Chinese
如劫末之火燃燒，如是說；角如青蓮，根部粗壯，中間如虹彎曲，頂端銳利而突出，如是說；上方臉龐紅潤光亮，紅而發亮，如百日同出，哈哈大笑，如是說；文殊之臉紅黃成熟，黑而閃亮，眼睛修長而明亮，鼻樑高挺，牙齒略微突出，如是等等，從細微之處開始描述並闡明。如是，彼等即是教導某些明智之士。智慧明妃等的樂空，以及天神的我慢、壇城的顯現，以及對這一切和無自性不作分別地進入，這就是大瑜伽士本尊瑜伽共同的要點。之後，圓滿次第向上修習，之後再述說。從自己的心間發光，所有器情皆成金剛怖畏壇城。這一切都融入自身。防護輪連同墳場的宮殿，或者，如果不生起宮殿，則連同防護輪融入自身。自己的剩餘面容和手也收攝到根本面容和手。生起自身雙手的我慢。在眼中作（ཀྵིཾ，kṣiṃ，ക്ഷിം，毀滅）等，在前額作（ཨོཾ，oṃ，ओं，唵）等。迴向善根。如果想要修習九本尊，則從ཡཾ་རཾ་བཾ་ལཾ་སུཾ་中，四元素連同須彌山之上，在白色法生之中，從བྷྲུཾ་中生起毗盧遮那佛。從那裡生起四方四門、四馬蹬，特徵圓滿且一切莊嚴具足的宮殿。內部的本尊衣飾，東方藍色，南方黃色，西方紅色，北方綠色，中央藍色，作ཡཾ་等。在生起主尊之後，八個門檻上，蓮花和日輪上，有八個（བྷཻཾ༵，bhaiṃ，भैं，怖畏）字，有巨大的起屍鬼，發出咔哈咔哈和呸呸哈拉哈拉的聲音，如閻羅王般忿怒，黑色，三隻眼睛，牙齒銳利，手持刀和顱骨，左腿伸展作舞姿。之後，在眼中作（ཀྵིཾ，kṣiṃ，ക്ഷിം，毀滅）等，如前。起屍鬼三頭三手三足舞姿，這是其他的派別。一切莊嚴具足的八個門檻上有起屍鬼等等，與宮殿一起剎那間生起，也是其他的派別。手印圓滿的壇城是，本尊衣飾北方綠色，中央藍色，在四方形之上，黑色金剛的圓形圍牆內有格子。
English
Like the fire burning at the end of an eon, it is said; the horns are like blue lotuses, the roots are thick and strong, the middle is like a rainbow curve, the tips are sharp and protruding, it is said; the face above is red and bright, red and shiny, like a hundred suns rising together, laughing loudly with "haha", it is said; Manjushri's face is red-yellow and ripe, black and shiny, the eyes are long and bright, the nose is high and straight, the teeth are slightly protruding, and so on, described and clarified from the smallest details. Thus, they are teaching some wise people. The bliss and emptiness of wisdom consorts and others, as well as the pride of the deities, the manifestation of the mandala, and entering into all of this without discriminating its selflessness, this is the essential point of the common deity yoga of the great yogis. Then, the completion stage is practiced upwards, and will be described later. Light radiates from one's own heart, and all containers and contents become the Vajrabhairava mandala. All of this dissolves into oneself. The protective wheel together with the charnel ground palace, or, if the palace is not generated, then the protective wheel dissolves into oneself. One's remaining face and hands are also absorbed into the root face and hands. Generate the pride of one's own two hands. In the eyes, do (ཀྵིཾ, kṣiṃ, ക്ഷിം, destruction) etc., and on the forehead, do (ཨོཾ, oṃ, ओं, Om) etc. Dedicate the merit. If you want to practice the nine deities, then from ཡཾ་རཾ་བཾ་ལཾ་སུཾ་, on top of the four elements together with Mount Meru, within the white Dharma origin, from བྷྲུཾ་, generate Vairochana. From there, generate the palace with four sides, four doors, four horse-stairs, complete with characteristics and all ornaments complete. The inner deity garments, east blue, south yellow, west red, north green, center blue, do ཡཾ་ etc. After generating the main deity, on the eight thresholds, on the lotus and sun discs, there are eight (བྷཻཾ༵, bhaiṃ, भैं, Bhairava) syllables, there are huge corpses, making the sounds of "kaha kaha" and "phe phe hala hala", wrathful like Yama, black in color, three eyes, sharp teeth, holding a knife and skull, the left leg extended in a dancing posture. Then, in the eyes, do (ཀྵིཾ, kṣiṃ, ക്ഷിം, destruction) etc., as before. The corpse with three heads, three hands, and three feet in a dancing posture, this is another tradition. On the eight thresholds complete with all ornaments, there are corpses etc., generated instantaneously together with the palace, also another tradition. The mandala complete with hand symbols is, the deity garments north green, center blue, on top of a square, within the round enclosure of black vajra, there are lattices.
Chinese
第九，具有四个入口，打开南门，关闭其他门。中央方格中，从央（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：央）等开始，成为自性。东方为头，南方为手，西方为肠，北方为脚。东南方为颅骨，西南方为颅骨堆，西北方为尸布，东北方为显明之士所穿的孔洞，这些都是方格。周围，东方依次为弯刀、投枪、木棍、水刀、单尖金刚杵、铁钩。南方为斧头、箭、杖、卡杖嘎、轮、索。西方为金刚杵、手鼓、鼓、弓、铃、风幡。北方为期克印、三叉戟、牛皮、锤、长矛、火炉。门和角落里的起尸如前。生起手印等后，在中央生起央（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：央）等，有些认为起尸也用左手拿着自己的头。四十九手印之坛城：关闭其他，中央为央（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：央）等，成为自性。八个方格中，从东方开始为嗡 舍 毗（藏文：ཨོཾ་ཧྲཱིཿབི，梵文天城体：，梵文罗马拟音：，汉语字面意思：嗡 舍 毗）。从火方开始为克利达那那（藏文：ཀྲྀ་ཏཱ་ན་ན，梵文天城体：कृताणन，梵文罗马拟音：kṛtāṇana，汉语字面意思：克利达那那）。拉南东方为药叉 药叉尼 绕玛雅（藏文：ཡཀྵེ་ཡཙྪ་ནི་རཱ་མ་ཡ，梵文天城体：यक्ष यच्छनि रामाय，梵文罗马拟音：yakṣe yacchani rāmāya，汉语字面意思：药叉 药叉尼 绕玛雅）。南方为亚玛茹匝 萨多美雅（藏文：ཡ་མ་རཱ་ཛ་ས་དོ་མེ་ཡ，梵文天城体：यमरज सदो मे य，梵文罗马拟音：yamarāja sado me ya，汉语字面意思：亚玛茹匝 萨多美雅）。西方为亚美多 茹那 呦达雅（藏文：ཡ་མེ་དོ་རུ་ཎ་ཡོ་ད་ཡ，梵文天城体：यमे दो रुण यो दय，梵文罗马拟音：yame do ruṇa yo daya，汉语字面意思：亚美多 茹那 呦达雅）。北方为亚达 呦尼 绕雅 药叉雅（藏文：ཡ་ད་ཡོ་ནི་ར་ཡ་ཀྵེ་ཡ，梵文天城体：यद योनि रय क्षे य，梵文罗马拟音：yada yoni raya kṣe ya，汉语字面意思：亚达 呦尼 绕雅 药叉雅）。四个门为亚曼达嘎（藏文：ཡ་མཱན་ཏ་ཀ，梵文天城体：यमान्तक，梵文罗马拟音：yamāntaka，汉语字面意思：亚曼达嘎）。四个角落为吽 吽 啪 啪（藏文：ཧཱུཾ་ཧཱུཾ་ཕཊ་ཕཊ，梵文天城体：हुं हुं फट् फट्，梵文罗马拟音：hūṃ hūṃ phaṭ phaṭ，汉语字面意思：吽 吽 啪 啪）完全变化而来。东方为头等，铁钩、水牛、牛、索、猪、驴、风幡、母驴、狗、火炉、绵羊、狐狸。四个门为秃鹫、猫头鹰、乌鸦、内佐、寒鸦、大鹏鸟、家鸟、笑。这里也有如前的起尸。又是从金刚头到金刚笑之间的名字相连，全部左手持颅骨，右手持自己名字的手印。黑色水牛面容，服饰如主尊一般，如此特别连接，其他如前一般，是四十九之坛城，是简略的。生起主尊的金刚五角和九角，是对此的选择。中央的莲花之中，以及拉南的中央，以及未生起殿堂的方向，连接充满各种供品的中央，全部都连接在血脂混合的大海中央，圆形颅骨围墙，一个门朝南，上面用骨骼堆积如山，顶端是咬着牙齿的颅骨所安住的金刚宝
English
Ninth, with four entrances, opening the south gate and closing the others. In the central square, starting from Yaṃ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：央), etc., it becomes self-nature. To the east is the head, to the south is the hand, to the west is the intestines, and to the north is the foot. To the southeast is the skull, to the southwest is the skull heap, to the northwest is the shroud, and to the northeast is the hole pierced by the enlightened one, these are the squares. Around, to the east in order are the curved knife, javelin, wooden stick, water knife, single-pointed vajra, and iron hook. To the south are the axe, arrow, staff, khaṭvāṅga, wheel, and rope. To the west are the vajra, hand drum, drum, bow, bell, and wind banner. To the north are the threatening mudra, trident, oxhide, hammer, long spear, and stove. The rising corpses at the gates and corners are as before. After generating the hand implements, etc., generate Yaṃ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：央), etc. in the center, and some believe that the rising corpses also hold their own heads in their left hands. The mandala of the forty-nine hand implements: closing the others, in the center is Yaṃ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：央), etc., becoming self-nature. In the eight squares, starting from the east is Om Hrīḥ Vi (藏文：ཨོཾ་ཧྲཱིཿབི，梵文天城体：，梵文罗马拟音：，汉语字面意思：嗡 舍 毗). Starting from the fire direction is Kṛtāṇana (藏文：ཀྲྀ་ཏཱ་ན་ན，梵文天城体：कृताणन，梵文罗马拟音：kṛtāṇana，汉语字面意思：克利达那那). To the east of Lhanam is Yakṣe Yacchani Rāmāya (藏文：ཡཀྵེ་ཡཙྪ་ནི་རཱ་མ་ཡ，梵文天城体：यक्ष यच्छनि रामाय，梵文罗马拟音：yakṣe yacchani rāmāya，汉语字面意思：药叉 药叉尼 绕玛雅). To the south is Yamarāja Sado Me Ya (藏文：ཡ་མ་རཱ་ཛ་ས་དོ་མེ་ཡ，梵文天城体：यमरज सदो मे य，梵文罗马拟音：yamarāja sado me ya，汉语字面意思：亚玛茹匝 萨多美雅). To the west is Yame Do Ruṇa Yo Daya (藏文：ཡ་མེ་དོ་རུ་ཎ་ཡོ་ད་ཡ，梵文天城体：यमे दो रुण यो दय，梵文罗马拟音：yame do ruṇa yo daya，汉语字面意思：亚美多 茹那 呦达雅). To the north is Yada Yoni Raya Kṣe Ya (藏文：ཡ་ད་ཡོ་ནི་ར་ཡ་ཀྵེ་ཡ，梵文天城体：यद योनि रय क्षे य，梵文罗马拟音：yada yoni raya kṣe ya，汉语字面意思：亚达 呦尼 绕雅 药叉雅). The four gates are Yamāntaka (藏文：ཡ་མཱན་ཏ་ཀ，梵文天城体：यमान्तक，梵文罗马拟音：yamāntaka，汉语字面意思：亚曼达嘎). The four corners are Hūṃ Hūṃ Phaṭ Phaṭ (藏文：ཧཱུཾ་ཧཱུཾ་ཕཊ་ཕཊ，梵文天城体：हुं हुं फट् फट्，梵文罗马拟音：hūṃ hūṃ phaṭ phaṭ，汉语字面意思：吽 吽 啪 啪) completely transformed. To the east are the head, etc., iron hook, buffalo, cow, rope, pig, donkey, wind banner, she-ass, dog, stove, sheep, and fox. The four gates are vulture, owl, crow, netzo, jackdaw, garuda, domestic bird, and laughter. Here too, the rising corpses are as before. Again, connecting the names from Vajra Head to Vajra Laughter, all hold a skull in the left hand and the hand implement of their own name in the right hand. Black buffalo face, attire like the main deity, such a special connection, others are as before, it is the mandala of forty-nine, it is abbreviated. Generating the five-pointed and nine-pointed vajra of the main deity is the choice for this. In the center of the lotus, and in the center of Lhanam, and in the direction where the palace is not generated, connect the center filled with various offerings, all connected in the center of the great ocean of mixed blood and fat, a circular skull fence, one gate facing south, with bones piled up like a mountain on top, and at the top is the vajra jewel residing on the skull with teeth clenched.
Chinese
མ་ནི་光明。坛城融入是中阴止息之相。伴月的文殊融入日中是精血与心合一。日字金刚等是火焰等。收放结合是四大之力越来越增上。五股金刚杵之方，角是五支和二十五微支。第九是五蕴和五大。身圆满是出生。近成就是身增长。成就是如十六岁圆满身语意乐。大成就是于自位灌顶，处于利生事业。此中多数是所学之差别，有些是相同之法，遣除彼等之显现和执着，彼等亦执着于此为佛之智慧。如何呢？三有等也是真实的边，以五现证成就佛身，以化身行利生之事，彼之所有智慧融为一体，以及获得灌顶者。因此，也可由此衡量成为圆满次第之因。对于这些，面和手等显现为微尘，仅是身体部分的傲慢不会成为完全清净，如是所说的完全清净和，生起彼之傲慢，如此足不是如多足虫，而是施予八自在和八成就的慈悲智慧之相。如是，于深明二无之相，轮回之相彼和彼清净，以及果彼和彼真实的傲慢不灭而修。此处亦说，生起次第甚稀奇，今日根嘎宁波宣，文字少而义多，此岂非可衡量智慧力？每日或每月，或是每年，以六十四杖，施予六十四食子。彼亦于每一转变，火风地水运行之杖每一，即六十四中，于地水作息增益，于火风作猛业或怀业。
English
Ma is luminous. The merging of the mandala is the manner of ceasing the intermediate state. Manjushri with the moon entering the sun is the mixing of semen, blood, and mind into one. The sun, letters, vajras, etc., are like flames, etc. The union of gathering and dispersing is the increasing strength of the four elements. Regarding the five-pronged vajra, the horns are the five limbs and twenty-five minor limbs. The ninth is the five aggregates and the five elements. The perfection of the body is birth. Near accomplishment is the growth of the body. Accomplishment is the perfection of body, speech, mind, and bliss, like being sixteen years old. Great accomplishment is being empowered in one's own place and abiding in the activity of benefiting beings. Most of this is a differentiation of what is to be learned, and some are similar dharmas, reversing their appearances and attachments. Those who are attached to this as the wisdom of the Buddha as well. How so? The three realms, etc., are also the true limit, accomplishing the body of the Victorious Ones with the five Abhisambodhis, performing the benefit of beings with the Nirmanakaya, all of its wisdom becoming one, and those who have received empowerment. Therefore, it can also be measured by this as the cause of the completion stage. Regarding these, the appearance of the face and hands, etc., as dust, and the pride of only a part of the body will not become completely pure. That complete purity as described, and the pride of it should be done. Like this, the feet are not like centipedes, but appear as the compassionate wisdom aspect that bestows the eight siddhis and eight attainments. Thus, in the manner of the inseparability of profundity and clarity, the manner of samsara, that and that being purified, and the pride of the actual result, that and that, is meditated upon without ceasing. Here it is also said: The generation stage is very wonderful. Today, Kunga Nyingpo explained it. Few words and many meanings, is it not possible to measure the power of intelligence with this? Every day or every month, or every year, with sixty-four sticks, give sixty-four tormas. Also, for each transformation, one stick each for the movement of fire, wind, earth, and water, that is, out of sixty-four, perform peaceful and increasing activities for earth and water, and fierce or subjugating activities for fire and wind.