Chinese
以火供之，则天等一切，皆为其所掌控。为摧毁彼之邪魔故。如是连结后，亦当开始现行。一半又三分之一为量，或上中下三等，或三肘。如是圣者作九肘。书写具三角形之标志，于中央画九尖金刚杵（藏文：རྡོ་རྗེ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚杵）。三尖与十字杵。金刚杵等与橛。首为三尖金刚杵。敌斧三尖环绕。外侧亦三重，如前装饰。鸟与器物、食子、供养之宝瓶等。食物种类繁多。盛满血肉之人头骨，处处安放。以此发心，为摧毁有情罪恶等与魔障之故。衣着则着黑衣，且忿怒。转变为天之瑜伽，三界之王之自性。其后宣说利益，彼之罪业摧毁且身，与魔障分离而随其所乐。于天界、世间、人中。三界之中随其所乐而行。息增怀诛现行之次第，以此等即。于此在世之有寿者亦当行之。其后为四业何者而作。亦为彼之故而如是转变。此处未圆满之仪轨，其他剩余者，亦为生者亡者所作之诸事业。如前一切智如是而行。利益是，如是于一切有情，亦速疾感受安乐。其后书写此续且令书写，承诺成办利益是。梵天等一切皆心满意足。向薄伽梵顶礼，如是禀白。薄伽梵，为转生恶趣之有情之义利，利益与安乐之故，询问此观察之王，与令询问之种姓之子或种姓之女等，我等梵天等将如子般完全守护。承诺为国王与王子及传承且学习者等成办利益是，国王之大臣等如所说般随学，则其王政将增长。国土与方及自己
English
By making fire offerings, all the gods and others are brought under its control. Therefore, to destroy the demons, connect in this way and begin the actual practice. The measurement is one and a half or one and a third, either superior, middling, or inferior, or three cubits. Thus, the noble one makes it nine cubits. To draw the symbol with a triangle, in the center, draw a nine-pointed vajra (藏文：རྡོ་རྗེ་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚杵). A three-pointed and a crossed vajra. Vajras and pegs, etc. The head is a three-pointed vajra. An enemy axe with three points encircling it. Outside, also in three layers, decorate as before. Birds and implements, tormas, offering vases, etc. Place many kinds of food. Human skulls filled with flesh and blood are placed everywhere. With this motivation, to destroy the sins of sentient beings and the obstacles, the clothing is black, and one is wrathful. Transform into the yoga of the deity, the nature of the king of the three worlds. Then, the benefits are explained: their sins are destroyed, and their bodies are separated from obstacles, and they act as they please. In the heavens, the world, and among humans, they act as they please in the three realms. These are the sequences of pacifying, increasing, subjugating, and wrathful activities. For those who are alive in this life, this should also be done. Then, for whichever of the four actions it is done, it will transform accordingly for that purpose. The remaining rituals that are not complete here, and all the actions that are done for the living and the dead, should be done as before, just like the All-Knowing One. The benefit is that all sentient beings will quickly experience happiness and joy. Then, to write this tantra and have it written, the promise to accomplish the benefits is made. Brahma and all the others are satisfied. They prostrate to the Bhagavan and say this: "Bhagavan, for the benefit and happiness of sentient beings born in the lower realms, to inquire about this king of examination, and for sons or daughters of the lineage who cause inquiry, we, Brahma and the others, will fully protect them like children." The promise to accomplish the benefits for the king, the prince, and those who inherit and study, is that if the ministers of the king follow as instructed, their kingdom will increase. The land, the direction, and oneself.
Chinese
保护民众，保护所有的人，保护奴仆等等。使财物和粮食增多。使拥有妇女、男人、孩童和少女。如果要做成富裕、兴盛、丰收和祥和，那么对于如何讲述而不迷惑，对于从根本上获得经续等的定解，成就利益就更不用说了。凡是对这部《观察之王》以信心恭敬者，我等承诺做他们的奴仆。以信心将经幡悬挂于顶端，放入城镇和城市中，亲自迎接，置于象背上，绕遍所有城镇和城市，那么所有疾病和损害都会消失，我等将在伟大的有情众生面前，以奴仆或儿子的身份安住。无论在哪里修行此法，世尊金刚手自身以圆满报身，安住于金刚萨埵之身，我等应当视其为佛宝。世尊金刚 萨埵普贤，圆满所有愿望的那位，我等应当视其为《观察之王》本身的法宝之形象。所有如来及其眷属，我等应当视其为僧宝安住。我等承诺守护那个成为礼拜和供养之处的地域，我等应当视其为佛塔，我等将供养，我等将礼拜，我等将普遍守护。我等梵天等诸神，承诺恭敬将这部《观察之王》普遍弘扬给他人讲解的金刚阿阇黎大苦行者，我等将做他的仆人，我等将以奴仆的身份安住。我等将以听命的身份安住。我等将听闻所有教诲。我等将做所有利益和安乐之事。我等也将赐予所有成就，世尊，总之，我等将以头顶承接他的足迹。世尊，我等将礼拜。世尊，我等将供养。世尊，我等将追随其后。世尊，进入坛城后，凡是灌顶
English
Protect the people, protect all beings, protect servants and so on. Increase wealth and grains. Grant the presence of women, men, children, and girls. If you want to achieve wealth, prosperity, good harvests, and peace, then there is no need to mention the benefits of gaining a deep understanding of the tantras and so on, without being confused about how to explain them. Whoever reveres this King of Scrutiny with faith, we pledge to be their servants. With faith, hang the victory banner on the top, place it in towns and cities, personally welcome it, place it on the elephant's back, and circle around all towns and cities, then all diseases and harms will disappear, and we will abide in the presence of the great sentient beings as servants or sons. Wherever this is practiced, the Bhagavan Vajrapani himself, in the complete enjoyment body, abides in the form of Vajrasattva, and we should regard him as the Buddha Jewel. The Bhagavan Vajra Sattva Samantabhadra, the one who fulfills all wishes, we should regard him as the Dharma Jewel in the form of the King of Scrutiny himself. All the Tathagatas and their retinues, we should regard them as the Sangha Jewel abiding. We pledge to protect that place which has become a place of worship and offering, we should regard it as a stupa, we will make offerings, we will prostrate, we will universally protect. We, the gods such as Brahma, pledge to respect the Vajra Acharya, the great ascetic who universally propagates and explains this King of Scrutiny to others, we will be his servants, we will abide as servants. We will abide as obedient listeners. We will listen to all instructions. We will do all beneficial and happy things. We will also grant all accomplishments, Bhagavan, in short, we will take his footprints on our heads. Bhagavan, we will prostrate. Bhagavan, we will make offerings. Bhagavan, we will follow after him. Bhagavan, having entered the mandala, whatever empowerment
Tibetan
གས་པའི་སྒྲུབ་པ་པོ་རྣམས་ལ་བཀུར་སྟི་བགྱིད་པར་ཁས་བླངས་པ་ནི། ་དེ་དག་ཀྱང་བདག་ཅག་གི་དཔོན་ལགས་པར་འཚལ་བར་བགྱིའོ། །ཕྱག་ན་རྡོ་རྗེ་ལགས་པར་འཚལ་བར་བགྱིའོ། །རྡོ་རྗེ་སེམས་ དཔའ་ལགས་པར་འཚལ་བར་བགྱིའོ། །བདེ་བ་ཆེན་པོ་ཀུན་ཏུ་བཟང་པོ་ལགས་པར་འཚལ་བར་བགྱིའོ། །དེ་བཞིན་གཤེགས་པ་ལགས་པར་འཚལ་བར་བགྱིའོ། །དེ་ནས་བཅོམ་ལྡན་འདས་ཕྱག་ན་རྡོ་རྗེས། ཚངས་པ་ལ་སོགས་ལྷ་རྣམས་ལ་འདི་སྐད་ཅེས་བཀའ་སྩལ་ཏོ། །ཚངས་པ་ལ་སོགས་པ་ལྷ་རྣམས་དང༌། ཆོས་ལ་རིམ་གྲོ་བྱ་བར་དེ་ལྟར་དམ་བཅས་པར་གྱུར་པ་གང་ཡིན་པ་དེ་ནི་ལེགས་སོ་ལེགས་སོ། །ལེགས་པར་སྒྲུབས་ཤིག ། ཅེས་སྟོན་པས་ཚངས་པ་ལ་སོགས་ལྷ་རྣམས་ལ་རྒྱུད་འདི་གཏད་པའོ།། །། བམ་པོ་གསུམ་པའོ། །དེ་ནས་ད་ནི་རྩ་བ་དང་རྒྱུད་ཕྱི་མར་མ་བསྟན་པའི་ཆོ་ག་ལྷག་མ་རྣམས་སྟོན་པའི་རྒྱུད་ཕྱི་མའི་ཕྱི་མ་སྟོན་ཏེ། བཅོམ་ལྡན་འདས་ཕྱག་ན་རྡོ་རྗེས། ཕྱག་ན་རྡོ་རྗེའི་སྔགས་དང་ཀུན་ཏུ་བཟང་པོ་བདེ་བ་ཆེན་པོའི་རིག་པ་དང་རྡོ་རྗེ་སེམས་དཔའི་སྙིང་པོ་ཐམས་ཅད་བསྟན་པར་བྱ་བའི་ཕྱིར་ཉིད་ཀྱི་སྙིང་པོ་འདི་བཤད་དོ། །ཕྱག་རྡོར་གཙོ་བོར་བྱེད་ན་བསྐྱེད་པའི་སྔགས་ༀ་བཛྲ་བྷྲུཾ་ཧཱུཾ་ཕྱག་རྡོར་ཁམས་གསུམ་རྣམ་རྒྱལ་དུ་གནས་པའི་སྔགས་བཛྲ་པཱ་ཎི་རྡོ་རྗེ་སེམས་དཔའ་གཙོ་བོ་བྱེད་པའི་བསྐྱེད་སྔགས། དྲྀ་ཌྷ་ཏི་ཥྛ་ཧཱུྃ་ཀུན་ཏུ་བཟང་པོ་གཙོ་བོ་བྱེད་ན། ཨོཾ་ཧཱུྃ་ཨ། ཕྱག་ན་རྡོ་རྗེ་དང་རྡོ་རྗེ་སེམས་དཔའ་གང་རུང་གི ཨོཾ་བཛྲ་ཧཱུྃ་ཕཊ། རྡོ་རྗེ་རིན་ཆེན་གྱི། ཨོཾ་ཌྲྀ་ཌྷ་བཛྲ་ཧཱུྃ་ཕཊ། རྡོ་རྗེ་སེམས་ཀྱི་ཨོཾ་བཛྲ་ཧཱུྃ་ས། རྡོ་རྗེ་ལས་ཀྱི་ཨོཾ་བཛྲ་ཧཱུྃ་ཨ། སྟ་གོན་ཡན་ཆད་སོང་ནས། དེ་ནས་དེ་དག་གི་དཀྱིལ་འཁོར་བྲི་བ་བཤད་དེ། དཀྱིལ་འཁོར་སྔ་མ་བཞིན་བྲིས་ལ། །མཚན་མ་འགོད་པའི་ཚེ་དབུས་སུ་ཕྱག་རྡོར་གྱིས་གཙོ་བོ་བྱེད་པའི་དབང་དུ་བྱས་ནས་རྡོ་རྗེ་བྲི་བར་བྱ། །ཡང་ན་རྡོ་རྗེ་སེམས་དཔའ་འམ། །ཀུན་ཏུ་བཟང་ ངམ་བདེ་བ་ཆེ། །གཞན་གཉིས་ཀྱིས་གཙོ་བོ་བྱེད་ན་སྤྱན་སྔར་ཕྱག་ན་རྡོ་རྗེ་བྲི་ཞེས་པའོ། ལ། །གཡས་སུ་ཕྱག་ན་རིན་ཆེན་བསྣམས། །རྣམ་པར་གསལ་བ་ནུབ་ཕྱོགས་བྲི། །བྱང་ཕྱོགས་ཕྱག་ན་རྒྱ་གྲམ་བསྣམས། །ཕྱི་རོལ་ཏུ་ནི་ཀུན་བསྐོར་ཞིང༌། །རྣམ་གཟིགས་སོགས་སངས་རྒྱས་ཐམས་ཅད་གཞག་པར་བྱ། །དེ་ཡི་ཕྱི་རོལ་སེམས་དཔའ་རྡོ་རྗེ་སེམས་དཔའ་སོགས་རྣམས། །གོ་རིམ་བཞིན་དུ་བྲི་བར་བྱ། །དེ་ཡི་ཕྱི་རོལ་སེམས་དཔའ་རྣམས། །བྱམས་པ་ལ་སོགས
Chinese
发誓要尊敬那些断绝者修行者，那些也应被视为我们的上师。应被视为金刚手。应被视为金刚萨埵。应被视为大乐普贤。应被视为如来。然后，世尊金刚手对梵天等诸神这样说道：梵天等诸神啊，凡是你们这样立誓要侍奉佛法的，那真是太好了，太好了！好好地修行吧！ 这样，导师将此续部交付给梵天等诸神。第三品。然后，现在宣说未在根本续和后部续中阐述的剩余仪轨的后部续的后部。世尊金刚手为了阐述金刚手的咒语和普贤大乐的明咒以及金刚萨埵的所有心髓，宣说了自己的心髓。如果主要修持金刚手，则生起咒为 嗡 班匝 布隆 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），金刚手安住于三界胜者的咒语为 班匝 巴尼（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），金刚萨埵主要修持的生起咒为 德日达 德伊斯达 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），如果主要修持普贤，则为 嗡 吽 阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。金刚手和金刚萨埵任何一个的 嗡 班匝 吽 啪特（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。金刚宝的 嗡 德日达 班匝 吽 啪特（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。金刚心的 嗡 班匝 吽 萨（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。金刚业的 嗡 班匝 吽 阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。预备仪式结束后，然后讲述绘制这些坛城的方法：坛城如前绘制，在放置标志时，以金刚手为主尊的方式，绘制金刚杵。或者绘制金刚萨埵，或者普贤，或者大乐。如果以其他二者为主尊，则在前方绘制金刚手。在右边绘制手持宝物者，完全显现于西方。北方绘制手持十字金刚杵者。外围全部环绕，安置毗卢遮那佛等所有佛陀。在那之外的菩萨，金刚萨埵等，按照顺序绘制。在那之外的菩萨们，慈氏菩萨等。
English
Having vowed to respect those practitioners who have renounced, those should also be regarded as our teachers. Vajrapani should be regarded. Vajrasattva should be regarded. Mahasukha Samantabhadra should be regarded. Tathagata should be regarded. Then, the Bhagavan Vajrapani said this to the gods such as Brahma: O gods such as Brahma, whatever you have thus vowed to serve the Dharma, that is very good, very good! Practice well! Thus, the teacher entrusted this tantra to the gods such as Brahma. Third chapter. Then, now the latter part of the latter tantra, which explains the remaining rituals not explained in the root tantra and the subsequent tantra, is explained. The Bhagavan Vajrapani, in order to explain all the mantras of Vajrapani and the vidya of Mahasukha Samantabhadra and the essence of Vajrasattva, explained his own essence. If Vajrapani is mainly practiced, the generation mantra is OM VAJRA BHRUM HUM (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning), the mantra of Vajrapani abiding in the three realms victorious is VAJRA PANI (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning), the generation mantra mainly practiced by Vajrasattva is DRIDHA TISHTHA HUM (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning), if Samantabhadra is mainly practiced, then OM HUM A (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning). Of either Vajrapani or Vajrasattva, OM VAJRA HUM PHAT (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning). Of Vajra Ratna, OM DRIDHA VAJRA HUM PHAT (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning). Of Vajra Heart, OM VAJRA HUM SA (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning). Of Vajra Karma, OM VAJRA HUM A (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning). After the preliminary rituals are completed, then the method of drawing these mandalas is explained: The mandala is drawn as before, and when placing the symbols, the vajra is drawn in the center, with Vajrapani as the main deity. Or draw Vajrasattva, or Samantabhadra, or Mahasukha. If the other two are the main deities, then draw Vajrapani in front. On the right, draw the one holding the jewel, completely manifested in the west. In the north, draw the one holding the crossed vajra. The outer perimeter is completely surrounded, and all the Buddhas such as Vairochana are placed. Outside of that, the bodhisattvas, such as Vajrasattva, are drawn in order. Outside of that, the bodhisattvas, such as Maitreya.