English
Think of the attire. Bless the three places, and after mixing with the wisdom being, accomplishment is achieved by reciting the mantra. According to the treatise composed by Lawapa, the establishment of the mandala is an oral instruction. Those foolish people who read scriptures, if they are not respectful, it is a flaw in their merit. The realization of the unified mandala practice of the five tantras is the first chapter. Hereafter, the methods of accomplishing each of the five mandalas to be explained, and when practicing some mandalas with weapons, the lamas seem to think that one should also do the self-protection mentioned above. Even if done that way, it is difficult to become a fault. But the view of the former lamas is that when doing the recitation etc. of these seven mandalas, in order to protect against obstacles, one should practice for a long time up to that point. Therefore, for these later individual mandalas, if one does not practice up to that point, it does not seem that the limbs of realization will be missing. In particular, it seems that two pegs are not needed for Guhyasamaja or Chakrasamvara. Now I will explain the individual realizations, in order to accomplish the deity that one likes, or to make it more extensive, only practice the generation stage of the nine-deity Hevajra, in one's own heart appearing as Hevajra, from [藏文：རཾ] (Tibetan, Devanagari: ram, Romanized Sanskrit: raṃ, Literal Chinese meaning: rang) arises the sun, on which is [藏文：ཧཱུྃ] (Tibetan, Devanagari: hūṃ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: hum). In front of oneself, Hevajra inseparable from the guru resides. From the heart, eight offering goddesses emanate to make offerings. Recite "White Doe" etc. May my sins etc. be liberated. Recite the five branches or, or from beginningless samsara, all the sins committed by me, born from evil thoughts, I confess before the Bhagavan, and I will not commit them again. I rejoice in all the virtues of all sentient beings. I dedicate it to the unsurpassed perfect enlightenment. I take refuge in the Buddha, Dharma, and Sangha, until enlightenment is reached. In order to accomplish the benefit of myself and others, I generate the supreme Bodhicitta. Emaho, all sentient beings are guests, thus practice the Bodhisattva conduct. The assembly field dissolves into oneself. Practice the four immeasurables. [藏文：ཨོཾ་ཤཱུ་ནྱ་ཏ] (Tibetan, Devanagari: oṃ śūnyatā, Romanized Sanskrit: oṃ śūnyatā, Literal Chinese meaning: Om, emptiness) From emptiness, from [藏文：རཾ] (Tibetan, Devanagari: ram, Romanized Sanskrit: raṃ, Literal Chinese meaning: rang) arises the sun.
Chinese
在母（藏文：མ་）的坛城之上，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生出十二角的多样金刚杵，东方白色，南方黄色，西方红色，北方绿色，中央蓝色，由此光芒向十方放射，形成多样金刚杵自性的金刚杵地基。周围是智慧火焰燃烧的守护轮。嗡 班杂 Raksha（藏文：ཨོཾ་བཛྲ་རཀྵ༴）等。由此火焰与忿怒尊一同蔓延，焚烧并摧毁十方的魔障。其中，从埃（藏文：ཨེ་）字生出白色广阔的三角形法生处。其中，从朗（藏文：ལཾ，梵文天城体：लँ，梵文罗马拟音：laṃ，汉语字面意思：朗）字生出绿色四方形的坛城。其下，从旺（藏文：བཾ，梵文天城体：वँ，梵文罗马拟音：vaṃ，汉语字面意思：旺）字生出白色圆形的水坛城。其下，从让（藏文：རཾ，梵文天城体：रँ，梵文罗马拟音：raṃ，汉语字面意思：让）字生出红色三角形的火坛城。其下，从扬（藏文：ཡཾ，梵文天城体：यँ，梵文罗马拟音：yaṃ，汉语字面意思：扬）字生出蓝色半月形的风坛城。自身从光明中升起，安住于中阴圆满受用之慢。四大的坛城也是自己心性的显现。四大融合为一，形成四方形四门的天宫，以四马头装饰，五层墙壁，以及檐口、女儿墙、箭楼、普舍等一切特征圆满，以璎珞和半璎珞等一切装饰庄严。外围被八大尸林环绕，包括树、水、火、山、佛塔、方位护法、田地护法、天神、龙族，以及成就证悟的瑜伽士等八者，充满着尸体、僵尸、英雄、瑜伽母、空行母、鬼神众、一切供品和骨骸。天宫内部有八根柱子，中央隆起，顶端以金刚宝装饰。天宫的彩绘，东方白色，南方黄色，西方红色，北方绿色，中央蓝色，其上是各种莲花的中心，在日轮之上是四魔之座，东门是黄色梵天，南方是橙黄色帝释天，西方是绿色自在天，北方是灰白色大力金刚仰面朝天。八瓣莲花上，东方是梵天，南方是帝释天，西方是自在天，北方是大力金刚，东北角是黑色阎罗王，东南方是损
English
Above the mandala of the Mother, from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) arises a twelve-cornered, multi-colored vajra. The east is white, the south is yellow, the west is red, the north is green, and the center is blue. From this, rays of light radiate in the ten directions, forming a vajra ground of the nature of multi-colored vajras. Surrounding it is a protective wheel blazing with the fire of wisdom. Oṃ Vajra Raksha (藏文：ཨོཾ་བཛྲ་རཀྵ༴), etc. From this, flames spread with wrathful deities, burning and destroying the obstacles of the ten directions. Within it, from E (藏文：ཨེ་) arises a white, vast, and expansive triangular Dharma source. Within that, from Laṃ (藏文：ལཾ，梵文天城体：लँ，梵文罗马拟音：laṃ，汉语字面意思：Laṃ) arises a green, square mandala. Below that, from Vaṃ (藏文：བཾ，梵文天城体：वँ，梵文罗马拟音：vaṃ，汉语字面意思：Vaṃ) arises a white, circular water mandala. Below that, from Raṃ (藏文：རཾ，梵文天城体：रँ，梵文罗马拟音：raṃ，汉语字面意思：Raṃ) arises a red, triangular fire mandala. Below that, from Yaṃ (藏文：ཡཾ，梵文天城体：यँ，梵文罗马拟音：yaṃ，汉语字面意思：Yaṃ) arises a blue, crescent-shaped wind mandala. Arising from the clear light of oneself, one abides in the pride of the Sambhogakaya of the bardo. The mandalas of the four elements are also the nature of one's own mind. From the merging of the four elements into one, a four-sided mansion with four doors is formed, adorned with four horse heads, five layers of walls, and complete with all characteristics such as eaves, parapets, arrow slits, and pusas, adorned with all ornaments such as necklaces and half-necklaces. Outside, it is completely surrounded by eight great charnel grounds, including trees, water, fire, mountains, stupas, directional guardians, field guardians, gods, nagas, and the eight yogis who accomplish siddhis. It is filled with corpses, zombies, heroes, yoginis, dakinis, hosts of bhutas, all offerings, and heaps of bones. Inside the mansion are eight pillars, with a raised center adorned with a vajra jewel at the top. The murals of the mansion are white in the east, yellow in the south, red in the west, green in the north, and blue in the center. Above this is the center of various lotuses, and above the sun disc is the seat of the four maras. In the east gate is yellow Brahma, in the south is orange-yellow Indra, in the west is green Ishvara, and in the north is ashen-white Mahadeva lying face up. On the eight petals, in the east is Brahma, in the south is Indra, in the west is Ishvara, in the north is Mahadeva, in the northeast corner is black Yama, and in the southeast is Gno.
Chinese
现在布施黄色。西南方是罗刹深蓝色。西北方是精美编织绿色花纹。中央的垫子之上是阿啊（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），伊伊（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），乌呜（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），热日（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），勒利（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），诶爱（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），喔奥（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），昂啊（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），所有这些白色变成月亮坛城。其上是嘎卡嘎噶（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），匝擦匝匝娘（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），扎叉达达纳（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），达塔达达纳（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），帕帕巴巴玛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），亚ra拉哇夏卡萨哈恰，所有这些红色变成太阳坛城。这两者之间，从吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字出现各种颅骨，以金刚杵为标志。从昂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字出现以金刚杵为标志的弯刀。所有这些融合在一起，变成吉祥黑汝嘎。或者像下面出现的那样展开，或者简略来说：身色黑色，八面，睁开二十四只眼睛，十六只手，四只脚，口中发出吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）声，恐吓所有天神和非天，令恐惧者也感到恐惧。明妃的空性中，从啥（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字出现红色八瓣莲花，花蕊以阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字为标志。嗡 贝玛 苏卡……等等。 喀 美（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 父亲的口中这样说。父亲的秘密处，从吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字出现黑色金刚杵。从勃隆（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字出现黄色宝瓶，以啪（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字遮挡。嗡 班杂 玛哈……等等。 喀 美（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。 明妃这样说。沉浸在极乐的大乐之中，通过搅拌和被搅拌的结合，融化的菩提心融入所有佛陀。在明妃的空性中，变成菩提心。刚 藏 邦 刚， 榜 尚 朗 汤，变成八个种子字。在各个方向的垫子上，也各自安住着日月交合。展开空性中的八个种子字，到达它们之间，所有种子字都变成：弯刀、手鼓、乌龟、蛇、狮子、比丘、法轮、金刚杵。所有这些都变成日月法器，融为一体。从东方的高里等开始，安住在燃烧的火焰之中。父母平等安住，具有大乐，中阴的意识随后产生执着，因此融化为菩提心。然后，布嘎西等四位天女，以悲伤的歌声劝请醒来，至尊慈悲者说：“不要这样做！”这样劝请，世尊完全醒来，像以前一样，从阿里的阿字中创造出月亮。
English
Now bestow yellow. In the southwest, a Rakshasa dark blue. In the northwest, a finely woven green pattern. On the central cushion are A A (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), I I (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), U U (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Ṛ Ṛ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Ḷ Ḷ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), E AI (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), O AU (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Aṃ Āḥ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), all these white ones transform into a lunar mandala. Upon it are Ka Kha Ga Gha (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Ca Cha Ja Jha Ña (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Ṭa Ṭha Ḍa Ḍha Ṇa (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Ta Tha Da Dha Na (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Pa Pha Ba Bha Ma (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Ya Ra La Va Śa Ṣa Sa Ha Kṣa, all these red ones transform into a solar mandala. Between these two, from Hūṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) arise various skull cups marked with vajras. From Aṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) arises a curved knife marked with a vajra. All these merge into one, transforming into glorious Heruka. Either expand as it appears below, or in brief: body color black, eight faces, twenty-four eyes opened, sixteen hands, four feet, from the mouth emitting the sound Hūṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), threatening all gods and non-gods, making even the fearful ones afraid. In the consort's space, from Hrīḥ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) arises a red eight-petaled lotus, its pistil marked with A (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Oṃ Padma Sukha... etc. Ṣa Me (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Thus spoke the father from his mouth. From the father's secret place, from Hūṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) arises a black vajra. From Bhrūṃ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) arises a yellow jeweled vessel, blocked by Phaṭ (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Oṃ Vajra Mahā... etc. Ṣa Me (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning). Thus speaks the mother. Rejoicing in the great bliss of supreme joy, through the union of churning and being churned, the melting bodhicitta dissolves into all the Buddhas. In the consort's space, it transforms into bodhicitta. Gaṃ Caṃ Vaṃ Gaṃ, Paṃ Śaṃ Laṃ Ṭaṃ, transforming into eight seed syllables. On the cushions of the cardinal and intermediate directions, each also abides with a union of sun and moon. Expanding the eight seed syllables in space, reaching between them, all the seed syllables transform into: curved knife, hand drum, turtle, snake, lion, monk, wheel, vajra. All these transform into sun and moon emblems, merging into one taste. Starting from Gauri in the east, they reside in the midst of blazing flames. The father and mother abide equally, possessing great bliss, and the intermediate state consciousness subsequently becomes attached, therefore melting into bodhicitta. Then, the four goddesses, Pukkasi and others, urge awakening with sorrowful songs, the venerable compassionate one says, "Do not do this!" Thus urging, the Bhagavan fully awakens and, as before, creates the moon from the A of Ali.