Chinese
如是。清净明澈无垢染，不可执取不可说，从因与业中生起。以此谛实力，于坛城中，如影像般之弟子，愿能清净无罪得见。之后于双目如月轮，嗡 摩，于心间月轮中，观想真实本尊，以彼目光所视之光芒，坛城之诸天，与眼无别之自性中，如实观想后擦拭。双目善加摄持，又复令入，解脱彼之系缚。开眼之秘密真言，如是宣说： 嗡 班杂 达 空行母 海洋 今汝之 等等 索 迦 惹 阿 梭哈 严 乍 殊 汝 达 达 纳 达 札 帕 惹， 邬 达 达 雅 惹 萨 瓦 效， 班杂 乍 殊 惹 阿 努 达 惹。 如是说。解开面部束缚后，一次询问：汝之眼见何物？如实必定说。白与黄，以及红色，绿色以及黑色。知晓如是成就后，宣说指示坛城。 嘿 金刚 观视！如是说后复说：今当生起极大信心，观视此善妙坛城。咒与手印
English
Thus it is. Pure and clear, without defilement, Unseizable and unspeakable, Arising from causes and actions. By this truth, in the mandala, May the disciple, like an image, Clearly and without sin, see. Then, in the two eyes, like the moon, Om Mo, in the moon in the heart, Having visualized the true Lord, With the light seen by those eyes, In the nature inseparable from the eyes Of the deities of the mandala, Having truly visualized, then wipe. The two eyes are well gathered, And again made to enter, May its bonds be released. This secret mantra of opening the eyes, As it is, is spoken: Om Vajra Dakini Ocean Now your etc. So Ka Ra Ah Svaha Yam Ca Shu Ru Da Da Na Da Tpa Ra, U Da Da Ya Ra Sarva Sho, Vajra Ca Shu Ra A Nu Da Ra. Thus it is said. Having released the face binding, Ask once: What did your eyes see? As it is, surely speak. White and yellow, and also red, Green and also black. Having known such accomplishment, Declare and indicate the mandala. Hey Vajra, look! Having said that, say again: Now generate great faith, Look at this excellent mandala. Mantra and mudra
Chinese
忆念如是。彼等五种亦如是。如是其他二种所知亦然。以分割并生起之故，称作断生母。为了执持各种各样的形相，故极赞为具形母。此外，主尊之极清净，七十二手，是清净续部之显现。四手持箭等，此四者认为是清净的。面容清净之本体，俱生圆满菩提十六尊，说是第十七尊面容。有寂二足，一切以庄严清净，是法与法性之生。其余一切诸天，因无法一一述说，十二法轮清净，亦是十二处与十二地。持金刚者门中之诸尊，是彼等清净之自性。智慧法与圆满受用，化身，以清净故为四坛城。意之坛城是殊胜的，因此宣说真实坛城。智慧法与圆满受用，由一切处皆平等之故，是圆形之三坛城。化身于一切处皆变化广大，故第四坛城是四方形，或者为了断除四边。二风融入中脉，由此生起三身与四喜，五种智慧极清净，依次将四坛城安立于墙壁上。宣说此四者一切共同之，极清净广大。因是加持之线，故从平等无量中产生。无上之戒律仪，是何种庄严亦真实宣说。具足信心等之根，显现为五墙壁。四种解脱，以何为门而真实宣说。四种真实殊胜断，显现为马落之柱。四种忆念之智慧，应当忆念为四檐口。四种神变之足，是四种门环。菩提七支之鬘，说是幡与花鬘。一切种智之智慧，认为是二种等持。道之智慧差别，说是拂尘。因能灭尽一切烦恼，故如是称作网。真实断除之极增ྲོག་པ། 两种资粮以结合，因诸烦恼夺一半，故说名为半网者。一切佛之广大殿，一切时中皆为柱，圣道支分有八种，当忆名为八柱也。其中央之莲花者，显示无有诸过失。所说十二之轮者，是为舍弃地之违品。此等真实说之辐，消除烦恼近烦恼。金刚等之鬘者，消除忽然之垢染。十六分之诸分间，当知是为清净尸林。一切清净之坛城，是为摄集眷属示者。余者世间界即是，有明与无明之语也。彼等一切佛功德，于坛城中即宣说。为利一切有情勤，显示圆满佛陀之自性。彼后具足主之结合，灌顶后以拳印，如是真言如是读诵。嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），班匝 ཨོཾ་བཛྲཱ་བྷི་ཥིཉྩ（藏文：བཛྲཱ་བྷི་ཥིཉྩ，梵文天城体：वज्राभिषिञ्च，梵文罗马拟音：vajrābhiṣiñca，汉语字面意思：金刚灌顶）。彼后于彼之头顶，普遍戴上发髻之冠。以恭敬灌顶头饰者，当思彼之随顺也。彼后自己名号之灌顶，当于手中而布施。持咒者随行自己名号，如是念诵此咒语。一切佛之金刚灌顶，今日于汝而灌顶。此乃一切诸佛之，为成办悉地故是金刚。奇哉具德某某金刚，如是何者此之名，以给（ཀྱི་）音于前而作。智慧方便之等持亦，当正显示彼后也。四印之口诀亦，弟子亦于彼后也。以合掌已对上师，以恭敬而作礼拜后，系鬘等一切执持后，彼后金刚之律仪也。此乃一切诸佛陀，金刚萨埵之手中住。汝亦恒常当执持，执金刚者律仪坚固。彼后执持金刚后，当念诵此等咒语。嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡） 萨尔瓦 达塔嘎达 悉地 班匝 萨玛雅 迪叉 诶夏 吞 达拉雅弥 班匝 萨埵 嘿 嘿 嘿 嘿 吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）如是作。
English
Remembering thus. Those five kinds are also like that. Likewise, the other two knowable things are also. Because of dividing and generating, it is called the severed-birth mother. In order to hold various forms, it is highly praised as the one with form. Furthermore, the utterly pure of the main deity, the seventy-two hands, are the manifestation of the pure tantra. The four hands holding arrows, etc., these four are considered pure. The essence of pure faces, the sixteen co-emergent complete enlightenment deities, are said to be the seventeenth face. The two feet of existence and nirvana, all pure with adornments, are the births of dharma and dharmata. The remaining all the deities, because it is impossible to describe them one by one, the twelve pure wheels are also the twelve places and twelve grounds. The Vajra holders in the doors, are the nature of their purity. Wisdom dharma and complete enjoyment, emanation, because of purity, are the four mandalas. The mind mandala is supreme, therefore the true mandala is declared. Wisdom dharma and complete enjoyment, because of equality in all places, are the three round mandalas. Emanation is greatly transformed in all places, therefore the fourth mandala is square, or to cut off the four edges. From the merging of the two winds into the central channel, the three bodies and four joys arise, the five wisdoms are utterly pure, and the four mandalas are arranged sequentially on the walls. It is said that the utterly pure and vast common to all four is explained. Because it is a line of blessing, it arises from equality and immeasurability. The unsurpassed discipline of morality, what kind of adornment is also truly declared. The mind with the power of faith, etc., appears as five walls. The four liberations, with what as the door are truly declared. The four true and excellent abandonments, appear as the pillars of the horse landing. The four wisdoms of mindfulness, should be remembered as the four eaves. The four feet of miraculous power, are the four door rings. The garland of the seven branches of enlightenment, is said to be the banner and flower garland. The wisdom of all-knowingness, is considered as two samadhis. The difference of the wisdom of the path, is said to be the whisk. Because it can exhaust all afflictions, it is thus called the net. The ultimate increase of true cutting
English
Having combined the two accumulations, Because the afflictions steal half, Therefore it is called the half-net. All the great halls of all Buddhas, At all times appear as pillars. The eight branches of the noble path, Should be remembered as the eight pillars. The lotus in its center, Shows that it is unstained by faults. The twelve wheels that are explained, Are to abandon the opposing aspects of the ground. These spokes of the true explanation, Eliminate the afflictions and near afflictions. The rosary of vajra and so on, Eliminates the stains of suddenness. Between the sixteen parts, One should know that it is a pure charnel ground. All the pure mandalas, Are the teachers who gather the retinue. The remaining world realms, Are the clear and unclear words. All those qualities of the Buddhas, Are spoken of in the mandala. Those who strive for the benefit of all beings, Show the very nature of complete Buddhahood. Then, endowed with the union of the lord, After the empowerment, with the fist, Reciting the mantra as it is. Om（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）, Ah（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）, Hum（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）, Vajra Abhisinca（藏文：བཛྲཱ་བྷི་ཥིཉྩ，梵文天城体：वज्राभिषिञ्च，梵文罗马拟音：vajrābhiṣiñca，汉语字面意思：Vajra Abhisinca）. Then, on his head, He places a crown of matted hair all around. Empowering the headdress with reverence, One should think of its accordance. Then, the empowerment of one's own sign, Should be given into the hands. The mantra-holder follows his own sign, Reciting this mantra as it is. The vajra empowerment of all Buddhas, Today I will bestow upon you. This is for the accomplishment of all the Buddhas, Therefore it is the vajra. O glorious so-and-so vajra, Thus, whoever has this name, Is made with the syllable 'kyi' before it. The samadhi of wisdom and means, Should also be truly shown afterwards. The instructions of the four mudras, Also, the disciple does afterwards. Having made the palms joined, to the teacher, Having respectfully prostrated, Then, having held the rosary and so on, Then, the conduct of the vajra. This is all the Buddhas, Resides in the hand of Vajrasattva. You too should always hold it, The vajra-holder is firm in conduct. Then, having held the vajra, These mantras should be recited. Om（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡） Sarva Tathagata Siddhi Vajra Samaya Tistha Esha Tvam Dhara Yami Vajra Sattva He He He He Hum（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）.