English
Or contemplate the vast Bodhicitta endowed with the seal, or contemplate the seal of teaching the Dharma, and understand all the rituals as before. Focusing on the wheel of the body mandala, recite the mantra as follows: Om Svabhava Shuddhah Sarva Dharma Svabhava Shuddho 'Ham. (Tibetan: ཨོཾ་སྭ་བྷཱ་བ་ཤུདྡྷཿསརྦ་དྷརྨཿསྭ་བྷཱ་བ་ཤུདྡྷོ྅ཧཾ།, Sanskrit Devanagari: ॐ स्वभाव शुद्धः सर्व धर्माः स्वभाव शुद्धोऽहम्, Sanskrit Romanization: oṃ svabhāva śuddhaḥ sarva dharmāḥ svabhāva śuddho'ham, Literal Chinese meaning: Om, self-nature pure, all dharmas, self-nature pure I.) By reciting this mantra, from the inconceivable state of the vase, from the letter bhūṃ (Tibetan: བྷཱུཾ, Sanskrit Devanagari: भूं, Sanskrit Romanization: bhūṃ, Literal Chinese meaning: earth) arises a three-tiered incense chamber, adorned with all precious jewels, and beautified with Tarana and others, with nets and half-nets, and silk canopies, bells, half-moon vajras, Krama Shirsha, and silk banners, etc., exquisitely adorned with various ornaments of the celestial palace, gathered at one apex. From paṃ (Tibetan: པཾ, Sanskrit Devanagari: पं, Sanskrit Romanization: paṃ, Literal Chinese meaning: lotus) arises a lotus, and from a (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: without) arises a moon, upon which all the deities are contemplated. As it is said in the Sutra of the Bodhisattva Eliminating Obscurations: The celestial palace adorned with jewels, In a chamber adorned with incense, Peaceful and adorned with various ornaments, Meditate on the assembly of deities in the mandala. From āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese meaning: ah) arises the Bhagavan, The light of a hundred thousand suns of the Able One, With garments of the charnel ground, a golden body, Possessing the seal of teaching the Dharma, With four faces, eight arms, and four feet, Seated in the posture of a Bodhisattva, Looking upon beings with compassion, Meditate in the center of the mandala. In front of him, the Secret Accomplishment Mother, Gur-born, white, holding a whisk. To the right of the main deity, from the letter a (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: without) arises the Life-Holding Mother, golden in color, White, holding a vase, Residing in a graceful manner. To the left of the main deity, from the letter bhrūṃ (Tibetan: བྷྲཱུཾ, Sanskrit Devanagari: भ्रूं, Sanskrit Romanization: bhrūṃ, Literal Chinese meaning: eyebrow) arises the Fortunate Mother, white, Holding a white lotus of refuge, Possessing enchanting eyes. Behind, the Mudra-Showing Mother, Born from yuṃ (Tibetan: ཡུཾ, Sanskrit Devanagari: युं, Sanskrit Romanization: yuṃ, Literal Chinese meaning: wind), red, holding a rosary. On the eastern petal, from the letter suṃ (Tibetan: སུཾ, Sanskrit Devanagari: सुं, Sanskrit Romanization: suṃ, Literal Chinese meaning: thread) arises, The Fortunate Seeing Mother, white and clear, With the right hand making the "well done" gesture, and the left holding, A lamp, its light blazing brightly. To the south is Purna All-Seeing Mother, Yellow, holding a scripture and teaching. To the west is the Very Deep Armor Mother, Born from saṃ (Tibetan: སཾ, Sanskrit Devanagari: सं, Sanskrit Romanization: saṃ, Literal Chinese meaning: union), red, holding a lotus. To the north is the True Holding Mother, Born from saṃ (Tibetan: སཾ, Sanskrit Devanagari: सं, Sanskrit Romanization: saṃ, Literal Chinese meaning: union), green, holding an utpala flower. To the northeast, born from the letter praṃ (Tibetan: པྲཾ, Sanskrit Devanagari: प्रं, Sanskrit Romanization: praṃ, Literal Chinese meaning: speech), The individual attendant mothers, green and yellow, With the right hand making the gesture of refuge, And the left holding an iron hook. To the southeast, from the letter aṃ (Tibetan: ཨཾ, Sanskrit Devanagari: अं, Sanskrit Romanization: aṃ, Literal Chinese meaning: seed syllable) arises the Radiant Mother, Holding a kumuda flower, yellowish-white.
Chinese
哦，西方，（藏文：པཾ），生出光辉母，手持红黄色镜。 西北方，（藏文：ཛཾ），生出增益母，手持绿色稻穗。 她们都具有寂静的相貌，一面二臂，以各种珍宝装饰，站立并散花。 东方门，从（藏文：ལཾ）生出，灭死白色母，手持铁钩。 南方门，降伏阎魔者，从（藏文：ཡཾ）生出，青黑色，手持杖。 西方门，调伏阎魔母，从（藏文：ཡཾ）生出，红色，手持铁索。 北方门，从（藏文：སཾ）生出，善护母，持金刚索，具灰蓝色。 她们都具有忿怒的相貌，一面二臂，一手伸，一手屈，以珍宝饰品和化身装饰，三眼，黄发，龇牙。 坛城之后，观想具有不同手印和颜色的千尊佛，身着三法衣，都于莲花月轮之上，以勇士坐姿，慈悲地注视着众生，面带微笑。 坛城之后，菩萨众和声闻众，导师及其眷属们，颜色、形状、衣饰各异，合掌，讲述正法，弘扬佛法的方式，双膝着地，坐在莲花座上。 如是观想后，以我心间种子字的放光，迎请自性坛城，并作供养。念诵（藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：जः हुं बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：扎 吽 邦 吼），混合而观想无二无别。 又，于根本坛城之顶，莲花和月轮上，观想白色（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字。 于喉间，红色莲花上，观想红色（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）字，于心间，日轮上，观想蓝色（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。 之后，在念诵陀罗尼咒鬘时，观想所有本尊心间的自生种子字和咒语之光，聚集自性之光和世间甘露，融入所有本尊。 其余都按照之前的仪轨来了解。 或者，观想坛城中有八位天女：东方，从（藏文：ལཾ）生出，持寿母，白色，手持金刚铃；南方，从（藏文：བཾ）生出，胜者母，黄色，身着妙衣，手持拂尘；西方，从（藏文：སཾ）生出，施乐母，红
English
O, from the west, (Tibetan: པཾ), arises the glorious mother, holding a reddish-yellow mirror. From the northwest, (Tibetan: ཛཾ), arises the enriching mother, holding a green rice stalk. All of them have peaceful countenances, with one face and two arms, adorned with various jewels, standing and scattering flowers. From the east gate, born from (Tibetan: ལཾ), the white death-destroying mother, holding an iron hook. At the south gate, the subjugator of Yama, born from (Tibetan: ཡཾ), bluish-black, holding a staff. At the west gate, the Yama-taming mother, born from (Tibetan: ཡཾ), red, holding an iron chain. At the north gate, born from (Tibetan: སཾ), the well-protecting mother, holding a vajra lasso, with a gray-blue color. All of them have wrathful countenances, with one face and two arms, one extended and one bent, adorned with precious ornaments and emanations, three eyes, yellow hair, and bared fangs. Behind the mandala, contemplate the thousand Buddhas with different mudras and colors, wearing the three Dharma robes, all on a lotus and moon disc, in the posture of a hero, gazing with great compassion at beings, and residing with a smiling countenance. Behind the mandala, the bodhisattva assembly and the shravakas, the leader and retinue, with different colors, shapes, garments, and ornaments, with palms joined, expounding the sacred Dharma, expanding the way of teaching. With knees planted on the ground, they are seated on lotus seats. Having meditated in this way, with the light from the seed syllable in my heart, invite the self-nature mandala and make offerings. Mix and contemplate as inseparable, reciting (Tibetan: ཛཿཧཱུཾ་བཾ་ཧོཿ, Sanskrit Devanagari: जः हुं बं होः, Sanskrit Romanization: jaḥ hūṃ baṃ hoḥ, Literal Chinese Meaning: Zha Hum Bang Hoh). Also, on the top of the root mandala, on a lotus and moon disc, contemplate the white syllable (Tibetan: ཨོཾ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese Meaning: Om). At the throat, on a red lotus, contemplate the red syllable (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese Meaning: Ah), and at the heart, on a sun disc, contemplate the blue syllable (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hum). Then, when reciting the garland of dharanis, contemplate that the light rays of the self-born seed syllables and mantras in the hearts of all the deities gather all the self-nature light and worldly nectar, and dissolve into each of the deities. All the rest should be understood according to the previous ritual. Alternatively, contemplate eight goddesses in the mandala: In the east, born from (Tibetan: ལཾ), the life-holding mother, white, holding a vajra bell; In the south, born from (Tibetan: བཾ), the victorious mother, yellow, wearing fine garments, holding a fan; In the west, born from (Tibetan: སཾ), the bliss-giving mother, red.