English
Uṇi ka dṛ́śya hoḥ samaya stvaṃ. Jaḥ hūṃ baṃ hoḥ. By reciting this, from the Akanishta heaven, an immeasurably large or small body of Vajrasattva, the nature of a wisdom being, descends and is visualized as residing in the sky above the student's crown. The time for the noble, supreme compassion has arrived! The time for special teachings has arrived! The time for exerting power and strength has arrived! The time for bestowing blessings has arrived! The time for bestowing the supreme empowerment has arrived! The time for granting accomplishments has arrived! Great and mighty subduer of demons, Blessed One! Greatly blessing, bestowing blessings, Blessed One! Greatly empowering, bestowing empowerment, Blessed One! Granting supreme accomplishments, Blessed One! May we have the fruition of our karma! Hūṃ hūṃ hūṃ hūṃ. Recite this and play music. Then, the guru places his right hand, holding the vajra, on the student's heart. Namo! The truth of the inexhaustible adornment wheel of the body, speech, mind, qualities, and activities of all the Tathagatas of the ten directions and four times, and by the power of great truth, may that wisdom being, blessed by blessings, reside in the center of the citta as the nature of a wisdom being, and may it become the nine virtues and eight aspirations of this world. May it become the cause of unsurpassed enlightenment in the future. If the samaya is broken, may it become a vajra yaksha and suck the blood of the life force. After uttering this curse, recite Praveśaya phaṭ. By this, open the door of the heart, and visualize all the deities filling the sky entering from the student's crown and dissolving into the Vajrasattva in the heart, accompanied by music. Āveśaya ā. Visualize becoming inseparable from the deity of Chu-nan. Fifteenth, diligently practicing deity yoga is the custom of combining it with the pointing out of the mandala deities below. Sixteenth, opening the eyes: Visualize that light rays like ropes emanate from the heart of the Lord of Power, dispelling the student's veil of ignorance, thereby possessing the pure wisdom eye. Today, by the power of faith, One shall behold the sacred mandala. In whose Buddha family is one born, One shall attain supreme accomplishment. Vajra cakṣu praveśaya phaṭ. Thus, open the eyes and remove the face covering. Seventeenth, showing the mandala: The Lord of Power holds a wooden staff, Hūṃ.
Chinese
诶曼达拉巴夏！仅仅是这样吗？如果想详细了解，就像《释日藏》中所说的那样：观看这个大坛城！现在生起强烈的信心！于佛陀种姓中诞生！成为殊胜誓言者！金刚莲花嬉戏之最！以真言和手印加持！一切成就皆圆满！修持这些秘密真言！这样劝请观看。而且，在以守护轮不可分割地束缚的内部，在各种莲花的中心，显现着圆满的基础，无量智慧之轮。智慧珍宝燃烧的宫殿，广大遍及十方，功德无量增长而成为四方形，以殊胜智慧珍宝的隆起而庄严，顶端与十方四时诸佛的坛城无余一切，既非各自独立又本质同一的智慧周遍回旋。不可思议的智慧，智慧珍宝的形状和颜色等，成为各种不同的差别和特点。广大，无法衡量。智慧珍宝的各种串珠和，悬垂的束，光芒四射的装饰，各种形象和，各种声音和，各种气味和，各种味道和，各种触感，以十方密集，自然显现而不被遮蔽的，不可思议的装饰所覆盖。具有从四解脱门进入的门拱。具有八解脱的阶梯。内外皆无，一切皆融入内部。座位的次第是：五部族之处，无畏的狮子座和，力量大象座和，神变骏马座和，自在孔雀座和，无碍虚空鹏鸟座和，五部族和事业之处，如意满足愿望的珍宝座。五部族事业菩萨们之处，无染莲花座上，自性光明显现的日月轮。对于六能仁，有单独的莲花，以及终结者之处，各有太阳的座位。这些是所依的坛城。能依的本尊坛城是：坛城中央的座位上，清净识的处所。
English
E Maṇḍala Pāśya! Is that all? If you want to know in detail, as stated in the commentary "Nyiseng": Look at this great mandala! Now generate strong faith! Be born into the lineage of the Buddha! Become the supreme Samaya holder! The best of Vajra Lotus play! Bless with mantras and mudras! All accomplishments are perfectly complete! Practice these secret mantras! Thus urging to look. Moreover, within the indivisible binding of the protective wheel, at the center of various lotuses, the complete basis, the immeasurable wheel of wisdom, is clearly manifest. A palace blazing with wisdom jewels, vast and pervading the ten directions, becoming square for the sake of increasing immeasurable qualities, adorned with the protuberances of supreme wisdom jewels, the apex encompassing all the mandalas of the Buddhas of the ten directions and four times, the wisdom that is neither separate nor of a single essence, completely swirling. Inconceivable wisdom, the shape and color of wisdom jewels, etc., become various different distinctions and characteristics. Vast, immeasurable. Various strings of wisdom jewels, and hanging bunches, radiant ornaments, various forms, and various sounds, and various smells, and various tastes, and various tactile sensations, densely packed in the ten directions, naturally appearing without being obscured, covered with inconceivable ornaments. Possessing arched doorways entering through the four gates of liberation. Possessing the steps of the eight liberations. Without outer or inner, everything merges into the inner. The order of the seats is: In the place of the five families, the fearless lion throne, and the powerful elephant throne, and the miraculous horse throne, and the sovereign peacock throne, and the unobstructed garuda throne, and in the place of the five families and activities, the wish-fulfilling jewel seat that fulfills desires. In the place of the five families' activity bodhisattvas, on the stainless lotus seat, the self-luminous sun and moon discs appear. For the six Thubpas, there are individual lotuses, and in the place of the terminator, there is a sun seat each. These are the mandalas of the support. The supported deity mandala is: On the seat in the center of the mandala, the pure place of consciousness.
Chinese
身语意金刚自性薄伽梵金刚萨埵，身色蓝色，蓝白红色三面六臂，第一只右手持金刚杵于心间，第一只左手持铃置于腰间拥抱明妃，中间两手持法轮和如意宝，最后两手持莲花和宝剑，头发结成发髻。双足以圆满跏趺坐姿安住，于其怀中，出现虚空界清净之明妃金刚界自在母，蓝色，右手持铃拥抱父尊颈部，左手持金刚杵于心间，以禁行跏趺坐姿相拥。二者皆以丝绸五衣和珍宝八饰庄严，以九种寂静姿态威严，每一道光芒的六种颜色，也都向六百万个方向放射和燃烧，于此之中安住于乐空无二之体性。四方之东面，色蕴和地界清净，身金刚自性薄伽梵毗卢遮那佛和明妃佛眼佛母。南方，受蕴和水界清净，功德金刚自性薄伽梵宝生佛和明妃玛玛కీ。西方，想蕴和火界清净，语金刚自性薄伽梵阿弥陀佛和明妃白衣佛母。北方，行蕴和风界清净，事业金刚自性薄伽梵不空成就佛和明妃誓言度母。四隅之东南方，眼识和对境色法清净，地藏王父尊佛父佛母。西南方，鼻识和对境香清净，虚空藏父尊佛父佛母。西北方，舌识和对境声清净，观世音父尊佛父佛母。东北方，耳识和对境味清净，金刚手父尊佛父佛母。四维之东南方，眼根和过去时清净，慈氏父尊佛父佛母。西南方，耳根和现在时清净，除盖障父尊佛父佛母。西北方，鼻根和未来时清净，普贤父尊佛父佛母。东北方，舌根和不定时清净，妙音
English
Bhagavan Vajrasattva, the essence of body, speech, and mind Vajra, with a body of blue color, three faces of blue, white, and red, and six arms. The first right hand holds a vajra at the heart, and the first left hand holds a bell resting on the hip, embracing the consort. The middle two hands hold a wheel and a jewel. The last two hands hold a lotus and a sword, with hair in a matted topknot. Seated with both legs in the complete lotus posture, in his lap appears the consort Vajradhatvishvari, the blue queen of space, holding a bell in her right hand, embracing the father's neck, and holding a vajra in her left hand at her heart, embracing in the posture of asceticism. Both are adorned with five silk garments and eight precious ornaments, majestic with nine peaceful gestures, and each of the six colors of light radiates and blazes in six million directions, residing in the essence of indivisible bliss and emptiness. On the eastern spoke of the four spokes, the form aggregate and the element of earth are purified into their place, the body Vajra essence Bhagavan Vairochana and the consort Buddha Lochana. On the southern spoke, the feeling aggregate and the element of water are purified into their place, the quality Vajra essence Bhagavan Ratnasambhava and the consort Mamaki. On the western spoke, the perception aggregate and the element of fire are purified into their place, the speech Vajra essence Bhagavan Amitabha and the consort Pandara. On the northern spoke, the formation aggregate and the element of wind are purified into their place, the activity Vajra essence Bhagavan Amoghasiddhi and the consort Samaya Tara. On the four intermediate spokes, in the southeast, eye consciousness and the object of form are completely purified, Kshitigarbha father and mother. In the southwest, nose consciousness and the object of smell are purified, Akashagarbha father and mother. In the northwest, tongue consciousness and the object of sound are purified, Avalokiteshvara father and mother. In the northeast, ear consciousness and the object of taste are purified, Vajrapani father and mother. On the four corners, in the southeast, the eye faculty and the past time are purified, Maitreya father and mother. In the southwest, the ear faculty and the present time are purified, Sarvanivaranaviskambhin father and mother. In the northwest, the nose faculty and the future time are purified, Samantabhadra father and mother. In the northeast, the tongue faculty and the indefinite time are purified, Manjushri
Chinese
吉祥父母。庭院东西两侧，意法界清净之行父母。庭院东南方，慢法界清净之天尊。北方，嫉妒法界清净之非天尊。南方，贪欲法界清净之人尊。西北方，愚痴法界清净之旁生尊。西南方，悭吝法界清净之饿鬼尊。东北方，嗔恨法界清净之地狱尊。东门，触觉与常见之境清净之阎罗狱主父母。南门，所触与断见之境清净之大力父母。西门，能触与我见之境清净之马头明王父母。北门，触知与相执之境清净之甘露旋父母。如是，幻化网寂静四十二尊之大坛城。祈愿能如实亲见一切所依与能依。于此生起真实之欢喜与愉悦。其中，汝之本尊即为此。往昔花朵落于中央者之本尊为不动佛，其心咒为：ཧཱུྃ་བཛྲ་དྷྲིཀ྄ （藏文， हूँ वज्र धृक् ，hūṃ vajra dhṛk，吽，金刚，持）。如是，落于东方者之本尊为毗卢遮那佛，其心咒为：ༀ་ཛི་ན་ཛིཀ྄ （藏文， ॐ जिन जिक् ，oṃ jina jik，嗡，胜者，胜）。落于南方者之本尊为宝生佛，其心咒为：སྭཱ་རཏྣ་དྷྲིཀ྄ （藏文， स्वा रत्न धृक् ，svā ratna dhṛk，梭哈，宝，持）。落于西方者之本尊为无量光佛，其心咒为：ཨཱཾ་ཨཱ་རོ་ལིཀ྄ （藏文， आँ आरोलिक् ，āṃ ārolik，阿，啊，噜力）。落于北方者之本尊为不空成就佛，其心咒为：ཧཱ་པྲ་ཛྙཱ་དྷྲིཀ྄ （藏文， हा प्रज्ञा धृक् ，hā prajñā dhṛk，哈，智慧，持）。如是，应当时常精进修持彼彼本尊之现观，念诵其咒语。如是教诫。此后，于此时当授予依于所落之部之密名。若落于中央，则名为：金刚心要力，金刚正量力，金刚意胜力，金刚不变力，金刚猛厉力等。女众则如：金刚界富力等。若落于东方，则名为：金刚身胜力，金刚善逝力，金刚任成力，金刚毗卢遮那力
English
Glorious Father and Mother. In the east and west sides of the courtyard, the acting Father and Mother who purify the mind-dharmadhatu. In the southeast of the courtyard, the Lord of Gods who purifies the pride-dharmadhatu. In the north, the Lord of Asuras who purifies the jealousy-dharmadhatu. In the south, the Lord of Humans who purifies the desire-dharmadhatu. In the northwest, the Lord of Animals who purifies the ignorance-dharmadhatu. In the southwest, the Lord of Pretas who purifies the miserliness-dharmadhatu. In the northeast, the Lord of Hell-beings who purifies the hatred-dharmadhatu. At the east gate, Yama and his consort who purify the touch and the view of permanence. At the south gate, the Mighty Ones and their consort who purify the tangible and the view of annihilation. At the west gate, Hayagriva and his consort who purify the agent of touch and the view of self. At the north gate, Amrita Kundalin and his consort who purify the tactile knowledge and the view of characteristics. Thus, the great mandala of the forty-two peaceful deities of the Magical Net. May you generate genuine joy and delight, thinking that you are directly seeing all the supports and supported. Among them, your personal deity is this. Furthermore, the personal deity of those whose flowers fell in the center in the past is Akshobhya, and his heart mantra is: ཧཱུྃ་བཛྲ་དྷྲིཀ྄ (Tibetan, हूँ वज्र धृक् , hūṃ vajra dhṛk, Hum, Vajra, Holder). Similarly, the personal deity of those who fell in the east is Vairochana, and his heart mantra is: ༀ་ཛི་ན་ཛིཀ྄ (Tibetan, ॐ जिन जिक् , oṃ jina jik, Om, Victorious, Victorious). The personal deity of those who fell in the south is Ratnasambhava, and his heart mantra is: སྭཱ་རཏྣ་དྷྲིཀ྄ (Tibetan, स्वा रत्न धृक् , svā ratna dhṛk, Svāhā, Jewel, Holder). The personal deity of those who fell in the west is Amitabha, and his heart mantra is: ཨཱཾ་ཨཱ་རོ་ལིཀ྄ (Tibetan, आँ आरोलिक् , āṃ ārolik, Āṃ, Ārolik). The personal deity of those who fell in the north is Amoghasiddhi, and his heart mantra is: ཧཱ་པྲ་ཛྙཱ་དྷྲིཀ྄ (Tibetan, हा प्रज्ञा धृक् , hā prajñā dhṛk, Hā, Wisdom, Holder). Thus, you should always strive to practice the visualization and recite the mantra of that particular deity. Thus, it is instructed. Then, at this time, a secret name should be given according to the family in which one has fallen. If one has fallen in the center, then the names are: Vajra Essence Power, Vajra Perfect Power, Vajra Supreme Mind Power, Vajra Immutable Power, Vajra Wrathful Power, etc. For women, it is like: Vajra Realm Rich Power, etc. If one has fallen in the east, then the names are: Vajra Supreme Body Power, Vajra Sugata Power, Vajra Spontaneous Power, Vajra Vairochana Power.