English
Oṃ ānaya ho bhagavan, vajra jñāni kaṃ hūṃ hūṃ phaṭ! The mantras spread with black, green, red, and yellow light from the realm of Brahma to the golden ground. Below, from raṃ, from the hūṃ residing on the sun, arises a vajra ground of nature marked by various vajras and hūṃ. In the directions, a square vajra fence with the colors of the directions arises from the light rays of the mantras. Above are vajra banners and tents. Outside of that, it transforms into a green net of five-pronged vajra arrows. Recite Sumba twice with ferocity. From the light rays of each mantra arise the four gatekeepers, such as the Crow-faced Mother. From the light rays of the two mixed together arise the four directional mothers, such as Yama's Firm Mother, adorned with hammers and self-like phurbas. By urging with "Oṃ Vighnān ānaya jaḥ," summon the obstacles of the ten directions. Hūṃ, place them in the pits filled with fire outside the fence. Strike their heads with the phurba. Recite "Oṃ gha gha" etc. Strike with the hammer. Recite "Oṃ vajra mungara" etc. Purify the obstacles into the realm of emptiness. The female messengers dissolve into the fence. The light ray bindus radiate outwards, transforming into wheels, lotuses, vajras, and round fire fences. The hūṃ below melts, filling the space without gaps with tiny vajras. May I and all beings be completely free from obstacles. These are the protective circles. Place torma offerings in the center of the mandala and in the eight directions, and recite: Oṃ Vajra Kuru Svāhā. Oṃ Sundarī Svāhā. Oṃ Priya Udatama Svāhā. Oṃ Dama Kātarā Svāhā. Oṃ Vilāsa Vajra Svāhā. Oṃ Buddha Locani Svāhā. Oṃ Māmakī Svāhā. Oṃ Paṇḍāravaśinī Svāhā. Oṃ Tārā Svāhā. With the light rays emanating from the seed syllable in one's own heart, invite the guru and the mandala wheel to the front. The deities reside on the lotus in the center of the mandala, and the guru resides in the form of Vajrasattva. In the east is the blue Kunzem Ma (All-Beautiful Mother). In the north is the green Karmo Chok Ma (Supreme White Mother). In the west is the red Shintu Tsema (Extremely Supreme Mother). In the south is the yellow Rolpai Dorje Ma (Playful Vajra Mother). All four, with hands filled with jewels and various offerings, offer to the main deity.
Chinese
供养如意宝上师们。如是。全知智慧聚，成办利生事，如意宝此生，顶礼尊胜幢。种种大智慧所覆，一切自性恒时住，大悲忿怒极猛烈，顶礼尊胜幢。所作及令作与随喜之，所有罪恶过失皆摧毁，于彼尊前一一作忏悔，复次受持不作之律仪。声闻缘觉无上胜者及，胜者之子所赞之善根，彼等一切我皆随喜，回向圆满菩提胜果。胜者三宝等三者，以诸事物我皆 refuge，发起殊胜菩提心，如是依止无上道。三遍。嗡 班匝 萨垛 咕噜 贝玛 悉地 吽 （藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 嗡 瓦日拉 萨特瓦 古汝 巴达 贝 雅 萨日瓦 萨特瓦 乌帕 卡日阿 尼雅 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。如是散花。会供坛城及眷属融入自身，或 嗡 阿 班匝 穆 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），如是祈请返回。之后与四无量心共同修习，积累福德资粮。嗡 萨瓦 达玛 虚尼 萨瓦 巴瓦 虚尼 昂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。嗡 萨瓦 巴瓦 虚达 萨瓦 达玛 萨瓦 巴瓦 虚多 昂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。嗡 虚尼 达 嘉那 班匝 萨瓦 巴瓦 阿特玛 阔 昂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。嗡 瑜伽 虚达 萨瓦 达玛 瑜伽 虚多 昂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。如是观修咒语之义即是积累智慧资粮。从空性中，自心成为红白色那达，安住于虚空。从中生出明点，从中生出月亮，从中生出头，从中生出哈，从中生出啊字，以生起的方式，吽字是五种智慧的自性。与其一同生起的金刚地基，四面墙，网，帐篷，帷幔，外面的轮和莲花和金刚和火焰网围绕，所有这些都是圆形的。在那守护轮里面，下面部分，从扬字生出蓝色的风轮，半月形，以扬字和风幡为标志。从让字生出红色的火轮，三角形，以让字和火焰为标志。从旺字生出白色的水轮，圆形，以旺字和宝瓶为标志。从朗字生出黄色的土轮，四方形，以朗字和三尖金刚杵为标志。从桑字生出
English
I offer to the wish-fulfilling jewel-like Lamas. Thus. Omniscient, possessing a mass of wisdom, Accomplishing the benefit of beings, Wish-fulfilling jewel appearing here, To you, glorious Dhvaja, I prostrate. Covered by various great wisdoms, Always abiding as the self of all, Compassionate, wrathful, extremely fierce, To you, glorious Dhvaja, I prostrate. Sins of causing and commissioning and rejoicing, All sins and faults are destroyed, Before them I confess individually, And again I take the vow not to do them. Hearers, solitary realizers, unsurpassed conquerors, And whatever virtues are praised by the conqueror's sons, All of those I rejoice in, And dedicate them to perfect enlightenment. To the conqueror, the Three Jewels, and so on, With all things, I take refuge, Generate the supreme bodhicitta, And likewise rely on the unsurpassed path. Three times. OM VAJRA SATTVA GURU PADE BHYAH SARVA SATTVA UPAKARA NAYA SVAHA (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Thus, scatter flowers. The mandala of the assembly field and its retinue dissolve into oneself, or OM AH VAJRA MUH HUM (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), thus request them to return. Then, meditate in accordance with the four immeasurables in general, and accumulate merit. OM SARVA DHARMA SHUNYA SVABHAVA SHUNYO 'HAM (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). OM SVABHAVA SHUDDHAH SARVA DHARMA SVABHAVA SHUDDHO 'HAM (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). OM SHUNYATA JÑANA VAJRA SVABHAVA ATMAKO 'HAM (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). OM YOGA SHUDDHAH SARVA DHARMA YOGA SHUDDHO 'HAM (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Meditating on the meaning of such mantras is the accumulation of wisdom. From the state of emptiness, one's own mind becomes a reddish-white Nada, abiding in the sky. From that, a bindu. From that, a moon. From that, a head. From that, a HA. From that, the letter AH is formed, and in the manner of arising, the HUM syllable is the nature of the five wisdoms. Together with that, the Vajra ground, walls, net, tent, awning, outer wheel, lotus, Vajra, and fire net are all round in shape. Inside that protective wheel, in the lower part, from YAM arises the blue wind mandala, crescent-shaped, marked with the YAM syllable and wind banners. From RAM arises the red fire mandala, triangular, marked with the RAM syllable and flames. From VAM arises the white water mandala, circular, marked with the VAM syllable and vases. From LAM arises the yellow earth mandala, square, marked with the LAM syllable and three-pronged Vajras. From SUM arises
Chinese
由四种珍宝组成须弥山，有四种颜色和四个角，八个顶端以三（层）装饰。从（藏文：པཾ，梵文天城体：प，梵文罗马拟音：paṃ，汉语字面意思：邦）中生出各种莲花，其上有（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。它完全转变，各种金刚，东黑、北绿、西红、南黄、中心白色，诸元素融化并成为液体的本质，因此进入须弥山下部。四元素融化后位于各种金刚之上，完全转变后，出现巨大的无量宫，它位于金刚自性的土地上，并被八大尸林环绕，仅包含在法生印中，外部和内部有四个层次。内部三个宫殿是圆形的，外部的是方形的。第一个宫殿是俱生身的轮，具有黑色和蓝色的两层墙壁，包含在三角形的法生中。第二个宫殿是法身的坛城，具有黑、红、白的三层墙壁，包含在四角形的法生中。第三个宫殿是报身的坛城，具有蓝、黄、红、绿的四层墙壁，包含在五角形的法生中。第四个宫殿是化身的坛城，具有蓝、黄、红、绿、白的五层墙壁，包含在六角形的法生中。第一个坛城的中心是各种光点的轮，四十八瓣莲花。其中心是太阳，上面有大怖畏金刚和时轮金刚的标志。其外是金刚轮，蓝黑色，周围环绕着弯刀链。其外是心轮，红黄色，周围环绕着珍宝链。其外是功德轮，白红色，周围环绕着金刚链。其外是贤劫诸佛的丝绸。门外是位于天空环境中的八大尸林，从东方开始逆时针方向是：凶猛暴烈、茂密丛生、燃烧堆积的骨骸、恐怖聚集。从具力开始逆时针方向是：哈哈狂笑、吉祥森林、强烈黑暗、发出吉里吉里的声音。位于这些地方的八棵大树是：希里沙树、菩提树、甘加拉树、芒果树、榕树。
English
Mount Meru is made of four kinds of precious jewels, with four colors and four corners, and eight peaks adorned with three (layers). From (Tibetan: པཾ，Sanskrit Devanagari: प，Sanskrit Romanization: paṃ, Literal Chinese meaning: Pam) arises various lotuses, upon which is (Tibetan: ཧཱུཾ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum). It completely transforms, various vajras, east black, north green, west red, south yellow, center white, the elements melt and become the essence of liquid, therefore entering the lower part of Mount Meru. The four elements that melt reside on top of the various vajras, and upon complete transformation, a great immeasurable palace appears, which resides on the ground of vajra nature and is surrounded by eight great charnel grounds, contained only within the Dharma-originated seal, with four levels externally and internally. The inner three palaces are round, and the outer one is square. The first palace is the wheel of the Coemergent Body, with two layers of black and blue walls, contained within the three-cornered Dharma-originated. The second palace is the mandala of the Dharma Body, with three layers of black, red, and white walls, contained within the four-cornered Dharma-originated. The third palace is the mandala of the Enjoyment Body, with four layers of blue, yellow, red, and green walls, contained within the five-cornered Dharma-originated. The fourth palace is the mandala of the Emanation Body, with five layers of blue, yellow, red, green, and white walls, contained within the six-cornered Dharma-originated. In the center of the first mandala is a wheel of various bindus, a lotus with forty-eight petals. At its center is the sun, upon which are the signs of the Great Terrifier and the Wheel of Time. Outside of that is the vajra wheel, blue-black, surrounded by a chain of curved knives. Outside of that is the heart wheel, red-yellow, surrounded by a chain of jewels. Outside of that is the quality wheel, white-red, surrounded by a chain of vajras. Outside of that is the silk of the Buddhas of the Auspicious Aeon. Outside the doors are the eight great charnel grounds located in the sky environment, starting from the east in a counterclockwise direction: Fierce and violent, densely overgrown, burning piles of skeletons, terrifying gatherings. Starting from the Powerful One in a counterclockwise direction: Haha laughing wildly, auspicious forest, intense darkness, making the sound of Kili Kili. The eight great trees located in these places are: Shirisha tree, Bodhi tree, Kamkala tree, Mango tree, Banyan tree.
English
Dha. Karanya. Lata Parsha. Para Thipa'o. The eight directional guardians are: Indra, Yaksha, Lord of the Nagas, Lord of Yama, Lord of Beings, Lord of Fire-eaters, Lord of Rakshasas, Lord of the Wind. The eight great Nagas are: Norgye, Jokpo, Tobkyi Gyu, Padma, Great Padma, Hulu Hulu, Rigden, Dungkyong. The eight lords of the clouds are: Dradrok, Urdrok, Drakpo, Khyilpa, Thukpo, Gangwa, Charbep, Tumpo. In the center of the second mandala, is the sky mandala, with the color of a blue lotus, surrounded by a garland of lotuses. Outside of that is the wind wheel, with a blue-green or various colors, surrounded by a garland of wheels. Outside of that is the earth wheel, yellow, surrounded by a garland of swords. Outside of that is the garment of the auspicious gods of the good aeon. Outside the door are the eight charnel grounds located in the fire environment: Killer, All-Terrifier, Great Terror, Terrorifier, Expeller, Hater, Mute, Stiffener. The eight trees are: Goya, Starka, Narila, Apple, Vila, Amla, Vijna, Raksha. The eight directional guardian mothers are: Indra's consort, Yaksha's consort, Water deity's consort, Yama's consort, Being's consort, Sage's consort, Rakshasa's consort, Wind's wife. In the center of the third mandala, is the fire wheel, red, surrounded by a garland of various vajras. Outside of that is the water wheel, white, surrounded by a garland of skulls. Outside of that is the wisdom wheel, green or variegated, surrounded by a garland of heads. Outside of that is the garment of the auspicious gods of the good aeon. Outside the door are the eight charnel grounds located in the water environment: Dead child, Remainder eater, Unpleasant battlefield, All teeth, Smoke darkness, Inner fire, Haha sound, Great sound. The eight trees are: Sandalwood, Camphor, Nutmeg, Cardamom, Naga kesar, Champaka, Kunturu, Divine tree. The eight world protectors are: The sun holding blazing fire, the cool one holding a sword, the son of the earth holding a water knife, the rabbit-possessor holding a long spear, the lama holding a razor, the son of Nganpong holding a rocky mountain, the son of the sun holding lightning, the head of the Asura holding various weapons.