English
Abiding in the wheel of wisdom of the empty illusory net that appears like the moon within. Second, the visualization: On the seat, the form of complete and bodhisattvas, the wheel king, the wheel queen, and from the right, seeing, hearing, smelling, tasting, together with the retinue of consorts. In the corners are the seers, hearers, smellers, tasters, etc., abiding with the retinue of consorts. In the middle courtyard are the six Thubpas, and in front and behind are the doers and the actions, all shown to abide. The subjugators at the four gates abide with the retinue of consorts. Vajra wheel, jewel, lotus, sword, bell burning, Utpala flower, Naga tree, etc. are the signs. Jewel sprout, sword burning, white lotus, vajra burning, Dharma wheel, jewel vase. Beautiful form, jewel garland, and lute, dancer, supreme one, flower garland and incense offering woman, lamp and anointing oil, etc., clinging to activities and relying on Dharma. Heads swaying and in the posture of bowing, like the great mudras above, clinging in the state of non-duality. The hand gestures of the wrathful ones at the four gates are: Nri (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), head raised and vajra pressing down, skull transformation great pressing down, vajra crossed pestle pressing down with action. Hook, lasso, Sphota Hum (Tibetan, Devanagari, Romanized Sanskrit, literal meaning), those abiding at the four gates also bow and cling like the above. The six Thubpas have various hand gestures, but in short, they are shown as six hand gestures. Harp and lute, armor, scripture, jewel box, are well shown in fire and water. The mother is the sphere of Dharma without object of focus, Samantabhadri, the wisdom radiance of equality. The mother transforms into the equal and complete lotus posture. There are also various other hand gestures, or it is the Tathagata himself, or it is the vajra palm itself. Dark blue, white, yellow-brown, green, etc., of various kinds, soft, slender, clinging, swaying, with a youthful appearance, bright, shining, beautiful, possessing splendor, a great assembly radiating light, intertwined with burning garlands, with the boundless and infinite pervading, the inconceivable mandala is naturally accomplished. This is the visualization. Three, of the two, empowerment and blessing, the first is: Like that, the life core of all the clearly visualized deities, the wisdom being of the same form as oneself, with ornaments and hand
English
Becoming the lords of the families... With the five mantra sets recited first, Amitabha, Avalokiteśvara, Samantabhadra, Hayagriva, etc., together with their consorts, at the place where Amitabha becomes the lord of the family... With the five mantra sets recited first, Amoghasiddhi, Vajrapani, Manjushri, Amrita Kundali, etc., together with their consorts, visualize being adorned on the head with the five-family crown of Amoghasiddhi as the lord. Second, at the crown of all deities, there is a white Om (藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡) residing on the moon. Its rays stimulate the mind-streams of all the Tathagatas, and the assembly of body-vajra deities fills the sky. It dissolves into Om (藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡), becoming inseparable from the bodies of all the Tathagatas. From the complete transformation of Om (藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡), visualize white Vairochana expanding by holding a wheel. Touching the crown of the head with the vajra mudra, recite: Om Sarva Tathagata Maha Kaya Vajra Svabhava Atmako 'Ham. At the throat, there is a red Ah (藏文：ཨཱཾ，梵文天城体：，梵文罗马拟音：āṃ，汉语字面意思：阿) residing on a lotus. Its rays... The deities of speech-vajra... It dissolves into Ah (藏文：ཨཱཾ，梵文天城体：，梵文罗马拟音：āṃ，汉语字面意思：阿), becoming one with the speech of all the Tathagatas... From the complete transformation of Ah (藏文：ཨཱཾ，梵文天城体：，梵文罗马拟音：āṃ，汉语字面意思：阿), from the red Amitabha lotus... The vajra mudra at the throat, recite: Om Sarva Tathagata Maha Vak Vajra Svabhava Atmako 'Ham. At the heart, there is a blue Hum (藏文：ཧཱུཾ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽) residing on the sun. Its rays... The deities of mind-vajra... It dissolves into Hum (藏文：ཧཱུཾ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽), becoming one with the mind of all the Tathagatas... From the complete transformation of Hum (藏文：ཧཱུཾ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽), from the blue Akshobhya vajra... The vajra mudra at the heart, recite: Om Sarva Tathagata Maha Citta Vajra Svabhava Atmako 'Ham. Third, the samadhi of the order of action has six parts: Inviting the wisdom mandala, offering, confessing, requesting accomplishments, making vows, and reciting mantras. The first has four parts: Requesting to be heard, the actual invitation, throwing the wisdom flower, and stimulating and absorbing the accomplishments. First, at the heart of the wisdom-being of the main deity, the pure life-Hum (藏文：ཧཱུཾ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽) is blue, the nature of the five wisdoms is constantly appearing. From the rays that arise from it, all the Tathagatas of the ten directions and four times are stimulated. From the unchanging nature of the Dharmakaya, visualize the forty-two form bodies awakening into the form of a wheel of illusory wisdom. The two little fingers are interlocked, with the tips touching, forming the hook mudra.
Chinese
以及眷属。 吽！ 以空性甚深有无之瑜伽力，如虚空般安住誓言。 祈请诸佛如来垂念。 金刚萨埵，您是我的吉祥荣耀。 嗡 ཨོཾ (藏文) ऐह्येहि भगवन् महाकारुणिक दृष्य होः समय स्त्वम् (梵文天城体) ehyehi bhagavan mahakarunika drishya hoh samaya stvam (梵文罗马拟音) 祈请，伟大的慈悲者，显现！誓言 是这样祈请并垂听。 第二是： 嗡！ 以慈悲的铁钩劝请誓言，以慈爱的绢索从处所迎请，以铁索命令使者移动处所，令诸佛安住并生起解脱之喜悦。 从誓言者的心间放射出 ཛཿཧཱུཾ་བཾ་ཧོཿ (藏文) जः हुं बं होः (梵文天城体) jah hum bam hoh (梵文罗马拟音) 札 吽 邦 霍 （勾召、系缚、镇伏、欢喜）勾召、系缚、镇伏，并生起喜悦。 观想安住在誓言的坛城和火焰山相连之处。 第三是： 嗡 བཛྲ་ས་མ་ཡ་ ཨོཾ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 金刚誓言 嗡， ཨཱཾ་ བཛྲ་ས་མ་ཡ་ ཨཱཾ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 金刚誓言 嗡， ཧཱུཾ་ བཛྲ་ས་མ་ཡ་ ཧཱུཾ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 金刚誓言 吽， སྭཱ་ བཛྲ་ས་མ་ཡ་ སྭཱ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 金刚誓言 娑， ཧཱ་ བཛྲ་ས་མ་ཡ་ ཧཱ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 金刚誓言 诃。 这样念诵，了知自性坛城和三摩地坛城二者的身语意功德事业，自性无别。 第四是： 嗡！ 智慧之王身语意，功德事业甚稀奇，于彼之中平等合，愿我与大印合一。 这样念诵，诸佛转向赐予成就，并且 嗡 བཛྲ་ས་མ་ཡ་ ཧཱུྃ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 金刚誓言 吽。 观想智慧之轮与誓言者如水入水般无别。 嗡 བཛྲ་ས་མ་ཡ་ སྟྭཾ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 金刚誓言 坚定，直至虚空化为天神坛城。 嗡 བཛྲ་ས་མ་ཡ་ ཧོཿ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) 金刚誓言 欢喜， 极其自在，以大喜悦随之。 念诵 ཛཿཧཱུཾ་བཾ་ཧོཿ (藏文) जः हुं बं होः (梵文天城体) jah hum bam hoh (梵文罗马拟音) 札 吽 邦 霍 （勾召、系缚、镇伏、欢喜）使之稳固而清晰。 在珍宝狮子座上如实安住，与自己的明妃、子嗣和侍从眷属，忆念普贤菩萨的愿望，为了利益世间诸神而安住。 身语意，安住金刚。 这样祈请安住。 第二，是顶礼和供养，在那二者之时，自己从坛城的主尊，如一灯分二焰般，化现为一面二臂的金刚萨埵，安住在坛城的东门，对一切众生
English
and retinue. Hūṃ! By the power of the yoga of emptiness, profound existence and non-existence, May the samaya abide closely like the sky. May the Sugatas, who have gone to bliss, consider this. Vajrasattva, you are my auspicious glory. Oṃ ehyehi bhagavan mahākaruṇika dṛśya hoḥ samaya stvaṃ. By this, the hearing is lowered. The second is: Oṃ! With the iron hook of compassion, urge the samaya lineage, With the noose of love, also draw forth from the place. With the iron chain, the messenger of command moves the place, May the Sugatas reside and generate the joy of liberation. From the heart of the samaya being, emanate jaḥ hūṃ vaṃ hoḥ, attract, bind, subdue, and generate joy. Then, contemplate residing in the samaya mandala and the adjacent fire mountain. The third is: Oṃ vajrasamaya Oṃ. Āṃ vajrasamaya Āṃ. Hūṃ vajrasamaya Hūṃ. Svā vajrasamaya Svā. Hā vajrasamaya Hā. By reciting this, realize that the body, speech, mind, qualities, and activities of the two mandalas, the natural mandala and the samadhi mandala, are naturally inseparable. The fourth is: Oṃ! King of wisdom, body, speech, and mind, Qualities and activities are wondrous, In that very state, equally joined, May I be joined with the great mudra. By reciting this, the deities turn towards bestowing siddhis, and Oṃ vajrasamaya hūṃ. Contemplate the wheel of wisdom and the samaya being becoming inseparable like water poured into water. Oṃ vajrasamaya stvaṃ. Make it stable until the sky is established as the mandala of deities. Oṃ vajrasamaya hoḥ. May it also become extremely empowered and attached with great joy. By reciting jaḥ hūṃ vaṃ hoḥ, make it stable and clear. Residing firmly on a precious lion throne, With one's own consorts, sons, and attendants, Remembering the aspirations of Samantabhadra, For the benefit of the world and its deities, please reside. Kaya vak chitta tishtha vajra. Thus, request them to reside. The second part consists of prostration and offering. During both of these, from oneself, the main deity of the mandala, like one lamp splitting into two flames, Vajrasattva appears with one face and two arms, and sits at the eastern gate of the mandala, towards all sentient beings.
English
Having become common actors, they are willing to enter the sequence of actions such as prostration and offering. Among them, the first is prostration: The wisdom of non-conceptual Vajra means, Realized in the state of the wisdom mother without object. The distinctions of compassion appear in various ways, I prostrate to the great Vajrasattva. All dharmas are pure, spontaneously accomplished from the beginning, Actions, functions, and mental dharmas are completely pure. To Kunsang Yabyum (prostration). Although the Dharmakaya is inseparable like the sky, The Rupakaya is clearly distinct like a rainbow. Those who have mastered the supreme means and wisdom, To the Five Families Sugatas (prostration). The mother of the Sugatas in the wonderful palace, The one who gives birth to all with the sons of the three times, To those who have become the mothers of the families (prostration). With pure consciousness and senses, heart and speech, They are the supreme sons of all the Sugatas, To the eight great Bodhisattvas (prostration). Charming women, holding garlands, possessing precious songs and dances, Offering to the Buddhas with offerings equal to the sky. To the assembly of Bodhi goddesses (prostration). Incense, flowers, lamps, perfumes, and water, Offering to the ocean of Buddhas. To the offering goddesses (prostration). Those who tame beings with fierce means, Possessing the four immeasurables, protecting the four gates. To the four gatekeepers who end (prostration). The views of permanence and annihilation arise in the state of the secret mother, Hook, lasso, iron chain, bell ringing. To the four wisdom gatekeepers (prostration). Above, below, and in the four directions, the lords who tame the world, Destroying the six afflictions, purifying the six lineages. To the six Bhagavan Thupas (prostration). To the formless Dharmakaya (prostration). To the Sambhogakaya (prostration). To the Nirmanakaya in various forms (prostration). To the unchanging Vajrakaya (prostration). To the Abhisambodhikaya (prostration). Accomplished by all the Buddhas of the three times, Completing the two accumulations, perfecting the qualities, I prostrate to the assembly of body and wisdom. Ati pu ho (藏文，梵文天城体，ati pu ho，超越之供养), Prati pu ho (藏文，梵文天城体，prati pu ho，特殊之供养), this is the mudra. The second is offering, there are thirteen types, the first is the mudra offering: On the five finger joints of the right hand, ma surya mandala (藏文，梵文天城体，ma surya mandala，大日轮), five sun mandalas. On the middle finger, index finger, ring finger, thumb, and little finger, Hūṃ (藏文，梵文天城体，hūṃ，种子字), Oṃ (藏文，梵文天城体，oṃ，种子字), Svā (藏文，梵文天城体，svā，吞咽), Āṃ (藏文，梵文天城体，āṃ，种子字), Hā (藏文，梵文天城体，hā，惊叹词). On the five finger joints of the left hand, a candra mandala (藏文，梵文天城体，a candra mandala，月轮), five moon mandalas. On the middle finger, etc., Mūṃ (藏文，梵文天城体，mūṃ，种子字), Lāṃ (藏文，梵文天城体，lāṃ，种子字), Māṃ (藏文，梵文天城体，māṃ，种子字), Pāṃ (藏文，梵文天城体，pāṃ，种子字), Tāṃ (藏文，梵文天城体，tāṃ，种子字), think of them as marked. Hūṃ (藏文，梵文天城体，hūṃ，种子字). Transform