Chinese
在各自的位置上，有各种莲花和太阳的坐垫。在那两者的上方，由വം（藏文，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：വം）വം（藏文，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：വം）所化的弯刀，以വം（藏文，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：വം）字为标志的两个完全转化，从中生出两个断生母。她们身色红色，容光焕发，有四只手，右边两只手拿着弯刀和手鼓，左边两只手拿着头盖骨和卡杖嘎，右腿伸展着坐着。所有神灵的额头上，白色的भ्रും（藏文，梵文天城体：bhrūṃ，梵文罗马拟音：bhrūṃ，汉语字面意思：भ्रूं）字完全转化，化为白色遍入一切处。如是等等，按照显现的证悟，观想五蕴、十二处之神。然后，主尊的心间，月轮上，金刚萨埵的自性，白色的嗡哈。从那里开始，额头上，日轮上，旃荼利卡的自性，由啪（藏文，梵文天城体：phaṭ，梵文罗马拟音：phaṭ，汉语字面意思：呸）啪（藏文，梵文天城体：phaṭ，梵文罗马拟音：phaṭ，汉语字面意思：呸）和烟色所标志。呸（藏文，梵文天城体：pheṃ，梵文罗马拟音：pheṃ，汉语字面意思：呸），迎请智慧轮的六十三尊神和标志神的智慧尊，以及调伏之神，到前方的虚空中。嗡 舍利 嘿汝嘎 阿尔刚 普拉底扎 吽 梭哈，直到夏帕为止进行供养。嗡 班杂 阿姆 库舍 扎 嗡 班杂 嘎那 霍。智慧轮的六十三尊神和标志神的智慧尊，与各自的誓言尊无二无别。祈请一切如来赐予此灌顶。从那里开始，誓言轮的诸神以义成就为顶饰，事业宝瓶的两个断生母以宝生为顶饰，调伏之神也融入其中。净化、清净、生起供品后，嗡 舍利 嘿汝嘎 阿尔刚 普拉底扎，直到夏帕为止进行供养。然后，在对诸神以父尊母尊的八句赞颂的结尾，对事业宝瓶说：白色的衣服，是火的界。法王忆念的自性。莲花部的空行母。向断生母顶礼。如是赞颂。对法螺中的水，嗡 阿弥利达 乌达嘎 吽，念诵二十一遍或七遍。嗡 阿 吽，念诵七遍。法螺中的水转化为智慧甘露的金刚微尘的自性。观想从各个神灵的念诵咒鬘中发出光芒，勾召十方诸佛和菩萨的一切智慧甘露，融入宝瓶的水中。主尊父尊母尊的心咒和近心咒各一百零八遍，其他神灵也如是念诵二十一遍或七遍。
English
In their respective places, there are individual lotus and sun cushions. Above those two, two curved knives transformed from vaṃ (藏文，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：വം) vaṃ (藏文，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：വം), marked with vaṃ (藏文，梵文天城体：vam，梵文罗马拟音：vam，汉语字面意思：വം), completely transform, from which two severed-birth mothers arise. Their bodies are red, radiant, with four hands, the right two holding a curved knife and a hand drum, the left two holding a skull cup and a khatvanga, sitting with the right leg extended. On the foreheads of all the deities, the white bhrūṃ (藏文，梵文天城体：bhrūṃ，梵文罗马拟音：bhrūṃ，汉语字面意思：भ्रूं) completely transforms, becoming the white Vairocana. Thus, according to the manifested realization, visualize the deities of the five aggregates and twelve sources. Then, at the heart of the main deity, on a moon disc, the essence of Vajrasattva, the white Oṃ Ha. From there, on the forehead, on a sun disc, the essence of Caṇḍālī, marked by phaṭ (藏文，梵文天城体：phaṭ，梵文罗马拟音：phaṭ，汉语字面意思：呸) phaṭ (藏文，梵文天城体：phaṭ，梵文罗马拟音：phaṭ，汉语字面意思：呸) and smoke color. Pheṃ (藏文，梵文天城体：pheṃ，梵文罗马拟音：pheṃ，汉语字面意思：呸), invite the sixty-three deities of the wisdom wheel and the wisdom beings of the symbolic deities, along with the subjugating deities, into the sky in front. Oṃ Śrī Heruka Arghaṃ Pratīccha Hūṃ Svāhā, offer up to Śapta. Oṃ Vajra Aṃkuśa Jaḥ to Oṃ Vajra Ghaṇḍa Hoḥ. The sixty-three deities of the wisdom wheel and the wisdom beings of the symbolic deities become inseparable from their respective samaya beings. Request all the Tathāgatas to bestow this empowerment. From there, the deities of the samaya wheel are adorned with the accomplishment of meaning, and the two severed-birth mothers of the action vase are adorned with Ratnasambhava, and the subjugating deities also dissolve into them. After purifying and generating the offerings, Oṃ Śrī Heruka Arghaṃ Pratīccha to Śapta, offer. Then, at the end of the eight-line praise to the deities as father and mother, to the action vase: The white cloth is the element of fire. The essence of the Dharma Lord's remembrance. The ḍākinī of the lotus family. I prostrate to the severed-birth mother. Thus praise. To the water in the conch shell, Oṃ Amṛta Udaka Hūṃ, recite twenty-one or seven times. Oṃ Āḥ Hūṃ, recite seven times. The water in the conch shell transforms into the nature of vajra particles of wisdom nectar. Visualize light radiating from the mantra garlands of each deity, invoking all the wisdom nectar of the Buddhas and Bodhisattvas of the ten directions, dissolving into the water of the vase. Recite the heart mantra and near-heart mantra of the main father and mother each one hundred and eight times, and for the other deities, recite twenty-one or seven times in the same way.
Chinese
总而言之，在宝瓶的水中加入一百零八乌达卡（藏文，梵文：udaka，梵文罗马拟音：udaka，汉语字面意思：水）。对事业宝瓶念诵四面尊的咒语和都玛吉玛的咒语。共同念诵：嗡 萨瓦 达塔嘎达 阿比谢嘎达 玛耶 希利 吽（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。如果可以做到，之后念诵：嗡 舍利 哈哈 吽 吽 啪特（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）和七遍吽。向宝瓶之神供奉海螺法的供品。然后念诵：嗡 康达 罗嘿 吽 吽 啪特（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：），这样念诵后向宝瓶之神献花。然后洒圣水，祈请说：在坛城的事业没有完成之前，请您一直行使遣除障碍的事业！这样委托事业。如果献朵玛，就按照仪轨加持后献上并赞颂。如果没有做到，也像之前一样赞颂父尊的八足尊和都玛吉玛，然后观想宝瓶之神们被大欲之火融化，成为菩提心的自性，与宝瓶之水融为一体。观想象征的本尊们也化为光，成为各自本尊的法器的形状。第二，关于前方生起本尊的修法：在用彩粉和绘画制成的坛城前方，从前方生起的供品的左边开始陈设供品。铺吉祥草，如果想要做沐浴和洗浴，就按照其他地方所说的那样做，手印的部分也要知道如何做。这里为了便于记忆等，主要以念诵的部分为主来做。也就是用事业宝瓶或者内供来清扫，念诵：嗡 康达 罗嘿 吽 吽 啪特（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。嘿 白色，汝 红色，嘎 蓝色。这三者的意思是自性成就的续，不可言说，无处可住。嗡 梭巴瓦 须达 萨瓦 达玛 梭巴瓦 须多 杭（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）。坛城自性清净，成为空性，远离能取和所取。从嘿汝嘎这三个字完全变化出来，嗡 白色，阿 红色，吽 蓝色，这三个字从下往上重叠。从这三个字中依次生起身语意的轮的本尊众。众生都变成三轮的本尊众，平等进入，融化为菩提心，融入嗡 阿 吽（藏文，梵文天城体：，梵文罗马拟音：，汉语字面意思：）中。嗡 又融入阿中，阿又依次融入吽中。吽的下弯钩乌融入哈中，哈融入嘿的头部
English
In short, add one hundred and eight udakas (Tibetan, Sanskrit: udaka, Romanized Sanskrit: udaka, literal Chinese meaning: water) to the water in the vase. Recite the mantra of the four-faced deity and the mantra of Duma Kyema for the activity vase. Recite together: Om Sarva Tathagata Abhishekata Maye Shri Hum (Tibetan, Devanagari Sanskrit:, Romanized Sanskrit:, literal Chinese meaning:). If possible, then recite: Om Hrih Ha Ha Hum Hum Phat (Tibetan, Devanagari Sanskrit:, Romanized Sanskrit:, literal Chinese meaning:) and Hum seven times. Offer conch dharma offerings to the vase deity. Then recite: Om Khanda Rohe Hum Hum Phat (Tibetan, Devanagari Sanskrit:, Romanized Sanskrit:, literal Chinese meaning:), and offer flowers to the vase deity. Then sprinkle holy water, and pray: Until the activities of the mandala are completed, please always perform the activity of dispelling obstacles! Thus entrusting the activity. If offering torma, bless it according to the ritual and offer it with praise. If not done, also praise the eight-legged father deity and Duma Kyema as before, and then visualize the vase deities being melted by the fire of great desire, becoming the nature of bodhicitta, and merging into one taste with the vase water. Visualize the symbolic deities also dissolving into light, becoming the form of their respective deity's implements. Second, regarding the practice of generating the deity in front: In front of the mandala made of colored powder and paintings, arrange the offerings starting from the left side of the offerings generated in front. Lay down kusha grass, and if you want to do bathing and washing, do it as described elsewhere, and also know how to do the mudra part. Here, for the convenience of memorization, etc., focus mainly on the recitation part. That is, cleanse with the activity vase or inner offering, and recite: Om Khanda Rohe Hum Hum Phat (Tibetan, Devanagari Sanskrit:, Romanized Sanskrit:, literal Chinese meaning:). He white, Ru red, Ka blue. The meaning of these three is the self-existing tantra, inexpressible, and nowhere to dwell. Om Svabhava Shuddha Sarva Dharma Svabhava Shuddho 'Ham (Tibetan, Devanagari Sanskrit:, Romanized Sanskrit:, literal Chinese meaning:). The mandala is naturally pure, becoming emptiness, free from grasping and being grasped. From the complete transformation of the three letters of Heruka, Om white, Ah red, Hum blue, these three letters are stacked from bottom to top. From these three letters, the assembly of deities of the body, speech, and mind wheels arise in sequence. All beings become the assembly of deities of the three wheels, entering equally, dissolving into bodhicitta, and dissolving into Om Ah Hum (Tibetan, Devanagari Sanskrit:, Romanized Sanskrit:, literal Chinese meaning:). Om also dissolves into Ah, and Ah dissolves into Hum in sequence. The hook of Hum, U, dissolves into Ha, and Ha dissolves into the head of He.
Chinese
哦沃拉。那是月亮。那是明点。那是那达。那达也越来越细，变得像头发尖的百万分之一那么细。嗡，从空性到我是谁？由于那达也无法察觉，一切都变成了空性。从空性中，蓝色的扬完全形成，从中产生蓝色的风轮。从“平等性智”开始。月亮中央有白色带红色的吽字，这是个别思辨的智慧。吽字发出五种颜色的光芒，那是法界智。那也像建造房屋一样涂抹在整个身体上。可以放置达嘎。面向薄伽梵，戴着五十个干人头骨的项链。这里，如果按照现观的方式来加持秘密处和进行等入，我认为会更好。但很多人不这样做，所以要仔细观察。从莲花瓣到额头，手持金刚链。诸神的额头上，从白色勃噜姆字到啪、啪、烟雾等字样作为标志。如前所述，直到“变成”。然后，奉请佩字，智慧的坛城，包括所依和能依。康扎罗嘿驱逐邪魔。嗡，室利黑汝嘎，阿閦等，以双水、供品和音乐供养。智慧的坛城，包括所依和能依，从自己和主尊无二无别的头顶进入。在心中，由大乐之火融化的菩提心，从金刚道降到明妃的莲花中，完全形成。从中，吉祥胜乐轮的六十二尊神，包括所依和能依的坛城完全形成。从明妃的莲花中发出。嗡，班杂，阿姆古夏，扎等。与各自的誓言尊无二无别。佩字，所有神的心间，位于日轮上的吽字的光芒，迎请前方虚空中的权神。如前供养。祈请如来们赐予灌顶。从“获得成就”开始装饰头部。观想权神也融入其中。这里，虽然胜乐轮有自入和对入的区别，但按照自入和对入无二无别的修法，自己从主尊那里像一根蜡烛分成两根蜡烛一样分开，然后
English
Owo la. That is the moon. That is the bindu. That is the nada. The nada also becomes finer and finer, becoming as fine as one hundred thousandth of a hair tip. Om, from emptiness to who am I? Since nada is also imperceptible, everything becomes emptiness. From emptiness, the blue Yam fully forms, from which arises the blue wind mandala. Starting from "Equality Wisdom." In the center of the moon is the white and reddish Hum syllable, which is the wisdom of individual discernment. The Hum syllable emits five-colored rays of light, which is the wisdom of the Dharmadhatu. That is also applied to the entire body like building a house. The daga can be placed. Facing the Bhagavan, wearing a garland of fifty dry human skulls. Here, if one blesses the secret place and performs absorption according to the Abhisamaya, I think it would be better. But many do not do so, so observe carefully. From the lotus petals to the forehead, holding a vajra garland. On the foreheads of the deities, from the white Bhrum syllable to the syllables Phat, Phat, and smoke as signs. As before, until "becomes." Then, invite the Phem syllable, the wisdom mandala, including the support and the supported. Khandarohi dispels obstacles. Om, Shri Heruka, Argham, etc., offer with two waters, offerings, and music. The wisdom mandala, including the support and the supported, enters from the crown of the head, inseparable from oneself and the main deity. In the heart, the bodhicitta melted by the fire of great bliss descends from the vajra path into the lotus of the consort, fully forming. From that, the mandala of the sixty-two deities of the glorious Chakrasamvara, including the support and the supported, is fully formed. It emanates from the lotus of the consort. Om, Vajra, Amkusha, Jah, etc. Become inseparable from their respective samaya beings. Phem syllable, in the hearts of all the deities, the rays of light from the Hum syllable residing on the sun disc, invite the power deities in the sky in front. Offer as before. Request the Tathagatas to bestow empowerment. Starting from "accomplishment," adorn the head. Visualize that the power deities also dissolve into it. Here, although there is a difference between self-entry and front-entry in Chakrasamvara, according to the practice of establishing self-entry and front-entry as inseparable, separate oneself from the main deity like one candle splitting into two, and then