English
, to the south is the blue Yama riding a buffalo, holding a wooden staff. To the southwest is the black Rakshasa riding a corpse, holding a sword. To the west is the white water deity riding a makara, holding a snake lasso. Behind it is the white moon riding a swan, holding a kumuda. To the right is the earth goddess in the center of a lotus, with half of her body protruding, or riding a pig, holding a vase. To the northwest is the green wind deity riding a deer, holding a victory banner. Here, the victory banner is not the current tubular object, but is the same as a pennant, with a crest. To the north is the yellow Vaishravana riding a horse, holding a wooden staff. To the northeast is the white Ishvara riding a bull, holding a trident. If the outer palace has four doors, then there are door guardians: at the east door is the white Dhritarashtra holding a lute; at the south door is the blue Virudhaka holding a sword; at the west door is the red Virupaksha holding a snake lasso; at the north door is the yellow Vaishravana holding a club and a mongoose bag. Whether the outer palace has one door or four doors, it is not necessary to have door guardians. To the left and right of the west door are the Naga kings Nanda and Upananda, white, with snake-headed crowns, holding jewels with snake heads. Outside the south door is the yellow Yakshini Hariti, holding a container filled with wine and a mongoose bag, and five hundred sons. Similarly, there are also the fierce Mahadeva, the snow mountain goddess Uma, the six-faced youth, Brahma, Mahadeva, the Vidyadhara king Ganesha, with radiant limbs, wearing braids, a left-sided topknot, beautiful eyes, various lights, skilled in accomplishment, and so on. All the deities suitable to gather in the mandala reside here. In all directions, Buddhas, Bodhisattvas, Shravakas, Pratyekabuddhas, and the best of the gods surround them and reside. Then, starting from "Shankare samaya svaha" (藏文，शंकरे समय स्वाहा，śaṁkare samaya svāhā，Auspicious Vow Fulfillment), up to "Grant me supreme accomplishment!", perform the oath, offering, praise, confession, rejoicing, supplication, generation of bodhicitta, and
Chinese
思维四无量，以及回向和祈请等，如前于亲近时所说而行，仅此也能成就一切所需。若喜略作铺陈，则于供养沐浴之时，于业金刚持受用口中陈设供养沐浴，诵三遍如来百字明，以及明王和种性心要，并以诸天之名咒三遍，向八方或四方，或从西门朝东供养。沐浴之时，亦可诵六度之偈颂，以及进入广阔城市之吉祥颂等。如是，大部分供养等，以及无边大海等之偈颂，以及五妙欲、七政宝、八吉祥物、八吉祥徽、八吉祥天女之供养等，亦应如其所宜而配合。于通常赞颂之末，亦应诵： 未生之士我敬礼， 殊胜之士我敬礼， 成办一切行义者， 胜士主尊我敬礼， 遣除一切诸蕴垢， 胜士狮子我敬礼， 摧灭一切诸恶趣， 胜士勇士我敬礼， 福德妙香无边际， 胜士白莲我敬礼， 清净三有诸泥垢， 胜士莲花我敬礼， 解脱一切诸痛苦， 胜士解脱我敬礼， 普皆寂静善寂静， 寂静于汝我敬礼。 行之义利皆成办， 成办于汝我敬礼。 一切吉祥之吉祥， 吉祥于汝我敬礼。 通达一切诸法者， 佛陀于汝我敬礼。 一切诸法无戏论， 如是之性彼字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。 随入之后善开示， 如来于汝我敬礼。 知与所知一切事， 有为无为及三乘， 善立道上善安住， 一切知者我敬礼。 释迦王尊薄伽梵， 金色身相妙好饰， 袈裟法衣
English
By contemplating the four immeasurables, and dedicating and supplicating, etc., doing just as described during the approach, all purposes will be accomplished. If you prefer a little elaboration, then during the offering and bathing, arrange the offerings and bathing water inside the vajra-holder's mouth of action. Recite the hundred-syllable mantra of the Tathagata three times, as well as the king of knowledge and the heart essence of the family. With the names and mantras of the deities, offer three times each to the eight directions or four directions, or from the west gate facing east. During the bathing, also recite the verses of the six perfections and the auspicious verses for entering a vast city, etc. Likewise, most of the offerings, etc., and the verses of the vast ocean, etc., as well as the five desirable qualities, the seven royal emblems, the eight auspicious substances, the eight auspicious symbols, and the offerings of the eight auspicious goddesses, etc., should also be combined as appropriate. At the end of the usual praise, also recite: I salute you, unborn one, I salute you, holy one, You who accomplish all deeds, I salute you, supreme one. You who dispel all aggregates, I salute you, lion among men, You who destroy all evil destinies, I salute you, hero among men, Whose merit is infinitely fragrant, I salute you, white lotus among men, You who purify the mud of the three realms, I salute you, lotus among men, You who liberate all sufferings, I salute you, liberation among men, Perfectly peaceful, well pacified, I salute you, peaceful one. You accomplish the meaning of all actions, I salute you, accomplisher. The auspiciousness of all auspiciousness, I salute you, auspicious one. You who understand all dharmas, I salute you, Buddha. All dharmas are without elaboration, Suchness is the letter A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿). You who show the subsequent entry, I salute you, Tathagata. You who know all things, knowable and known, Conditioned, unconditioned, and the three vehicles, You who establish well on the path, well abiding, I salute you, all-knowing one. King Shakya, Blessed One, Golden in color, adorned with marks and signs, Wearing robes and dharma garments.
Chinese
手持念珠，顶礼说法印。至尊金刚持，金色发髻为顶饰，身穿黄色衣，手持珍宝和铁钩，我顶礼。圣救度金刚持母亦如是，迷人色彩之上衣为黄色，与金刚杵一同合掌，右膝着地而坐，我顶礼。使者无量身红色，愤怒相，以珍宝发辫为饰，为供养白蛇而装饰，赞颂持弯刀和绳索者。无量母，青莲色，独一发辫，具青春，仪态万千，身穿蓝色衣，手持花鬘，我顶礼。他人无法战胜，极具威力，凶猛食肉母，他人无法战胜，赐予一切成就，佛眼，顶礼成就之天神。众王子之主，持童子相之文殊菩萨，转轮王慈氏菩萨，顶礼善巧方便之殊胜者。圣者虚空藏等，明王菩萨勇士们，玛玛吉和精进者，寂静且守护之主，我顶礼。自在天、月亮、太阳等，本性清净，然以慈悲化现方便之身，顶礼守护世间者。龙王难陀、近难陀，以及眷属子女们，对佛陀之教法极喜，亦顶礼具大威力者。所有大力天神，一切持地自在王，以及安住三地之善者，顶礼坛城中安住的一切。以此赞颂之善，愿如虚空般无边无际之有情众生，消除业障，圆满一切功德，与金刚持同等。之后，再次以供品和受用，仅以咒语供养。那摩 惹纳 扎雅雅（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），namo ratna trayāya，皈依三宝。嗡 阿达 布迪（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），oṃ ata bhuti，从这开始，念诵吉那吉嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）jina jik 三遍，观想头部出现勃隆（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）bhrūṃ字，念诵方法也大致与修持时相同。然而，这里的区别是：坛城念诵结束后，是念诵宝瓶，对灌顶宝瓶念诵勃隆（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）bhrūṃ和百字明以及五字明。对前面的两个沐浴宝瓶念诵吉那吉嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）jina jik，对后面两侧的两个念诵一切事业，事业宝瓶。
English
Holding a rosary, I bow to the gesture of teaching the Dharma. The great noble Vajradhara, with a golden crown of braided hair, wearing yellow robes, holding a jewel and an iron hook, I prostrate. The noble Vajradhara Mother also, with a captivating color and a yellow upper garment, with a vajra and joined palms, kneeling and sitting, I prostrate. The messenger, infinite body red, wrathful, adorned with jeweled braids, decorated for the offering of white snakes, I praise the one who holds a curved knife and a lasso. Infinite Mother, blue-green in color, with a single braid, full of youth, graceful, wearing blue clothes, holding a garland of flowers, I prostrate. Invincible by others, of great power, fierce cannibal, invincible by others, granting all accomplishments, Buddha's eye, I bow to the supreme accomplished deities. The chief of all the princes, holding the form of a youth, Manjushri, the Chakravartin Maitreya, I prostrate to the supreme skillful means. The noble Akashagarbha and others, the Vidyaraja Bodhisattva heroes, Mamaki and the diligent one, the peaceful and protective lord, I bow. Indra, the moon, the sun, and others, inherently pure, yet manifesting compassionate skillful bodies, I bow to the protectors of the world. Naga King Nanda, Upananda, and their retinue of children, greatly rejoicing in the Buddha's teachings, I also bow to those with great power. All the powerful gods, all the kings who hold the earth, and the virtuous ones who dwell in the three realms, I bow to all who dwell in the mandala. By the virtue of this praise, may all sentient beings, reaching the limit of the sky, be freed from obscurations, perfect all qualities, and become equal to Vajradhara. Then, again, offering with offerings and enjoyments, offering only with mantras. Namo Ratna Trayaya (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), refuge in the Three Jewels. Om Ata Bhuti (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), From this point, recite Jina Jik (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) three times, visualizing the syllable Bhrum (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) appearing on the head, the method of recitation is also mostly the same as during the approach. However, the difference here is: after the mandala recitation is finished, it is the recitation of the vases, reciting Bhrum (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning), the Hundred Syllable Mantra, and the Five Syllable Mantra for the empowerment vase. Recite Jina Jik (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) for the two front bathing vases, and recite all activities for the two on the back sides, the activity vase.
English
Reciting that mantra seven times is protection. Also, placing hands smeared with good fragrance on the disciple's head, bless with seven recitations of Oṃ Jvala Hūṃ. Then, cleanse and scatter with Bhrūṃ and Karma All. The third is: scattering and gathering flowers, clarifying the generation of Bodhicitta, teaching the Dharma, and offering a mandala for the purpose of entering. The fourth is: "Great joy, you are my teacher," etc., making a general prayer. The fifth is: "For the sake of pacifying the suffering of beings," etc., generating Bodhicitta as in the preparatory stage. The sixth is: then taking vows, "May all Buddhas and Bodhisattvas consider me. I am called so-and-so. I offer myself to all Buddhas and Bodhisattvas. May all of you fully accept me at all times. May all Buddhas and Bodhisattvas bless me. May those who possess great compassion and completely protect all realms of sentient beings fully protect me. For the sake of accomplishing all actions, may you grant me the great Samaya." After saying this three times, have the disciple repeat it. The teacher should say this: "Like the boundless sky, equal to the king of power, grant the Samaya of all retinues. There is no death, no harm, no protection of sentient beings. Being extremely stable, this is how it should be done." Saying this is called the vow of offering oneself. According to the Mañjuśrīmūlatantra, this vow of offering oneself is present in the subsequent stage after the main empowerment has passed, and it is taught here in the Samayātrisaṃvara Tantra. In the Guhyasamājatantra, if no supplement is made, this offering of oneself is not necessary, and the generation of Bodhicitta itself is the taking of vows. The seventh is: then, with Karma All and Bhrūṃ, bind the face covering that has been blessed. The eighth is: placing the disciple in the bond of Samaya, say "Jina Jik" and hand over the flower. Alternatively, it is also acceptable to supplement it with the eye covering and the mantra of the flower, because it is the same as the general one. The ninth is: again, while reciting "Jina Jik," bind the crown seal, place it on the disciple's head, and lead them into the mandala room or behind the curtain. The tenth is: the abode of all Tathāgatas.