秘密三者， 从处所生者赐予之。 嗡 萨瓦 达塔嘎达 阿比色嘎 达 萨玛雅 希利 吽 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思：嗡，一切，如来，灌顶，誓言，吉祥，吽)。
English
Invite all directions. Offer to those who dwell in the sky. Offer with argham to shapta. Glorious Vajra, holder of the mind, Meditating on the three indestructible vajras, Now bless me, I pray, Act with the vajra mind. Buddhas residing in the ten directions, Meditating on the three indestructible vajras, Now bless me, I pray, Act with the vajra mind. Having prayed thus, the mind vajra and its vajra holders dissolve into the mind vajra and oneself. Om Sarva Tathagata Citta Vajra Svabhava Atma Ko 'Ham (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: Om, all, thus-gone, mind, vajra, self-nature, I). Endowed with the glorious path of Dharma's speech, Indestructible Vajra..., Now I..., Vajra of speech... Ten directions, etc., as above, Vajra of speech... Having prayed thus, the speech vajra and its vajra holders dissolve into the speech vajra and oneself. Om Sarva Tathagata Vak Vajra Svabhava Atma Ko 'Ham (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: Om, all, thus-gone, speech, vajra, self-nature, I). Glorious Vajra, holder of the body, Indestructible Vajra..., Now I..., Vajra of body... Ten directions..., Vajra of body... Having prayed thus, the body vajra and its vajra holders dissolve into the body vajra and oneself. Om Sarva Tathagata Kaya Vajra Svabhava Atma Ko 'Ham (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: Om, all, thus-gone, body, vajra, self-nature, I). The fourth is the great accomplishment: Above the heart vajra in one's own heart, on the moon is the red-yellow MAM (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: MAM) syllable, completely transformed. Inside the hilt of the sword, the moon is marked with MAM (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: MAM). From it, light radiates, pleasing all the Buddhas. Invite the form of Manjushri Vajra and dissolve it into the MAM (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: MAM) syllable. The sword, the moon, and the MAM (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: MAM) syllable are completely transformed, and the wisdom being, similar to oneself, is in the heart of Manjushri Vajra, the samadhi being, the red-yellow MAM (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: MAM) syllable residing on the moon in the hilt of the sword. Light radiates from the MAM (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: MAM) syllable in the heart. Invite all the deities of empowerment, the victorious fathers and mothers with their retinue. They reside in the sky in front. Offer with argham to shapta. As the Bodhi Vajra Buddha, How the great offering is bestowed, For the sake of my complete liberation, May the sky vajra now bestow it upon me. Having prayed thus, The great empowerment vajra, Revered by all three realms, The secret three of all Buddhas, Give what arises from the place. Om Sarva Tathagata Abhisheka Da Samaya Shri Hum (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning: Om, all, thus-gone, empowerment, commitment, glorious, Hum).
Chinese
灌顶并加持。整个身体都充满智慧甘露。三门垢染得以清净。从水的残余物向上涌出，以不动尊作为头饰加持自己的头顶。地藏等各自以其部主的头饰加持。这些是小四支的仪轨。第二，关于念诵修持母续，也有四部分。第一是念诵：在自己面前的明点完全转变，从般若波罗蜜多的自性中，生起母尊妙吉祥金刚母，身色和面容如红黄色藏红花般的年轻女子。右边蓝色，左边白色，最初的两只手拥抱主尊的颈部。其余右边两只手持剑和箭，左边两只手持乌巴拉花和弓。双足以莲花跏趺坐拥抱父尊。头发后半部分束起，一半散开，身体充满虚空。如十六岁般年轻，青春焕发，乳房丰满。柔软纤细，身姿优美动人。以极其微笑的眼角观看等等，具有艺术的姿态。以各种丝绸的衣服、头饰和所有珍宝的装饰来庄严，圆满了智慧的所有支分。嗡 达玛 等如前念诵。第二是近修：在眼睛里观想 （藏文：ཀྵིཾ，梵文天城体：क्ष्，梵文罗马拟音：kṣīṃ，汉语字面意思：克希），以及轮的光芒的照射，净化成如白色地藏菩萨般的毗卢遮那佛。在耳朵里观想 （藏文：ཛྲིཾ，梵文天城体：ज्रिं，梵文罗马拟音：jriṃ，汉语字面意思：资瑞），以及金刚。在鼻子里观想 （藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康），以及珍宝。在舌头上观想 （藏文：གཾ，梵文天城体：गं，梵文罗马拟音：gaṃ，汉语字面意思：冈），以及莲花。在额头上观想 （藏文：སྐཾ，梵文天城体：स्कं，梵文罗马拟音：skaṃ，汉语字面意思：斯冈），以及宝剑。在肚脐上观想 （藏文：སཾ，梵文天城体：सं，梵文罗马拟音：saṃ，汉语字面意思：桑），以及金刚。这是不同之处。第三是修持：如前，舍弃三族的祈请文，将三个咒语连接起来念诵，这是不同之处。第四是大修：其他都与前面相同，不同之处在于，在妙吉祥金刚的处所念诵“妙吉祥金刚母”，以及在“自己是不动尊”的时候，将“以母妙吉祥金刚母为不动尊”这句话移过来念诵。如果要做简略的，在成就金刚持果位的时候，同时生起母尊，将剩余的支分放在一边，如果非常简略，像阎罗死主黑尊一样，将后面的三个支分与主尊眷属一起做，这就是此处的
English
Imparting empowerment and blessings. The entire body is filled with the nectar of wisdom. May the impurities of the three doors be purified. From the residue of water, rising upwards, adorn your own crown with Akshobhya. May Kshitigarbha and others be adorned with the crowns of their respective family lords. These are the instructions for the small four limbs. Secondly, regarding the recitation and practice of the Mother Tantra, there are also four parts. First is the recitation: From the complete transformation of the bindu in front of oneself, arises the Mother Manjushri Vajra, the embodiment of the Perfection of Wisdom, with a body color and complexion like a young woman of red-yellow saffron. The right side is blue, and the left side is white, the first two hands embrace the neck of the main deity. The remaining two right hands hold a sword and an arrow, and the two left hands hold an utpala flower and a bow. The two feet embrace the father deity in a lotus posture. The hair is half tied up at the back of the head, and half is scattered, filling the body with emptiness. Like a sixteen-year-old, youthful and vibrant, with full breasts. Soft and slender, with a graceful and charming body. Looking with extremely smiling eyes, etc., possessing the demeanor of artistic skill. Adorned with various silk garments, a diadem, and all precious jewels, the entirety of the limbs of wisdom is completely perfected. Oṃ Dharma, etc., recite as before. Second is the close practice: In the eyes, visualize （藏文：ཀྵིཾ，梵文天城体：क्ष्，梵文罗马拟音：kṣīṃ，汉语字面意思：克希）, and the emanation of the light of the wheel, purifying it into Vairochana Buddha like white Kshitigarbha. In the ears, visualize （藏文：ཛྲིཾ，梵文天城体：ज्रिं，梵文罗马拟音：jriṃ，汉语字面意思：资瑞）, and the vajra. In the nose, visualize （藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康）, and the jewel. On the tongue, visualize （藏文：གཾ，梵文天城体：गं，梵文罗马拟音：gaṃ，汉语字面意思：冈）, and the lotus. On the forehead, visualize （藏文：སྐཾ，梵文天城体：स्कं，梵文罗马拟音：skaṃ，汉语字面意思：斯冈）, and the sword. On the navel, visualize （藏文：སཾ，梵文天城体：सं，梵文罗马拟音：saṃ，汉语字面意思：桑）, and the vajra. This is the difference. Third is the practice: As before, abandon the prayers of the three families, and connect and recite the three mantras, this is the difference. Fourth is the great practice: The others are the same as before, the difference is that in the place of Manjushri Vajra, recite "Manjushri Vajra Mother," and when saying "oneself is Akshobhya," move the phrase "with the Mother Manjushri Vajra as Akshobhya" and recite it. If you want to make it brief, when attaining the fruit of Vajradhara, simultaneously generate the Mother, put the remaining limbs aside, and if it is very brief, like Yama Dharmaraja Black, do the last three limbs together with the main deity and retinue, this is the
Chinese
即使出现似乎与修持不符的情况，也因要点一致等原因而被认为是允许的。从佛母的头顶到心间，安住于月亮之上的白色嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），是毗卢遮那佛的自性；从心间到脐间，黑色吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），是不动佛的自性；从脐间到密处，黄色梭（藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：梭），是宝生佛的自性；从密处到大腿之间，红色阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿），是无量光佛的自性；从大腿到脚之间，绿色哈（藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈），是不空成就佛的自性，都安住于太阳之上。从这些之中产生的五种光芒充满的佛母之身，成为五方如来微尘的自性。自己的密处不可见，在空性之中，从吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生出的红色五股金刚杵，以白色嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）中生出的宝珠为标志。佛母的密处不可见，在空性之中，从吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生出的红色八瓣莲花，以阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）中生出的花蕊为标志。两者的孔穴被帕（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：帕）字封闭。父佛母平等入定，以体验所有如来的喜悦和安乐的大乐供养所有佛陀。嗡 萨瓦 达塔嘎达 阿努ra嘎 纳 班杂 梭巴瓦 阿玛 括杭。（藏文：ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་ནུ་རཱ་ག་ཎ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ，梵文罗马拟音：oṃ sarva tathāgata anurāgaṇa vajra svabhāva ātmako'haṃ，汉语字面意思：嗡，一切如来，爱欲，金刚，自性，我）。如此生起我慢。以上是第一步结合。第二，对于胜乐轮王，也有四支修法，首先是念诵：从自己心间的芒（藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）字发出光芒照耀十方，将十方诸佛父佛母及眷属，全部以坛城的形式迎请而来。从自己的口中进入，以欲火融化为菩提心，从金刚道降至佛母莲花之中的明点，以红色和黄色的芒（藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）字为标志并加持。所有佛陀的本体，那个明点完全转变，成为能依和所依的坛城，即宫殿一切特征圆满，在包括天神座位的中央座位上，胜乐金刚身色蓝色，具有蓝、白、红三面六臂，前两臂拥抱自己的明妃，其余右两手持忿怒金刚杵和宝剑，左两手持珍宝和莲花。
English
Even if something appears to be inconsistent with practice, it is considered permissible due to the consistency of key points, etc. From the crown of the Mother to the heart, the white Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) residing on the moon is the nature of Vairocana; from the heart to the navel, the black Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) is the nature of Akṣobhya; from the navel to the secret place, the yellow Svā (藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：Svā) is the nature of Ratnasambhava; from the secret place to the thighs, the red Āḥ (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：Āḥ) is the nature of Amitābha; from the thighs to the feet, the green Hā (藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：Hā) is the nature of Amoghasiddhi, all residing on the sun. The body of the Mother, filled with the five kinds of light arising from these, becomes the nature of the subtle particles of the five Tathāgatas. One's own secret place is invisible, and from the state of emptiness, a red five-pronged vajra arises from Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), marked with a jewel born from the white Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ). The Mother's secret place is invisible, and from the state of emptiness, a red eight-petaled lotus arises from Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), marked with a stamen born from Āḥ (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：Āḥ). The orifices of both are sealed with Phaṭ (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：Phaṭ). The Father and Mother enter into equal absorption, and with the great bliss of experiencing the joy and happiness of all the Tathāgatas, all Buddhas are offered. Oṃ Sarva Tathāgata Anurāgaṇa Vajra Svabhāva Ātmako'haṃ (藏文：ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་ནུ་རཱ་ག་ཎ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ，梵文罗马拟音：oṃ sarva tathāgata anurāgaṇa vajra svabhāva ātmako'haṃ，汉语字面意思：Oṃ, all Tathagatas, desire, vajra, nature, I). Thus, generate pride. The above is the first union. Secondly, for the supreme King of Maṇḍalas, there are also four branches of approach and accomplishment. First, the approach is: From the Maṃ (藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：Maṃ) syllable at one's heart, rays of light radiate in the ten directions, inviting all the Buddhas of the ten directions, Father, Mother, and retinue, in the form of a maṇḍala. Entering from one's own mouth, the fire of desire melts into bodhicitta, and the bindu descends from the vajra path into the lotus of the Mother, marked and blessed with the red and yellow Maṃ (藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：Maṃ) syllable. That bindu, the essence of all Buddhas, is completely transformed, becoming the maṇḍala of the support and the supported, i.e., the palace with all characteristics complete. On the central seat, including the seats of the deities, the victorious Akṣobhya Vajra, with a body color of blue, has three faces of blue, white, and red, and six arms. The first two arms embrace his consort, and the remaining two right hands hold a wrathful five-pronged vajra and a sword, and the two left hands hold a jewel and a lotus.