English
The essence of nectar and so forth, transformed into various desirable qualities. Oṃ āḥ hūṃ sarva pañca amṛta hūṃ hrīḥ ṭhāḥ. (藏文：ཨོཾ་ཨཱཿཧཱུྃ་སརྦ་པཉྩ་ཨ་མྲྀཏ་ཧཱུྃ་ཧྲཱིཿཋཱ，梵文天城體：，梵文羅馬擬音：oṃ āḥ hūṃ sarva pañca amṛta hūṃ hrīḥ ṭhāḥ，漢語字面意思：Om Ah Hum, all, five, nectar, Hum, Hrih, Thah.) Oṃ āḥ hūṃ mahā rakta jvāla maṇḍala hūṃ hrīḥ ṭhāḥ. (藏文：ཨོཾ་ཨཱཿཧཱུྃ་མ་ཧཱ་རཀྟ་ཛྭ་ལ་མཎྜ་ལ་ཧཱུྃ་ཧྲཱིཿཋཱ，梵文天城體：，梵文羅馬擬音：oṃ āḥ hūṃ mahā rakta jvāla maṇḍala hūṃ hrīḥ ṭhāḥ，漢語字面意思：Om Ah Hum, great, red, flame, mandala, Hum, Hrih, Thah.) Oṃ āḥ hūṃ mahā balinta hūṃ hrīḥ ṭhāḥ. (藏文：ཨོཾ་ཨཱཿཧཱུྃ་མ་ཧཱ་བ་ལིནྟ་ཧཱུྃ་ཧྲཱིཿཋཱ，梵文天城體：，梵文羅馬擬音：oṃ āḥ hūṃ mahā balinta hūṃ hrīḥ ṭhāḥ，漢語字面意思：Om Ah Hum, great, offering, Hum, Hrih, Thah.) Oṃ vajra puṣpe āḥ hūṃ. (藏文：ཨོཾ་བཛྲ་པུཥྤེ་ཨཱཿཧཱུྃ，梵文天城體：，梵文羅馬擬音：oṃ vajra puṣpe āḥ hūṃ，漢語字面意思：Om, Vajra, flower, Ah, Hum.) Oṃ vajra dhupe āḥ hūṃ. (藏文：ཨོཾ་བཛྲ་དྷུ་པེ་ཨཱཿཧཱུྃ，梵文天城體：，梵文羅馬擬音：oṃ vajra dhupe āḥ hūṃ，漢語字面意思：Om, Vajra, incense, Ah, Hum.) Oṃ vajra ālo ke āḥ hūṃ. (藏文：ཨོཾ་བཛྲ་ཨཱ་ལོ་ཀེ་ཨཱ་ཧཱུྃ，梵文天城體：，梵文羅馬擬音：oṃ vajra ālo ke āḥ hūṃ，漢語字面意思：Om, Vajra, light, Ah, Hum.) Oṃ vajra gandhe āḥ hūṃ. (藏文：ཨོཾ་བཛྲ་གནྡྷེ་ཨཱཿཧཱུྃ，梵文天城體：，梵文羅馬擬音：oṃ vajra gandhe āḥ hūṃ，漢語字面意思：Om, Vajra, scent, Ah, Hum.) Oṃ vajra nī vi dyā āḥ hūṃ. (藏文：ཨོཾ་བཛྲ་ནི་ཝི་དྱཱ་ཨཱཿཧཱུྃ，梵文天城體：，梵文羅馬擬音：oṃ vajra nī vi dyā āḥ hūṃ，漢語字面意思：Om, Vajra, food, Ah, Hum.) Oṃ vajra śabda āḥ hūṃ. (藏文：ཨོཾ་བཛྲ་ཤབྡ་ཨཱཿཧཱུྃ，梵文天城體：，梵文羅馬擬音：oṃ vajra śabda āḥ hūṃ，漢語字面意思：Om, Vajra, sound, Ah, Hum.) By reciting these mantras three times each, one should contemplate that the play of bliss-emptiness wisdom, the limitless clouds of offerings, both internal and external, fill all of space. Second, the main part has five sections: establishing the framework with the three samādhis, constructing the mandala of the support and the supported, unfolding the samādhi of the order of activities, specifically performing fulfillment and confession, and entering the mandala and receiving empowerment. First: Like this, one should think that all phenomena that appear are unfindable and free from elaboration, and from the state of emptiness, for sentient beings who do not understand it in that way, one should generate great compassion, like an illusion, without clinging, pervading space, and think that one will establish them in the state of supreme enlightenment. For that purpose, one should think that one's own awareness, the nature of the inseparability of appearance and emptiness, transforms into the form of a blue A. Hūṃ! Beyond thought, without meditation, just as it is, All-pervading, self-luminous, appearing everywhere, The blue A, the cause of non-cessation, Empty-clear, self-abiding, free from all obstacles, One should make it clear like that. Second, of the two, the support and the supported, first, constructing the mandala of the support: From the seed syllable A, E, Yaṃ, Vaṃ, Laṃ, etc. emanate. From E, the mandala of space, in the boundless realm of the source of phenomena. From Yaṃ, the green, crossed wind mandala. From Vaṃ, the white, round water mandala. From Laṃ, the yellow, square earth mandala. One should visualize these mandalas stacked on top of each other, and in the center of them, on top of Mount Meru, made of four precious jewels, on the center of a lotus and various vajras, the syllable Hūṃ completely transforms, and from that arises the great liberation palace, square with four doors. Inside, in order, walls of five layers of blue, white, yellow, red, and green surround it, and on top of that are railings, nets, half-nets, arrows, and eaves. At the base of the walls, the goddesses are seated on cloths of desirable qualities, and clouds of offerings spread.
Chinese
门。内部由八根柱子支撑，以金刚的栋梁覆盖，在突出的屋檐顶端装饰着金刚宝顶。四个门由四根柱子支撑着四层台阶，具备法轮、鹿和伞盖。所有尺度和特征都圆满具备，并以各种装饰品庄严。具有四方如来佛的颜色，清澈透明，没有遮蔽，光芒四射。外部被八大尸林和金刚栅栏，以及燃烧的火焰所环绕。内部四方形的中间庭院被分为两层神幡，内部环绕着半月形和双层法轮，中心装饰着具有种姓颜色的五族明点。在诸神的位置上，清晰地观想各自的坐垫。从阿字发出埃扬邦朗的光芒，扩散到天空、风、水、大地。从阿字发出（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）的光芒，化为宫殿，具备四角、四面、四门，在空性的境界中如彩虹般显现，内外通透，清澈明亮，是一个美丽庄严的宫殿，是诸佛寂静与忿怒的住所。念诵（藏文：བྷྲཱུྃ་བི་ཤྭ་བི་ཤུདྡྷེ་ཛྙཱ་ན་ཙཀྲ་མཎྜ་ལ་བྷྲཱུྃ་ཧཱུྃ，梵文天城体：भ्रूं विश्व विशुद्धे ज्ञानचक्र मण्डल भ्रूं हूं，梵文罗马拟音：bhrūṃ viśva viśuddhe jñānacakra maṇḍala bhrūṃ hūṃ，汉语字面意思：勃隆，一切，完全清净，智慧轮，坛城，勃隆，吽）来使其清晰显现。第二，所依为生起本尊：在坛城中央，蔚蓝明亮的明点中心，在狮子宝座、莲花、日月垫上，降下根本的阿字，化为蓝色金刚，以阿字为标志。从中发出光芒，成办诸佛的事业，收摄回来，完全转化，自身成为薄伽梵吉祥普贤王如来，与普贤王佛母无二无别地安住之身。从其心间发出（藏文：ཨོཾ་ལྃ། ཧཱུྃ་མཱུྃ། སྭཱ་མཱྃ། ཨཱཿཔྃ། ཧ་ཏཱྃ，梵文天城体：om lam，hum mum，svaha mam，ah pam，ha tam，梵文罗马拟音：oṃ laṃ，hūṃ mūṃ，svā māṃ，āḥ pāṃ，ha tāṃ，汉语字面意思：嗡，朗。吽，穆。梭哈，芒。啊，邦。哈，当）等光芒，在主尊的右侧是薄伽梵毗卢遮那佛，在四方明点的中心，依次是：东方金刚萨埵，南方宝生佛，西方阿弥陀佛，北方不空成就佛，五佛各自与佛母相拥。四部佛父佛母的心间发出种子字，从各自的左右两侧生起内外菩萨，前后生起境及时节的佛母，即主尊和眷属共六尊。从主尊的心间发出种子字，在上下和四角生起六能仁，在四个门檐上生起明妃佛父。
English
Door. The interior is supported by eight pillars and covered with a vajra beam. The top of the protruding roof is adorned with a vajra pinnacle. The four doors are supported by four pillars each, with four-tiered steps, complete with the Dharma wheel, deer, and parasol. All dimensions and characteristics are perfectly complete and adorned with all kinds of ornaments. Possessing the colors of the four Tathagatas of the directions, clear and transparent, without obscuration, radiating light in all directions. The exterior is surrounded by the eight great charnel grounds, a vajra fence, and a blazing fire environment. Inside, the square intermediate courtyard is divided into two levels of divine banners, with semicircles and double-layered Dharma wheels surrounding the center, which is adorned with five-fold bindus of the family colors. In the places of the deities, clearly visualize their respective seats. From A, emanate E Yam Bam Lam, spreading to the sky, wind, water, and earth. From A, emanate (Tibetan: བྷྲཱུྃ，Sanskrit Devanagari: भ्रूं，Sanskrit Romanization: bhrūṃ，Literal Chinese Meaning: Bhrum), transforming into a palace, possessing four corners, four sides, and four doors. In the realm of emptiness, it arises like a rainbow, transparent and clear without inside or outside, a beautiful and magnificent palace, the abode of the peaceful and wrathful Buddhas. Recite (Tibetan: བྷྲཱུྃ་བི་ཤྭ་བི་ཤུདྡྷེ་ཛྙཱ་ན་ཙཀྲ་མཎྜ་ལ་བྷྲཱུྃ་ཧཱུྃ，Sanskrit Devanagari: भ्रूं विश्व विशुद्धे ज्ञानचक्र मण्डल भ्रूं हूं，Sanskrit Romanization: bhrūṃ viśva viśuddhe jñānacakra maṇḍala bhrūṃ hūṃ，Literal Chinese Meaning: Bhrum, all, completely pure, wisdom wheel, mandala, Bhrum, Hum) to make it clear. Second, the support is the generation of the deity: In the center of the mandala, in the center of the clear blue bindu, on the lion throne, lotus, sun, and moon cushions, the root A descends, transforming into a blue vajra, marked with the letter A. From it, light emanates, accomplishing the deeds of the Buddhas, gathering back, completely transforming, oneself becoming the Bhagavan Glorious Samantabhadra, the body abiding inseparably with the consort Samantabhadri. From their hearts, emanate (Tibetan: ཨོཾ་ལྃ། ཧཱུྃ་མཱུྃ། སྭཱ་མཱྃ། ཨཱཿཔྃ། ཧ་ཏཱྃ，Sanskrit Devanagari: om lam，hum mum，svaha mam，ah pam，ha tam，Sanskrit Romanization: oṃ laṃ，hūṃ mūṃ，svā māṃ，āḥ pāṃ，ha tāṃ，Literal Chinese Meaning: Om, Lam. Hum, Mum. Svaha, Mam. Ah, Pam. Ha, Tam) and so on, to the right of the main deity is the Bhagavan Vairochana, in the center of the four directional bindus, in order: Vajrasattva in the east, Ratnasambhava in the south, Amitabha in the west, Amoghasiddhi in the north, the five Buddhas each embracing their consorts. From the hearts of the four families of father and mother Buddhas, the seed syllables emanate, from their respective left and right sides arise the inner and outer Bodhisattvas, in front and behind arise the consorts of realm and time, that is, the main deity and retinue, six in total. From the heart of the main deity, the seed syllables emanate, in the upper and lower and four corners arise the six Thubpas, on the four door lintels arise the Vidyadhara father and mother.
Chinese
四十二寂静尊，又从普贤的心间发出双“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），从主尊前，大吉祥至尊黑汝嘎与佛母克罗地施哇惹玛一同交合的心间，发出“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、“哈”（藏文：ཧཱཿ，梵文天城体：हः，梵文罗马拟音：haḥ，汉语字面意思：哈）、“嘿”（藏文：ཧེ，梵文天城体：हे，梵文罗马拟音：he，汉语字面意思：嘿）、“帕”（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）、“布”（藏文：བྷྱོ，梵文天城体：भ्यो，梵文罗马拟音：bhyo，汉语字面意思：布）各自散布于各自的位置。普贤的左边是佛黑汝嘎，四方是金刚、宝生、莲花、事业黑汝嘎各自与佛母相拥。八瓣上有八位居地的母神，拉那囊玛的八位食肉母神，外围每一方有六位事业自在母。门槛的尽头，四事业之外有四位守门忿怒女，四个门廊有四位守门自在母，如同清澈的湖水中升起的星星，不相混杂，完全而清晰地观想，并明观之： “吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）我等庸常之自心，无念顷刻念圆满，普贤菩萨身蓝色，法性贤母身白色，等持双运跏趺坐，坛城中央狮子座，莲花日月垫上住，坛城四方与中央，狮象骏马殊胜马，孔雀妙音宝座上，报身五部父母明，毗卢遮那界自在，身色白色法轮铃，双运无别而相拥，自显坛城中央处，显现无自性而明，金刚萨埵佛眼母，身色蓝色金刚铃，双运无别而相拥，右方地藏嫩芽白，左方慈氏龙树白，前方拉姆明镜白，后方布施鲜花白，金刚部之主眷六，莫散意念境中明，宝生玛玛身黄色，宝生宝铃双运拥，右方普贤谷穗黄，左方虚空藏宝剑黄，前方玛列花鬘持，后方度贝香炉黄，宝生部之主眷六，莫散意念境中明，无量光佛白衣母，身色红色莲花铃，双运无别而相拥，右方观音经书持，左方文殊宝剑红，前方给尔底琵琶红，后方底巴明灯红，莲花部之主眷六，莫散意念境中明，不空成就度母身
English
Forty-two peaceful deities, and again from the heart of Kuntuzangpo, a pair of "Hūṃs" (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Chinese literal meaning: Hūṃ) emanate. From the front of the main deity, the great glorious supreme Heruka, together with the consort Krodhīśvarīmā, from their hearts, "Hūṃ" (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Chinese literal meaning: Hūṃ), "Haḥ" (Tibetan: ཧཱཿ, Devanagari: हः, Romanized Sanskrit: haḥ, Chinese literal meaning: Haḥ), "He" (Tibetan: ཧེ, Devanagari: हे, Romanized Sanskrit: he, Chinese literal meaning: He), "Phaṭ" (Tibetan: ཕཊ, Devanagari: फट, Romanized Sanskrit: phaṭ, Chinese literal meaning: Phaṭ), "Bhyo" (Tibetan: བྷྱོ, Devanagari: भ्यो, Romanized Sanskrit: bhyo, Chinese literal meaning: Bhyo) are emanated to their respective places. To the left of Kuntuzangpo is Buddha Heruka. On the four petals are Vajra, Ratna, Padma, and Karma Herukas, each embracing their consorts. On the eight petals are the eight Māmas of the abodes. The eight flesh-eating Māmas of Lhanam Nangma. On each of the outer sides are six empowerment goddesses of the four karmas. At the edge of the lintel, outside the four activities, are four gate-keeping wrathful women. On the four architraves are four gate-keeping empowerment goddesses. Like stars rising in a clear lake, without mixing, visualize them completely and clearly, and make the visualization clear: "Hūṃ" (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Chinese literal meaning: Hūṃ) This ordinary self-mind of mine, In a moment of non-thought, remembrance is perfected, Kuntuzangpo, body color blue, Dharmata Sangmo, body color white, In equipoise, in union, in lotus posture, In the center of the mandala, on a lion throne, Seated on a lotus, sun, and moon seat, In the four directions and center of the mandala, Lion, elephant, supreme horse, and Peacock, Shangsang, on thrones, The five families of Sambhogakaya, fathers and mothers, are clear, Vairochana, realm sovereign, body color white, Wheel and bell, in union, without separation, In the central direction of the self-appearing mandala, Appear clear without inherent existence, Vajrasattva and Buddhalochana, body color blue, Vajra and bell, in union, without separation, To the right, Kshitigarbha, white sprout, To the left, Maitreya, Naga tree, white, In front, Lāmyé, white mirror, Behind, Pushpe, white flower, The six principal and retinue of the Vajra family, Without distraction, may they be clear in the mind's realm, Ratnasambhava and Māmakī, body color yellow, Precious bell, in union, without separation, To the right, Kuntuzangpo, yellow grain ear, To the left, Akashagarbha, yellow sword, In front, Mālye, holding a garland, yellow, Behind, Dhūpe, incense burner, yellow, The six principal and retinue of the Ratna family, Without distraction, may they be clear in the mind's realm, Amitabha and Pāṇḍaravāsinī, body color red, Lotus and bell, in union, without separation, To the right, Avalokiteśvara, holding a book, red, To the left, Manjushri, red sword, In front, Gīrti, lute, red, Behind, Dīpa, lamp, red, The six principal and retinue of the Padma family, Without distraction, may they be clear in the mind's realm, Amoghasiddhi and Tara, body