English
South is yellow, west is red, north is green, and the center is dark blue-black, marked with the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). From this, rays of light emanate in the ten directions. It transforms into a vajra ground, with fences, nets, tents, and canopies, surrounded by a protective wheel of blazing wisdom fire. Oṃ (藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) Vajra (藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚) Rakṣa (藏文：རཀྵ，梵文天城体：रक्षा，梵文罗马拟音：rakṣa，汉语字面意思：保护) Rakṣa (藏文：རཀྵ，梵文天城体：रक्षा，梵文罗马拟音：rakṣa，汉语字面意思：保护) Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Phaṭ (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：泮)! Recite three times. The scripture says that the protective wheel should be visualized above the mandalas of wind and water, but this is not practiced nowadays. Again, from the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), the syllable E (藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃) arises, transforming into the source of Dharma, white on the outside and red on the inside, with its base pointing upwards, immeasurably vast. From the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), the syllables Yaṃ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬), Raṃ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让), Vaṃ (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦), and Laṃ (藏文：ལཾ，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗) arise and are arranged sequentially within the Dharma source. From the syllable Yaṃ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬), the wind mandala arises, a blue crescent moon marked with banners. Above that, from the syllable Raṃ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让), the fire mandala arises, a red triangle marked with three flames. Above that, from the syllable Vaṃ (藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦), the water mandala arises, a white circle marked with a vase. Above that, from the syllable Laṃ (藏文：ལཾ，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗), the earth mandala arises, a yellow square marked with four half-vajras. Here, Lama Smarchenpo asserts that it should be done in reverse order of arising. In this very scripture, although neither the forward nor reverse order is explicitly stated, for things that are used as a cause and not as the foundation of a palace, there is no contradiction whether one does it in forward or reverse order. Since it is the oral instruction of the Lama, both are permissible. From the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) in the sky, a Bhrūṃ (藏文：བྷྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆) syllable arises and dissolves into the four elements. All of these merge into one, thereby accomplishing the mandala of the support, the immeasurable palace with its retinue: the four-sided, four-doored immeasurable palace made of various jewels, resting on a platform at the center of various vajras, with five layers of walls colored white, yellow, red, green, and blue in sequence from the inside. It is surrounded by yellow jeweled parapets, semi-nets, eaves, and battlements. On the outer edge of the walls, offering goddesses are arranged on red cloths of desirable qualities. Above all the porticos, four tiers of cornices are supported by pillars from the four corners, and at the top is a wheel, a parasol, and the image of deer on a lotus seat. Inside, there are eight pillars, above which is a completely filled pure chamber, and the center of the top is adorned with a vajra jewel pinnacle. Below is the solar disc.
English
Outside of that, in a two-layered black environment, on a base of space adorned with strings of skeletons, are the eight great charnel grounds. Filled with the guardians of the directions, the guardians of the fields, trees, clouds, fire, water, stupas, nagas, accomplished heroes, yoginis, corpses, zombies, flesh-eaters, rakshasas, birds, and various wild beasts. All characteristics are perfectly complete. In the great immeasurable palace possessing all forms of adornment, the deities are white in the east, yellow in the south, red in the west, green in the north, and blue in the center, upon which is a blue four-spoked wheel. The circumference is surrounded by curved knives and strings of dry skulls. In the center of the wheel, on top of various lotuses, on the right is white Brahma and on the left is yellow Indra facing downwards. On the shoulders of these two, on the right is the moon and on the left is the sun. On the spokes of the wheel, in the east are male and female gandharvas, in the south are male and female yamarajas, in the west are male and female water deities, and in the north are male and female yakshas, all facing downwards with their feet intertwined, each with a sun mandala on top. Inside the door frames of the four doors, on the right and left, are also formed individual moon seats. On top of the central seat are: अ（藏文，梵文天城体अ，梵文罗马拟音a，汉语字面意思：阿）, आ（藏文，梵文天城体आ，梵文罗马拟音ā，汉语字面意思：阿）, इ（藏文，梵文天城体इ，梵文罗马拟音i，汉语字面意思：伊）, ई（藏文，梵文天城体ई，梵文罗马拟音ī，汉语字面意思：伊）, उ（藏文，梵文天城体उ，梵文罗马拟音u，汉语字面意思：乌）, ऊ（藏文，梵文天城体ऊ，梵文罗马拟音ū，汉语字面意思：乌）, ऋ（藏文，梵文天城体ऋ，梵文罗马拟音ṛ，汉语字面意思：利）, ॠ（藏文，梵文天城体ॠ，梵文罗马拟音ṝ，汉语字面意思：利）, ऌ（藏文，梵文天城体ऌ，梵文罗马拟音ḷ，汉语字面意思：里）, ॡ（藏文，梵文天城体ॡ，梵文罗马拟音ḹ，汉语字面意思：里）, ए（藏文，梵文天城体ए，梵文罗马拟音e，汉语字面意思：诶）, ऐ（藏文，梵文天城体ऐ，梵文罗马拟音ai，汉语字面意思：爱）, ओ（藏文，梵文天城体ओ，梵文罗马拟音o，汉语字面意思：哦）, औ（藏文，梵文天城体औ，梵文罗马拟音au，汉语字面意思：奥）, अं（藏文，梵文天城体अं，梵文罗马拟音aṃ，汉语字面意思：阿木）, अः（藏文，梵文天城体अः，梵文罗马拟音aḥ，汉语字面意思：阿哈）. The moon mandala, born from the melting of the two currents of right and left rotation, is mirror-like wisdom. On top of that are क（藏文，梵文天城体क，梵文罗马拟音ka，汉语字面意思：嘎）, ख（藏文，梵文天城体ख，梵文罗马拟音kha，汉语字面意思：卡）, ग（藏文，梵文天城体ग，梵文罗马拟音ga，汉语字面意思：嘎）, घ（藏文，梵文天城体घ，梵文罗马拟音gha，汉语字面意思：嘎）, ङ（藏文，梵文天城体ङ，梵文罗马拟音ṅa，汉语字面意思：昂）, च（藏文，梵文天城体च，梵文罗马拟音ca，汉语字面意思：擦）, छ（藏文，梵文天城体छ，梵文罗马拟音cha，汉语字面意思：擦）, ज（藏文，梵文天城体ज，梵文罗马拟音ja，汉语字面意思：杂）, झ（藏文，梵文天城体झ，梵文罗马拟音jha，汉语字面意思：杂）, ञ（藏文，梵文天城体ञ，梵文罗马拟音ña，汉语字面意思：娘）, ट（藏文，梵文天城体ट，梵文罗马拟音ṭa，汉语字面意思：扎）, ठ（藏文，梵文天城体ठ，梵文罗马拟音ṭha，汉语字面意思：叉）, ड（藏文，梵文天城体ड，梵文罗马拟音ḍa，汉语字面意思：达）, ढ（藏文，梵文天城体ढ，梵文罗马拟音ḍha，汉语字面意思：达）, ण（藏文，梵文天城体ण，梵文罗马拟音ṇa，汉语字面意思：纳）, त（藏文，梵文天城体त，梵文罗马拟音ta，汉语字面意思：达）, थ（藏文，梵文天城体थ，梵文罗马拟音tha，汉语字面意思：塔）, द（藏文，梵文天城体द，梵文罗马拟音da，汉语字面意思：达）, ध（藏文，梵文天城体ध，梵文罗马拟音dha，汉语字面意思：达）, न（藏文，梵文天城体न，梵文罗马拟音na，汉语字面意思：纳）, प（藏文，梵文天城体प，梵文罗马拟音pa，汉语字面意思：巴）, फ（藏文，梵文天城体फ，梵文罗马拟音pha，汉语字面意思：帕）, ब（藏文，梵文天城体ब，梵文罗马拟音ba，汉语字面意思：巴）, भ（藏文，梵文天城体भ，梵文罗马拟音bha，汉语字面意思：巴）, म（藏文，梵文天城体म，梵文罗马拟音ma，汉语字面意思：玛）, य（藏文，梵文天城体य，梵文罗马拟音ya，汉语字面意思：亚）, र（藏文，梵文天城体र，梵文罗马拟音ra，汉语字面意思：ra）, व（藏文，梵文天城体व，梵文罗马拟音va，汉语字面意思：瓦）, ल（藏文，梵文天城体ल，梵文罗马拟音la，汉语字面意思：拉）, श（藏文，梵文天城体श，梵文罗马拟音śa，汉语字面意思：夏）, ष（藏文，梵文天城体ष，梵文罗马拟音ṣa，汉语字面意思：沙）, स（藏文，梵文天城体स，梵文罗马拟音sa，汉语字面意思：萨）, ह（藏文，梵文天城体ह，梵文罗马拟音ha，汉语字面意思：哈）, क्ष（藏文，梵文天城体क्ष，梵文罗马拟音kṣa，汉语字面意思：恰）, य（藏文，梵文天城体य，梵文罗马拟音ya，汉语字面意思：亚）, र（藏文，梵文天城体र，梵文罗马拟音ra，汉语字面意思：ra）, ल（藏文，梵文天城体ल，梵文罗马拟音la，汉语字面意思：拉）, व（藏文，梵文天城体व，梵文罗马拟音va，汉语字面意思：瓦）, ड（藏文，梵文天城体ड，梵文罗马拟音ḍa，汉语字面意思：达）, ढ（藏文，梵文天城体ढ，梵文罗马拟音ḍha，汉语字面意思：达）. The sun mandala, born from the melting of the two currents of right and left rotation, is the wisdom of equality. One's own mind, abiding in the sky, like the syllable हुं（藏文，梵文天城体हुं，梵文罗马拟音hūṃ，汉语字面意思：吽） with sound, descends from the sky and dwells between the sun and moon. From that, a single skull cup appears, marked on the forehead with the syllable अं（藏文，梵文天城体अं，梵文罗马拟音aṃ，汉语字面意思：阿木）. Within that, a blue five-pronged vajra, half submerged in the skull cup, marked in the center with the syllable हुं（藏文，梵文天城体हुं，梵文罗马拟音hūṃ，汉语字面意思：吽）, is discriminating awareness wisdom. From that, immeasurable masses of light radiate, offering to all the Buddhas, accomplishing the benefit of all sentient beings, and then gathering back, dissolving into the vajra skull cup together with the seed syllable, which is the wisdom of accomplishing activities. Sun, moon, seed syllable फ
Chinese
将手印等与智慧融为一体，身完全圆满即是法界之智慧。又是，薄伽梵秘密主金刚手，受到如恒河沙数般的诸佛的加持和护佑，身色深蓝黑色如末劫之云，像闪电般锐利，发出灼热的气息，三面六臂，主面深蓝黑色，极其愤怒而威猛，发出“阿啦啦”的巨吼声如雷鸣，右面白色，略带微笑而绽放，左面红色，上齿咬住下唇，将不驯服者压在心下。每个面孔都有如火星堆般红色的三只眼睛，咬着四颗令人恐惧的锋利獠牙，如满月般极度扩张的面轮聚集着怒纹，胡须、髭须、眉毛如火般燃烧，头发红黄色向上竖立，顶端以金刚杵装饰。六只手中的第一只右手高举并挥舞着燃烧的五股金刚杵，第一只左手以忿怒印恐吓并杀戮所有恶毒者，中间的两只手以拥抱明妃之势拍击手掌，摧毁须弥山，使所有魔界毁灭，最后两只手从腰部紧紧抓住每个化为黑蛇形象的恶毒龙王，从左右两侧抓住，头放在主面的口中，双脚踩着尾巴。身体粗壮而短小，腹部宽大。右脚弯曲，踩着梵天和月亮，左脚伸展，践踏着帝释天和太阳。腰间缠绕着虎皮裙，上身披着蓝色丝绸。诺杰和敦炯王族用黄色的头饰装饰头部，嘎瓦和年嘎王族用红色的耳环装饰，白色的莲花和水神婆罗门种姓用臂环装饰，托杰和仁丹平民种姓用黑色的梵线和腰带装饰，以恶毒的蛇作为身体的装饰。头盖骨的头饰，人头的项链，珍宝的宝冠等所有饰品都完全具备，安住在如劫火般燃烧的火焰之中。
English
Having blended the mudras and wisdom into one, the complete body is the wisdom of the Dharmadhatu. Moreover, the Bhagavan, the Lord of Secrets, Vajrapani, is blessed and protected by Buddhas as numerous as the sands of the Ganges River. His body is dark blue-black, like the clouds of the final age, sharp as lightning, emitting a hot breath. He has three faces and six arms. The main face is dark blue-black, extremely wrathful and fierce, roaring "Alala" like thunder. The right face is white, slightly smiling and blooming. The left face is red, with the upper teeth biting the lower lip, suppressing the untamed in his heart. Each face has three eyes, red like piles of sparks, biting four terrifying sharp fangs. The face wheel, extremely expanded like a full moon, gathers wrathful lines. The beard, mustache, and eyebrows burn like fire. The hair is reddish-yellow, standing upright, adorned with a vajra at the top. The first right hand of the six hands raises and waves a burning five-pronged vajra. The first left hand threatens and slays all the malicious ones with a threatening mudra. The middle two hands clap their palms in the posture of embracing the consort, destroying Mount Sumeru and causing all the realms of demons to perish. The last two hands tightly grasp each of the malicious Naga kings, who have transformed into the form of black snakes, from the waist, grasping them from the left and right sides, placing their heads in the mouth of the main face, and stepping on their tails with both feet. The body is stout and short, with a large abdomen. The right foot is bent, stepping on Brahma and the moon, and the left foot is extended, trampling on Indra and the sun. A tiger skin skirt is wrapped around the waist, hanging over the thighs, and the upper body is covered with blue silk. The Norgye and Dhungkyong royal families adorn the head with yellow head ornaments, the Gawa and Nyenga royal families adorn with red earrings, the white Padma and water deity Brahmin castes adorn with armlets, and the Tokje and Rinchen commoner castes adorn with black Brahmin threads and belts, using malicious snakes as ornaments for the body. The crown of skull cups, the necklace of human heads, the jewel crown, and all other ornaments are fully complete, residing in the midst of flames burning like the fire of the kalpa. That is