English
That which is increased by earth. Oṃ muni kreṃ svāhā. In the southeast of the courtyard, the divine sage, white, holding a lute. Oṃ muni hūṃ trāṃ svāhā. In the north, the non-divine sage, blue, holding armor. Oṃ muni sruṃ svāhā. In the south, the human sage, yellow, holding a golden staff. Oṃ muni braṃ sāhā. In the northwest, the animal sage, dark red, holding a book. Oṃ muni kṣaṃ svāhā. In the southwest, the preta sage, dark yellow, holding a jewel box. Oṃ muni ye svāhā. In the northeast, the hell being sage, smoky, holding fire and water. All six have crowns on their heads and are in the manner of celibate practitioners. For the benefit of beings, they stand upright. Hūṃ Yamāntaka kṛt phaṭ. At the east gate, the slayer of Yama, dark smoky, holding a raised human head. Oṃ mahā vajra dharo mahā krodheśvarī jvālini hūṃ phaṭ. The hook-wielding mother, dark smoky, uniting with the one holding the hook. Hūṃ Prajñāntaka kṛt phaṭ. At the south gate, Mahābala, dark yellow, holding a five-pronged vajra. Oṃ mahā ratna dharo mahā krodheśvarī jvālini hūṃ phaṭ. The noose-wielding mother, dark yellow, uniting with the one holding the noose. Hūṃ Padmāntaka kṛt hūṃ. At the west gate, Hayagrīva, dark red, holding a skull staff entwined with snakes. Oṃ mahā padma dharo mahā krodheśvarī jvālini hūṃ phaṭ. The chain-wielding mother, dark red, uniting with the one holding the chain. Hūṃ Vighnāntaka kṛt hūṃ phaṭ. At the north gate, Amṛtakundalin, dark green, holding a crossed vajra. Oṃ mahā karma dharo mahā krodheśvarī jvālini hūṃ phaṭ. The bell-wielding mother, dark green, uniting with the one holding the bell. All four wrathful ones make the threatening mudra with their left hands. The consorts hold skull cups filled with blood in their left hands. All have wrathful and fierce faces, adorned with the nine moods of dance, and decorated with the eight charnel ground ornaments, dwelling in the midst of the blazing fire of the eon, in the manner of subduing the wicked. Thus, the entire mandala, with the main deity and retinue, is like a reflection in a mirror or the moon in water, dwelling in the wisdom wheel of the illusory net of emptiness. Second, the visualization: On the seat, the form of perfection and the bodhisattva, the wheel king, victorious.
Chinese
以及，从右边起，见、闻、嗅，和尝，以及众眷属。在角落里，有见者，闻者，嗅者，尝者，都与眷属同在。在走廊里，有六能仁，前后行事，诸事业都示现安住。四个门框处，摧毁者们与眷属同在。金刚、法轮、如意宝，莲花、宝剑、铃铛燃烧着，乌巴拉花、龙树等标志。珍宝嫩芽、宝剑燃烧着，白色莲花、金刚燃烧着，法轮、如意宝靠近。身姿美丽，珍宝花鬘，琵琶、舞者最殊胜，鲜花花鬘、熏香供养女，灯、涂油等等，缠绕于事业，依止于佛法，头颅摇曳，呈现礼敬之姿。如上的大印，在无二法界的状态中缠绕。四门处忿怒尊的手印是：nṛ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）头颅高举和金刚镇压，颅器幻化大镇压，金刚交杵事业镇压，铁钩、羂索、स्फोटो（藏文，梵文天城体，梵文罗马拟音，爆裂） ཧོཿ（藏文，梵文天城体，梵文罗马拟音，惊叹词）。安住于四门的那些，也如上述一样，呈现礼敬缠绕之姿。六能仁手印各异，简而言之，示现六种手印。有斧头和琵琶，盔甲、书函、珍宝箱，火和水都极好地示现。佛母是无所缘的法界，普贤平等住，智慧光芒。成为佛母，平等圆满莲花跏趺坐。还有其他各种手印，或者就是如来本身，或者就是金刚合掌。深蓝色、白色、黄色，浅绿色等等各种颜色，柔软、纤细、缠绕、婀娜，呈现年轻之姿，明亮闪耀，庄严秀丽，具有光彩，光芒四射的大众，被燃烧的花鬘所围绕，无边无际地遍布，不可思议的坛城自然成就。如是观想。第三，灌顶和加持二者，首先是：如是观想的诸佛众，所有本尊的命根，观想各自心间，与自身无别的智慧勇识，舍弃装饰和法器，在各自法器的中心，以种子字和咒鬘围绕为标志。从种子字放射出光芒，照耀十方四时的一切
English
And, from the right, seeing, hearing, smelling, and tasting, and with the assembly of consorts. In the corners, there are seers, hearers, smellers, tasters, all abiding with consorts. In the corridors, there are six Thubpas, acting in front and behind, all activities are shown to abide. At the four door frames, the destroyers abide with consorts. Vajra, wheel, wish-fulfilling jewel, lotus, sword, bell blazing, Utpala flower, Nagarjuna tree, etc., are the signs. Precious sprout, sword blazing, white lotus, vajra blazing, Dharma wheel, precious support. Beautiful form, precious garland, lute, dancer, the most supreme, flower garland, incense offering woman, lamp, ointment, etc., clinging to actions, relying on Dharma, heads swaying, showing reverence. Like the great mudras above, entwined in the state of non-duality. At the four doors, the wrathful deity mudras are: nṛ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）head raised and vajra pressing down, skull transformation great pressing down, vajra crossed scepter action pressing down, iron hook, lasso, sphoṭa（藏文，梵文天城体，梵文罗马拟音，爆裂） hoḥ（藏文，梵文天城体，梵文罗马拟音，exclamation）. Those abiding at the four doors also, like the above, show reverence and entwine. The six Thubpa mudras are various, in short, six mudras are shown. There are axe and lute, armor, book, precious box, fire and water are shown very well. The Mother is the objectless Dharmadhatu, Samantabhadri equal abiding, wisdom radiating. Having become the Mother, equal and complete lotus posture. There are also other various mudras, or it is the Tathagata himself, or it is the vajra joined palms. Dark blue, white, yellow, light green, etc., various colors, soft, slender, entwined, graceful, showing youthful form, bright, shining, majestic, possessing splendor, a great assembly radiating light, surrounded by blazing garlands, pervading without beginning or end, the inconceivable mandala naturally accomplished. Thus, visualize clearly. Third, of the two, empowerment and blessing, first is: Thus, visualize clearly the assembly of deities, the life force of all the deities, visualize in their respective hearts, wisdom heroes inseparable from oneself, abandoning ornaments and implements, in the center of their respective implements, marked by seed syllables and mantra garlands. From the seed syllables, light radiates, illuminating all in the ten directions and four times.
Chinese
灌顶真言述说。
English
The enunciation of empowerment mantras. Secondly, on the crown of the head of all deities, there is a white Oṃ on the moon. In the throat, there is a red Āḥ on the lotus. In the heart, there is a blue Hūṃ on the sun. The rays of these stimulate the mind-streams of all Tathāgatas. The deities of the three vajras come to fill the sky. They dissolve into the three syllables. The body, speech, and mind of all Tathāgatas become inseparable. When the three syllables are completely transformed, visualize that Vairochana, white in color and holding a wheel, is on the crown of the head; Amitābha, red in color and holding a lotus, is in the throat; and Akshobhya, blue in color and holding a vajra, is in the heart, sealing them. Then, place the vajra mudrā on the three places and recite: Oṃ sarva tathāgata mahā kāya vajra svabhāva ātmako 'haṃ. Oṃ sarva tathāgata mahā vāk. Oṃ sarva tathāgata mahā citta. If it is very brief, just recite the main deity's realization, and then recite all the generation mantras completely. In this way, at the end of the support and the supported, clearly seal with "completeness on the seat and the form of a bodhisattva," etc. For empowerment and sealing, it is sufficient to just use mantras and mudrās. Thirdly, the samādhi of the order of activities has four parts: inviting the wisdom mandala, offering, confession and aspiration vows, and reciting japa. The first also has four parts: requesting to listen, inviting, throwing the wisdom flower, and urging accomplishment, then dissolving and stabilizing. First, in the heart of the main deity's wisdom being, visualize the clear essence of the seed-syllable Hūṃ, blue in color, the nature of the five wisdoms, constantly arising. The rays emanating from it stimulate all the Tathāgatas of the ten directions and four times. From the unchanging state of the Dharmakāya, visualize the forty-two forms of the body awakening into the form of the illusory wisdom wheel. With the iron hook mudrā, recite: Oṃ ehyehi bhagavāna mahā karuṇika dṛśya hoḥ samaya stvaṃ, requesting to listen. Secondly, Oṃ! With the iron hook of compassion, stimulate the vow-stream. With the noose of love, invite from the place. With the iron chain and the messenger of command, move the place. May the Sugata reside and generate the joy of liberation. From the heart of the samaya-being, Jāḥ Hūṃ Vaṃ Hoḥ, hook, bind, tie, and generate joy.
Chinese
以幻化网而现证的，一切菩提之殊胜因。以确定那秘密本身，心要之手印难以超越。不动之日之坛城字，五二成双而结合，结合之手印生起之因。嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和穆（藏文：མཱུྃ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆）二者顶端相接，八字交错后顶端相接。与一切胜者共同结合的，赐予大乐之因。此乃一切胜者，为生起极大欢喜之故，以手印之大供养，阿拉拉（藏文：ཨ་ལ་ལ་，梵文天城体：अ ल ल，梵文罗马拟音：a la la，汉语字面意思：阿拉拉）供养而献，阿拉拉（藏文：ཨ་ལ་ལ་，梵文天城体：अ ल ल，梵文罗马拟音：a la la，汉语字面意思：阿拉拉）令欢喜。二是普贤：嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）吽（藏文：ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。善逝薄伽梵，胜者如海之智慧，轮回之海无边无际，普贤供云极乐享用。嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）那摩 萨瓦 达他嘎达 贝哟 维夏…等 梭哈（藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）。以此内外秘密之欲妙事物，一切受用完全清净，供养为普贤大供云。三是洗足：嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）阿哈ra 阿哈ra 萨瓦 维迪亚 达ra 普吉de 纳摩 萨曼达 布达 南 嘎嘎 康 萨玛耶 梭哈（藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）。以此次第洗涤手足，并观想迎请入口。四是四交：各自展示手印，嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）巴那 贝 贝努 苏ra多， 迪布 巴ra穆，萨瓦 达他嘎达 悉地 吽（藏文：ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。萨玛哟 达穆 萨瓦 玛哈 苏卡 悉地 吽（藏文：ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）西日 巴扎 ra嘎 杜贝 杜。同样地，布施贝 布，阿洛给 舍。根de 根。观想天女们供养坛城之诸尊，融入鼻等各自之根门。嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）阿 吽（藏文：ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。以极喜我顶礼，如来之誓言令成办，一切大供养清净且任运成就。如是说，以给予和回应之方式令诸尊欢喜。天女们复又出现，融入自身四处，观想获得身语意事业四种成就。五是药供：嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）吽（藏文：ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。与诸佛共同结合的，自生本来即清净，八万根与合之药，五部五誓之实物，五智圆满成就之物，解脱五部有情众，遣除五毒之甘露药，大悲心之坛城
English
That which is manifestly perfected by the net of illusion, is the supreme cause of all enlightenment. By ascertaining that very secret, the essential seal is difficult to transcend. The letter in the center of the immovable sun, five and two are joined in pairs, the cause of the arising of the combined seal. Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) and Mūṃ (藏文：མཱུྃ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆) two tips are joined, eight syllables are crossed and the tips are joined. The cause of bestowing great bliss, which is combined with all the victorious ones. This is for the sake of generating great joy for all the victorious ones. With the great offering of the seal, Alala (藏文：ཨ་ལ་ལ་，梵文天城体：अ ल ल，梵文罗马拟音：a la la，汉语字面意思：阿拉拉) is offered as an offering, Alala (藏文：ཨ་ལ་ལ་，梵文天城体：अ ल ल，梵文罗马拟音：a la la，汉语字面意思：阿拉拉) please be pleased. Second, Samantabhadra: Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Gone to bliss, the Bhagavan, with the wisdom of the ocean of victorious ones, the endless ocean of existence, Samantabhadra enjoys the supreme cloud of offerings. Oṃ Namaḥ Sarva Tathāgatebhyo Viśva... etc. Svāhā (藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈). By this, all the objects of outer, inner, and secret desires are completely purified, and offered as the great cloud of offerings of Samantabhadra. Third, washing the feet: Oṃ Āhara Āhara Sarva Vidyādhara Pūjite Namaḥ Samanta Buddhānāṃ Gagana Khaṃ Samaye Svāhā (藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈). By this, the hands and feet are washed in order, and it is contemplated that they are invited into the mouth. Fourth, the four crosses: Showing the seals of each, Oṃ Pana Pe Pe Nu Surato, Tipu Paramu, Sarva Tathāgata Siddhi Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Samayo Damuḥ Sarva Mahā Sukha Siddhi Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Oṃ Śrī Vajra Rāga Dhūpe Dhū. Similarly, Puṣpe Pu. Āloke Hrīḥ. Gandhe Gha. It is contemplated that the goddesses offer to the deities of the mandala and dissolve into the respective sense gates such as the nose. Oṃ Āḥ Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽). I prostrate with great joy, may the sacred vow of the Thus Gone One be accomplished, may all the great offerings be purified and spontaneously accomplished. Saying this, the deities are pleased in the manner of giving and receiving. The goddesses reappear and dissolve into their four places, and it is contemplated that the four accomplishments of body, speech, mind, and action are attained. Fifth, the medicine offering: Oṃ Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽). That which is combined with all the Buddhas, self-arisen, primordially pure, the medicine combined with eighty thousand roots, the reality of the five families and five vows, the substance of the five wisdoms perfectly accomplished, liberating all sentient beings of the five lineages, the nectar medicine that dispels the five poisons, the mandala of great compassion.