Chinese
作为所依是风轮和金刚交杵。观想其形相为本誓度母之自性。于其上，从“വം（藏文，梵文天城体vam，梵文罗马拟音vam，水）”字生出，念诵“வம் மாமகி ரிமதல（藏文，梵文天城体vam māmagi rimadala，梵文罗马拟音vam māmagi rimadala，水 妈妈格 瑞玛达拉）”，观想成为广大的圆形甘露之海，是圣母摩摩枳（Māmaki）之自性。于其上，从“സും（藏文，梵文天城体sum，梵文罗马拟音sum，火）”字生出，念诵“ஸு ஸு மே ஸும்（藏文，梵文天城体su su me sum，梵文罗马拟音su su me sum，苏 苏 弥 苏）”，观想成为黄金地基和四重“भ्रूम（藏文，梵文天城体bhrūṃ，梵文罗马拟音bhrūṃ，种子字）”字，是圣母佛眼之自性。于其上，从“லம்（藏文，梵文天城体lam，梵文罗马拟音lam，地）”字生出，念诵“லம் தித மதல（藏文，梵文天城体lam titamadala，梵文罗马拟音lam titamadala，蓝 迪达 玛达拉）”，观想成为由四种珍宝所成、广阔无垠的须弥山。于其上，从“ரம்（藏文，梵文天城体ram，梵文罗马拟音ram，火）”字生出，念诵“ரம் ஜ்வல மதல（藏文，梵文天城体ram jvala madala，梵文罗马拟音ram jvala madala，让 匝瓦拉 玛达拉）”，观想智慧之火光炽燃，使五大种类的温度平衡，是圣母白衣之自性，如彩虹般明亮。如续部所说：五谷装饰五母续，虚空清净坛城是，无造任成本母界，胜者海众之所依。如是宣说。第三，观想所依为宫殿。对此，如何生起宫殿之精华及开展收摄呢？思维任何转变之字，以光芒之形式放射，以无余之慈悲遍布，如是希求而观想。光芒彼等聚集后，如是说。从上述显现为智慧勇识工匠之自性的心间或眉间，观想自性生起的一个“भ्रूम（藏文，梵文天城体bhrūṃ，梵文罗马拟音bhrūṃ，种子字）”字，深蓝黑色，光芒炽燃。此即“思维任何转变之字”。对此，“भ्रूम（藏文，梵文天城体bhrūṃ，梵文罗马拟音bhrūṃ，种子字）”字，也转为空性之精华，也转为寿命之精华，也转为五种兵器之精华，也转为薄伽梵顶髻转轮王之精华，也转为生起宫殿之精华，因此说“思维任何转变之字”。“以光芒之形式放射”，因此，从“भ्रूम（藏文，梵文天城体bhrūṃ，梵文罗马拟音bhrūṃ，种子字）”字念诵“भ्रूम स्फरन फट（藏文，梵文天城体bhrūṃ spharana phaṭ，梵文罗马拟音bhrūṃ spharana phaṭ，种子字 斯帕拉那 帕特）”，无数微小的“भ्रूम（藏文，梵文天城体bhrūṃ，梵文罗马拟音bhrūṃ，种子字）”字如芥子般放射，内外一切器情世间都被智慧之光净化。“以无余之慈悲遍布”，作为慈悲之形象无边无际遍布的象征，深蓝黑色的光芒
English
As the support, there is a wind mandala and a crossed vajra. Visualize its form as the nature of the Samaya Tara. On top of that, from the syllable "vaṃ (वཾ, vaṃ, water)", recite "vaṃ māmagi rimadala (वཾ मामगि रिमदल, vaṃ māmagi rimadala, water Mamaqi Rimadala)", and visualize it as a vast, round ocean of nectar, the nature of the Mother Māmaki. On top of that, from the syllable "suṃ (सुཾ, sum, fire)", recite "su su me suṃ (सु सु मे सुཾ, su su me sum, Su Su Mi Su)", and visualize it as a golden ground and a fourfold "bhrūṃ (भ्रूम, bhrūṃ, seed syllable)", the nature of the Mother Buddha Eye. On top of that, from the syllable "laṃ (लཾ, lam, earth)", recite "laṃ titamadala (लཾ तितमदल, lam titamadala, Lam Tita Madala)", and visualize it as Mount Meru, made of four kinds of precious jewels, vast and immeasurable. On top of that, from the syllable "raṃ (रཾ, ram, fire)", recite "raṃ jvala madala (रཾ ज्वल मदल, ram jvala madala, Ram Jwala Madala)", and visualize the blazing light of wisdom fire, balancing the temperature of the five elements, the nature of the Mother White Robe, clear like a rainbow. As it is said in the tantra: The five grains adorn the five mother tantras, the pure space is the mandala, the unmade, spontaneously accomplished mother's realm, the support of the ocean of victors. Thus it is said. Third, visualize the support as the palace. Regarding how to generate the essence of the palace and how to expand and contract it, think of the syllable that transforms into anything, radiating as rays of light, pervading with complete compassion, contemplate with longing. Those rays of light gather, as it is said. From the heart or brow of the wisdom being appearing as a craftsman, visualize a single syllable "bhrūṃ (भ्रूम, bhrūṃ, seed syllable)", dark blue-black, blazing with light, arising naturally. This is "think of the syllable that transforms into anything." Regarding this, the syllable "bhrūṃ (भ्रूम, bhrūṃ, seed syllable)" also transforms into the essence of emptiness, also transforms into the essence of life, also transforms into the essence of the five weapons, also transforms into the essence of the Bhagavan Crown Wheel-Turning King, also transforms into the essence of generating the palace, therefore it is said "think of the syllable that transforms into anything." "Radiating as rays of light," therefore, from the syllable "bhrūṃ (भ्रूम, bhrūṃ, seed syllable)", recite "bhrūṃ spharana phaṭ (भ्रूम स्फरन फट, bhrūṃ spharana phaṭ, seed syllable Spharana Phat)", countless tiny "bhrūṃ (भ्रूम, bhrūṃ, seed syllable)" syllables radiate like mustard seeds, purifying the entire outer and inner world of vessels and contents with the light of wisdom. "Pervading with complete compassion," as a symbol of compassion pervading without beginning or end, the dark blue-black light
Chinese
，悬垂，塔拉那，迦楼罗鸟，摩羯塔拉那，鹿沙拉那，大象特伽那，四个门处有塔拉树，各种有知觉的鸟，色、声、香、味、触、法界的天女们在各种各样的垫子上显现，以不减少的自生之物所庄严。而且，经中说：『珍宝燃烧的宫殿，无边无中虚空界，无外无内皆是内，觉性之座与智慧饰。』又说：『于智慧燃烧之宫殿，狮象马雀金翅鸟，日月莲花珍宝等，主与眷属次第明。』２）。然后，如果想说明生起本尊的次第，经中说：『金刚萨埵等，具大悲者之，坛城五等之眷属。』此根本有三部经：即《萨瓦布达续》、 《佛平等合》、《龙·方便之索》、 《口诀黑汝嘎之要》、 《出世间之经》。其中，如果以《口诀续黑汝嘎之要》和《出世间之经》二者为经，那么生起本尊的次第也有三种：生起主尊父母、生起眷属、坛城的分类。其中１）生起主尊父母是：经中这样说：『从虚空之中智慧生，从决定之中金刚大，从中薄伽梵金刚萨埵，与秘密之母无二合。』也就是说，在上面的虚空界中显现的智慧萨埵，念诵“班杂ra 泽达 阿贝夏亚 阿”，从中央的座垫上降下白光，发出光芒，变成种子字吽。然后，念诵“吽 斯帕ra 纳 帕特”，做了两次催请之义。再次，念诵“桑哈ra 纳 吽”，收摄后变成光。对此，念诵“吽 班杂ra”，变成五股金刚杵。它放出光芒并聚集，念诵“吽 班杂ra 德热克”，成为一切部族的主宰，名为薄伽梵吉祥金刚萨埵，身色蓝黑，三面，六臂，双足以平等的跏趺坐
English
, hanging clusters, Tarana, Garuda bird Karuna, crocodile Tarana, deer Sharana, elephant Thekana, Tala trees at the four gates, various sentient birds, forms, sounds, smells, tastes, tactile objects, and goddesses of the Dharmadhatu appearing in various ways on cushions, adorned with self-arisen things that do not diminish. Moreover, the tantra says: 'A palace of burning jewels, without beginning or middle, the realm of the sky, without outer or inner, all is within, the seat of awareness and the ornament of wisdom.' And again: 'In the palace of burning wisdom, lions, elephants, horses, peacocks, garudas, sun, moon, lotus, jewels, the main deity and retinue are clearly arranged in order.' 2) Then, if one wishes to explain the sequence of generating the deities, it is said: 'Vajrasattva and others, those with great compassion, the retinue of the five mandalas and so on.' This root has three texts: the Sarvabuddha Tantra, Buddha Samayoga, Lung, the Lasso of Means, the Essential Instructions of Heruka, and the Transcendent Text. Here, if we take the Essential Instructions of Heruka and the Transcendent Sutra as the two texts, then there are also three stages in generating the deities: generating the main male and female deities, generating the retinue, and the classification of the mandala. 1) Generating the main male and female deities: The tantra says: 'From the midst of the sky, wisdom arises, from certainty, the great Vajra, from that, the Bhagavan Vajrasattva, united inseparably with the secret consort.' That is to say, the wisdom being that appears in the upper realm of the sky, reciting "Vajra citta abeshaya ah," descends as white light from the central seat, emitting light and transforming into the seed syllable Hum. Then, reciting "Hum spharana phat," performs the meaning of two stimulations. Again, reciting "Sangharana Hum," it is gathered and becomes light. To this, reciting "Hum Vajra," it becomes a five-pronged vajra. It emits light and gathers, reciting "Hum Vajra dhrik," becoming the master of all families, called the Bhagavan Glorious Vajrasattva, with a blue-black body, three faces, six arms, and two legs in equal lotus posture.
Chinese
安住。身具寂静之相，以珍宝严饰，具足身语意之主、五智之顶严而观想，是为金刚萨埵。以地等字，生起佛母，自身如是明观之心间，吽字放出光芒并收摄，化为铃。彼放出光芒并收摄，念诵吽达度夏日，由此生起佛母金刚界自在母于左侧。那么身色与手印如何呢？如经中所说：主尊不动佛，蓝色，白色红色面容。右手金刚杵、法轮、珍宝。左手铃、莲花、宝剑。金刚界自在母于右侧依靠父尊，左手持蓝色铃。如是说。之后，二、如何生起眷属呢？经中说：具足大悲者。第二，生起眷属也有六种语意：第一，加持虚空秘密，生起字和护城神。第二，向外生起四部。第三，生起外内之勇士父母。第四，生起普贤父母。第五，生起六能仁。第六，生起门神父母。第一，加持虚空秘密：父尊是五智之自性，大悲之主。身显现为大手印，以及不离之佛母，从具足誓言之手印二者而生起。彼，亦即从父尊之心间，放出勃隆（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃隆）字，一束光芒，佛母的虚空之物净化融化为光，念诵勃隆 毗湿瓦 毗殊提 贝（藏文，梵文天城体：भ्रूं विश्र्वा विशुद्धे，梵文罗马拟音：bhrūṃ viśva viśuddhe，汉语字面意思：勃隆，一切，清净），莲花 达日 阿（藏文，梵文天城体：पद्म धर अ，梵文罗马拟音：padma dhara aṃ，汉语字面意思：莲花，持，阿），由此，观想佛母的虚空即是珍宝所成之宫殿，四瓣莲花之中心，阿（藏文，梵文天城体：अ，梵文罗马拟音：aṃ，汉语字面意思：阿）字红色而清澈。从佛母之心间，白色吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字射向父尊之虚空，虚空之物净化融化为光，念诵吽 谛普达 瓦日ra 然那 苏日亚 嗡（藏文，梵文天城体：हुं तप्त वज्र रत्न सुर्य ओ，梵文罗马拟音：hūṃ tapta vajra ratna surya oṃ，汉语字面意思：吽，热，金刚，珍宝，太阳，嗡），由此，观想父尊秘密之五股金刚杵，腰间具有珍宝串，顶端于日轮之上，明观一个白色嗡（藏文，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字，是为法之手印。之后，进入业之手印，彼，为了智慧融入法界之故，念诵吽吽（藏文，梵文天城体：हुं हुं，梵文罗马拟音：hūṃ hūṃ，汉语字面意思：吽吽）。之后，父尊与佛母的表示等。
English
Abiding. Possessing a peaceful demeanor, adorned with precious jewels, contemplating the lord of body, speech, and mind, adorned with the crown of the five wisdoms, is referred to as Vajrasattva. With the sound of earth and so forth, the mother is generated. From the heart of oneself, thus clearly visualized, the letter Hūṃ radiates and gathers, transforming into a bell. From that radiating and gathering, reciting Hūṃ Dhā Dhū Śvari, the mother Vajradhātvīśvarī is generated on the left. What are her body color and hand symbols like? As stated in the tantra: The main deity, Akṣobhya, is blue, with a white and red face. Right hand holds a vajra, wheel, and jewel. Left hand holds a bell, lotus, and sword. Dhātvīśvarī relies on the father on the right, holding a blue bell on the left. Thus it is said. Then, 2) How are the retinue generated? It is said, "Endowed with great compassion." Secondly, regarding the generation of the retinue, there are six aspects in terms of meaning: First, blessing the secret space, generating letters and city deities. Second, generating the four families outwards. Third, generating the male and female heroes, outer and inner. Fourth, generating Samantabhadra and Samantabhadrī. Fifth, generating the six Thubpas. Sixth, generating the male and female gatekeepers. First, blessing the secret space: The father is the embodiment of the five wisdoms, the lord of great compassion. The body is clear as the great mudra, and the inseparable mother is to be generated from the two who possess the mudra of samaya. That is, from the heart of the father, one Bhrūṃ (Tibetan, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal Meaning: Bhrūṃ) radiates, and the element of space of the mother is purified and dissolves into light. Reciting Bhrūṃ Viśva Viśuddhe (Tibetan, Devanagari: भ्रूं विश्र्वा विशुद्धे, Romanized Sanskrit: bhrūṃ viśva viśuddhe, Literal Meaning: Bhrūṃ, All, Pure), Padma Dhara Aṃ (Tibetan, Devanagari: पद्म धर अ, Romanized Sanskrit: padma dhara aṃ, Literal Meaning: Lotus, Holder, A), thus, the space of the mother itself is visualized as a precious palace, with a red and clear Aṃ (Tibetan, Devanagari: अ, Romanized Sanskrit: aṃ, Literal Meaning: A) at the center of a four-petaled lotus. From the heart of the mother, a white Hūṃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Meaning: Hūṃ) radiates towards the space of the father, and the element of space is purified and dissolves into light. Reciting Hūṃ Tapta Vajra Ratna Surya Oṃ (Tibetan, Devanagari: हुं तप्त वज्र रत्न सुर्य ओ, Romanized Sanskrit: hūṃ tapta vajra ratna surya oṃ, Literal Meaning: Hūṃ, Hot, Vajra, Jewel, Sun, Oṃ), thus, the secret five-pronged vajra of the father, with a string of jewels around the waist, and a white Oṃ (Tibetan, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Meaning: Oṃ) clearly visualized on top of the sun disc at the tip, is the mudra of dharma. Then, one should engage in the karma mudra. That is, for the sake of wisdom entering the dharmadhatu, reciting Hūṃ Hūṃ (Tibetan, Devanagari: हुं हुं, Romanized Sanskrit: hūṃ hūṃ, Literal Meaning: Hūṃ Hūṃ). Then, the signs of the father and mother, etc.