English
Also, the tree-protecting ornaments and all the offering substances should be cleansed and scattered with all actions. Then, spread the ground ornaments and sky ornaments. The arrangement of offerings must be no less than the amount prepared, and there is no limit to the amount that can be offered. The vases should also be placed in the respective positions of the deities, or on the left and right sides of the east gate, or in the corners, whichever is convenient. Also, arrange the two tormas, worldly and transcendental. From the preliminary torma to the self-generation recitation, proceed as in the preparation, and then enter the mandala practice. If these have already been completed on the same day and are being maintained in a state of meditation, then there is no need to perform self-generation at this time. In any case, cleanse and purify the mandala. From the state of emptiness, below, from the (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Meaning: Om) syllable arises..., surrounded by flames. In its center, from the (Tibetan: སཾ, Devanagari: सं, Romanized Sanskrit: saṃ, Literal Meaning: Sam) syllable arises a white vajra..., completely perfect. On top of those seats, in the nature of the signs of the deities, in the center, from the (Tibetan: མཾ, Devanagari: मं, Romanized Sanskrit: maṃ, Literal Meaning: Mam) syllable arises a sword marked with the (Tibetan: མཾ, Devanagari: मं, Romanized Sanskrit: maṃ, Literal Meaning: Mam) syllable, from which arises glorious Manjushri Vajra, possessing all. In the east, from the (Tibetan: བྷྲུཾ, Devanagari: भ्रुं, Romanized Sanskrit: bhrūṃ, Literal Meaning: Bhrum) syllable arises a wheel marked with the (Tibetan: བྷྲུཾ, Devanagari: भ्रुं, Romanized Sanskrit: bhrūṃ, Literal Meaning: Bhrum) syllable, from which arises Vairochana, etc. In the south, from the (Tibetan: ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, Literal Meaning: Am) syllable arises a jewel marked with the (Tibetan: ཨཾ, Devanagari: अं, Romanized Sanskrit: aṃ, Literal Meaning: Am) syllable, from which arises Ratnasambhava, etc. In the west, from the (Tibetan: ཛྲིཾ, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Meaning: Hrih) syllable arises a lotus marked with the (Tibetan: ཛྲིཾ, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Meaning: Hrih) syllable, from which arises Amitabha, etc. In the north, from the (Tibetan: ཁཾ, Devanagari: खं, Romanized Sanskrit: khaṃ, Literal Meaning: Kham) syllable arises a sword marked with the (Tibetan: ཁཾ, Devanagari: खं, Romanized Sanskrit: khaṃ, Literal Meaning: Kham) syllable, from which arises Amoghasiddhi, etc. In the southeast, from the (Tibetan: ལཾ, Devanagari: लं, Romanized Sanskrit: laṃ, Literal Meaning: Lam) syllable arises a wheel marked with the (Tibetan: ལཾ, Devanagari: लं, Romanized Sanskrit: laṃ, Literal Meaning: Lam) syllable, from which arises Lochana, etc. In the southwest, from the (Tibetan: མཾ, Devanagari: मं, Romanized Sanskrit: maṃ, Literal Meaning: Mam) syllable arises a red utpala marked with the (Tibetan: མཾ, Devanagari: मं, Romanized Sanskrit: maṃ, Literal Meaning: Mam) syllable, from which arises Mamaki, etc. In the northwest, from the (Tibetan: པཾ, Devanagari: पं, Romanized Sanskrit: paṃ, Literal Meaning: Pam) syllable arises a lotus marked with the (Tibetan: པཾ, Devanagari: पं, Romanized Sanskrit: paṃ, Literal Meaning: Pam) syllable, from which arises Pandara, etc. In the northeast, from the (Tibetan: ཏཾ, Devanagari: तां, Romanized Sanskrit: tāṃ, Literal Meaning: Tam) syllable arises a yellow utpala marked with the (Tibetan: ཏཱཾ, Devanagari: तां, Romanized Sanskrit: tāṃ, Literal Meaning: Tam) syllable, from which arises Tara, etc. In the southeast of the second tier, from the (Tibetan: ཛཿ, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Meaning: Jah) syllable arises a red mirror marked with the (Tibetan: ཛཿ, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal Meaning: Jah) syllable, from which arises Rupa Vajra, etc. In the southwest, from the (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Meaning: Hum) syllable arises a blue lute marked with the (Tibetan: ཧཱུཾ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Meaning: Hum) syllable, from which arises Shabda Vajra, etc. In the northwest, from the (Tibetan: བཾ, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Meaning: Vam) syllable arises a conch filled with yellow fragrance marked with the (Tibetan: བཾ, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Meaning: Vam) syllable, from which arises Gandha Vajra, etc. In the northeast, from the (Tibetan: ཧོཿ, Devanagari: होः, Romanized Sanskrit: hoḥ, Literal Meaning: Hoh) syllable arises a red vessel filled with six tastes marked with the (Tibetan: ཧོཿ, Devanagari: होः, Romanized Sanskrit: hoḥ, Literal Meaning: Hoh) syllable, from which arises Rasa Vajra, etc. On the right side of the east gate, from the (Tibetan: ཁཾ, Devanagari: खं, Romanized Sanskrit: khaṃ, Literal Meaning: Kham) syllable arises a multicolored divine garment marked with the (Tibetan: ཁཾ, Devanagari: खं, Romanized Sanskrit: khaṃ, Literal Meaning: Kham) syllable, from which arises Sparsha Vajra, etc. On the left side of the east gate, from the (Tibetan: རཾ, Devanagari: रं, Romanized Sanskrit: raṃ, Literal Meaning: Ram) syllable arises a white dharmodaya marked with the (Tibetan: རཾ, Devanagari: रं, Romanized Sanskrit: raṃ, Literal Meaning: Ram) syllable, from which arises Dharmadhatu.
Chinese
我（的）金刚母等，那一切都如太阳的光芒照耀。东门，吽字化现的金刚杵铁锤，有二十个角，以吽字标帜，化现阎魔敌等。南门，吽字化现的金刚杵标帜的白色金刚橛，以吽字标帜，化现般若摧毁者等。西门，吽字化现的红色莲花，以吽字标帜，化现莲花摧毁者等。北门，吽字化现的黑色忿怒金刚杵，张开着口，以吽字标帜，化现障碍摧毁者等。四尊忿怒尊从那里安住。自身与坛城的主尊无二无别。在自己的怀中，有从肉食者种族中出生的，如同蓝色莲花颜色的，十六岁的少女，容貌、光彩和青春都圆满具足，所有相好都完全具备而安住。那（少女）也变成红色和黄色的芒字（藏文：མཾ་）。从芒字化现宝剑，以芒字标帜，化现明妃妙音金刚母而圆满。明妃从头顶到心间，（念诵）阿特玛 阔杭（藏文，梵文天城体：आत्मा कोऽहम्，梵文罗马拟音：ātmā ko'ham，汉语字面意思：我是谁？）。如此以贪欲而平等入定的巨大喜乐之声，十方诸佛菩萨，所有忿怒尊及其各自的明妃眷属，全部迎请并聚集为一，观想如同（他们）的智慧萨埵，十九尊神的坛城，从“班杂 萨玛扎（藏文，梵文天城体：वज्रसमाजा，梵文罗马拟音：vajrasamājaḥ，汉语字面意思：金刚集合）”到“夏布达（藏文：ཤཔྟ）”之间进行供养。智慧坛城，包括本尊和眷属，从自己的头顶进入。贪欲之火将菩提心融化，从金刚道降到明妃的子宫，完全融化，由此，智慧尊十九尊神的坛城，包括本尊和眷属，完全圆满成就。整个坛城从空中向内外放射。四尊忿怒尊行使勾召、遣返、束缚、喜悦的事业。嗡 亚曼达 嘎日达 扎（藏文，梵文天城体：ओँ यमान्तकृत ज，梵文罗马拟音：oṃ yamāntakṛta jaḥ，汉语字面意思：嗡，阎魔敌，作，生）到 吽。所有本尊都以眼睛来庄严。所有本尊的两个乳房之间，念诵完金刚三句真言之前，按照近修和修法的中间阶段来做。双身父尊和母尊的心，在金刚杵之上，向上涌出。主尊双身父尊和母尊，以及毗卢遮那佛等如来，到主尊的头饰之间，如同大成就一般。所有灌顶本尊也无二无别地融入。
English
I (and) Vajra Mother, etc. All of that is like the sun's rays shining. In the east gate, from Hūṃ appears a vajra hammer with twenty horns, marked with Hūṃ, manifesting Yamāntaka, etc. In the south gate, from Hūṃ appears a white vajra-marked club, marked with Hūṃ, manifesting Prajñā Destroyer, etc. In the west gate, from Hūṃ appears a red lotus, marked with Hūṃ, manifesting Lotus Destroyer, etc. In the north gate, from Hūṃ appears a black wrathful vajra, with its mouth open, marked with Hūṃ, manifesting Obstacle Destroyer, etc. The four wrathful deities reside there. One becomes inseparable from oneself and the main deity of the mandala. In one's lap, there is a sixteen-year-old girl born from the lineage of meat-eaters, with a color like a blue lotus, complete with beauty, radiance, and youth, abiding with all the perfect marks. That (girl) also transforms into a red and yellow Maṃ syllable (Tibetan: མཾ་). From Maṃ appears a sword, marked with Maṃ, manifesting the consort Gentle Vajra Mother, and it becomes complete. The consort, from the crown of the head to the heart, (recites) Ātmā ko'ham (Tibetan, Sanskrit Devanagari: आत्मा कोऽहम्, Sanskrit Romanization: ātmā ko'ham, Literal Chinese meaning: Who am I?). Thus, with the sound of great bliss arising from equal absorption in desire, all the Buddhas and Bodhisattvas of the ten directions, all the wrathful lords and their respective consorts and retinues, are all invited and gathered as one, visualizing the wisdom-being like (them), the mandala of the nineteen deities, from "Vajra Samājaḥ (Tibetan, Sanskrit Devanagari: वज्रसमाजा, Sanskrit Romanization: vajrasamājaḥ, Literal Chinese meaning: Vajra Assembly)" to "Śapta" are offered. The wisdom mandala, including the main deity and retinue, enters from one's own crown. The fire of desire melts the bodhicitta, descending from the vajra path into the consort's womb, completely dissolving, and from this, the wisdom deity, the mandala of the nineteen deities, including the main deity and retinue, is completely and perfectly accomplished. The entire mandala radiates from the sky inwards and outwards. The four wrathful deities perform the actions of summoning, sending back, binding, and delighting. Oṃ Yamāntakṛta Jaḥ (Tibetan, Sanskrit Devanagari: ओँ यमान्तकृत ज, Sanskrit Romanization: oṃ yamāntakṛta jaḥ, Literal Chinese meaning: Om, Yamantaka, Do, Born) to Hūṃ. All the deities are adorned with eyes. Between the two breasts of all the deities, until the recitation of the three vajra mantras is finished, it should be done according to the intermediate stage of approach and accomplishment. The hearts of both the father and mother, above the vajra, rising upwards. The main father and mother, and Vairochana and other Tathāgatas, up to the crown of the lord, is like a great accomplishment. All the empowerment deities also dissolve inseparably.
Chinese
如是说。于三层本尊之时，需翻译迎请文云：迎请文殊金刚父母尊等语。智慧萨埵文殊金刚父母，黄色、蓝色、白色等等。又，从自己心间的（藏文：མཾ་，梵文天城体：मं，梵文罗马拟音：mam，汉语字面意思：芒）字放出光芒，所有包括前行仪轨的坛城，本尊及眷属，于面前虚空中，从（藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाजा，梵文罗马拟音：vajrasamājaḥ，汉语字面意思：金刚萨玛札）至（藏文：ཏ་ཀྲྀཏ་ཧོཿ，梵文天城体：तकृत हो，梵文罗马拟音：takṛta hoḥ，汉语字面意思：达格热 吼）之间，如修大供养之时。三者，供养：如修法仪轨般加持供品，如供养仪轨中广说，需圆满一切供养。赞颂可详可略，随顺情况。于彼等之后，念诵随力所能，念诵百字明七遍。如修法仪轨中所说，需于此时供养出世间食子。又，食子一经加持，立即供养于前所生之本尊，此为殊胜，无需迎请食子之本尊。若欲供养特殊的护法，则于此处行之。其后，以内供仪轨，如修法仪轨中所说，供养于诸方护法。虽亦有仅以以外供仪轨供养诸方护法之行法，然若仅以外部仪轨于外部供养，则有内供仪轨不全之过失。又，如某些行者，若将内部仪轨之外供食子抛掷于外，则仪轨将有错谬。故需分清方护之食子，何者为外供仪轨，何者为内供仪轨，两者皆行，此为重要。诸多行法中，虽仅以内供仪轨行持所有之外供食子，然亦有云：此举将有违犯誓言者抛掷于外之过失，故需明辨之。其后，抛掷外供食子。食子堆之形状需大而圆，以肉酒等食物，及带颜色的面团所染污，竖立各色旗幡。置于坛城房屋外之台座上。以三水或二水先行之供品，内供，金刚铃杵乐器等皆备。如修法仪轨般加持食子。自心间放出如铁钩般之光芒，为无量所围绕。以供水及五妙欲供养。以（藏文：ཨོཾ་ཨཱཿབཛྲ་ཡུཏྡྷ་，梵文天城体：ओम् आः वज्रयुद्धा，梵文罗马拟音：oṃ āḥ vajrayuddha，汉语字面意思：嗡 啊 班杂 友达）等分别供养。嗡 啊 杜