Chinese
燃烧。双足以金刚跏趺坐姿安住，双手于胸前结法轮印，为一切众生如实宣说解脱之道。顶髻不可见，眉间毫毛如海螺般盘旋等，圆满了大丈夫的三十二相和八十随好，具有远离贪欲之伟大形象，身着三件法衣。放射出无量光芒，充满整个十方刹土。显现出无余且无有遗漏的无边化身。以不可思议且自然成就的身、语、意、功德和事业而自在安住。世尊宝座的右侧是圣者大金刚持，金色头发结成发髻，身穿黄色法衣。右手持金色金刚杵，左手依靠于座垫。或者右手持宝珠，左手持铁钩也可以。双手都持铁钩也可以。左侧是圣母金刚持，绿色或黄色，身穿与东嘎花颜色相同的上衣，以单膝跪地的姿势安住。双手合掌，持有金刚杵。如今的续部中，说这是男神一样，是因为在梵语中，Vajradhāra（བཛྲ་དྷརཱ་，वज्रधर，Vajradhara，金刚持）中的“rā”字的长音是女性的标志，但因为文字错误而缺少了长音，这是翻译的错误。因为这里五尊神需要有如来、部族母、菩萨、使者和侍女。如果这里不做成女神，那么就不圆满了不共的部族母。大金刚持的面前下方的方向，是无边的童子。在火焰燃烧的霍拉霍玉中，具有如红色阿输迦花盛开般的颜色，愤怒而激动，以宝珠的头饰来庄严。持有白色蛇的梵线。右手中持有弯刀，左手中持有绳索。具有三只眼睛，咬着牙齿等，圆满了忿怒尊的相，并以丝绸和珍宝来装饰。
English
Burning. He sits in the vajra posture with his legs crossed. With his two hands, he makes the gesture of the wheel of Dharma at his heart, thus truly showing all beings the path to liberation. The crown of his head is invisible, and the hair between his eyebrows is coiled like a conch shell, etc. He is complete with the thirty-two major marks and eighty minor marks of a great being. He has the great appearance of being free from desire, and he wears the three robes of a Dharma garment. He emits immeasurable rays of light, filling the entire ten directions of the realms. Limitless emanations appear, without remainder or omission. He abides in a manner of mastering inconceivable and spontaneously accomplished body, speech, mind, qualities, and activities. On the right side of the Bhagavan's throne is the noble Great Vajradhara, with golden hair tied in a topknot, wearing a yellow Dharma garment. His right hand holds a yellow vajra, and his left hand rests on the cushion. Alternatively, his right hand may hold a jewel, and his left hand may hold an iron hook. It is also permissible to hold an iron hook in both hands. On the left side is the noble Mother Vajradhara, green or yellow, wearing an upper garment of the same color as the Dongka flower, abiding in a posture with one knee propped up on the cushion. Her two hands are clasped together, holding the vajra. In the current tantra, it is said that this is like a male deity because in Sanskrit, the long "ā" in Vajradhāra (བཛྲ་དྷརཱ་，वज्रधर，Vajradhara，Vajra Holder) is a sign of the feminine, but because of a writing error, the long mark is missing, which is a mistake in translation. Because here, the five deities need to have the Tathagata, the consort of the family, the Bodhisattva, the messenger, and the attendant. If this is not made into a goddess, then the uncommon consort of the family will not be complete. In the direction below the front of the Great Vajradhara, there are limitless youths. In the burning flames of Khorakhoyuk, they have a color like the blooming of red Ashoka flowers, angry and agitated, adorned with jeweled hair ornaments. They hold a white snake as a Brahmin thread. In their right hand, they hold a curved knife, and in their left hand, they hold a rope. They have three eyes, gnashing teeth, etc., complete with the characteristics of wrathful deities, and are adorned with silk and jewels.
Chinese
那巴哦。此亦或以虎皮为下裙，其他装饰亦应作蛇饰。金刚持之面前下方，有名为无边女之使女，年轻貌美，身色为黑色、绿色或如蓝亮之Priyamku花，黑发结一发髻。身着蓝色绸缎，手持花鬘，以一切饰品庄严，以娇媚之姿注视坛城。彼等皆安住于珍宝及莲花座上。外围四方，诸佛、菩萨、声闻、缘觉及天众之殊胜者所围绕而住。第三十六，安立誓句：共同仪轨中，以右手拇指压小指，作三尖金刚杵状，示现“吉利吉利”之誓句金刚，念诵“香卡热萨玛雅梭哈”。而此之必要法，顶礼之方式，誓句之合掌乃根本手印，念诵“那摩萨瓦布达菩提萨埵囊，度悉地萨达尼阿格ra嘎汝纳瓦ra热扎雅扎雅阿迪瓦雷那摩度瓦ra热雅给贝哟玛哈格热贝雅梭哈”，此为根本手印之咒语之主。又共同行之仪轨为：结拳交叠，双拇指相合而伸展，以“吉那吉嘎”安立坛城之男神。于顶礼之合掌中，双拇指内收，双食指并于中指节上。以“嗡如如斯普如……”等安立坛城之女神。彼等咒语亦如应念诵三至七遍。其后，名为大誓句之手印：二金刚拳相对，中指与食指作三尖金刚杵状，双拇指贴于中指之侧，于上下及四方旋转，念诵“嗡雄班达梭哈”三遍，则安住于}处，且驱逐一切自外而来之魔障，成就大守护。第三十七，供养：如前所说，吉那吉嘎，作烟供，念诵“嗡得匝得匝桑悉地萨达雅梭哈”，增长光辉，及“那摩ra特那……”至“阿姆热得”。
English
Napa o. This should also have a tiger skin lower garment, and the other ornaments should also be snake ornaments. In front of Vajradhara, in the lower direction, there is a messenger girl named Boundless Girl, young and beautiful, with a body color of black, green, or like the blue and bright Priyamku flower, with black hair tied in a single topknot. Dressed in blue silk, holding a garland of flowers in her hand, adorned with all ornaments, gazing at the mandala of the retinue with a charming posture. All of them reside on precious and lotus seats. In all directions of the outer periphery, they are surrounded and reside by Buddhas, Bodhisattvas, Shravakas, Pratyekabuddhas, and the supreme ones of the gods. Thirty-sixth, establishing the samaya: In the common ritual, the right thumb presses the little finger, forming a three-pointed vajra shape, showing the samaya vajra of "Kili Kili," and reciting "Sham Kare Samaya Svaha." And for the necessary Dharma of this, the way of prostration, the samaya mudra of joined palms is the root mudra, reciting "Namo Sarva Buddha Bodhisattvanam, Stu Siddhi Sadhani Agra Karuna Vara Retra Yitra Yi Adi Vale Namo Stu Vara Raya Ghebhyo Maha Krebe Bhyah Svaha," this is the main mantra of the root mudra. Also, the common practice ritual is: clenching fists and overlapping them, joining the two thumbs and extending them, and establishing the male deities of the mandala with "Jina Jik." In the prostration mudra of joined palms, the two thumbs are drawn inward, and the two index fingers are placed on the upper joints of the middle fingers. Establishing the female deities of the mandala with "Om Ruru Sphuru..." and so on. Those mantras should also be recited three to seven times as appropriate. After that, the mudra called the Great Samaya: the two vajra fists face each other, the middle and index fingers form a three-pointed vajra shape, the two thumbs are placed on the sides of the middle fingers, rotating up and down and in all directions, reciting "Om Shtom Bandha Svaha" three times, then residing in the } place, and expelling all obstructing forces that come from outside, accomplishing great protection. Thirty-seventh, offering: As mentioned above, Jina Jik, perform smoke offering, reciting "Om Teja Teja Sam Siddhi Sadhaya Svaha," increasing splendor, and "Namo Ratna..." to "Amrite."
English
Hūṃ Phaṭ. Blessings, may the Jina-jikas make it firm. Bless the new offerings, and restore the old ones. First, from the Kili-kili mudra, make the vajra palms. Then, make the equal palms, which is the general preliminary for all offerings. Sugata, Bhagavan, etc., and at the end of the general preliminary, from the vajra inner binding, the middle and index fingers can be like a three-pointed vajra. The two thumbs are placed on the surface of the index fingers. Arghaṃ Pratīccha Svāhā. Recite three times, etc., many times. Just as at the moment of birth, all the Tathagatas were bathed. Similarly, I bathe the deities with pure water. Oṃ Sarva Deva Ta Arcite Amrita Svāhā. Here, if you actually bathe the image reflected in the mirror, you don't need a mudra. Otherwise, open the equal palms and make the mudra of touching the tips of the thumb and index finger. Offer real or imagined clothes and ornaments. Play music by blowing conches, waist drums, flutes, and lutes, and playing percussion instruments, and recite the Dharani of the Cloud of Offerings. Although the stainless form has no obscuration or clarity, I offer a saffron victory banner with faith, may all sentient beings who fill the ends of space, engage in the supreme conduct of the Buddha. Although it shines brightly like the base of a variegated rainbow, it becomes a cause of happiness when touched. I offer this precious and excellent garment to tame my mind, may I be adorned with the excellent garment of patience. The Sugata's supreme body is adorned with marks and signs, and the head is adorned with blazing jewels and lights. Although it is adorned with the supreme ornaments of enlightenment, as a mere gesture of worldly respect and service, I offer precious garlands, necklaces, and se-mo-do. By offering this supreme essence of ornaments, may all beings be endowed with the supreme ornaments of enlightenment, and may they abide in the supreme abode of unsurpassed liberation. Supreme vehicle banners, with the protector's umbrella, demon-conquering victory banners, flags, meditation banners. With the sounds of offerings from gods and humans, the mandala of the Victorious Ones is beautifully adorned. Banners, flags, umbrellas, and musical instruments are magnificent. Incense, fragrant scents, tinkling sounds, and clouds gather. I make this offering for the benefit of myself and all beings, may
Chinese
因此，以无上的随喜而随喜。如佛陀和菩萨所知，我也应如我所能随喜般随喜。第四十，皈依：为了众生痛苦的止息，我乃至生生世世，以恭敬心真实皈依佛、法和僧伽。第四十一，祈请：为了生起无分别的智慧，请转法轮，乃至所化众生满足，请勿涅槃。第四十二，发菩提心：为了无边众生界的痛苦得以平息，以及从恶趣中解脱，并从烦恼中解脱，在轮回的不善之处，无论有何种痛苦，为了完全救护他们，我发菩提心。仅此而已吗？如果广说，愿我恒时成为所有贫困众生的救护。我成为无怙者的怙主，无依者的依靠，无救者的救护，使痛苦转为安乐，愿我成为所有众生的烦恼的止息者。无论何种善业，无论在此处或他处积累的，愿成为福德和智慧，名为二资粮。修持六度后，我所发起的一切精进，愿也利益所有无余的众生。如昔日佛子们所发愿，我也以善心，如是发愿。愿一切众生皆得安乐，一切众生皆无疾病。愿我能成办一切事业，且具功德。愿具财富者慷慨布施，具智慧，具忍辱，对善法具信心，愿众生在一切生世中，忆念前世且具慈爱。也应如此说。无论如何，最终，无论做尽寿命之事，或稍微做一点，总之，为了所有众生的所有烦恼得以止息和解脱而努力，并欢喜精进于菩提。如是说。第四十三，四无量心：
English
Therefore, rejoice with unsurpassed rejoicing. Just as the Buddhas and Bodhisattvas know, I too should rejoice as I am able to rejoice. Fortieth, Refuge: For the sake of pacifying the suffering of sentient beings, I, for as long as I live, with reverence, truly take refuge in the Buddha, Dharma, and Sangha. Forty-first, Supplication: In order to generate non-conceptual wisdom, please turn the wheel of Dharma, and until the disciples are satisfied, please do not pass into nirvana. Forty-second, Generating Bodhicitta: For the sake of the suffering of the infinite realms of sentient beings being pacified, and for liberation from the evil realms, and for liberation from the afflictions, in the inauspicious places of samsara, whatever sufferings there may be, in order to completely protect them, I generate Bodhicitta. Is that all? If elaborating, may I always be a refuge for all impoverished sentient beings. May I become the protector of the unprotected, the support of the unsupported, the refuge of the unrescued, transforming suffering into happiness, may I become the pacifier of the afflictions of all sentient beings. Whatever virtuous deeds, whether accumulated here or elsewhere, may they become merit and wisdom, known as the two accumulations. Having cultivated the six perfections, whatever diligence I have initiated, may it also benefit all remaining sentient beings. Just as the sons of the Buddhas of the past made aspirations, I too, with a virtuous mind, make aspirations in the same way. May all sentient beings have happiness, and may all be free from illness. May I be able to accomplish all tasks, and also possess qualities. May those with wealth be generous in giving, possess wisdom, possess patience, have faith in virtue, and may sentient beings in all lifetimes remember their past lives and possess love. One should also say this. In any case, ultimately, whether doing things to the end of one's life, or doing a little, in short, strive for the sake of all sentient beings' afflictions being pacified and liberated, and rejoice and be diligent in Bodhi. Thus it is said. Forty-third, the Four Immeasurables: