English
The mandala with a radiant shape is surrounded by a precious enclosure. The intermediate mandalas are surrounded by a chain of crossed vajras, within which are various two-tiered vajras, with lotus seats in all the abodes of the deities. Everything is endowed with nine-nine inner spokes. Except for the Hayagriva mandala, the central spoke has a seat of eight lotus petals, and on each of the intermediate petals of all the lotuses, there is a precious vase filled with nectar, adorned with a skull. For Hayagriva, there are vases at the four intermediate points of the inner various vajras. All the mandalas equally have four doors and four corners, with lotus seats. These are the samadhis of contemplating the support mandala. In the principal positions of all six mandalas, on the lotus sun and moon seats, one should cause one's own mind, the glorious first and foremost, to reside. It is not existent, nor is it non-existent. There is also no object of focus in the middle way. Practicing the Perfection of Wisdom, one thoroughly accomplishes Buddhahood and enlightenment. It is the samadhi of emptiness, signlessness, wishlessness, and self-luminous clarity. At that time, the four, including the Supreme Bliss Mother, are skilled at subduing countless sentient beings with various kinds of attachment habits, without leaving any behind. The illusion of all the Tathagatas, the illusion of Supreme Bliss, thoroughly transforms everything. Te na te te hum! Skilled at subduing countless sentient beings with various kinds of great joy habits, without leaving any behind. The illusion of all the Tathagatas, the illusion of Supreme Bliss, thoroughly transforms everything, playfully transforming. Skilled at subduing countless sentient beings with various kinds of wrathful habits, without leaving any behind. The illusion of all the Tathagatas, the illusion of Supreme Bliss, thoroughly transforms everything. Ru lu ru lu hum bhyo hum! Skilled at subduing countless sentient beings with various kinds of life-force habits, without leaving any behind. The illusion of all the Tathagatas, the illusion of Supreme Bliss, thoroughly transforms everything. Hum shishya bisha hum! Having thus urged, from within emptiness, A Ā I Ī U Ū Ṛ Ṝ Ḷ Ḹ E AI O AU AṂ AḤ, the lunar mandala composed of vowels, is mirror-like wisdom. Above that are Ka Kha Ga Gha Nga, Ca Cha Ja Jha Nya, Ṭa Ṭha Ḍa Ḍha Ṇa, Ta Tha Da Da
Chinese
哈、纳。帕、帕、巴、巴、巴、玛。亚、ra、拉、瓦。夏、卡、萨、哈、卡。恰、恰、恰、恰、恰。从五种语气的自生音和断音中生起的，以能照亮太阳坛城的光芒所标示的，是平等性智。日月的光芒交织变化成吽（ཧཱུྃ，hūṃ，hūṃ，种子字）。从那之中，生起白色五股金刚杵，在放射红色光芒的中心，以吽（ཧཱུྃ，hūṃ，hūṃ，种子字）字标示，是妙观察智。从那之中，光芒四射，幻化出六种姓的坛城。一切有情众生皆安置于金刚三位的果位。再次聚集而融入，成为极其光亮的火焰，这是成所作智。班则罗阿吽（བཛྲོ྅ཧཾ，vajro'haṃ，vajro'haṃ，我是金刚）。这一切完全转化后，在六个坛城中央，每一处都圆满了金刚萨埵的身相，这是法界体性智。嗡 嘛哈 苏卡 班则萨埵 阿（ཨོཾ་མ་ཧཱ་སུ་ཁ་བཛྲ་ས་ཏྭ་ཨ，oṃ mahā sukha vajra satva ā，oṃ mahā sukha vajra satva ā， 嗡 大 乐 金刚 萨埵 阿）。扎 吽 榜 霍 苏ra达 斯瓦（ཛཿཧཱུཾ་བཾ་ཧོ་སུ་ར་ཏ་སྟྭཾ，jaḥ hūṃ baṃ ho surata stvaṃ，jaḥ hūṃ vaṃ ho surata stvaṃ， 扎 吽 榜 霍 极喜 汝）。 雪山无尘如火镜， 白蓝红黄四种面。 手持金刚钺斧箭， 拥抱普贤自性母。 如是安住自性金刚持的六尊身相，被六种姓的本尊微尘所遍布。五股金刚杵的手印，在五部部主安住的五处顶戴。嗡 纳玛 萨瓦 达塔嘎达 嘎雅 瓦嘎 चित्त ഗുണ 嘎玛 班则 斯瓦巴瓦 阿特玛 郭阿吽（ཨོཾ་ན་མཿསརྦ་ཏ་ཐཱ་ག་ཏ་ཀཱ་ཡ་ཝཱཀ་ཙིཏྟ་གུ་ཎ་ཀརྨ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ，oṃ namaḥ sarva tathāgata kāyavākcitta guṇa karma vajra svabhāva ātmako'haṃ，oṃ namaḥ sarva tathāgata kāyavākcitta guṇa karma vajra svabhāva ātmako'haṃ， 嗡 敬礼 一切 如来 身语意 功德 事业 金刚 自性 我是）。从金刚合掌中，双拇指交错。食指做成三股金刚杵的形状。这是空界自在母的手印。触碰顶、喉咙、心、脐、所有肢节。嗡 达玛 达度 斯瓦巴瓦 阿特玛 郭阿吽（ཨོཾ་དྷརྨ་དྷ་ཏུ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ，oṃ dharma dhātu svabhāva ātmako'haṃ，oṃ dharma dhātu svabhāva ātmako'haṃ， 嗡 法界 自性 我是）。 父尊们的密处，从吽（ཧཱུྃ，hūṃ，hūṃ，种子字）字中生起燃烧的金刚杵，以宝珠顶端帕特（ཕཊ，phaṭ，phaṭ，断除）字标示。 智慧母们的莲宫，从阿（ཨཱཿ，āḥ，āḥ，种子字）字中生起八瓣黄色莲花，外围是法生之形。花蕊以阿（ཨཱཿ，āḥ，āḥ，种子字）字标示。萨玛雅 霍 萨玛雅 斯瓦（ས་མ་ཡ་ཧོ་ས་མ་ཡ་སྟྭཾ，samaya ho samaya stvaṃ，samaya ho samaya stvaṃ，誓言 霍 誓言 汝）。扎 吽 榜 霍（ཛཿཧཱུཾ་བཾ་ཧོ，jaḥ hūṃ baṃ ho，jaḥ hūṃ vaṃ ho， 扎 吽 榜 霍）。嗡 扎 贝 萨 亚 帕特（ཨོཾ་པྲ་བེ་ཤ་ཡ་ཕཊ，oṃ pra be śa ya phaṭ，oṃ pra ve śa ya phaṭ， 嗡 入 进入 帕特）。阿 拉 拉 拉 拉 霍（ཨ་ལ་ལ་ལ་ལ་ཧོ，a la la la la ho，a la la la la ho， 阿 拉 拉 拉 拉 霍）。如是十二父尊母尊平等进入，以大乐的光芒，令一切诸佛欢喜并策励。清净一切有情众生的垢染。再次聚集融入各自的身相。融化为菩提心，从金刚道中散布到智慧母们的莲花中。十二父尊母尊各自在自己的位置上，融化为菩提心的自性。胜乐金刚母等各自
English
Ha, Na. Pa, Pha, Ba, Bha, Ma. Ya, Ra, La, Va. Sha, Sha, Sa, Ha, Ksha. Ca, Cha, Ca, Cha, Ca. The equality wisdom is marked by the sun mandala that arises from the five tones and breaks, which illuminates. From the radiance of the sun and moon, it becomes Hūṃ (ཧཱུྃ，hūṃ，hūṃ, seed syllable). From that, a white five-pronged vajra arises, and in the center radiating red light, it is marked with Hūṃ (ཧཱུྃ，hūṃ，hūṃ, seed syllable), which is the discriminating wisdom. From that, light radiates and emanates the mandala of the six families. All sentient beings are placed in the state of the three vajras. Reassembling and dissolving, it becomes an extremely radiant flame, which is the accomplishing wisdom. Vajro'haṃ (བཛྲོ྅ཧཾ，vajro'haṃ，vajro'haṃ, I am the vajra). After all of that is completely transformed, in the center of each of the six mandalas, the form of Vajrasattva is fully perfected, which is the wisdom of the dharmadhatu. Oṃ Mahā Sukha Vajra Sattva Ā (ཨོཾ་མ་ཧཱ་སུ་ཁ་བཛྲ་ས་ཏྭ་ཨ，oṃ mahā sukha vajra satva ā，oṃ mahā sukha vajra satva ā, Om Great Bliss Vajra Sattva Ah). Jaḥ Hūṃ Baṃ Ho Surata Stvaṃ (ཛཿཧཱུཾ་བཾ་ཧོ་སུ་ར་ཏ་སྟྭཾ，jaḥ hūṃ baṃ ho surata stvaṃ，jaḥ hūṃ vaṃ ho surata stvaṃ, Ja Hum Bam Ho Surata Tvam). Snow mountain, dust-free, like a fire mirror, White, blue, red, and yellow faces. Holding vajra, khaṭvāṅga, arrow, and bow, Embracing Samantabhadrī, self-nature mother. Thus, the six forms of the self-nature Vajradhara are pervaded by the subtle particles of the deities of the six families. The five-pronged vajra mudra is placed as a canopy in the five places where the family lords reside. Oṃ Namaḥ Sarva Tathāgata Kāyavākcitta Guṇa Karma Vajra Svabhāva Ātmako'haṃ (ཨོཾ་ན་མཿསརྦ་ཏ་ཐཱ་ག་ཏ་ཀཱ་ཡ་ཝཱཀ་ཙིཏྟ་གུ་ཎ་ཀརྨ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ，oṃ namaḥ sarva tathāgata kāyavākcitta guṇa karma vajra svabhāva ātmako'haṃ，oṃ namaḥ sarva tathāgata kāyavākcitta guṇa karma vajra svabhāva ātmako'haṃ, Om Homage All Tathagata Body Speech Mind Quality Action Vajra Self-Nature I am). From the vajra palms, the thumbs are crossed. The index fingers are made into the shape of a three-pronged vajra. This is the mudra of the Space Realm自在母. Touching the crown, throat, heart, navel, and all limbs. Oṃ Dharma Dhātu Svabhāva Ātmako'haṃ (ཨོཾ་དྷརྨ་དྷ་ཏུ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ，oṃ dharma dhātu svabhāva ātmako'haṃ，oṃ dharma dhātu svabhāva ātmako'haṃ, Om Dharma Realm Self-Nature I am). From the secret place of the fathers, a burning vajra with a jewel tip arises from the syllable Hūṃ (ཧཱུྃ，hūṃ，hūṃ, seed syllable), marked with Phaṭ (ཕཊ，phaṭ，phaṭ, cutting) . From the bhaga of the wisdom mothers, an eight-petaled yellow lotus arises from the syllable Āḥ (ཨཱཿ，āḥ，āḥ, seed syllable), with the shape of a dharma origin on the outside. The pistil is marked with Ā (ཨཱཿ，āḥ，āḥ, seed syllable). Samaya Ho Samaya Stvaṃ (ས་མ་ཡ་ཧོ་ས་མ་ཡ་སྟྭཾ，samaya ho samaya stvaṃ，samaya ho samaya stvaṃ, Vow Ho Vow You). Jaḥ Hūṃ Baṃ Ho (ཛཿཧཱུཾ་བཾ་ཧོ，jaḥ hūṃ baṃ ho，jaḥ hūṃ vaṃ ho, Jah Hum Bam Ho). Oṃ Pra Be Śa Ya Phaṭ (ཨོཾ་པྲ་བེ་ཤ་ཡ་ཕཊ，oṃ pra be śa ya phaṭ，oṃ pra ve śa ya phaṭ, Om Enter Enter Phat). A La La La La Ho (ཨ་ལ་ལ་ལ་ལ་ཧོ，a la la la la ho，a la la la la ho, A La La La La Ho). Thus, the twelve fathers and mothers enter equally, and with the light of great bliss, please and encourage all the Buddhas. Purify the defilements of all sentient beings. Reassembling and dissolving into their respective forms. Melting into bodhicitta, it spreads from the vajra path into the lotuses of the wisdom mothers. The twelve fathers and mothers, each in their own place, dissolve into the nature of bodhicitta. Cakrasaṃvara and others, each in their own
Chinese
四位天女各自劝请为： 以空性甚深瑜伽有无力， 于虚空性中誓言安住近， 祈请善逝安乐而降临， 金刚萨埵贤劫吉祥汝为尊。 如是劝请后，菩提心之明点六者，化为 吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）， 赫（藏文：ཧཱིཿ，梵文天城体：हीः，梵文罗马拟音：hīḥ，汉语字面意思：赫）， 舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）， 创（藏文：ཧྲཱཾ་，梵文天城体：ह्रां，梵文罗马拟音：hrāṃ，汉语字面意思：创）， 杭（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）。 从此放光劝请一切佛，聚集融入后，成为果位金刚持，化现为六部之转轮王。 又是，于坛城中央主尊之位，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）化现吉祥金刚萨埵大乐普贤金刚持，如海螺、茉莉、月光般白，略带红色光泽，仪态万千，笑容满面，双眼睁大。四面四臂，根本面白色，右面蓝色，左面红色，后面黄色。右手第一只手持燃烧的五股金刚杵，左手第一只手持悬挂铃铛的卡杖嘎，以极其傲慢之姿拥抱智慧母。下面两只手持箭和弓。双足跏趺坐。上身披着饰有金色天鹅图案的白色丝绸，下身穿着藏红色的裙子。以一切珍宝装饰。与自身相同的明妃普贤佛母双运。 于坛城东方的中央，从康（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：空）或嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）化现佛陀胜者常恒毗卢遮那佛，白色略带黄色光泽。根本面白色，右面黄色，左面红色，后面绿色。前两只手穿着绛红色袈裟，持着钵和装满甘露的钵盂。下面两只手持着手杖和经书。以转轮王的装束，以丝绸和一切珍宝装饰。跏趺坐。明妃佛眼佛母白色，持着法轮和颅骨，紧紧拥抱。跏趺坐。 于坛城南方的中央，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）或舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）化现吉祥黑汝嘎，身色蓝色，极其愤怒，根本面深蓝色，发出巨大火焰。右面白色，左面黄色，后面红色，共四面。八只手中，前两只手持金刚杵和卡杖
English
The four goddesses each urged: With the power of emptiness, the profound yoga of existence and non-existence, The vows abide closely in the nature of the sky. Please arise, Sugata, who has gone to bliss. Vajrasattva, fortunate and glorious, you are the master. Thus urged, the six bindus of bodhicitta transformed into Hūṃ (Tibetan: ཧཱུཾ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ，Literal Chinese meaning: 吽), Oṃ (Tibetan: ཨོཾ，Sanskrit Devanagari: ओं，Sanskrit Romanization: oṃ，Literal Chinese meaning: 嗡), Hīḥ (Tibetan: ཧཱིཿ，Sanskrit Devanagari: हीः，Sanskrit Romanization: hīḥ，Literal Chinese meaning: 赫), Hrīḥ (Tibetan: ཧྲཱིཿ，Sanskrit Devanagari: ह्रीः，Sanskrit Romanization: hrīḥ，Literal Chinese meaning: 舍), Hrāṃ (Tibetan: ཧྲཱཾ་，Sanskrit Devanagari: ह्रां，Sanskrit Romanization: hrāṃ，Literal Chinese meaning: 创), Haṃ (Tibetan: ཧཾ་，Sanskrit Devanagari: हं，Sanskrit Romanization: haṃ，Literal Chinese meaning: 杭). From this, light radiated, urging all the Buddhas, gathering and dissolving, resulting in the fruition of Vajradhara, transforming into the Chakravartins of the six families. Moreover, in the central position of the mandala, from Hūṃ (Tibetan: ཧཱུཾ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ，Literal Chinese meaning: 吽) arises the glorious Vajrasattva, the great bliss Samantabhadra Vajradhara, white like a conch, jasmine, and moonlight, with a slight reddish hue. With graceful and smiling, fully opened eyes. Four faces and four arms, the root face white, the right face blue, the left face red, the back face yellow. The first right hand holds a blazing five-pronged vajra, and the first left hand holds a khatvanga with a dangling bell, embracing the wisdom mother with an attitude of great pride. The lower two hands hold a bow and arrow. Seated in the vajra posture. The upper garment is a white silk with golden goose patterns, and the lower garment is a saffron-colored robe. Adorned with all kinds of precious ornaments. United with the consort Samantabhadri, who is similar to himself. In the center of the eastern mandala, from Khaṃ (Tibetan: ཁཾ，Sanskrit Devanagari: खं，Sanskrit Romanization: khaṃ，Literal Chinese meaning: 空) or Oṃ (Tibetan: ཨོཾ，Sanskrit Devanagari: ओं，Sanskrit Romanization: oṃ，Literal Chinese meaning: 嗡) arises the Buddha, the victorious, the eternal Vairochana, white with a yellowish hue. The root face is white, the right face yellow, the left face red, the back face green. The first two hands wear a crimson monastic robe, holding a bowl and a begging bowl filled with nectar. The lower two hands hold a staff and a scripture. Adorned with the attire of a Chakravartin, with silk and all kinds of precious ornaments. Seated in the vajra posture. The Buddha's eye mother, white, holding a wheel and a skull cup, embraces tightly. Seated in the vajra posture. In the center of the southern mandala, from Hūṃ (Tibetan: ཧཱུཾ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ，Literal Chinese meaning: 吽) or Hrīḥ (Tibetan: ཧྲཱིཿ，Sanskrit Devanagari: ह्रीः，Sanskrit Romanization: hrīḥ，Literal Chinese meaning: 舍) arises the glorious Heruka, with a blue body color, extremely wrathful, the root face dark blue, emitting great blazing rays. The right face is white, the left face yellow, the back face red, with four faces. Of the eight hands, the first two hold a vajra and a khatvanga.