English
These are the accomplished ones. On the five fingers of the left hand reside the Vajradhatu Empowerment Mistress, the Vajra Heart Mistress, the Vajra Empowerment Mistress, the Vajra Weapon Mistress, and the Vajra All Mistresses. With palms together, Oṃ Anonya Anugata Sarvadharmaḥ (藏文，梵文天城体：ओमनोन्यअनुगतसर्वधर्माः，梵文罗马拟音：oṃ anonya anugata sarvadharmaḥ，汉语字面意思：Om, Non-duality, Following, All Dharmas), may the deities touch each other. With the Vajra Palm, Parasphara Anupravishta Sarvadharmaḥ (藏文，梵文天城体：परस्फुरअनुप्रविष्टसर्वधर्माः，梵文罗马拟音：parasphura anupraviṣṭa sarvadharmaḥ，汉语字面意思：All-pervading, Entering, All Dharmas), may they enter accordingly. With the Vajra Binding, Atyata Anupravishta Sarvadharmaḥ Vajrabandha (藏文，梵文天城体：अत्यतअनुप्रविष्टसर्वधर्माःवज्रबन्ध，梵文罗马拟音：atyata anupraviṣṭa sarvadharmaḥ vajrabandha，汉语字面意思：Extremely, Entering, All Dharmas, Vajra Binding), may the deities mingle into one taste. Fifth, untie the Vajra Binding. Vajrabandha Trata (藏文，梵文天城体：वज्रबन्धत्रट，梵文罗马拟音：vajrabandha traṭ，汉语字面意思：Vajra Binding, Untie) three times. May all sins be separated. Sixth, Vajra Binding, with thumbs tucked inside. The initial vajra falls like rain and dissolves into the heart. Say once "Vajra Avesha" (藏文，梵文天城体：वज्रावेश，梵文罗马拟音：vajrāveśa，汉语字面意思：Vajra Entering), and twenty-one times "Ah". Release that mudra and snap your fingers. Tishta Vajra Diddho Me Bhava. Shashwato Me Bhava. Hridaya Me. Adhitishtha Sarvasiddhi Me Prayaccha Hum (藏文，梵文天城体：तिष्ठवज्रडिढोमेभव। शश्वतोमेभव। हृदयेमे। अधिष्ठसर्वसिद्धिमेप्रयच्छहुं，梵文罗马拟音：tiṣṭha vajra ḍiḍho me bhava. śaśvato me bhava. hṛdaye me. adhitiṣṭha sarvasiddhi me prayaccha hūṃ，汉语字面意思：Stay Vajra, Be Firm in Me. Be Eternal in Me. In My Heart. Bestow All Accomplishments Upon Me, Hūṃ) be firm. Seventh, the Vajra Fist seal, Vajramushti (藏文，梵文天城体：वज्रमुष्टि，梵文罗马拟音：vajramuṣṭi，汉语字面意思：Vajra Fist). Release it and snap your fingers. Oṃ Vajramushti Bam (藏文，梵文天城体：ओंवज्रमुष्टिबं，梵文罗马拟音：oṃ vajramuṣṭibaṃ，汉语字面意思：Om, Vajra Fist, Bam) three times, may all be empowered. Eighth, touch the blessed mudra to the three places. Oṃ Bhrita Bhrita Sarva Avaranani Hum Phat (藏文，梵文天城体：ओंभृतभृतसर्वआवरणनिहुंफट्，梵文罗马拟音：oṃ bhṛta bhṛta sarva āvaraṇani hūṃ phaṭ，汉语字面意思：Om, Carrying, Carrying, All, Obstructions, Hum, Phat). Oṃ Trata Trata Sarva Avaranani Hum Phat (藏文，梵文天城体：ओंत्राटत्राटसर्वआवरणनिहुंफट्，梵文罗马拟音：oṃ trāṭa trāṭa sarva āvaraṇani hūṃ phaṭ，汉语字面意思：Om, Cutting, Cutting, All, Obstructions, Hum, Phat). Oṃ Chinda Chinda Sarva Avaranani Hum Phat (藏文，梵文天城体：ओंछ्न्दछ्न्दसर्वआवरणनिहुंफट्，梵文罗马拟音：oṃ chinda chinda sarva āvaraṇani hūṃ phaṭ，汉语字面意思：Om, Severing, Severing, All, Obstructions, Hum, Phat). Ninth, touch the five families' mudras to the five places, starting with the crown of the head. Oṃ Vajra Abhishincha Hum (藏文，梵文天城体：ओंवज्राभिषिञ्चहुं，梵文罗马拟音：oṃ vajrābhiṣiñca hūṃ，汉语字面意思：Om, Vajra Consecration, Hum). Oṃ Buddha Abhishincha Oṃ (藏文，梵文天城体：ओंबुद्धाभिषिञ्चओं，梵文罗马拟音：oṃ buddhābhiṣiñca oṃ，汉语字面意思：Om, Buddha Consecration, Om). Oṃ Ratna Abhishishca Tram (藏文，梵文天城体：ओंरत्नाभिषिञ्चत्रं，梵文罗马拟音：oṃ ratnābhiṣiñca traṃ，汉语字面意思：Om, Ratna Consecration, Tram). Oṃ Padma Abhishincha Hrih (藏文，梵文天城体：ओंपद्माभिषिञ्चह्रिः，梵文罗马拟音：oṃ padmābhiṣiñca hrīḥ，汉语字面意思：Om, Padma Consecration, Hrih). Oṃ Karma Abhishincha A (藏文，梵文天城体：ओंकर्माभिषिञ्चअ，梵文罗马拟音：oṃ karmābhiṣiñca a，汉语字面意思：Om, Karma Consecration, A). Tenth, in between, if elaborate, perform the offering with verses. If brief, offer only with mantras. Oṃ Vajra Argham Svaha (藏文，梵文天城体：ओंवज्रअर्घ्यस्वाहा，梵文罗马拟音：oṃ vajra arghya svāhā，汉语字面意思：Om, Vajra Offering Water, Svaha). Oṃ Vajra Pushpe Ah Hum (藏文，梵文天城体：ओंवज्रपुष्पेआहूं，梵文罗马拟音：oṃ vajrapuṣpe ā hūṃ，汉语字面意思：Om, Vajra Flower, Ah Hum) up to Oṃ Vajra Shabda. Offer and conclude. Praise with the unwavering equality. From breaking sins to offering praise, this is absolutely necessary for the initial union, thus it is a limb. And the actual image union, in general, is not necessarily a limb of the initial union, so it can be done before the sealing of the four mudras, but it seems that there is no contradiction according to the general practice of doing it before breaking sins, etc., so it will be done here for now. Eleventh is:
Chinese
然后这样口中念诵，心中思维：大梵天安住在莲花座上，之后安住于名为“完全清净恶趣之流”的等持中，从名为“从三恶趣之流中解脱”的菩萨摩诃萨的等持中，取出放射光芒的众多鬘，从自己的眉间毫毛中取出，以此照亮三千大千世界。照亮之后，所有众生的心都从烦恼的束缚中解脱，各自获得安乐。又照亮所有喜悦的园林，用各种供养云供养，并绕百千圈，用头顶礼百千次，在薄伽梵面前安坐在无垢宝珠上，这样祈请道：唉玛吙，佛陀，唉佛陀！唉玛，佛陀的事业真好！因为您清净了我们这些恶趣众生，安住在菩提行中。这样念诵，用多种方式供养后，就回到自性之地了。这段话是续部的开场白，也是不间断地提问的场合。此时的大梵天就是导师薄伽梵，因此与金刚萨埵和金刚手等结合不太合适。对于昆瑞的坛城来说，释迦牟尼自身是身相转变的毗卢遮那佛，是坛城的主尊，因此要清净毗卢遮那佛。对于九顶佛塔之类的，也可以与身相没有转变的释迦狮子结合，这样比较好。另外，这个坛城中，释迦族的自在主，虽然是身相没有转变的释迦牟尼自身，但因为主尊之外，另外示现了身相，因此不是坛城的主尊，所以不会产生他是开场白和提问的事业之主这样的疑惑。然后，所谓的大梵天，毫无疑问就是薄伽梵能仁，以毗卢遮那佛转轮王的装束显现。因此，不要追随宗派的众多闲言碎语。一般来说，续部的开场白……
English
Then, uttering these words and contemplating their meaning, the Great Brahma sat upon a lotus throne. Thereafter, he entered into the samadhi called "Completely Purifying the Lineage of the Lower Realms." From the samadhi of the Bodhisattva Mahasattva called "Liberation from the Lineage of the Three Lower Realms," he extracted a multitude of radiant garlands from the urna hair between his eyebrows. With this, he illuminated all these realms of the three-thousandfold great thousand world system. Having illuminated them, the minds of all sentient beings were liberated from the bonds of affliction, and they each attained bliss. Again, he illuminated all the gardens of delight, made offerings with various clouds of offerings, circumambulated hundreds of thousands of times, prostrated with his head hundreds of thousands of times, and sat upon a flawless jewel before the Blessed One, praying thus: Emaho Buddha, e Buddha! Ema, Buddha's deeds are excellent! Because you purify us, the beings of the lower realms, and establish us in the practice of enlightenment. Having spoken thus and made offerings in various ways, he departed to the realm of his own nature. This passage is the introduction to the tantra and the occasion for uninterrupted questioning. The Great Brahma in this context is the Teacher, the Blessed One himself. Therefore, it is not appropriate to associate it with Vajrasattva, Vajrapani, etc. For the mandala of Kunrig, Shakyamuni himself, as the transformed form of Vairochana, is the main deity of the mandala. Therefore, one should purify Vairochana. For structures like the nine-peaked stupa, it is better to associate it with Shakya Singha, whose form has not been transformed. Furthermore, in this mandala, the lord of the Shakya clan, although being Shakyamuni himself whose form has not been transformed, because a separate form is shown apart from the main deity, he is not the main deity of the mandala. Therefore, there is no doubt that he is the master of the opening and questioning activities. Then, the so-called Great Brahma is undoubtedly the Blessed One, the Able One, appearing in the attire of Vairochana, the Chakravartin. Therefore, one should not follow the many idle talks of sectarianism. Generally, the introduction to the tantra...
Chinese
尊者娇媚白女，双手各持金刚杵，以傲慢之姿安住。西南方，从（藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：扎姆）字生出金刚鬘母，身黄色，双手持珍宝鬘。西北方，从（藏文：ཧྲིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字生出金刚歌女，身白色带红色光彩，持琵琶。东北方，从（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字生出金刚舞女，身绿色，双手持两支三股金刚杵而舞蹈。其外侧四方，东南方，从（藏文：ཧཱུཾ་，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生出焚香母，身白色，持香炉。西南方，从（藏文：ཏྲཱཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：扎姆）字生出花母，身黄色，持花朵的容器。西北方，从（藏文：ཧྲིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）字生出灯明母，身红白色，持灯盏。东北方，从（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字生出香水母，身绿色，持香水的海螺。这些之外的四位门母是：东方，从（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：匝）字生出金刚钩母，身白色，双手持铁钩。南方，从（藏文：ཧཱུཾ་，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生出金刚索母，身黄色，双手持绳索。西方，从（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：瓦姆）字生出金刚锁母，身红色，双手持铁锁。北方，从（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼）字生出金刚铃母，身绿色，右手持金刚铃。四位明妃，以及南方和西方的其余三位明妃，铃母们左手都倚靠在垫子上。所有勇识都具有竖立的头发髻，所有相好都圆满具足。明妃们则将头发编成发辫，腰肢纤细，乳房丰满。所有这些都以勇识坐姿而坐，身着丝绸天衣，并以各种珍宝饰品庄严自身。这些人中，有些人认为四位守门者是忿怒尊或忿怒母，但在这里不这样做。有些人认为金刚夜叉是矮胖的忿怒尊，身披虎皮，以蛇为饰，或者认为寂静者以丝绸和珍宝装饰，但在这里，最好让十六勇识与四忿怒尊在姿态和装束上没有区别。大坛城外围的走廊里，有慈氏菩萨等诸位菩萨，还有其他，比如：所有胜者的声闻弟子，以及同样是主要的独觉佛，忿怒尊所派遣的使者等，都在坛城外围的外侧。在赡部洲有梵天，在北方有大自在天，东方和西方的……
English
The noble Playful White Woman, holding a vajra in each of her two hands, dwells in a state of pride. In the southwest, from (Tibetan: ཏྲཾ, Sanskrit Devanagari: त्रं, Sanskrit Romanization: traṃ, Literal Chinese meaning: Zham) arises Vajra Garland Mother, yellow in color, holding a garland of jewels in her two hands. In the northwest, from (Tibetan: ཧྲིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese meaning: She) arises Vajra Songstress, white with a reddish hue, holding a lute. In the northeast, from (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) arises Vajra Dancer, green in color, holding two three-pronged vajras in her two hands, performing a dance. On the outer four cardinal directions from these, in the southeast, from (Tibetan: ཧཱུཾ་, Sanskrit Devanagari: हूं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) arises Incense Mother, white in color, holding an incense burner. In the southwest, from (Tibetan: ཏྲཱཾ, Sanskrit Devanagari: त्रं, Sanskrit Romanization: traṃ, Literal Chinese meaning: Zham) arises Flower Mother, yellow in color, holding a container of flowers. In the northwest, from (Tibetan: ཧྲིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese meaning: She) arises Lamp Mother, reddish-white in color, holding a lamp. In the northeast, from (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) arises Perfume Water Mother, green in color, holding a conch shell of perfume. The four gatekeepers outside of these are: In the east, from (Tibetan: ཛཿ, Sanskrit Devanagari: जः, Sanskrit Romanization: jaḥ, Literal Chinese meaning: Dza) arises Vajra Hook Mother, white in color, holding an iron hook in her two hands. In the south, from (Tibetan: ཧཱུཾ་, Sanskrit Devanagari: हूं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) arises Vajra Lasso Mother, yellow in color, holding a lasso in her two hands. In the west, from (Tibetan: བཾ་, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Literal Chinese meaning: Vam) arises Vajra Chain Mother, red in color, holding an iron chain in her two hands. In the north, from (Tibetan: ཧོཿ, Sanskrit Devanagari: होः, Sanskrit Romanization: hoḥ, Literal Chinese meaning: Hoh) arises Vajra Bell Mother, green in color, holding a vajra bell in her right hand. The four consorts, and the remaining three consorts to the south and west, the Bell Mothers all lean their left hands on a cushion. All the heroes have upright matted hair, and all the marks and signs are completely perfect. The goddesses have their hair braided, with slender waists and full breasts. All of them are seated in the hero's posture, adorned with silk garments and all kinds of precious ornaments. Some consider these four gatekeepers to be wrathful deities, but this is not done here. Some consider Vajra Yaksha to be a stout, short wrathful deity, wearing a tiger skin and adorned with snakes, or consider the peaceful ones to be adorned with silk and jewels, but here, it is best if the sixteen heroes and the four wrathful deities have no difference in posture and attire. In the outer courtyard of the great mandala are the bodhisattvas such as Maitreya, and others such as: All the shravaka disciples of the Victorious Ones, and likewise the principal Pratyekabuddhas, the messengers dispatched by the wrathful deities, etc., are on the outer periphery of the mandala. In Jambudvipa there is Brahma, and in the north there is Great Ishvara, and to the east and west...