English
Etc., one should contemplate the fifty deities arranged with the deities of the three wheels. If one wishes to establish the twelve mothers, one should also establish them on the twelve hands as stated in the ninth chapter of the Abhisamayalankara. In that case, there would be four skulls and four faces. However, since those are not deities of this mandala, it is not necessary to establish them. Then, the blessing of the aggregates, elements, and sense bases of all the deities is the same as in the case of Vajradhara. The blessing of the four activities is as follows: On the forehead of all the deities is Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), on the throat is Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), on the heart is Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and on the navel is Hoḥ (藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：霍). In one's own heart, there is a wisdom being similar to oneself. In its heart, there is a samadhi being, a red-yellow five-pronged vajra, marked with Maṃ (藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒) residing on the moon. Again, light radiates from the Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) in the heart. Inviting the deities of empowerment, one prays to the wheel of the mandala, "Pheṃ (藏文：ཕཻཾ，梵文天城体：फें，梵文罗马拟音：pheṃ，汉语字面意思：呸)! Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) Abhiṣiñcatu Māṃ Sarva Tathāgata," and the deities of empowerment say, "As when he was born..." until "Śrīye Hūṃ (藏文：ཤྲཱི་ཡེ་ཧཱུཾ，梵文天城体：श्रीये हूँ，梵文罗马拟音：śrīye hūṃ，汉语字面意思：希利耶吽)," and empower with a kapala filled with nectar. The body is filled, and all impurities are cleansed. From the remaining water that spills upwards, the main deity is Akṣobhya, the consort is Vairocana, the blue ones are Akṣobhya, the white ones are Vairocana, the green and smoky ones are Amoghasiddhi, the red ones are Amitabha, and the yellow ones are the crown ornaments of Ratnasambhava. Then, one should put on armor. In the hearts of the twenty-five heroes is Oṃ Ha White... until the essence of the supreme horse. In the navels of the twenty-five heroines is Oṃ Vaṃ... until the essence of Caṇḍikā. Vajrasattva and the Bewildering Mother reside on a moon seat, and the others reside on a sun seat. Then, if one wishes, one can also make offerings and praises here. In particular, tasting the nectar, as explained in the Torma Rituals of the Vinaya Source, one blesses the inner offering and recites, "Oṃ Samaya Śuddha Sarva Dharma Samaya Śuddho'haṃ! Oṃ Vajra Amṛta Udaka Hūṃ! Ṭhaḥ Ṭhaḥ Svaṃ Akhaṃ Hūṃ!" and tastes the nectar. If one wishes to offer to the guru, one recites, "Mañjughoṣa Ngawang Drakpa Lodrö Zangpo, the source of the deities of Great Bliss Vajra, the fearless source, the root guru, I offer to the gurus who have given their command." Etc. In between, one should contemplate the completion stage, etc., and the mandala of
Chinese
之后进行增补，进入一座之间。按照朵玛加持，遣除错乱的修法中所说的那样做，念诵ཕཻཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），迎请智慧的轮，以及三有之中的生灵众。以水（Argham），到声音（Shapta）之间进行供养。嗡 阿惹利 霍杂 吽 邦 霍。班杂 达吉尼 萨玛雅 斯瓦 德舍 霍。（Om Aralli Hoja Hum Bam Ho. Vajra Dakini Samaya Stvam Drisya Ho.）念诵三遍，普遍供养。在父母本尊心咒的吽 吽 啪的之前，加入伊芒 巴林 哥利哈那 哥利哈那 玛玛 萨瓦 嘎央 咕噜 咕噜（Imam Baling Grihna Grihna Mama Sarva Karyam Kuru Kuru），念诵三遍。嗡 嘎拉 嘎拉，到迪利 迪利 吽 吽 啪。念诵一遍，供养三个轮。在十一个吽的后面加上阿嘎若，供养守护轮者。再次以水（Argham）到声音（Shapta）之间进行供养。以三个种子字供养内供。以八支或以上的祈请歌来赞颂。嗡 卡卡 卡嘿 卡嘿，到萨哈 耶嘎 巴瓦度 吽 吽 啪。念诵三遍，向外面的生灵众供养朵玛。外供，内供。嗡 诸天神众，念诵到一切成就，进行赞颂和祈祷。嗡 忿怒尊欢喜的，等等，唱起春天的国王之歌。众生一切无有疾病，等等，念诵祈愿文。嗡 圆满等等，念诵吉祥语。进行百字明，忏悔，供养朵玛食子，送走迎请的宾客等。以瑜伽清净的咒语，将智慧的坛城收摄于自身。再次进行自我守护，以及念诵祈愿文，吉祥语等适宜的内容。在此说道：文殊菩萨的修法虽然非常多，但是成为一切续部之顶，不仅仅是事业法，主要是展示殊胜的修法，以及清净所清净，极度兴盛的坛城，而且因为续部中说得非常清楚的缘故，这个修法本身就是最殊胜的。与具有秘密等下部续相同。古汝中所说等等只是事业法的本尊。名称赞颂修法按照无上瑜伽的方式所做，大多数清净所清净的内容非常简略。安住的文殊金刚的口诀最为重要，续部中也没有说得如此清楚的。这是特意说明的。如此宣说殊胜的修法，愿一切众生获得金刚的地位，特别是进入此道者，今生文殊菩萨。
English
Then supplement and enter a session. According to what is said in the practice of blessing the torma and dispelling confusion, do it like that. Recite ཕཻཾ་ (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), invite the wheel of wisdom and the assembly of beings in the three realms. Offer with water (Argham) to sound (Shapta). Om Aralli Hoja Hum Bam Ho. Vajra Dakini Samaya Stvam Drisya Ho. Recite three times and offer universally. Before the Hum Hum Phat of the heart mantra of the father and mother deity, add Imam Baling Grihna Grihna Mama Sarva Karyam Kuru Kuru, recite three times each. Om Kara Kara, to Dhili Dhili Hum Hum Phat. Recite once and offer to the three wheels. Add Akar to the end of eleven Hums and offer to the guardian wheel. Again, offer with water (Argham) to sound (Shapta). Offer the inner offering with three seed syllables. Praise with eight branches or more of the prayer song. Om Khakha Khahi Khahi, to Saha Yeka Bhavantu Hum Hum Phat. Recite three times and offer the torma to the outer assembly of beings. Outer offering, inner offering. Om All the gods, recite to the accomplishment of all, praise and pray. Om Wrathful, blissful, joyful, etc., sing the song of the king of spring. All beings are free from disease, etc., recite the prayer. Om Perfect, etc., recite auspicious words. Perform the hundred-syllable mantra, confession, offering of torma food, sending away and welcoming guests, etc. With the mantra of yoga purification, gather the mandala of wisdom into oneself. Again, perform self-protection, and recite prayers, auspicious words, etc. as appropriate. Here it is said: Although there are many practices of Manjushri, it is the top of all tantras, not just the activity method, but mainly shows the supreme practice, and the purifying and purified, extremely prosperous mandala, and because it is said very clearly in the tantra, this practice itself is the most supreme. It is the same as the lower tantras such as having secrets. What is said in Guru, etc. are just the deities of the activity method. The name praise practice is done according to the Anuttarayoga method, and most of the purifying and purified content is very brief. The oral instruction of the abiding Manjushri Vajra is the most important, and there is nothing said so clearly in the tantra. This is a special explanation. Thus, by explaining the supreme practice, may all beings attain the vajra position, especially those who enter this path, Manjushri in this life.
Chinese
土地美妙之中，神幡东白、北绿、西红、南黄，四隅处具有八宝瓶。中央蓝色之上，身之法轮白色八辐，轮缘以法轮之鬘严饰。其中心为语之法轮红色，八辐，轮缘以莲花之鬘严饰。其中心为意之法轮蓝色，八辐，轮缘以金刚之鬘围绕。其中心为，（པཾ，pam，വം，莲花）中生出大乐之法轮，杂色莲花八瓣，稍带茎，以弯刀之鬘围绕。上层层叠叠覆盖，中央隆起。内部的诸神居处有三十三个日座。量度宫殿之外，具备一切供养陈设，以及莲瓣的周围，具备守护之轮。其外为八大尸林。遍布着方位守护神、田地守护神，以及树、火、云、水、山、佛塔，和成就的勇士和瑜伽母们。大乐轮的中心，在日轮之上，从阿（ཨ，a，अ，无）阿（ཨཱ，ā，आ，啊）等，到央（ཨཾ，aṃ，अं，唵）阿（ཨཿ，aḥ，अः，啊）二者融化为月亮。其上，从嘎（ཀ，ka，क，嘎）喀（ཁ，kha，ख，喀）等，到哈（ཧ，ha，ह，哈）恰（ཀྵ，kṣa，क्ष，恰）。扎（ཌ，ḍa，ड，扎）扎（ཌྷ，ḍha，ढ，扎）。达（ད，da，द，达）塔（དྷ，dha，ध，塔）亚（ཡ，ya，य，亚）拉（ལ，la，ल，拉）二者融化为日轮。二者之间，从吽（ཧཱུྃ，hūṃ，हुं，吽）字生出金刚，中心以吽（ཧཱུྃ，hūṃ，हुं，吽）字标帜。从中放射光芒，成办一切有情之利益，复又收摄融入吽（ཧཱུྃ，hūṃ，हुं，吽）字。彼一切完全转变，诸神完全圆满，即：中央为大胜乐轮，大威猛黑汝嘎，身色如末劫之云般黑，可怖的各种怖畏之身。面、手、足等，一切皆为十万之数。所有面容，前面黑色，左面绿色，后面红色，右面黄色，应知如是。最初以金刚铃杵围绕，其下为明妃之乳房，其下持颅器喀章嘎，二者执持牛皮。铁钩、索、钺斧，三尖矛为其自性。钹和弯刀，箭和弓亦如是。颅杖和短矛，期克印和橛，轮、剑等。
English
Within the beautiful land, the deity banners are white in the east, green in the north, red in the west, and yellow in the south, with eight vases in the intermediate directions. Above the blue center, the white wheel of the body has eight spokes, and the circumference is adorned with a garland of wheels. At its center is the red wheel of speech, with eight spokes, and the circumference is adorned with a garland of lotuses. At its center is the blue wheel of mind, with eight spokes, and the circumference is surrounded by a garland of vajras. At its center, from (པཾ，pam，വം，Lotus) arises the wheel of great bliss, a multicolored lotus with eight petals, with a slight stem, surrounded by a garland of curved knives. The upper layers are stacked, bulging in the center. Within the abodes of the inner deities are thirty-three sun seats. Outside the immeasurable palace, complete with all offerings and arrangements, and the surrounding lotus petals, complete with a wheel of protection, are the eight great charnel grounds. They are pervaded by the guardians of the directions, the guardians of the fields, and trees, fire, clouds, water, mountains, stupas, and accomplished heroes and yoginis. At the center of the wheel of great bliss, above the solar mandala, from A (ཨ，a，अ，Without) Ā (ཨཱ，ā，आ，Ah), etc., to Aṃ (ཨཾ，aṃ，अं，Om) Aḥ (ཨཿ，aḥ，अः，Ah), the two dissolve into the moon. Above that, from Ka (ཀ，ka，क，Ka) Kha (ཁ，kha，ख，Kha), etc., to Ha (ཧ，ha，ह，Ha) Ksha (ཀྵ，kṣa，क्ष，Ksha), Ḍa (ཌ，ḍa，ड，Da) Ḍha (ཌྷ，ḍha，ढ，Dha), Da (ད，da，द，Da) Dha (དྷ，dha，ध，Dha), Ya (ཡ，ya，य，Ya) La (ལ，la，ल，La), the two dissolve into the solar mandala. Between the two, from Hūṃ (ཧཱུྃ，hūṃ，हुं，Hum) arises a vajra, marked in the center with Hūṃ (ཧཱུྃ，hūṃ，हुं，Hum). From it, rays of light emanate, accomplishing the benefit of all sentient beings, and then gather back and dissolve into Hūṃ (ཧཱུྃ，hūṃ，हुं，Hum). All of that completely transforms, and all the deities are completely perfected, which is: in the center is the great wheel of Chakrasamvara, the great wrathful Heruka, whose body color is black like the clouds at the end of time, an unbearable and terrifying form of various kinds. The faces, hands, and feet, all are in the number of hundreds of thousands. All the faces, the front is black, the left is green, the back is red, and the right is yellow, it should be known. First, surrounded by vajra and bell, below that are the breasts of the consort, below that he holds a skull cup and khatvanga, the two hold a bull hide. Hook, noose, and axe, the trident is its essence. Cymbals and curved knife, arrow and bow are also like that. Skull staff and short spear, threatening finger and stake, wheel, sword, etc.
Chinese
那钦等，莲花，各种金刚，金刚象征的杖，嘎达长矛，矛头扁平，匝玛贝棍，水刀，海螺和牛角海螺，鼓，琵琶，笛子，大鼓，鼓，圆形鼓，三角形弯曲。地、水、火、风坛城，有声响的卡（藏文：ཀེཾ，梵文天城体：kēṃ，梵文罗马拟音：kem，汉语字面意思：啃）骨，大威慑。身体、手、脚、皮肤和铁链，在右边的剩余部分，左边的剩余部分也是如此。如此这般，成百上千的手，每一个都相当于成千上万。右脚依次踩着时母、梵天女、自在天女，吉祥天女，恒河女神，辩才天女，少女和六合母，瑞瓦蒂和欢喜母，札门迪和龙女，夜叉女和月亮女，太阳女和喜乐母，象头神女的心口。左脚踩着大恐怖母，梵天、帝释天、近主、暴怒者，遍入天、普施者、童子和黑天、欢喜者、自在天，阎罗王、水神、恶身和月亮、太阳、无身者，象头神等面朝下，镇压在被倾倒之物上。剩余的脚踩着所有的障碍，镇压着所有的邪魔而安住。所有的面容都在变化，大威猛者，露出獠牙令人恐惧，丑陋的笑容极其恐怖，勇猛，妖娆，庄严，眉毛不停地颤动，傲慢，寂静，摇动，不摇动，面容张开，尽情嬉戏，舌头舞动等等，呈现出各种姿态。五佛冠戴在头上，金刚萨埵作为头顶的顶饰，所有的面容都燃烧着火焰，具有三只眼睛。双脚左屈右伸，头发结成发髻，各种金刚，半月和五个干骷髅装饰着头部，具有六种手印和头鬘，穿着虎皮裙，具有九种舞姿，以妙相好而庄严。佛母金刚亥母，身色红色，一面二手三眼，左手持充满血的颅碗拥抱明父，右手高举着带有恐吓印的金刚，双腿缠绕着明父，头发散开，以五种手印装饰。