English
I am wisdom, blue is the mirror, yellow is equality, red is discernment, and green is accomplishment. Meditate on the transformation of the five lights into a palace of five jewels. Then, remove the central peg and fill its place with five colored earths. Next, to examine the colored powder, draw five lines from the northeast corner, straighten them, and place them down, covering them with a cloth. If it is damaged, it is not good; if it is not damaged and a shadow or flame appears, it is good. The center of the middle is dark blue. The four spokes of the wheel should be according to the family, or white, yellow, red, green, or yellow. The sides of the spokes should be red. The four corners and four protrusions should be green. The middle corridor should be yellow. The four doors should be according to the family. The outer iron fence should be surrounded by vajras and flames. Fifth, establish the deity's body, speech, mind, and name. For this, at each deity, establish letters such as Hūṃ (ཧཱུྃ，hūṃ，吽，seed syllable), Mūṃ (མཱུྃ，mūṃ，芒，seed syllable), or the mind seals of the five families, or establish bindus. Alternatively, all of these are not necessary; the arrangement of substances mentioned below is sufficient. Regarding this, "The mandala is thus" means: the west is the basis. It means that when practicing based on this mandala, all things gathered by the karma and afflictive distractions of sentient beings disappear, and the result is to turn towards the pure lands of the forty-two Buddhas, and to practice based on that basic palace. That is its meaning. Second, how to establish the deities? There are two aspects to this: establishing substances and establishing deities. First, establishing substances, as indicated by "nine tormas painted with designs." On one colored cloth, write the essence of the five family fathers and mothers, Hūṃ (ཧཱུྃ，hūṃ，吽，seed syllable) Vajradhṛk (བཛྲ་དྷྲིཀ྄，vajra dhṛk，Vajradhara, the holder of vajra), etc., using white and red bodhicitta. On eight leaves, write the essence of the hero and heroine, Śiṃ (ཀྵིཾ，śiṃ，希，seed syllable) Hirāja (ཧི་རཱ་ཛ་，hi rā ja，Hiraja, seed syllable), etc. Regarding this, it is called "nine tormas painted with designs." The six Munis are: on each round sandalwood peg, write the essence, Oṃ (ༀ，oṃ，嗡，seed syllable) Munekruṃ (མུ་ནེ་ཀྲུང་，mu ne kruṃ，Muni Krum, seed syllable), etc. The wrathful deities, father and mother, of the four doors are: on eight sengdeng wood pegs, write the essence, Yamāntakṛta (ཡ་མཱན་ཏ་ཀྲིཏ་ཏ་，ya mān ta kri ta ta，Yamantaka Krita, seed syllable), etc. The two Samantabhadra fathers and mothers are said to be written on the central cloth. Some say they are written on the vajra and bell. Second, establishing the deities is: then perform the naming ceremony of the cloth, invite and establish the deities, Hūṃ.
Chinese
嗡！从中央自生而成之神， 至尊金刚萨埵与， 大母普贤佛母二者， 从自性大坛城中， 以 扎 吽 榜 霍 迎请。 于真实明亮之坛城中， 于大狮交叠之座上， 以及日月莲花之座上， 祈请欢喜安住。 扎 吽 榜 霍。 吽 班匝 德热（藏文：ཧཱུྃ་བཛྲ་དྷིཀ྄，梵文天城体：हुं वज्र धृक्，梵文罗马拟音：hūṃ vajra dhṛk，吽，金刚，持）。 穆 达德 效瓦热 斯瓦姆（藏文：མཱུྃ་དྷ་ཏི་ཤྭ་རི་སྟྭཾ，梵文天城体：मूं धतिश्वरि स्त्वं，梵文罗马拟音：mūṃ dhatiśvari stvaṃ，穆，地自在，是）。 身语意三昧耶，安住于此。 如是说。 以此解释而欢喜。 如是说，吽！ 从东方自生…… 至尊毗卢遮那佛与， 大母佛眼佛母…… 大象交叠之座…… 嗡 杰那 杰克（藏文：ༀ་ཛི་ན་ཛིཀ྄，梵文天城体：ओम् जिन जिक्，梵文罗马拟音：oṃ jina jik，嗡，胜者，胜）。 朗 德效 惹德 斯瓦姆（藏文：ལཾ་ཏེ་ཥ་ར་ཏི་སྟྭཾ，梵文天城体：लं तेष रति स्त्वं，梵文罗马拟音：laṃ teṣa rati stvaṃ，朗，彼，喜，是）。 等等如上连接。 如是，南方宝生， 母玛玛吉， 骏马之座。 梭 惹那 德热（藏文：སྭཱ་རཏྣ་དྷྲིཀ྄，梵文天城体：स्वा रत्न धृक्，梵文罗马拟音：svā ratna dhṛk，梭，宝，持）。 芒 摩哈 惹德 斯瓦姆（藏文：མཱཾ་མོ་ཧ་ར་ཏི་སྟྭཾ，梵文天城体：मां मोह रति स्त्वं，梵文罗马拟音：māṃ moha rati stvaṃ，芒，愚痴，喜，是）。 西方无量光， 母白衣母， 孔雀之座。 阿 阿若 勒克（藏文：ཨཱཾ་ཨ་རོ་ལིཀྲ，梵文天城体：आं अरो लिक्र，梵文罗马拟音：āṃ aro likra，阿，无垢，书写）。 香 惹嘎 惹德 斯瓦姆（藏文：པྱཾ་རཱ་ག་ར་ཏི་སྟྭཾ，梵文天城体：प्यं राग रति स्त्वं，梵文罗马拟音：pyaṃ rāga rati stvaṃ，香，贪，喜，是）。 北方不空成就， 母誓言度母， 妙翅鸟座。 哈 扎嘉 德热（藏文：ཧཱ་པྲཉྫྙཱ་དྷྲིཀ྄，梵文天城体：हा प्रञ्ज्ञा धृक्，梵文罗马拟音：hā prañjñā dhṛk，哈，智慧，持）。 当 班匝 惹德 斯瓦姆（藏文：ཏཱཾ་བཛྲ་ར་ཏི་སྟྭཾ，梵文天城体：तां वज्र रति स्त्वं，梵文罗马拟音：tāṃ vajra rati stvaṃ，当，金刚，喜，是）。 如是五部。 如是，清净五根识之八菩萨， 清净境时之八佛母， 座为莲花日月。 各自之咒语。 清净烦恼之六能仁， 座为单人座。 嗡 牟尼 扎（藏文：ༀ་མུ་ནེ་ཀྲེཾ་，梵文天城体：ओम् मुने क्रें，梵文罗马拟音：oṃ mune kreṃ，嗡，牟尼，扎）等咒语。 清净常断等四边之四门神， 具足四无量之四门母， 日座。 各自之咒语。 清净意法之普贤父母， 具咒语。 随力增减连接，寂静修法与， 忿怒修法亦如下文所说，增减所依相同，可连接，我如是想。 具法眼者请审查。 酥油灯如何点燃， 显现之光明，陈设布置。 如是说，点燃酥油灯等如下当知，欢喜。 吽！ 从无生法界自性中， 从智慧游舞奇妙生起中， 于玛当之腹中， 大智慧之宫殿， 秘密殊胜之坛城中， 于普贤佛母之灯盏中， 以无生菩提心之酥油点燃， 于不死亡方便之树干上， 点燃智慧光芒闪耀之灯火， 具有摧毁愚痴黑暗之威光， 焚烧三毒之身语意之宝藏， 以心为譬喻，智慧自显现， 如明镜般之智慧
English
Oṃ! From the center, the self-arisen deity, Bhagavan Vajrasattva and, The great mother Samantabhadrī, both, From the great mandala of self-nature, Invited with Jaḥ Hūṃ Baṃ Hoḥ. In this pure and clear mandala, On the seat of crossed great lions, And on the seat of sun, moon, and lotus, I request you to joyfully and firmly reside. Jaḥ Hūṃ Baṃ Hoḥ. Hūṃ Vajra Dhṛk (藏文：ཧཱུྃ་བཛྲ་དྷིཀ྄，梵文天城体：हुं वज्र धृक्，梵文罗马拟音：hūṃ vajra dhṛk，Hūṃ, Vajra, Holder). Mūṃ Dhatiśvari Stvaṃ (藏文：མཱུྃ་དྷ་ཏི་ཤྭ་རི་སྟྭཾ，梵文天城体：मूं धतिश्वरि स्त्वं，梵文罗马拟音：mūṃ dhatiśvari stvaṃ，Mūṃ, Earth-Sovereign, Is). Kāya Vāk Citta Samaya Tiṣṭha Lhan. Thus it is said. By this explanation, be joyful. As it was said, Hūṃ! From the east, self-arisen... Bhagavan Vairocana and, The great mother Buddha Locanā... Seat of crossed great elephants... Oṃ Jina Jik (藏文：ༀ་ཛི་ན་ཛིཀ྄，梵文天城体：ओम् जिन जिक्，梵文罗马拟音：oṃ jina jik，Oṃ, Victorious One, Victorious). Laṃ Teṣa Rati Stvaṃ (藏文：ལཾ་ཏེ་ཥ་ར་ཏི་སྟྭཾ，梵文天城体：लं तेष रति स्त्वं，梵文罗马拟音：laṃ teṣa rati stvaṃ，Laṃ, That, Delight, Is). Etc., connect as above. Likewise, in the south, Ratnasambhava, Mother Māmakī, Seat of excellent horse. Svā Ratna Dhṛk (藏文：སྭཱ་རཏྣ་དྷྲིཀ྄，梵文天城体：स्वा रत्न धृक्，梵文罗马拟音：svā ratna dhṛk，Svā, Jewel, Holder). Māṃ Moha Rati Stvaṃ (藏文：མཱཾ་མོ་ཧ་ར་ཏི་སྟྭཾ，梵文天城体：मां मोह रति स्त्वं，梵文罗马拟音：māṃ moha rati stvaṃ，Māṃ, Delusion, Delight, Is). In the west, Amitābha, Mother Pāṇḍaravāsinī, Seat of peacock. Āṃ Aro Likra (藏文：ཨཱཾ་ཨ་རོ་ལིཀྲ，梵文天城体：आं अरो लिक्र，梵文罗马拟音：āṃ aro likra，Āṃ, Immaculate, Writing). Pyaṃ Rāga Rati Stvaṃ (藏文：པྱཾ་རཱ་ག་ར་ཏི་སྟྭཾ，梵文天城体：प्यं राग रति स्त्वं，梵文罗马拟音：pyaṃ rāga rati stvaṃ，Pyaṃ, Desire, Delight, Is). In the north, Amoghasiddhi, Mother Samayatārā, Seat of garuda. Hā Prañjñā Dhṛk (藏文：ཧཱ་པྲཉྫྙཱ་དྷྲིཀ྄，梵文天城体：हा प्रञ्ज्ञा धृक्，梵文罗马拟音：hā prañjñā dhṛk，Hā, Wisdom, Holder). Tāṃ Vajra Rati Stvaṃ (藏文：ཏཱཾ་བཛྲ་ར་ཏི་སྟྭཾ，梵文天城体：तां वज्र रति स्त्वं，梵文罗马拟音：tāṃ vajra rati stvaṃ，Tāṃ, Vajra, Delight, Is). Thus, the five families. Likewise, the eight bodhisattvas who purify the five senses, The eight consorts who purify place and time, The seat is lotus, sun, and moon. Each of their mantras. The six munis who purify afflictions, The seat is single. Oṃ Mune Kreṃ (藏文：ༀ་མུ་ནེ་ཀྲེཾ་，梵文天城体：ओम् मुने क्रें，梵文罗马拟音：oṃ mune kreṃ，Oṃ, Sage, Kreṃ) etc. mantras. The four gatekeepers who purify the four extremes of permanence and annihilation, The four gatekeepers endowed with the four immeasurables, The sun seat. Their own mantras. The Samantabhadra father and mother who purify mind and dharmas, With mantras. Connect as appropriate, expanding or condensing, for peaceful practice and, For wrathful practice as well, as it will appear below, expanding or condensing, the basis is the same, it is permissible to connect, I think. Those with the eye of Dharma, please examine. How to light the butter lamp, The light of appearance, arrange and display. Thus it was said, the preparation of the butter lamp etc. should be known below, joyfully. Hūṃ! From the unborn nature of the Dharmadhātu, From the wondrous arising of the play of wisdom, In the womb of Matram, The palace of great wisdom, In this secret and supreme mandala, In the lamp of the mother Samantabhadrī, Kindled with the butter of unborn bodhicitta, On the trunk of the immortal skillful means, Kindle the lamp of blazing light of wisdom, Having the splendor to destroy the darkness of delusion, The treasure of body, speech, and mind that burns the three poisons, Taken as an example of the mind, the self-manifestation of wisdom, The wisdom like a mirror.
Chinese
为了成就地，秘密坛城应安置于处所。 “智灯三昧住，金刚。” 如是，应如灯火之天众数量般安放。 供品（４）如何安放呢？ “以供品庄严而环绕安放。” 如是说。 五部之表征，悬挂五色绸缎之帷幔。 八大菩萨，箭四支，镜四面。 八大明妃，剑四把，绸四种。 门守护者父母，宝珠串四条。 周围以金刚橛环绕。 五智之表征，以五色丝线环绕。 此外，还应安放供品等物。 如何安放令三摩地明晰之所依呢？ “眼之所依亦应显现安放。” 如是说。 为了诸天显现，安放画像。 为了秘密修法之正行，安放佛母像，灌顶之宝瓶，以及灌顶物等。 依靠坛城与供品，修持之仪轨（６）之正行是，从下文将要出现的，以令诸天欢喜之事业来了解。 （２）。彼之第二种传承，以彩粉绘制，依靠殊胜供品及尸体而修持之传承是，经中如此说道：“坛城半月形，单门向东绘，其上尸坐立。” 如是说。 故，从先前准备安放之尸体箱中取出，如光之次第般沐浴清净后，招引其识，安置于坛城中，放置于曼荼罗中央后，于其上安放诸天也。 经中说：“于尸体上安放诸天是，自性不动佛父母及种子字，以及如来等四十二尊，从尸体之位置显现。 五蕴之观想是，头顶不动佛，右手毗卢遮那佛，左手宝生佛，左脚无量光佛，右脚不空成就佛，观想五部佛父母。 前后二方之观想是，阿里的普贤菩萨，嘎里的普贤佛母，观想之。 识蕴眼识地藏，耳识虚空藏，鼻识观世音，舌识金刚手。 根身眼根慈氏，耳根除盖障，舌根文殊，鼻根普贤。 境相眼境色相拉西玛，声玛拉雅，香吉尔蒂，味尼尔蒂，时拉。 过去度贝。
English
For the purpose of accomplishing the ground, the secret mandala should be established in a suitable place. "Jnana Dipa Samaya Tistha Vajra." Thus, the lamps should be arranged according to the number of deities. What about arranging the substances (4)? "Arrange the offerings beautifully around." It is said. Hang curtains of five-colored silk representing the five families. Eight Bodhisattvas with four arrows and four mirrors. Eight consorts with four swords and four silks. The gatekeepers, father and mother, with four strings of precious jewels. Surround the perimeter with phurbas. Encircle with five-colored threads representing the five wisdoms. Furthermore, offerings and other items should be arranged. What about arranging the support for clarifying samadhi (5)? "The support for the eye should also be manifestly arranged." It is said. For the deities to be clear, place painted images. For the secret practice to take form, place the Mother of All Buddhas image, the initiation vase, and the initiation substances. Based on the mandala and these substances, the correct way to perform the practice (6) is to understand it through the activities that please the deities, which will be explained below. (2). The second transmission is the transmission of practicing by drawing with colored powders and relying on the supreme substance, the corpse. The tantra says: "The mandala is crescent-shaped with one door, drawn facing east. Place the corpse on top of it in a squatting position." It is said. Therefore, take it out of the corpse box that was prepared earlier, purify it by bathing it according to the order of light, then summon the consciousness and place it in the mandala, placing it in the center of the mandala. Also, placing the deities on it, the tantra says: "Placing the deities on the corpse is: the self-nature Akshobhya Buddha, father and mother, and the seed syllables, as well as the forty-two Tathagatas, manifesting from the position of the corpse. The contemplation of the five aggregates is: Akshobhya on the head, Vairochana on the right hand, Ratnasambhava on the left hand, Amitabha on the left foot, Amoghasiddhi on the right foot, contemplate the five Buddha families, father and mother. The contemplation of the front and back is: A-li Samantabhadra, Ka-li Samantabhadri, contemplate. Consciousness aggregate, eye consciousness Kshitigarbha, ear consciousness Akashagarbha, nose consciousness Avalokiteshvara, tongue consciousness Vajrapani. Sense faculty, eye faculty Maitreya, ear faculty Nivarana-Vishkambhin, tongue faculty Manjushri, nose faculty Samantabhadra. Object, eye object form Lasya, sound Mala, smell Ghirti, taste Nirti, time La. Past Dhūppe.