Chinese
若喜好中品，也可从手印种子字生起三金刚，若摄略，则刹那间生起后，需做剩余仪轨，如三祈请和融入方式，也如中品修法。 第四，大修法：自身心间的意金刚之上，于月轮上安住的芒字红色，完全变化后，从剑柄中，于月轮上以芒字为标志，从中放光，令一切佛欢喜，迎请文殊之相，融入芒字。宝剑、月轮和芒字完全变化后，生起与自己相同的智慧萨埵文殊金刚，具有黄、蓝、白三面六臂。前二臂拥抱自显之明妃，剩余右二臂持剑和箭，左二臂持乌巴拉花和弓，以金刚跏趺坐姿安住，于心间，禅定萨埵宝剑剑柄上，于月轮上安住红色芒字。若摄略，则于心间，与自己相同的智慧萨埵心间，禅定萨埵宝剑和芒字。如是念诵并仅作观想，也是殊胜的。从心间的芒字放光，迎请灌顶之神，胜者父母及眷属一切，安住于前方虚空。以涂香至 ശബ്ད（梵文天城体，梵文罗马拟音，汉语字面意思：声音）供养。如是祈请如来等为我灌顶。 或者，菩提金刚佛陀处，如大供养般赐予，为令我等善加救度故，祈请赐予我等虚空金刚。如是祈请后，于部
English
If one prefers the intermediate way, one may also generate the three Vajras from the seed syllables of the hand symbols. If one condenses it, one must generate them in an instant and perform the remaining rituals. The three prayers and the method of dissolution may also be like the intermediate approach and accomplishment. Fourth, the great accomplishment: Above the mind Vajra in one's own heart, the syllable Mam, red-yellow in color, abiding on the moon, completely transforms. From the hilt of the sword, marked with Mam on the moon, light radiates forth. All the Buddhas are pleased. One invites the form of Manjushri and it dissolves into Mam. The sword, moon, and Mam together completely transform, and from that arises the Wisdom Being Manjuvajra, resembling oneself, with three faces (yellow, blue, and white) and six arms. The first two embrace the consort who is one's own appearance. The remaining two right hands hold a sword and an arrow, and the two left hands hold an utpala flower and a bow. He sits in the vajra posture. At his heart, the samadhi being, the hilt of the sword, with Mam, red-yellow, abiding on the moon. If one condenses it, at one's heart, the Wisdom Being resembling oneself, at the heart of the samadhi being, the sword with Mam. Just reciting this and visualizing it is also supreme. From the Mam at the heart, rays of light radiate forth. One invites all the deities of empowerment, the victorious ones, father and mother, together with their retinue. They abide in the sky in front. One makes offerings from Argham to Shabda. One prays that the Tathagatas bestow empowerment upon me. Or, to the Bodhi Vajra Buddha, as the great offering is bestowed, for the sake of completely liberating me, please bestow upon me the Vajra of space now. Having prayed thus, in the
Chinese
加上“事业处心白色”等等。耳边是ཛིཾ་（藏文，梵文天城体जिं，梵文罗马拟音jim，胜），和金刚。鼻间是ཁཾ་（藏文，梵文天城体खं，梵文罗马拟音kham，空），和珍宝。舌间是གཾ་（藏文，梵文天城体गं，梵文罗马拟音gam，去），和莲花。额头是སྐཾ་（藏文，梵文天城体स्कां，梵文罗马拟音skam，干涸），和宝剑。脐间是སཾ་（藏文，梵文天城体सं，梵文罗马拟音sam，总），和金刚，等等，这是差别。简略的也如前。第三是修法，广的如前，舍弃“身语意之自性”等等，舍弃三部的祈请，将三个真言连接在末尾念诵，这是差别，简略的也种类相同。第四是大的修法，其他都和前面相同，在文殊金刚的处所，加上“文殊金刚母”，在“自己是不动佛”的时候，念诵“于母文殊金刚母”，这是移动的差别。此处经文的直接指示是以真实的印契为主，对此，从现证菩提第四直到第五事业之间，自己是父，明妃是母的两种慢心都要做。请求时，两个都专注一个所缘境，从果位金刚持建立直到大修法圆满之间，修行者按照通常的所缘境，明妃也以自己是明点的形象安住慢心，观想前方生起的父的近修和修法四支。近修、中修和大修的次第，父和母的所缘境是相同的。依靠意明妃，父和母结合而修，不单独修中品四座的，因为不具足十二支所以不合理。从明妃的顶髻到心间，安住于月亮上的白色ཨོཾ་（藏文，梵文天城体ओं，梵文罗马拟音om，嗡），是毗卢遮那佛的自性。从心间到脐间，安住于黑色ཧཱུཾ་（藏文，梵文天城体हूं，梵文罗马拟音hūṃ，吽），是不动佛的自性。从脐间到秘密处，安住于黄色སྭཱ་（藏文，梵文天城体स्वा，梵文罗马拟音svā，斯瓦），是宝生佛的自性。从秘密处到大腿，安住于红色ཨཱཿ（藏文，梵文天城体आः，梵文罗马拟音āḥ，啊），是无量光佛的自性。从大腿到脚跟，安住于绿色ཧཱ་（藏文，梵文天城体हा，梵文罗马拟音hā，哈），是不空成就佛的自性，这些都安住于太阳上。充满这些五种光芒的明妃的身体，成为五如来微尘。自己的秘密处不观想，在空性中，从ཧཱུཾ་（藏文，梵文天城体हूं，梵文罗马拟音hūṃ，吽）中生起红色五股金刚杵，从白色ཨོཾ་（藏文，梵文天城体ओं，梵文罗马拟音om，嗡）中生起的珍宝所标志。明妃的秘密处不观想的空性中，从ཧཱུཾ་（藏文，梵文天城体हूं，梵文罗马拟音hūṃ，吽）中生起红色莲花
English
Add "Karma Place White Heart" and so on. In the ear is ziṃ (藏文，梵文天城体जिं，梵文罗马拟音jim，Victorious) and vajra. In the nose is khaṃ (藏文，梵文天城体खं，梵文罗马拟音kham，Space) and jewel. On the tongue is gaṃ (藏文，梵文天城体गं，梵文罗马拟音gam，Going) and lotus. On the forehead is skaṃ (藏文，梵文天城体स्कां，梵文罗马拟音skam，Dried up) and sword. In the navel is saṃ (藏文，梵文天城体सं，梵文罗马拟音sam，Total) and vajra, and so on, this is the difference. The abbreviated is also as before. The third is the practice, the extensive is as before, abandoning "the nature of body, speech, and mind" and so on, abandoning the prayers of the three families, connecting the three mantras at the end and reciting, this is the difference, the abbreviated is also of the same kind. The fourth is the great practice, the others are the same as before, in the place of Manjushri Vajra, add "Manjushri Vajra Mother", and when "oneself is Akshobhya", recite "to the Mother Manjushri Vajra Mother", this is the difference of moving. Here, the direct instruction of the scripture is based on the actual mudra, for this, from the fourth Abhisambodhi up to the fifth action, both oneself as the father and the vidya as the mother should have pride. When requesting, both focus on one object, from the establishment of the fruit Vajradhara until the completion of the great practice, the practitioner follows the usual object, and the vidya also abides in pride with the form of a bindu, contemplating the four branches of the father's approach and practice in the manner of arising in front. The order of approach, intermediate practice, and great practice, the objects of the father and mother are the same. Relying on the mind vidya, practicing with the father and mother combined, not practicing the intermediate four sessions separately, is not reasonable because it does not have the twelve branches. From the crown of the mother's head to the heart, the white oṃ (藏文，梵文天城体ओं，梵文罗马拟音om，Om) residing on the moon is the nature of Vairochana. From the heart to the navel, the black hūṃ (藏文，梵文天城体हूं，梵文罗马拟音hūṃ，Hum) residing is the nature of Akshobhya. From the navel to the secret place, the yellow svā (藏文，梵文天城体स्वा，梵文罗马拟音svā，Sva) residing is the nature of Ratnasambhava. From the secret place to the thighs, the red āḥ (藏文，梵文天城体आः，梵文罗马拟音āḥ，Ah) residing is the nature of Amitabha. From the thighs to the heels, the green hā (藏文，梵文天城体हा，梵文罗马拟音hā，Ha) residing is the nature of Amoghasiddhi, these all reside on the sun. The body of the mother filled with these five kinds of light rays becomes the subtle particles of the five Tathagatas. One's own secret place is not visualized, in emptiness, from hūṃ (藏文，梵文天城体हूं，梵文罗马拟音hūṃ，Hum) arises a red five-pronged vajra, marked by a jewel arising from the white oṃ (藏文，梵文天城体ओं，梵文罗马拟音om，Om). In the emptiness where the mother's secret place is not visualized, from hūṃ (藏文，梵文天城体हूं，梵文罗马拟音hūṃ，Hum) arises a red lotus.
Chinese
莲花八瓣，以阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）所生的花蕊为标志。两个孔窍被帕（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：发）封闭。父母平等结合，以体验所有如来之喜乐的大乐供养所有佛。嗡 萨瓦 达塔嘎达 阿努拉嘎纳 瓦吉ra 斯瓦巴瓦 阿特玛 阔杭（藏文：ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་ནུ་རཱ་ག་ཎ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ，梵文天城体：ॐ सर्व तथागत अनुरागण वज्र स्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ sarva tathāgata anurāgaṇa vajra svabhāva ātmako'ham，汉语字面意思：嗡，一切如来，爱，金刚，自性，我即是）如此生起我慢。第一是结合。第二是对于坛城胜王，也有亲近修持四支。第一是亲近，从自己心间的朗（藏文：ལཾ，梵文天城体：लँ，梵文罗马拟音：laṃ，汉语字面意思：朗）发出光芒照耀十方，十方诸佛父母眷属一切以坛城之相迎请而来，从自己的口进入，以贪欲之火融化为菩提心，从金刚道降至明妃之莲花，以红色和黄色的芒（藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）字为标志并加持。一切佛的本体，那个明点完全变化，成为所依和能依的坛城。四方形四门具备一切特征的宫殿，连同座垫完全成就，中央的座垫上，胜者不动金刚，身色蓝色，具有蓝白红三面六臂，前两臂拥抱自己的明妃，其余右两臂持忿怒金刚蓝色五股杵和宝剑，左两臂持珍宝和莲花，迎请至自己的心间。瓦吉ra 德热嘎（藏文：བཛྲ་དྷྲྀཀ，梵文天城体：वज्रधृक्，梵文罗马拟音：vajradhṛk，汉语字面意思：金刚持）从心间发出，向十方刹土散发无量化身，转法轮等行持一切佛的事业，特别是净化众生的嗔恨，转变识蕴，安置于心和法界智中，再次汇聚融入自己。东方是白色毗卢遮那佛，具有白黑红三面六臂，前两臂拥抱自己的明妃，其余右两臂持白色八辐轮和宝剑，左两臂持珍宝和莲花，迎请至自己的心间。吉纳 吉嘎（藏文：ཛི་ན་ཛིཀ，梵文天城体：जिन जिक，梵文罗马拟音：jina jik，汉语字面意思：胜者 胜）从心间发出，向十方刹土散发无量化身，转法轮等行持一切佛的事业，特别是净化众生的愚痴，色蕴
English
The eight-petaled lotus, marked by the stamen born from Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ). Both orifices are blocked by Phaṭ (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：Phaṭ). As the father and mother unite in equality, all the Buddhas are offered the great bliss of experiencing the joy and happiness of all the Tathagatas. Oṃ Sarva Tathāgata Anurāgaṇa Vajra Svabhāva Ātmako'ham (藏文：ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་ནུ་རཱ་ག་ཎ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ，梵文天城体：ॐ सर्व तथागत अनुरागण वज्र स्वभाव आत्माकोऽहम्，梵文罗马拟音：oṃ sarva tathāgata anurāgaṇa vajra svabhāva ātmako'ham，汉语字面意思：Oṃ, all Tathagatas, love, vajra, nature, I am) - thus generate pride. First is union. Second, also for the supreme mandala king, there are four branches of approach and accomplishment. First is approach: From the Laṃ (藏文：ལཾ，梵文天城体：लँ，梵文罗马拟音：laṃ，汉语字面意思：Laṃ) in one's heart, rays of light radiate in the ten directions. All the victorious ones of the ten directions, fathers and mothers with their retinues, are invited in the form of a mandala. Entering from one's mouth, they melt into bodhicitta with the fire of desire, and the bindu, marked with the red and yellow letter Maṃ (藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：Maṃ), descends from the vajra path into the lotus of the consort and is blessed. That bindu, the essence of all Buddhas, is completely transformed into the mandala of support and supported. The four-sided, four-doored palace, complete with all characteristics, is fully accomplished with its seat. On the central seat, the victorious Akṣobhya Vajra, with a blue body, three faces of blue, white, and red, and six arms, the first two embracing the vidyā of his own light, the remaining two right hands holding a five-pronged blue wrathful vajra and a sword, the two left hands holding a jewel and a lotus, are drawn into one's heart. Vajradhṛk (藏文：བཛྲ་དྷྲྀཀ，梵文天城体：वज्रधृक्，梵文罗马拟音：vajradhṛk，汉语字面意思：Vajra Holder) is emitted from the heart, and immeasurable emanations radiate to the fields of the ten directions. All the deeds of the Buddhas, such as turning the wheel of Dharma, are performed. In particular, the hatred of sentient beings is purified, the aggregate of consciousness is transformed, and the mind is placed in the vajra and the Dharmadhātu wisdom. Again, they gather and dissolve into oneself. In the east is white Vairocana, with three faces of white, black, and red, and six arms, the first two embracing the consort of his own light, the remaining two right hands holding a white eight-spoked wheel and a sword, the two left hands holding a jewel and a lotus, are drawn into one's heart. Jina Jik (藏文：ཛི་ན་ཛིཀ，梵文天城体：जिन जिक，梵文罗马拟音：jina jik，汉语字面意思：Victor Victorious) is emitted from the heart, and immeasurable emanations radiate to the fields of the ten directions. All the deeds of the Buddhas, such as turning the wheel of Dharma, are performed. In particular, the ignorance of sentient beings is purified, the aggregate of form
Chinese
我转变成，身体金刚和如镜智。再次聚集，在外坛城的九宫格的东方安住于月轮。同样地结合，南方宝生佛如意宝，手持九份的绿色宝石。ra tna dhrrk，（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）特别地净化众生的我慢。感受蕴转变成，功德金刚和等性智。南方安住于日轮。西方无量光佛如观自在，手持八瓣红莲。ā ro lik，（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）特别地净化贪欲。意识蕴转变成，语金刚和妙观察智。西方安住于日轮。北方不空成就如除盖障，手持发光的蓝色宝剑。prajnya dhrrk，（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）特别地净化嫉妒。意识蕴转变成，事业金刚和成所作智。北方安住于日轮。此后不再说“转法轮等行持所有佛的事业”等事业总的词语。其他全部做相同的结合方式，加上“自光之父”，东南方白色的眼母如毗卢遮那佛。mo ha ra ti，（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）净化众生地界的垢染。显现无量慈悲。方便波罗蜜多。东南方于月轮上。西南方蓝色的嘛嘛枳如不动佛，手持红色乌巴拉花。dwe sha ra ti，（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）水界。无量慈爱。愿波罗蜜多。西南方于月轮上。西北方白色衣服如无量光佛。la rā ga ra ti，（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）火界。无量欢喜。力波罗蜜多。西北方于月轮上。东北方黄色度母如宝生佛，于珍宝的位置是黄色乌巴拉花。bajra ra ti，（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）风界。无量平等舍。智慧波罗蜜多。东北方安住于月轮。同样地，第二次第的东南方，形色金刚母如毗卢遮那佛，于轮的位置是红色镜子。嗡啊吽。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）从自己的心间取出，向十方刹土散发无量化身，净化众生的色处，安置于布施波罗蜜多。