English
Through the sharp and blazing rays of light, all obstacles are burned away. In the center of the vajra tent, upon the spokes of the ten-spoked wheel, reside the wrathful deities. Emanations and further emanations fill the sky, and I contemplate them performing the activity of protecting against all obstacles. Ultimately, I rest in equanimity, free from the conceptual focus on what is to be protected, the protector, and so forth. This is the mundane and ultimate protection wheel. Fifth, confession. It is fine to include this within the accumulation of merit from before. If you wish, with a strong intention of confession and vow, join your palms before the assembly field awakened as before. Hūṃ. From the Four-Limbed Tantra: Secret holder, so-and-so vajra, Violating the vajra master's command, Being angry with deities and brethren, Abandoning mantras and mudras, Proclaiming secrets to unworthy vessels, and so forth, The twenty-eight assemblies of two and three, Having transgressed from the limb parts, I confess with a determined mind of regret. Oṃ namaḥ kāya vāka citta sarva pāpaṃ biśuddhe hūṃ svāhā. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) If you wish, you may also add a general confession. Sixth, taking vows. With superior firm intention. As in the Four-Limbed Tantra: The Tathāgatas of the past, The victorious ones with their retinues assembled, Towards unsurpassed enlightenment, Generate the supreme precious mind. Like the unsurpassed, perfectly complete, Great enlightenment, generate the mind, Train in the footsteps of the victorious ones. In short, for the sake of all beings without exception, To attain the fruit of the three kāyas, Through the emanations of the six mandalas, May we realize the meaning of manifold play. Thus, take the vow. Seventh, invoking blessings. Visualize the wheel of wisdom awakened, pervading the sky. Oṃ hūṃ alala hoḥ bhagavan samaya hoḥ samaya stvaṃ. (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) From the Noble Four-Limbed Tantra: The time for supreme compassion has arrived, Revealing the extraordinary... The power and strength arising... The blessing... The supreme empowerment bestowing... The accomplishment granting... Great power, subduer of māras, Bhagavan, Great blessing, please bestow blessing... Great empowerment, please grant empowerment... Supreme accomplishment, please bestow... May we achieve the results of our actions. Offer with the sound of musical instruments and rich incense. Hūṃ hūṃ hūṃ hūṃ. Thus, gather the blessings. Contemplate the assembly of deities filling the sky dissolving into oneself and all places and implements. Eighth, blessing the offering substances.
Chinese
在纳巴中，朝向南方和西南方的九个莲花座，具有九个半月形内显和农田幡伞等令人恐惧的装饰。在南方莲花的中央，有莲花傲慢的日月重叠。八个方格以每个大垫子的座位来区分。其他坛城的中央莲花座各有八瓣莲花座。角落的花瓣上各有装满甘露并以颅骨装饰的珍贵宝瓶。八个方位角落的方格和所有坛城都同样有四个门和四个角，每个角都有一个莲花座。这些是观想所依坛城的禅定。第三个是结合的禅定，有四种：第一瑜伽，随后的瑜伽，极度瑜伽，大瑜伽。第一种是：在坛城中央主尊的位置上，在莲花和日月座上，将自己的心性安住于至高无上的第一尊。不是存在，也不是不存在。在中间也没有目标。般若波罗蜜多的结合。是圆满成就佛陀菩提。如是，安住于一切法皆为空性、无相、无愿、自性光明的禅定中。十方诸佛为了利益众生而劝请：多种贪欲。以续部善于调伏一切众生，无有遗漏。所有如来的幻化，胜乐幻化，完全幻化一切。德那德德吽。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）多种欢喜的续部善于调伏一切众生，无有遗漏。所有如来的幻化，胜乐幻化，完全幻化一切，嬉戏幻化。吽吽吽。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）多种忿怒的续部善于调伏一切众生，无有遗漏。所有如来的幻化，胜乐幻化，完全幻化一切。如鲁如鲁吽 彪 吽。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）多种命的续部善于调伏一切众生，无有遗漏。所有如来的幻化，胜乐幻化，完全幻化一切。吽 希夏 比夏 吽。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）如是劝请后，从空性中。阿阿。伊伊。乌乌。日日。利利。诶艾。哦奥。阿
English
In Napa, the nine lotus seats facing south and southwest have terrifying decorations such as nine crescent-shaped inner displays and field banners. In the center of the southern lotus, there is a lotus arrogant sun and moon overlapping. The eight squares are distinguished by the seat of each large mat. The central lotus seats of the other mandalas each have eight-petaled lotus seats. On the corner petals, there are precious vases filled with nectar and decorated with skulls. The eight directional corner squares and all mandalas equally have four doors and four corners, each with a lotus seat. These are the samadhi for contemplating the support mandala. The third is the union samadhi, which has four types: first yoga, subsequent yoga, extreme yoga, and great yoga. The first is: In the position of the main deity in the center of the mandala, on the lotus and sun-moon seat, one's own mind is established as the supreme first deity. It is not existence, nor is it non-existence. There is also no object in the middle. The union of Prajnaparamita. It is the perfect accomplishment of Buddha's enlightenment. Thus, abiding in the samadhi where all dharmas are emptiness, signlessness, wishlessness, and self-luminous. The Buddhas of the ten directions urge for the benefit of beings: Many kinds of desire. The tantra is skilled at subduing all sentient beings without exception. The illusion of all Tathagatas, the illusion of supreme bliss, completely transforms everything. Te na te te hum. (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning) Many kinds of joyful tantra are skilled at subduing all sentient beings without exception. The illusion of all Tathagatas, the illusion of supreme bliss, completely transforms everything, playfully transforms. Hum hum hum. (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning) Many kinds of wrathful tantra are skilled at subduing all sentient beings without exception. The illusion of all Tathagatas, the illusion of supreme bliss, completely transforms everything. Ru lu ru lu hum bhyo hum. (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning) Many kinds of life tantra are skilled at subduing all sentient beings without exception. The illusion of all Tathagatas, the illusion of supreme bliss, completely transforms everything. Hum shishya bisha hum. (Tibetan, Devanagari, Roman transliteration, Chinese literal meaning) After being urged in this way, from the state of emptiness. A A. I I. U U. Ri Ri. Li Li. E Ai. O Au. A
Chinese
手持搅动如意树嫩枝随风摇曳，翩翩起舞的众神，安住于八个方位的东等四方，以右旋绕的方式排列。嗡。持笛绿母，手持长笛。同样地，谭。持琵琶黄母，手持琵琶。旺。持大鼓红母，手持大鼓。桑。持陶鼓绿母，手持陶鼓的众神，安住于八个方位的四隅，从东南开始以右旋绕的方式排列。阿。持花红黄母，手持鲜花。啊。持香灯白母，手持香灯。昂。持灯火红母，手持灯火。啊。持香水绿母，手持香水的众神，安住于外围四角，从火开始以右旋绕的方式排列。八位女神的手持物都以金刚杵为标志。十六位天女都具有妩媚动人的姿态，以丝绸和各种珍宝装饰，在燃烧的光环中，以优雅的姿态和菩萨跏趺坐的姿势安住。这些是金刚萨埵特殊的本尊众。匝。马头明王高扬母，白色马头，手持铁钩和盛满甘露的颅碗。吽。猪面母，蓝色猪面，手持獠牙和绳索。旺。显现母，红色狗面，手持以日月为标志的铁链。吼。灰烬怖畏母，绿色狮面，手持铃铛和以无量光佛身标志的盛满甘露的颅碗。她们两两成对，安住于中央坛城和基础坛城的东等四门，以右旋绕的方式排列。所有这些女神的手持物都以金刚杵为标志，凶猛而愤怒，身着尸陀林装束，在熊熊烈火中以左展立姿站立。另一种说法是右展立姿也可以。在注释中是这样说的。这些是金刚萨埵和基础坛城的守门神。嗡 勃隆 康，以及嗡等咒语，行使着增益和摄受的事业，安住于东方坛城的中央，即常胜如来佛，白色略带黄色，主面白色，右面黄色，左面红色，背面绿色。前两只手的上半部分披着绛红色法衣，手持装满甘露的钵盂，下面两只手拿着手杖和经书。具有转轮王的装束，并以珍宝装饰。圣救度佛母，白色，手持法轮和颅
English
Holding and dancing with the sapling of the wish-fulfilling tree swayed by the wind, the deities reside in the four directions, east, etc., of the eight spokes, arranged in a clockwise manner. Om. Blue Flute Mother, holding a flute. Similarly, Tam. Yellow Lute Mother, holding a lute. Vam. Red Great Drum Mother, holding a great drum. Sam. Green Clay Drum Mother, holding a clay drum, the deities reside in the four corners of the eight spokes, arranged clockwise from the southeast. A. Red-Yellow Flower Mother, holding a flower. Ah. White Incense Lamp Mother, holding an incense lamp. Aam. Red Butter Lamp Mother, holding a butter lamp. Ah. Green Scented Water Mother, holding scented water, the deities reside in the four outer corners, arranged clockwise starting from fire. All eight goddesses are marked with vajras in their hand implements. The sixteen goddesses all possess charming and beautiful postures, adorned with silk and all kinds of precious jewels, residing in a blazing halo of light, with graceful demeanor and in the posture of a bodhisattva's full lotus position. These are the special deity assembly of Vajrasattva. Dza. White Hayagriva High-Soaring Mother, with a horse's head, holding an iron hook and a skull cup filled with nectar. Hum. Blue Pig-Faced Mother, with a pig's face, holding fangs and a lasso. Vam. Red Illumination Mother, with a dog's face marked with the sun and moon, holding an iron chain. Hoh. Green Ash Terrifying Mother, with a lion's face, holding a bell and a skull cup filled with nectar marked with the form of Amitabha. They reside in pairs at the four gates of the central mandala and the base mandala, east, etc., arranged in a clockwise manner. All these goddesses are marked with vajras in their hand implements, fierce and wrathful, wearing charnel ground attire, standing in the midst of blazing fire with a left-extended posture. Alternatively, it is said that a right-extended posture is also acceptable. This is how it is in the commentary. These are the gatekeepers of Vajrasattva and the base mandala. Om Bhrum Kham, and the mantra Om, performing the activities of increasing and subduing, residing in the center of the eastern mandala, namely, the Ever-Victorious Tathagata, white with a yellowish hue, the main face white, the right face yellow, the left face red, and the back green. The upper part of the first two hands is draped with a saffron-colored Dharma robe, holding a begging bowl filled with nectar, and the lower two hands hold a staff and a scripture. Possessing the attire of a universal monarch and adorned with jewels. White Buddha Locana, holding a wheel and a skull
English
Embracing with an embracing posture. Residing in the vajra full lotus position. Similarly: Haṃ. The white Mother Who Speaks of All Buddhas, holding a lotus marked with a tongue. Tsaṃ. The yellow Supremely Victorious Mother, with both hands clapping. Traṃ. The red Samantabhadri, holding a five-pronged vajra and a precious jewel-filled vase. Dhaṃ. The multi-colored Inexhaustible Vessel Mother, holding a vessel filled with jewels and a conch shell. These are arranged clockwise, starting from the east, on the four petals of the lotus. Aṃ. The red-yellow Mother Who Possesses All Buddhas, holding the body of the Victorious Akshobhya in her heart. Bhrūṃ. The white Good-faced Mother, with a mirror-like color, holding a mirror and a yak-tail fan. Haṃ. The blue Great Cloud Mother, holding a vajra cloud that pours down hail. Khaṃ. The yellowish-white Sky Eye Mother, holding a lotus marked with an eyeball. These are arranged clockwise, starting from the east, in the four directions of the eight eyes. Oṃ. From the one called Flute Mother up to residing in the middle of blazing fire with the left leg extended, the eight offering goddesses and the four gatekeepers are the same as before. The special feature is that those holding vessels filled with nectar are displayed and arranged clockwise at the four gates. It is said. In the place where it says "marked with a vajra," it is changed to "marked with a wheel," and this is the retinue of Vairochana. Oṃ heru vajra samaya hrīḥ sarva duṣṭan samaya mudra prabhañjaka hūṃ phaṭ. It is said. By uttering Hūṃ, the activity of expanding and contracting is performed, and residing in the center of the southern mandala is: The glorious Great Heruka, with a blue body color, extremely wrathful, the root face dark blue, with great blazing rays of light. The right face is white, the left face is red, and the back face is yellow, thus having four faces. Opening the mouth and gnashing the teeth. Rolling the tongue. Uttering the sound of skaṃ. The eyes are bloodshot and rolling, the hair and beard are blazing. Possessing vajra body hair. Fully displaying the nine dances. Of the eight hands, the first two hold a khaṭvāṅga hanging with a vajra and a bell. The second pair holds the skin of the Great Terrifier being moved by the wind. The third pair holds a bow and arrow. The fourth pair holds a skull cup filled with blood and a skull cup filled with a great heart. Possessing charnel ground attire. The right foot is slightly bent, embracing the thigh of the consort, and the left leg is extended, in a half-lotus dancing posture, with Gulang, Autonomy, and the Moon, etc.