Tibetan
བདེ་གཤེགས་རིག་འཛིན་ཐམས་ཅད་ཀྱི་སྲས་དང་སྤུན་དུ་དགོངས་ནས་བྱིན་གྱིས་བར
Chinese
观想一切善逝持明为子与兄弟而加持。
English
Visualizing all the Sugatas and Vidyadharas as sons and brothers and blessing them.
Chinese
加持。将彼等之加持与功德全部收摄，融入吽字中。 第二，分三：所依之宫殿，能依之生起本尊，灌顶并加持。第一者：从根本的吽字下，有蓝黑色埃字，其上有烟色扬字，红色惹字，青蓝色吉字，红黑色让字，以及各色部隆字，次第重叠。埃扬惹吉让部隆。斯帕惹纳 啪特。（藏文：སྥ་ར་ཎ་ཕཊ，梵文天城体：स्फरण फट्，梵文罗马拟音：spharaṇa phaṭ，汉语字面意思：散发 啪特。）从彼等发出光芒，净化众生执着于自性的分别念，供养五部佛，聚集五境之空的功德。桑 哈惹纳 吽。（藏文：སཾ་ཧ་ར་ཎ་ཧཱུྃ，梵文天城体：संहारण हूँ，梵文罗马拟音：saṃhāraṇa hūṃ，汉语字面意思：聚集 吽。）收摄融入字母中，化为光芒。埃 达图。（藏文：ཨེ་དྷ་ཏུ，梵文天城体：ए धातु，梵文罗马拟音：e dhātu，汉语字面意思：埃 界。）扬 萨木恩 匝。（藏文：ཡཾ་ས་མུན་ཛཿ，梵文天城体：यं समुन्जः，梵文罗马拟音：yaṃ samunjaḥ，汉语字面意思：扬 生起。）惹 惹达 匝瓦拉 曼达拉。（藏文：ར་རཀྟ་ཛྭ་ལ་མཎྜ་ལ，梵文天城体：र रक्तज्वाल मण्डल，梵文罗马拟音：ra raktajvāla maṇḍala，汉语字面意思：惹 血红 火焰 坛城。）吉 尼日提 匝瓦拉。（藏文：ཀི་ནི་རི་ཏི་ཛྭ་ལ，梵文天城体：किं निरिति ज्वाल，梵文罗马拟音：kiṃ niriti jvāla，汉语字面意思：吉 尼日提 火焰。）让 匝瓦拉 曼达拉。（藏文：རཾ་ཛྭ་ལ་མཎྜ་ལ，梵文天城体：रं ज्वाल मण्डल，梵文罗马拟音：raṃ jvāla maṇḍala，汉语字面意思：让 火焰 坛城。）从埃字生起虚空，三角形，无边无际，顶端朝向南方。其中，从扬字生起风轮，十字弓形，饰有扬字旗帜。其上，从惹字生起血海，田野般翻滚，遍布虚空。其上，从吉字生起吉骨山，一半没入血海，一半是四层台阶向上耸立，并钉有铁钉。其上，从让字生起火山，颜色深黑，盘旋飞散。彼等即是五母之空性自性。 部隆 嘉纳 匝卡拉 迪斯塔 曼达拉。（藏文：བྷྲུྃ་ཛྙ་ན་ཙཀྲ་ཏིཥྛ་མཎྜ་ལ，梵文天城体：भ्रुं ज्ञानचक्र तिष्ठ मण्डल，梵文罗马拟音：bhrūṃ jñānacakra tiṣṭha maṇḍala，汉语字面意思：部隆 智慧轮 安住 坛城。）部朗 比修瓦 比修提。（藏文：བྷྲཱཾ་བི་ཤྭ་བི་ཤུདྡྷེ，梵文天城体：भ्रां विश्व विशुद्धे，梵文罗马拟音：bhrāṃ viśva viśuddhe，汉语字面意思：部朗 宇宙 清净。）从须弥山顶部的部隆字融化，生起智慧宫殿，四方形，四门，带阶梯。宫殿中央是三角形，周围环绕三个半月形。其外是八辐轮，周围环绕外圈。其上有四个角，中间有走廊。外层是颅骨，钉有铁钉，内部显现为珍宝墙壁。 田野之柱，摩羯鱼之柱头，乌龟之柱基，黑蛇之柱饰，梵天之栋梁，大田之横梁，小田之椽子，田皮覆盖屋顶，血肉装饰屋檐，田皮伞盖固定在八辐轮上，从上方覆盖。阶梯上装饰有田野形状的碎片，上方有法轮，左右两侧是向外看的摩羯鱼口中衔着小龙。
English
Blessings. Gathering all the blessings and merits of those, they dissolve into the Hūṃ. Secondly, there are three: the supporting palace, the supported deity generation, and empowerment and blessing. The first is: From the root syllable Hūṃ, below is a dark blue E; above that, a smoky Yaṃ, a red Ra, a blue-green Ki, a red-black Raṃ, and various colored Bhrūṃ, stacked in layers. E Yaṃ Ra Ki Raṃ Bhrūṃ. Spharaṇa Phaṭ. (Tibetan: སྥ་ར་ཎ་ཕཊ，Devanagari: स्फरण फट्，Romanized Sanskrit: spharaṇa phaṭ，Literal Chinese meaning: Scatter Phaṭ.) From these, rays of light emanate, purifying the conceptualization of beings clinging to inherent existence, offering to the five families of Buddhas, gathering all the qualities of the five realms of space. Saṃhāraṇa Hūṃ. (Tibetan: སཾ་ཧ་ར་ཎ་ཧཱུྃ，Devanagari: संहारण हूँ，Romanized Sanskrit: saṃhāraṇa hūṃ，Literal Chinese meaning: Gather Hūṃ.) Gathering back, dissolving into the letters, melting into light. E Dhātu. (Tibetan: ཨེ་དྷ་ཏུ，Devanagari: ए धातु，Romanized Sanskrit: e dhātu，Literal Chinese meaning: E Realm.) Yaṃ Samunjaḥ. (Tibetan: ཡཾ་ས་མུན་ཛཿ，Devanagari: यं समुन्जः，Romanized Sanskrit: yaṃ samunjaḥ，Literal Chinese meaning: Yaṃ Arise.) Ra Rakta Jvāla Maṇḍala. (Tibetan: ར་རཀྟ་ཛྭ་ལ་མཎྜ་ལ，Devanagari: र रक्तज्वाल मण्डल，Romanized Sanskrit: ra raktajvāla maṇḍala，Literal Chinese meaning: Ra Blood-red Flame Mandala.) Kiṃ Niriti Jvāla. (Tibetan: ཀི་ནི་རི་ཏི་ཛྭ་ལ，Devanagari: किं निरिति ज्वाल，Romanized Sanskrit: kiṃ niriti jvāla，Literal Chinese meaning: Kiṃ Niriti Flame.) Raṃ Jvāla Maṇḍala. (Tibetan: རཾ་ཛྭ་ལ་མཎྜ་ལ，Devanagari: रं ज्वाल मण्डल，Romanized Sanskrit: raṃ jvāla maṇḍala，Literal Chinese meaning: Raṃ Flame Mandala.) From E, space arises, triangular, boundless, with the tip extending to the south. Within that, from Yaṃ, a wind mandala arises, cross-shaped like a bow, marked with banners of Yaṃ. Above that, from Ra, an ocean of blood arises, churning like a field, pervading the empty realm. Above that, from Kiṃ, a Kiṃ bone mountain arises, half submerged in the ocean of blood, half a four-tiered platform rising upwards, studded with iron nails. Above that, from Raṃ, a fire mountain arises, swirling and scattering with a dark black hue. These are the very nature of the emptiness of the five mothers. Bhrūṃ Jñānacakra Tiṣṭha Maṇḍala. (Tibetan: བྷྲུྃ་ཛྙ་ན་ཙཀྲ་ཏིཥྛ་མཎྜ་ལ，Devanagari: भ्रुं ज्ञानचक्र तिष्ठ मण्डल，Romanized Sanskrit: bhrūṃ jñānacakra tiṣṭha maṇḍala，Literal Chinese meaning: Bhrūṃ Wisdom Wheel Abide Mandala.) Bhrāṃ Viśva Viśuddhe. (Tibetan: བྷྲཱཾ་བི་ཤྭ་བི་ཤུདྡྷེ，Devanagari: भ्रां विश्व विशुद्धे，Romanized Sanskrit: bhrāṃ viśva viśuddhe，Literal Chinese meaning: Bhrāṃ Universe Pure.) From the melting of Bhrūṃ on top of Mount Meru, a wisdom palace arises, square, with four doors and steps. In the center of the palace is a triangle, surrounded by three crescents. Outside that is an eight-spoked wheel, surrounded by an outer circle. It has four corners with corridors in between. The outer layer is skulls, studded with iron nails, and the interior appears as jeweled walls. Field pillars, makara pillar heads, turtle pillar bases, black snake pillar decorations, Brahma's beams, large field crossbeams, small field rafters, a roof covered with field skin, and eaves decorated with flesh and blood. A field skin umbrella attached to an eight-spoked wheel covers from above. The steps are decorated with field-shaped fragments, with a Dharma wheel on top, and to the left and right, makara mouths facing outwards, holding dragon cubs.
English
B. At the corners are umbrellas of field skin, banners of small fields, and crowns of citta jewels placed on the banners of monkeys and wild men, surrounded by seven layers of pits of the four elements and field footprints. Outside the palace of the sky nature of the fierce goddess Vetali herself are eight great charnel grounds, surrounded by a vajra fence. Lotus, sun, moon, mandala. Yama, Yeti, Rabam. Rudra, Tiravam. Maha, Mahe Mandala. In the center is an undefiled lotus. Method. Wisdom, sun, and moon. Subduing Yama male and female. Self-nature Rakshasa male and female. The seats of pride, subduing buffalo and wild bull are stacked in order. The five skies merge into the space of reality itself. The five elements are perfectly pure and abide in themselves. From the unclad method and wisdom, the trainable are urged to subdue activity. Conceptual thoughts are subdued, and awareness is clear. When the time is right, the pride of the directions subsides. The palace of all Sugatas is complete. Thus, it is established. The second has three parts: the root deity, the guest deity, and the generation of the activity deity. The first is to contemplate the complete body, speech, and mind of the nine offspring. The seed syllable Hum itself descends from the sky like a great star onto the seat with rays of light. Hūṃ spharaṇa phaṭ. From this, light radiates, offering to the noble ones, purifying the obscurations of sentient beings' speech, and gathering all the blessings of speech. Saṃhāraṇa hūṃ. Re-gathering and dissolving into the Hum, it transforms into a five-pointed blue vajra blazing with light. Vajra spharaṇa phaṭ. From this, light radiates, offering pleasing offerings to all the Tathagatas, purifying the obscurations of sentient beings' minds, and gathering all the blessings of mind. Gathering saṃhāraṇa hūṃ. Re-gathering and dissolving into the vajra, it transforms into a Manjushri body filled with color. Kāya spharaṇa phaṭ. From this, light radiates, offering pleasing offerings to all the noble ones, purifying the obscurations of sentient beings' bodies, and gathering all the blessings of body. Saṃhāraṇa hūṃ. Re-gathering, dissolving into Manjushri, it transforms into light. Oṃ akrote kaya manta ka kāla rūpa vajra krodha hūṃ phaṭ. Wrathful Manjushri, a youthful six-faced, six-armed, six-legged form. The unchanging nature of reality, the body color is dark blue-black like a pile of deadly poison hala. The six faces purify the habitual tendencies of the six realms. The eighteen eyes blaze.
Chinese
以空性十八相观照。度母的六只手中，右边第一只手转动金轮，斩断一切障碍；中间的手持田杖，使分别念自然解脱；最后的手持蓝色大鹏，以威力压制毒龙。左边第一只手举起三尖卡杖嘎，从根斩断三毒，使三身自然显现圆满；中间的手持五股金刚杵，摧毁一切分别念，使智慧自然明亮；最后的手持带钩的铁钩，从烦恼中引出，并勾召所缘。身着大象的湿皮，田野的崖壁，蛇的串圈，虎皮的下裙，三串头盖骨项链，人血的血馒，油脂的图案，大灰烬的堆积，以八种尸林装束严饰。以六足之姿威慑六道，踩踏水牛，化现六能仁。三有在腹中翻腾，轮回涅槃一切都圆满于身形之中。这是外在阎罗法王的化身。其所有毛孔都充斥着忿怒小尊手结金刚怖畏印，毫无间隙。这是外在的心。嗡（藏文：ཨོཾ，梵文天城体：ओम्，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：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），贝（藏文：བེ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：），达（藏文：ཏཱ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：），利（藏文：ལི་，梵文天城体：，梵文罗马拟音：，汉语字面意思：），嘿（藏文：ཧེ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：），惹（藏文：ར，梵文天城体：，梵文罗马拟音：，汉语字面意思：），恰（藏文：ཀྵ，梵文天城体：，梵文罗马拟音：，汉语字面意思：），南（藏文：ནན，梵文天城体：，梵文罗马拟音：，汉语字面意思：），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。其左侧，在骡子背上，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生出明妃吉祥天母热玛德，一面四臂，身色深蓝黑色。右边第一只手持剑，从根斩断烦恼；下面一只手持盛满鲜血的颅碗，度化顽劣之徒。 左边第一只手持三尖卡杖嘎，将三毒斩断于三界；下面一只手持盛满红色的血，使三界贪欲耗尽，并供养给本尊，以此激励誓言。身上佩戴八种尸林装束，头顶有月亮，肚脐有太阳升起，耳朵边有狮子飞舞。双腿以勇武坐姿坐在骡子背上。这是外在语的本尊，是传递大乐的因缘。父母双尊的心间，在日轮之上，各有一个与胆巴尊者颜色相同的智慧尊。这是内在身的阎罗。其心间各有一柄竖立的金刚杵作为标志。这是内在心的阎罗。
English
Observing the eighteen aspects of emptiness. With the six hands of the Transcendent One, the first right hand turns the golden wheel, cutting through all obstacles; the middle hand holds the field staff, liberating conceptual thoughts into their own place; the last hand holds the blue Garuda, powerfully suppressing the poisonous nagas. The first left hand raises the three-pointed khatvanga, cutting off the three poisons from the root and perfecting the spontaneous manifestation of the three kayas; the middle hand holds the five-pronged vajra, destroying all conceptual thoughts and making wisdom self-luminous; the last hand holds the iron hook with the power to attract, drawing beings from suffering and attracting the object of focus. Adorned with the eight charnel ground ornaments: a fresh elephant hide, a field cliff, a garland of snakes, a tiger skin loincloth, a necklace of three rows of skulls, a rakta tilaka, a design of ghee, and a heap of great ashes. With six feet subduing the six realms, trampling a buffalo, and emanating six Thubpas (Buddhas). The three realms churn in the belly, and all of samsara and nirvana are perfected within the expanse of the body. This is the outer form deity of Yamaraja. All the pores of his skin are filled with wrathful small deities making the vajra threatening gesture, without any gaps. This is the outer mind. Oṃ Āḥ Hūṃ Betali Heraksha Nan Hūṃ. To his left, on a mule, from Hūṃ arises the consort, Glorious Goddess Remati, with one face and four arms, her body dark blue-black. The first right hand holds a sword, cutting off afflictions from the root; the lower hand holds a skull cup filled with blood, liberating the wicked. The first left hand holds a three-pointed khatvanga, cutting the three poisons into the three realms; the lower hand holds a red bhandha filled with blood, liberating the desire of the three realms and offering it to the father, thus urging the commitment of vows. Her body is adorned with the eight charnel ground ornaments, the moon on her head and the sun rising at her navel, with lions flying from her ears. Her two feet sit in a forceful posture on the mule. This is the outer speech deity, the cause for communicating great bliss. In the hearts of the father and mother, on a solar disc, are wisdom beings, each the same color as a fully-ripened barberry. These are the inner body Yamarajas. In their hearts, each holds a standing vajra as their emblem. These are the inner mind Yamarajas.