English
I transform into, the body vajra and mirror-like wisdom. Gathering again, in the east of the nine-sectioned outer mandala, I abide on the moon seat. Similarly, combining, in the south, Ratnasambhava like a wish-fulfilling jewel, holding a nine-part green gem. ratna dhrrk, (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) especially purifying the pride of sentient beings. The feeling aggregate transforms into, the merit vajra and the wisdom of equality. In the south, I abide on the sun seat. In the west, Amitabha like Lokeshvara, holding an eight-petaled red lotus. ā ro lik, (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) especially purifying desire. The perception aggregate transforms into, the speech vajra and discriminating wisdom. In the west, I abide on the sun seat. In the north, Amoghasiddhi like Sarvanivaranaviskambhin, holding a radiating blue sword. prajnya dhrrk, (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) especially purifying jealousy. The perception aggregate transforms into, the action vajra and the wisdom of accomplishing activities. In the north, I abide on the sun seat. From here on, the general words of action such as "turning the wheel of Dharma and performing all the deeds of the Buddha" will not be spoken. All others are done in the same way of combining, adding "father of self-light," in the southeast, white-colored Lochana like Vairochana. mo ha ra ti, (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) purifying the defilements of the earth element of sentient beings. Manifesting immeasurable compassion. The perfection of skillful means. In the southeast, on the moon seat. In the southwest, blue Mamaki like Akshobhya, holding a red utpala flower. dwe sha ra ti, (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) the water element. Immeasurable love. The perfection of aspiration. In the southwest, on the moon seat. In the northwest, white-clothed Pandara like Amitabha. la rā ga ra ti, (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) the fire element. Immeasurable joy. The perfection of strength. In the northwest, on the moon seat. In the northeast, yellow Tara like Ratnasambhava, in the place of jewels is a yellow utpala flower. bajra ra ti, (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) the wind element. Immeasurable equanimity. The perfection of wisdom. In the northeast, I abide on the moon seat. Similarly, in the southeast of the second level, the Form Vajra Mother like Vairochana, in the place of the wheel is a red mirror. Om Ah Hum. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Taking it out from my heart, radiating immeasurable emanations to the fields of the ten directions, purifying the form sense base of sentient beings, and placing it in the perfection of generosity.
English
For example, Padmāntakṛt. Subduing the Māra of the Lord of Death. Placed in the power of mindfulness. On the sun cushion in the west gate. In the north gate, like the black Akṣobhya who destroys obstacles. In the vajra position. Holding a black vajra with an open mouth. Vighnāntakṛt. Subduing the Māra of the sons of the gods. Placed in the power of samādhi. Reassembled and seated on the sun cushion in the north gate. All four wrathful ones are stout and short, with an unpleasant appearance, their reddish-yellow hair standing on end. Eyebrows and beards blazing red and yellow. Each face has three red and round eyes. Biting down on four sharp fangs. Uttering a loud ha-ha laugh. With a very distorted face and wrathful wrinkles. With a large belly and a hanging abdomen. Adorned with various precious ornaments. Wearing a tiger skin loincloth. Adorned with eight great snakes: The blue Ananta Nāga king binds the hair. A red earring adorns the ears. A variegated Ṛddhi adorns the arms. A white lotus adorns the neck. A yellow conch shell guardian adorns the wrists. A green strength object is held as an offering. The son of Norgyas, the color of nectar, is the belt. A large white lotus is the anklet. Possessing great power to overcome others. In the midst of the blazing fire of wisdom born from the body. Diligently engaged in the activity of cutting off all the wicked, residing in a posture with the left leg extended. The palace is invited into one's own heart. Oṃ āḥ hūṃ. Emitted from the heart. Purifying the outer world. Transformed into a mandala of wisdom. Reassembled and absorbed into the palace. With the rays of light from one's own heart, invite the mandala of the nineteen deities of wisdom mind, Vajra Samājaḥ. Residing in the sky in front of the east gate. Oṃ Yamāntakṛta Hūṃ. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Oṃ Prajñāntakṛta Hūṃ. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Oṃ Padmāntakṛta Hūṃ. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Oṃ Vighnāntakṛta Hūṃ. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Thus, dispel obstacles. Offer with Argham to Shabda. Oṃ Yamāntakṛta Jaḥ. Oṃ Prajñāntakṛta Hūṃ. Oṃ Padmāntakṛta Baṃ. Oṃ Vighnāntakṛta Hoḥ. Thus, hook, settle, bind, and please. Secondly, the near accomplishment is to be done as in the case of the main deity, from "the moon in the eyes of all the deities" to "adorned."
Chinese
融入地界的菩提心，从金刚道降至母莲，完全转化后，从位于月轮的宝剑柄中央，在恰纳卡豆大小的明点中，五种智慧的自性，极其明亮的光芒中，十九尊神祇的坛城，包括所依和能依，刹那间显现。长久专注于此，将会显现烟雾等征兆。在未见到这些征兆之前，不要停止，见到后，在坛城中反复进行生起次第，为了利益众生而行动，然后再次修习收摄次第。如果因禅修而疲劳，则观想四位天女以歌声鼓励，并对坛城进行供养和赞颂。如果身体力量衰弱，则在头顶上方一肘之处观想月轮，并在其下方中央观想（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）ཨོཾ་（Om，唵，ong， 唵）
English
The earth element dissolves into the mind of enlightenment, descending from the vajra path into the lotus of the mother, and upon complete transformation, from the sword hilt situated on the moon, in the center of a mustard seed-sized drop, the nature of the five wisdoms, within extremely clear light rays, the mandala of the nineteen deities, including the support and what is supported, is instantly visualized. By focusing on this for a long time, signs such as smoke will appear. Do not cease until such signs are seen, and upon seeing them, repeatedly practice the generation stage in the mandala, act for the benefit of beings, and then practice the completion stage again. If one becomes tired from meditation, contemplate that the four goddesses encourage with songs, and offer praises to the mandala. If physical strength weakens, visualize a moon mandala one cubit above the crown of the head, and in the center below it, visualize (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) ཨོཾ་（Om，唵，ong， 唵）
Chinese
从白色（物）中降下五种智慧甘露，观想从头顶进入，充满全身，充满湿润和温暖，据说可以防止衰老，促进身体成长等。如果想要收摄坛城，那么观想身之部融入身金刚，语之部融入语金刚，意之部融入意金刚，坛城的轮涅融入自身，从而三金刚变得非常稳固。这样念诵并观想。在所有禅定间隙的行为中，都要相信一切显现都是三金刚的本质，以自身本尊的坚定自豪感，将一切器情都视为显空如幻。食物要像朵玛一样加持，观想心间的月亮上的（藏文：མཾ），是所有本尊的本体，以供养之心食用，通过内外火供，建立焚烧五蕴界成为光明的缘起，利益他人之事，都是对诸佛的供养，身体是手印，语言是咒语，一切行为都被殊胜的方便智慧所摄持，从而转化为善行。如果誓言破损，就观修自身誓言金刚义成就，观想心间的月亮上，以各种金刚（藏文：ཁཾ་，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：空）字绿色为标志，咒语围绕，念诵：嗡啊康吽（藏文：ཨོཾ་ཨཱཿཁཾ་ཧཱུཾ་，梵文天城体：，梵文罗马拟音：oṃ āḥ khaṃ hūṃ，汉语字面意思：嗡 啊 空 吽），接受任何一种灌顶，无论是广是略，都能得以清净。在入浴之时，瞬间观想自己是坛城的主尊，观想通过心间道路的光芒迎请来的诸佛进行灌顶和沐浴。睡觉的时候，进行供养和赞颂后，坛城融入心间的（藏文：མཾ）字，在那里安住于空性和慈悲无二无别的意义中入睡。醒来的时候，观想四无量心的自性四位天女催促，从而起身成为坛城的主尊。如果看到不祥的征兆，就接受忿怒尊甘露漩涡的瑜伽士的灌顶，从而击退障碍。如果想要供养本尊众，就制作曼扎，用三字咒（嗡啊吽）布置食子，然后以各个本尊的自生咒，生起誓言尊十九本尊坛城，迎请智慧尊，三门加持生处。
English
From the white (object), five wisdom nectars descend. Meditate that they enter from the crown of the head, filling the entire body, pervading it with moisture and warmth. It is said that this prevents aging and promotes physical growth, etc. If you wish to gather the mandala, then visualize the body aspect dissolving into the body vajra, the speech aspect dissolving into the speech vajra, and the mind aspect dissolving into the mind vajra. The wheel of the mandala dissolves into oneself, thereby making the three vajras extremely stable. Recite and contemplate in this way. In all activities during the intervals between sessions, believe that all appearances are the essence of the three vajras. With the firm pride of one's own deity, know all containers and contents to be like illusions of appearance and emptiness. Bless food like a torma. Visualize the syllable Maṃ (藏文：མཾ) on the moon in the heart as the essence of all deities, and eat with the thought of offering. Through inner and outer fire pujas, establish the interdependent connection of burning the aggregates and elements into luminosity. Activities that benefit others are offerings to the Buddhas. The body is a mudra, speech is mantra, and all actions are transformed into virtue by being seized by special skillful means and wisdom. If vows are broken, meditate on oneself as the accomplished Samaya Vajra, and visualize a multicolored vajra marked with a green Khaṃ (藏文：ཁཾ་，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：Space) syllable on the moon in the heart, surrounded by mantras. Recite Oṃ Āḥ Khaṃ Hūṃ (藏文：ཨོཾ་ཨཱཿཁཾ་ཧཱུཾ་，梵文天城体：，梵文罗马拟音：oṃ āḥ khaṃ hūṃ，汉语字面意思：Om Ah Kham Hum), and purification will occur by receiving any empowerment, whether extensive or concise. When entering the bath, instantly visualize yourself as the main deity of the mandala, and contemplate that the Buddhas, invited by the rays of light from the path of the heart, are bestowing empowerment and bathing you. When going to sleep, after making offerings and praises, the mandala dissolves into the Maṃ syllable in the heart. There, rest in the meaning of the inseparability of emptiness and compassion, and then fall asleep. When waking up, visualize that the four goddesses, the nature of the four immeasurables, urge you to arise as the main deity of the mandala. If you see signs of obstacles, receive the empowerment of the wrathful deity's nectar-swirling yogi, and thereby repel the obstructing forces. If you wish to make offerings to the assembly of deities, make a maṇḍala, arrange tormas with the mantra of the three syllables (Om Ah Hum), and then, with the self-mantra of each deity, generate the mandala of the nineteen Samayasattvas. Invite the Jñānasattvas, and bless the source and the three doors.
Chinese
吽（藏文，梵文天城体：ह्रुं，梵文罗马拟音：hrūṃ，汉语字面意思：吽）。嗡（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：嗡）。扎让（藏文，梵文天城体：ज्रिं，梵文罗马拟音：jriṃ，汉语字面意思：扎让）。康（藏文，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康）。朗芒邦当匝 吽 班 霍（藏文，梵文天城体：，梵文罗马拟音：laṃ maṃ paṃ taṃ jaḥ hūṃ baṃ hoḥ，汉语字面意思：朗芒邦当匝 吽 班 霍）。卡让 吽 吽 吽 吽（藏文，梵文天城体：，梵文罗马拟音：kha raṃ hūṃ hūṃ hūṃ hūṃ，汉语字面意思：卡让 吽 吽 吽 吽）。以五甘露 吽（藏文，梵文天城体：，梵文罗马拟音：pañca amṛta hūṃ，汉语字面意思：五甘露 吽）三遍或五遍或七遍供养。如果依靠各个忿怒尊来寻求事业，就以各个忿怒尊的明咒特别多次地供养，并且催动事业。最后如会供轮坛的情况一样供养。然后以五者赞颂：金刚三真实不二身，五种智慧具足大乐，聚集坛城诸天众，享用此供施食子。如是等等致力于事业。如果想要对世间神众供养食子，就从自己的心间发出黑色光芒，如铁钩一般。迎请所有带眷属的护方神，念诵阿卡夏雅匝（藏文，梵文天城体：，梵文罗马拟音：akarṣa ya jaḥ，汉语字面意思：阿卡夏雅匝），然后如上供养坐垫。安住在各方的是：东方是黄色帝释天，手持金刚杵，具有千眼，骑乘大象，拥抱喜等等母。他的左边是黑色遍入天，骑乘大鹏金翅鸟，四手分别持有嘎达、木杖、轮、海螺、宝珠。东南方是红色火神，骑乘山羊，四手分别持有施无畏印、念珠、木杖、三股杖。南方是黑色阎罗王，以伸展和收缩的姿势安住在水牛上，手持木杖和期克印。西南方是黑色罗刹，矮胖，具有忿怒尊的身相，骑乘人尸，手持宝剑和颅骨。西方是白色水神，骑乘蛇，手持蛇索，具有七个蛇头顶冠，下半身盘绕成蛇尾。西北方是绿色风神，骑乘黄色的山羚羊，展开并抓住风幡于空中。北方是黄色夜叉，骑乘人，手持毗沙果和吐宝鼠。他的右边是白色鼠神，具有象头，骑乘老鼠，四手分别持有萝卜、念珠、拉都、木杖。东北方是白色自在天，骑乘牛，以发髻和骨饰庄严，手持三叉戟和手鼓。在帝释天和自在天之间是红色日神，骑乘由七匹马牵引的木车，手持红莲花。他的左边是白色月神，安住在月轮上，手持乌巴