English
One should contemplate on both sides of the door. All the goddesses possess jeweled crowns, moon seats, and the light of the moon. Yamāntakṛta, the wrathful Yama's destroyer, with a blue body, holding a vajra and mallet, is at the east gate. Prajñāntakṛta, the invincible one, with a white body, holding a staff, is at the south gate. Padmāntakṛta, Hayagriva, with a red body, holding a red lotus, is at the west gate. Vighnāntakṛta, nectar-cauldron, with a blue body, holding a blue vajra, having taken it out, should be contemplated at the north gate. All the wrathful ones are transformed, terrifying, with reddish-yellow hair blazing upwards, hanging bellies, bared fangs, possessing sun seats and the light of the sun. Then, with the light of one's own mantra, summon and enter the wheel of the mandala, control it, and have Yama's destroyer and others eliminate obstacles, offer the offerings of one's own mantra recitation, and have Yama's destroyer and others recite Jaḥ（藏文：ཛཿ，梵文天城体：jaḥ，梵文罗马拟音：jaḥ，汉语字面意思：Birth）, Hūṃ（藏文：ཧཱུཾ།，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：Hum）, Vaṃ（藏文：བཾ་，梵文天城体：vaṃ，梵文罗马拟音：vaṃ，汉语字面意思：Bound）, Hoḥ（藏文：ཧོཿ，梵文天城体：hoḥ，梵文罗马拟音：hoḥ，汉语字面意思：Joy）! and in sequence, summon, enter, bind, and control them in one's own mandala. These are great approaches and great fruits of common cause. Then, as before, bless the eyes and so forth of all, this is a great limb of approach and a great fruit of complete ripening. Then, bless the mind, speech, and body of all in the order as described above, this is a great limb of approach and a great fruit of accomplishing deeds. The light of the seed syllables of the wisdom-being abiding in the heart of all, offer to the Thus-gone Ones abiding in the sky, and contemplate that they are empowered, holding vases filled with wisdom nectar, such as the form-vajra arising from that light. One should contemplate the master Thus-gone Ones on the crowns of all, for the Thus-gone Ones, it is Vajradhara. For the eyes and form-vajra and the crown of Yama's destroyer, it is Vairochana. For Māmakī and the sound-vajra and the dharma-realm-vajra, and the crowns of the invincible one and the nectar-cauldron, it is
Chinese
彼即是不动尊。白衣与金刚，马头金刚乃无量光。度母和触金刚，成就义成。地藏菩萨等，各自的颜色和随顺的如来顶髻。普贤菩萨的顶髻是不动尊。这些是伟大成就的伟大支分和灌顶的伟大果实。然后作供养，五如来从口中进入，从金刚道中取出，如前一样变成菩提心，以及与自己相似的明妃的毛孔中，出现金刚身等诸天女众，手持各自的标志，以及各种供品，以广大供养真实供养坛城之主。以“嗡 萨尔瓦 达塔嘎达 布扎 瓦日拉 斯瓦巴瓦 阿玛郭杭(藏文：ཨོཾ་སརྦྦ་ཏ་ཐཱ་ག་ཏ་པཱུ་ཛ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ།，梵文天城体：ॐ सर्व तथागत पूजा वज्र स्वभाव आत्माकोऽहं，梵文罗马拟音：oṃ sarva tathāgata pūjā vajra svabhāva ātmako'haṃ，汉语字面意思：嗡，一切，如来，供养，金刚，自性，自我)”加持。然后观想自己与坛城眷属一同赞颂。不动金刚智慧大，金刚界乃大智者。金刚三殊胜，坛城三。金刚语前我顶礼。毗卢遮那清净大，金刚寂静大欢喜。自性光明胜中胜，导师金刚我顶礼。宝生王极贤善，金刚虚空无垢空。自性清净无染污，金刚身前我顶礼。金刚不死大国王，无分别虚空持金刚。超越贪欲得彼岸，金刚语前我顶礼。不空金刚圆满佛，一切愿望皆成就。自性清净性中成，金刚萨埵我顶礼。然后享用甘露，从扬(藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：风)字生出的风轮，弓形，蓝色，以幡旗为标志。其上，从让(藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火)字生出的火轮，三角形，红色。其上，从阿(藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无)字生出的莲花器皿中，安住的五种甘露，从毗卢遮那等种子字生出。以嗡(藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡)字加持，其上观想从吽(藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)字生出的金刚。以燃烧和焚烧等事业圆满。以嗡(藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡)字的光芒，
English
He is Akshobhya. White clothes and vajra, Hayagriva is Amitabha. Tara and Sparsha Vajra, accomplish meaningful achievements. For Kshitigarbha and others, the Tathagata's crown is in accordance with their respective colors. For Samantabhadra's crown, it is Akshobhya. These are the great limbs of great accomplishment and the great fruits of empowerment. Then, having made offerings, the five Tathagatas enter from the mouth and emerge from the vajra path, becoming bodhicitta as before, and from the pores of the vidya's hair similar to oneself, the assembly of goddesses such as Vajra Body appear, holding their respective emblems, and with various offerings, truly worship the lord of the mandala. Bless with "Om Sarva Tathagata Puja Vajra Svabhava Atmako'ham (藏文：ཨོཾ་སརྦྦ་ཏ་ཐཱ་ག་ཏ་པཱུ་ཛ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ།，梵文天城体：ॐ सर्व तथागत पूजा वज्र स्वभाव आत्माकोऽहं，梵文罗马拟音：oṃ sarva tathāgata pūjā vajra svabhāva ātmako'haṃ，汉语字面意思：Om, all, Tathagata, offering, vajra, self-nature, self)". Then, think that you and the mandala retinue have been praised. Akshobhya Vajra, great wisdom, Vajradhatu is a great scholar. Vajra three supreme, mandala three. I prostrate to Vajra speech. Vairochana, great purity, Vajra peace, great joy. Self-nature clear light, supreme of the supreme, Teacher Vajra, I prostrate. Ratnasambhava, extremely virtuous, Vajra space, immaculate space. Self-nature pure, without defilement, I prostrate to Vajra body. Vajra immortal, great king, Non-conceptual space, Vajra holder. Having attained the perfection of transcending desire, I prostrate to Vajra speech. Amoghasiddhi Vajra, perfect Buddha, Accomplishing all thoughts, Accomplished from self-nature purity, Vajrasattva, I prostrate. Then, having tasted the nectar, the wind mandala born from Yam (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：Wind), bow-shaped, blue, marked with banners. Above it, the fire mandala born from Ram (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：Fire), triangular, red. Above it, the five nectars residing in the lotus vessel born from A (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：Without), generated from the seed syllables of Vairochana and others. Bless with Om (藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Om), and above it, visualize the vajra born from Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum). Complete it with activities such as burning and incinerating. With the rays of light of Om (藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Om),
Chinese
吸取甘露，并将如来也置于其中，以自己的真言加持，在舌头上安立吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），以味金刚触之，令坛城之诸神皆得满足。名为坛城之王胜义之三摩地，第二。 第三，名为事业之王胜义之三摩地。 之后，以智慧萨埵心间的种子字的光芒照亮三界，并化为金刚持，置于坛城之轮中。坛城之轮亦即是我。我亦即是智慧萨埵。智慧萨埵亦即是相。相亦置于明点之中，于明点上以生起坛城之轮的次第，刹那间观想。此处念诵等应以大音声宣说。又以光芒之鬘照亮种子字，从种子字生起相，从相生起智慧萨埵，从智慧萨埵生起金刚持，又从金刚持生起坛城，又从坛城于三界中作舒放与收摄，如是尽所欲而观想，是为明点瑜伽。之后，将五如来置于口中，从金刚道中融化，如前一般化为菩提心，于与自己相同的明妃莲花中央，观想如麦粒大小的金刚，于其中以生起坛城之轮的次第，刹那间观想，令其于内变小。此处念诵等应以大音声宣说。在尚未稳固之前，不应过于舒放，若已稳固，则应舒放五如来及其各种相，此乃微细瑜伽。念诵“嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）啊（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊）吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）”，并从身、语、意金刚中一一舒放，以身语意三金刚之自性，智慧萨埵乃五者之自性，将彼等一切次第或同时如实舒放，善加供养，然后收摄，以呼吸之缓急长短无间断地念诵，于真言亦
English
Draw the nectar, and also place the Tathāgatas within it. Bless it with the offering of your own mantra. On the tongue, place a vajra tongue marked with Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Strike it with the taste vajra, satisfying all the deities of the mandala. This is the second samādhi called "Supreme King of Mandalas." Third, the samādhi called "Supreme King of Action." Then, illuminate the three worlds with the light rays of the seed syllable in the heart of the Wisdom Being, transform into Vajradhara, and place it in the wheel of the mandala. The wheel of the mandala is also me. I am also the Wisdom Being. The Wisdom Being is also the sign. The sign is also placed within the bindu. On the bindu, meditate instantaneously in the order of generating the wheel of the mandala. Here, the recitation and so on should be spoken in a great voice. Again, illuminate the seed syllable with a garland of light rays. From the seed syllable, generate the sign. From the sign, generate the Wisdom Being. From the Wisdom Being, generate Vajradhara. From Vajradhara, generate the mandala. From the mandala, expand and contract into the three worlds. Meditating in this way as long as desired is the yoga of the bindu. Then, place the five Tathāgatas in the mouth and melt them from the vajra path. As before, transform them into bodhicitta. In the center of the lotus of the consort who is like oneself, visualize a vajra the size of a barley grain. Within it, meditate instantaneously in the order of generating the wheel of the mandala, making it small inside. Here, the recitation and so on should be spoken in a great voice. Until it becomes stable, do not expand it too much. Once it becomes stable, then expand the five Tathāgatas and their various signs. This is the subtle yoga. Recite "Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) Āḥ (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊) Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)" and expand each of the body, speech, and mind vajras. The Wisdom Being, the nature of the three vajras of body, speech, and mind, is the nature of the five. Expand all of them gradually or simultaneously, offer them well, then contract them. Recite without slow or long intervals with inhalation and exhalation, and also on the mantra.