Chinese
再次融入根本。于善妙之身作明观。西方之天衣，安住于自座。又，于菩萨处，念诵“嗡 牟尼 札让 梭哈”，生起天之能仁身。以札放出。以三字稳固。以化身作供养之事。自份之事业，清净天界与嫉妒。再次融入根本。于天王之身作明观。安住于东南隅。又，于菩萨处，念诵“嗡 牟尼 吽 德让 梭哈”，于非天之能仁身作明观。以札放出。以三字稳固。以化身作供养之事。自份之事业，清净非天之世界与傲慢。再次融入根本。于非天之能仁身作明观。安住于天衣之南方。又，于菩萨处，念诵“嗡 牟尼 斯让 梭哈”，于人之能仁释迦能仁作明观。以札放出。以三字作稳固。以化身作供养之事。自份之事业，清净人界与悭吝之执着。再次融入根本。于人之能仁身作明观。安住于西南隅。又，于菩萨处，念诵“嗡 牟尼 札让 梭哈”，于饿鬼之能仁作明观。以札放出。以三字稳固。以化身作供养之事。自份之事业，清净饿鬼之世界与贪欲。再次融入。于饿鬼之能仁身作明观。安住于西北隅。又，于菩萨处，念诵“嗡 牟尼 尚 梭哈”，于旁生之能仁身作明观。以札放出。以三字稳固。以化身作供养之事。自份之事业，清净旁生之界与愚痴。再次融入。于旁生之能仁身作明观。安住于北方。又，于菩萨处，念诵“嗡 牟尼 耶 梭哈”，于地狱之能仁作明观。以札放出。以三字稳固。以化身作广大供养之事。自份之事业，清净地狱之世界与烦恼嗔恨。再次融入。于地狱之能仁身作明观。安住于东北隅。或者，将天父天母分开，想要一一念诵，则化身从心间放出。念诵之方法与上相同。父与母双运同时念诵，即是之前所说。若作本尊之长修，则从种子字（བྷྲཱུྃ，BHRUM，勃隆，）生起宫殿，与前相同。字（ཧཱུྃ，HŪṂ，吽，）
English
Again, it merges into the root. Clearly visualize the form of Good Woman. The western celestial garment resides on its own seat. Furthermore, from the Bodhisattva, by saying "Om Muni Trem Svaha," generate the form of the Sage of the Devas. Eject with JAH. Stabilize with the three syllables. Perform the offering purpose with emanations. Purify the world of the Devas and jealousy with the activity of one's own share. Again, it merges into the root. Clearly visualize the form of the Lord of the Devas. Resides in the southeast corner. Furthermore, from the Bodhisattva, by saying "Om Muni Hum Tram Svaha," clearly visualize the form of the Sage of the Asuras. Eject with JAH. Stabilize with the three syllables. Perform the offering purpose with emanations. Purify the world of the Asuras and pride with the activity of one's own share. Again, it merges into the root. Clearly visualize the form of the Sage of the Asuras. Resides south of the celestial garment. Furthermore, from the Bodhisattva, by saying "Om Muni Srum Svaha," clearly visualize the Sage of Humans, Shakyamuni. Eject with JAH. Stabilize with the three syllables. Perform the offering purpose with emanations. Purify the realm of humans and the clinging to miserliness with the activity of one's own share. Again, it merges into the root. Clearly visualize the form of the Sage of Humans. Resides in the southwest corner. Furthermore, from the Bodhisattva, by saying "Om Muni Prem Svaha," clearly visualize the Sage of the Pretas. Eject with JAH. Stabilize with the three syllables. Perform the offering purpose with emanations. Purify the world of the Pretas and desire with the activity of one's own share. Again, it merges. Clearly visualize the form of the Sage of the Pretas. Resides in the northwest corner. Furthermore, from the Bodhisattva, by saying "Om Muni Kshum Svaha," clearly visualize the form of the Sage of Animals. Eject with JAH. Stabilize with the three syllables. Perform the offering purpose with emanations. Purify the realm of animals and ignorance with the activity of one's own share. Again, it merges. Clearly visualize the form of the Sage of Animals. Resides in the north. Furthermore, from the Bodhisattva, by saying "Om Muni Ye Svaha," clearly visualize the Sage of Hell. Eject with JAH. Stabilize with the three syllables. Perform the offering purpose by elaborating emanations. Purify the world of hell and the afflictive emotion of hatred with the activity of one's own share. Again, it merges. Clearly visualize the Sage of Hell. Resides in the northeast corner. Alternatively, having separated the father and mother deities, if one wishes to recite each one individually, then emanate the emanation from the heart. The methods of recitation are the same as above. Reciting the father and mother together at the same time is as previously explained, that is the same. If performing a continuous practice of the Yidam, then generating the palace from the seed syllable (བྷྲཱུྃ，BHRUM，भ्रूं，勃隆，) is the same as before. The syllable (ཧཱུྃ，HŪṂ，हूं，吽，)
Chinese
以དཾ་（藏文，梵文天城体，梵文罗马拟音，给予，汉语字面意思）、མཱུྃ་（藏文，梵文天城体，梵文罗马拟音，智慧，汉语字面意思）和三种仪轨，生起不动明王父母身。加持秘密处。以父母交合的表示来激励。嬉戏的菩提心落入明妃的虚空中。虚空菩提心的第一部分加持宫殿。一次又一次地散发，加持日月坐垫。又一次又一次地散发，在各自的坐垫上布置字。又一次散发菩提心，使所有字都具有五种智慧。又一次散发，明妃的虚空中变成一个བྷྲཱུྃ་（藏文，梵文天城体，梵文罗马拟音，摧破，汉语字面意思）的独一金刚杵。以ཛཿ（藏文，梵文天城体，梵文罗马拟音，降临，汉语字面意思）从前面的虚空中取出。在那里念诵བྷྲཱུྃ་བི་ཤྭ་བི་ཤུདྡྷེའི་（藏文，梵文天城体，梵文罗马拟音，，汉语字面意思）咒语，使宫殿明亮。从明妃的虚空中散发所有字，从虚空的宫殿的各自坐垫上降落。念诵ཧཱུཾ་བཛྲ་དྷྀཀ྄་（藏文，梵文天城体，梵文罗马拟音，，汉语字面意思）和མཱུྃ་དྷཱ་ཏྭཱི་ཤྭ་རཱི་（藏文，梵文天城体，梵文罗马拟音，，汉语字面意思）。从中央的ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，，汉语字面意思）和མཱུྃ་（藏文，梵文天城体，梵文罗马拟音，，汉语字面意思）中生起不动明王父母身。以ཛཿ（藏文，梵文天城体，梵文罗马拟音，降临，汉语字面意思）从虚空中取出。以三个字来稳固。散发化身，供养圣者，利益众生，以及自己本分的利他事业等，都和以前一样。然后，四部生起的方式和上面一样，所以简略地布置在自己的四个方向。诸位勇识的生起方式也和上面一样。如前所示，将自己布置在各个方向的位置上的方法，要扩展到地狱的能仁之间。供养和上面的供养坛城，以及这两者的智慧融合等次第，与下面要讲的坛城总论共同讲述。拉西玛等八天女。在秘密灌顶的时候，如果说像十六天女一样，那么将内在的四天女与秘密的四种菩提心结合起来。愿菩提心，起菩提心，入菩提心，住菩提心。或者，摇动、接触、亲近和体验的四天女。内在的四位明妃是：对此，念诵ཧཱུྃ་ལཱ་སྱེ་ས་མ་ཡ་སྟྭཾ་（藏文，梵文天城体，梵文罗马拟音，，汉语字面意思）。在父母以表示激励的时候，是到达誓言的时候。ཏྲཱྃ་མཱ་ལེ་ས་མ་ཡ་ཧོཿ（藏文，梵文天城体，梵文罗马拟音，，汉语字面意思）说要使誓言喜悦。就像发誓一样。ཧྲཱིཾ་གཱིརྟི་རཱ་གོ྅་ཧོཿ（藏文，梵文天城体，梵文罗马拟音，，汉语字面意思）说：自己是使自己贪恋的明妃。
English
Generate the form of the father and mother of Akshobhya with daṃ (藏文，梵文天城体，梵文罗马拟音，giving，汉语字面意思), mūṃ (藏文，梵文天城体，梵文罗马拟音，wisdom，汉语字面意思), and the three rituals. Bless the secret place. Encourage with the interlocked gestures of the father and mother in union. The playful bodhicitta descends into the space of the consort. The first part of the space bodhicitta blesses the palace. By emanating one after another, bless the sun and moon cushions. Again, by emanating one after another, arrange the letters on each cushion. Again, by emanating the bodhicitta once, make all the letters endowed with the five wisdoms of the mind. Again, by emanating once, in the space of the consort, it becomes a single vajra of bhrūṃ (藏文，梵文天城体，梵文罗马拟音，destroying，汉语字面意思). Take it out from the space in front with jaḥ (藏文，梵文天城体，梵文罗马拟音，descending，汉语字面意思). There, by reciting the mantra bhrūṃ viśva viśuddheḥ (藏文，梵文天城体，梵文罗马拟音，，汉语字面意思), the palace becomes clear. By emanating all the letters from the space of the consort, they descend onto the respective cushions of the palace in space. By reciting hūṃ vajra dhṛk (藏文，梵文天城体，梵文罗马拟音，，汉语字面意思) and mūṃ dhātvīśvarī (藏文，梵文天城体，梵文罗马拟音，，汉语字面意思). From the hūṃ (藏文，梵文天城体，梵文罗马拟音，，汉语字面意思) and mūṃ (藏文，梵文天城体，梵文罗马拟音，，汉语字面意思) in the center, generate the form of the father and mother of Akshobhya. Take it out into space with jaḥ (藏文，梵文天城体，梵文罗马拟音，descending，汉语字面意思). Stabilize with the three syllables. Emanating the emanation, offering to the noble ones, benefiting beings, and the activities of one's own share are the same as before. Then, the way to generate the four families is the same as above, so briefly arrange them in the four directions of oneself. The way to generate the heroes is also the same as above. As shown above, the method of arranging oneself in the positions of each direction should be expanded to the extent of the Sugatas of hell. The order of the paths, such as the offering and the mandala of the above offering, and the blending of the wisdom of these two, is taught in common with the general text of the mandala to be explained below. The eight goddesses, such as Lāsyemā. If it is said to be like the sixteen goddesses at the time of the secret empowerment, then if the four inner goddesses are combined with the four secret bodhicittas, they are the bodhicitta of aspiration, the bodhicitta of rising, the bodhicitta of entering, and the bodhicitta of abiding. Or, the four goddesses of moving, touching, approaching, and experiencing. The four inner consorts are: To this, recite hūṃ lāsyai samaya stvaṃ (藏文，梵文天城体，梵文罗马拟音，，汉语字面意思). When the father and mother encourage with gestures, it is said to be the time to reach the samaya. trāṃ māle samaya hoḥ (藏文，梵文天城体，梵文罗马拟音，，汉语字面意思) says to please the samaya. It is like making a vow. hrīṃ gīrti rāgo'hoḥ (藏文，梵文天城体，梵文罗马拟音，，汉语字面意思) says: oneself is the consort who makes oneself attached.
Chinese
索。嗡 尼提 啦嘎 亚弥，意为以贪欲使之喜悦。犹如承诺一般。又如，萨玛雅 斯德旺，意为我乃汝之誓言。萨玛玛雅 吼，意为汝乃我之誓言之境。啦郭 吼，意为我乃贪欲之境。嗡 尼提 啦嘎 亚弥，意为汝乃我之贪欲之所。此乃劝请之语，初者由母所说，后者由父所说。今乃父与母交合之时，与四天女相合。啦西耶，啦西耶意为娇媚，以装饰打扮，观想为天女，加持肢体，于身布置诸天。娇媚娇媚相似者为境，初刹那生起渴求之心，为摇动之始。二刹那生起摇动之心，渴求之心转为力量，贪欲真实摇动之自性。此乃四天女之娇媚。玛列，意为花鬘，花鬘如不间断，团块各自分开一般，此处生起之心，从渴求之心转为力量，贪欲真实生起名为心，此乃俱生智慧真实之因，故亦名触之心。十六刹那之分，由上而上增长，故名花鬘。又花鬘乃引导之自性，故为方便与智慧无别相连之自性。吉日底，父与母相合之门，方便与智慧无别而入，亦可称之为入。领受其义故亦为入之意，乃俱生智慧之真实因。如是父与母方便与智慧二者无别之触真实领受，故与入之心亦相合。此处与吉日底相合，乃体验之妙音生起，彼处吉日底乃歌舞之自性，故与之相合。嗡 尼提，尼提乃行于舞，如是入于结合之门，亲近至极，父与母殊胜体验菩提心，名为体验。
English
So. Om Nirti Raga Yami, meaning to please with desire. It is like a promise. Also, Samaya Tvam, meaning I am your vow. Sama Mamaya Hoh, meaning you are the realm of my vow. Rago Hoh, meaning I am the realm of desire. Om Nirti Raga Yami, meaning you are the place of my desire. This is a word of encouragement, the first is said by the mother, the latter is said by the father. Now, when the father and mother are in union, it is combined with the four goddesses. Lasye, Lasye means charming, adorned with ornaments, visualized as a goddess, blessing the limbs, arranging the deities on the body. The similar charming and graceful is the realm, the first moment arises with a longing mind, which is the beginning of shaking. The second moment arises with a shaking mind, the longing mind turns into strength, the nature of desire actually shaking. This is the charm of the four goddesses. Malye, meaning garland, like a garland that is continuous, with separate clumps, here the arising mind, from the longing mind turns into strength, the actual arising of desire is called mind, this is the real cause of innate wisdom, so it is also called the mind of touch. The sixteen moments increase from top to top, so it is called a garland. Also, the garland is the nature of guidance, so it is the nature of being connected without distinction between skillful means and wisdom. Girti, the door of union between father and mother, entering without distinction between skillful means and wisdom, can also be called entering. Because it takes the meaning to heart, it is also the mind of entering, and it is the real cause of innate wisdom. Thus, the father and mother, the touch of skillful means and wisdom being inseparable, is actually experienced, so it is also combined with the mind of entering. Here, being combined with Girti, is the arising of the beautiful sound of experience, there Girti is the nature of song and dance, so it is combined with it. Om Nirti, Nirti goes to dance, thus entering the door of union, reaching the ultimate closeness, the father and mother supremely experience bodhicitta, which is called experience.