Chinese
智慧的光明。内外两道门，撑着伞和胜幢，乐器的云朵密集，无数的妙欲天女供养的云层堆积。智慧四方中央观察。 从“日月莲花珍宝”说到，观想宫殿非常明亮。然后，“阿是不生，即是真如。夏是智慧，心之精髓。”这样念诵着，在自己的左边观想明妃普贤佛母，蓝色，和佛父一样。方便和智慧喜悦云，菩提心集合，因之轮。果实是胜者成熟成就，四十二个奇妙名号集合。非造作即是造作，金刚坛城生出的禁行。不超越，无自主，因缘聚合的大力，是呼！这样念诵着，佛父佛母无二交合的心间，放射出文字的云朵，变成天神的坛城，成办了佛的事业。心想再次回到集合的坛城中。夏是幻化金刚。从“夏是幻化金刚”到“嗡是一切寂灭”之间念诵着，毗卢佛父佛母融入普贤佛父佛母。心想其他的神都住在各自的处所。然后，从主尊的心间，出现一个明觉的普贤，脚的胫骨伸直，双手合掌站立，具有菩萨的庄严。对坛城中的诸神绕三圈，从西门撒花，念诵：嗡，往昔的大誓愿，将所有世间，都变成胜者的净土，请您将我与大印结合。这样念诵着。诸神应允，将方便和智慧的光芒照耀我，净化心的分别念和由此产生的身语，在远离能取所取的自性，变成一个光团。诸神的身体、语言、意念的光芒以嗡（唵，oṃ，圆满）、啊（阿，āḥ，生起）、吽（吽，hūṃ，降伏）的形式放射出来，照射并融入，那个光团本身就变成了身语意无二的自性，变成了吽字，融入主尊的心间，心想主尊的身体充满光辉。然后，主尊融入佛父佛母无二的菩提心中。
English
The clear light of wisdom. With two doors, inner and outer, a dense array of umbrellas, victory banners, and clouds of musical instruments. Countless goddesses of desire offer clouds of worship. Wisdom examines the four directions and the center. From saying, "Sun, moon, lotus, precious jewel," visualize the palace as extremely clear. Then, reciting, "A is unborn, suchness itself. Ksha is wisdom, the heart of the mind," visualize to your left the consort Samantabhadri, blue, like the father. Clouds of joyful means and wisdom, a gathering of bodhicitta, the wheel of causes. The fruit is the accomplished victor, a collection of forty-two wondrous names. Uncreated is created, the vow that brings forth the vajra mandala. Not transcending, without autonomy, the great power of assembled causes and conditions, is HOḤ! By this, from the heart of the father and mother united as one, letters radiate like clouds, transforming into a mandala of deities, accomplishing the deeds of the Buddhas. Think of returning to the assembled mandala. Ṭha is the illusion-like vajra itself. From "Ṭha is the illusion-like vajra itself" to "Oṃ is the destruction of all," visualize Vairocana father and mother dissolving into Samantabhadra father and mother. Think of the other deities remaining in their respective places. Then, from the heart of the main deity, a Samantabhadra of awareness appears, extending his legs and joining his hands in prayer, adorned with the ornaments of a bodhisattva. He circumambulates the deities of the mandala three times, scattering flowers from the western gate, and recites: Oṃ, the great vow of the past, transforms all beings without exception into the realm of the victors, please unite me with the great mudra. By this recitation, the deities grant permission, and the rays of means and wisdom touch me, purifying the mind's thoughts and the body and speech that arise from them. In the nature free from grasping and being grasped, becoming one sphere of light, the rays of the body, speech, and mind of the deities radiate in the form of Oṃ, Āḥ, Hūṃ, striking and dissolving. That sphere of light itself becomes the nature of body, speech, and mind inseparable, transforming into the letter Hūṃ, dissolving into the heart of the main deity, and think that the body of the main deity is filled with splendor. Then, the main deity dissolves into the bodhicitta inseparable from the father and mother.
Chinese
从而安住于佛母的虚空中。所有本尊也各自带着本咒的声音融入菩提心中。于坛城中央，在狮子和日月之上，观想所有这些融为一体，成为菩提心自性的光团。再次化为吽（ཧཱུྃ， हूं，hūṃ，吽）和穆（མཱུྃ， मूṃ，mūṃ，穆），从光芒的放出和收集中化为金刚杵和铃。从那完全的转变中，观想为毗卢遮那佛父母双尊之身。然后，通过“嗡 嘛哈 舜雅 达 嘉纳 班杂 梭巴瓦 阿玛 郭杭(ༀ་མ་ཧཱ་ཤཱུ་ཱུནྱ་ཏ་ཛྙཱ་ན་བཛྲ་སྭ་བྷཱ་ཝ་ཨཏྨ་ཀོ྅་ཧཾ་， ॐ महाशून्यताज्ञानवज्रस्वभाव आत्माकोऽहम्，oṃ mahāśūnyatājñānavajrasvabhāva ātmako'haṃ，嗡，大，空性，智慧，金刚，自性，我)”等咒语，授予五种智慧的灌顶，并以身、语、意、功德、事业五种加持。然后，加持主尊父母的虚空、秘密、金刚和莲花。通过“萨玛雅 霍(ས་མ་ཡ་ཧོཿ，समय होः，samaya hoḥ，誓言，啊)”的结合手印来激励，父亲的菩提心散布到母亲的虚空中，从而加持虚空宫殿的内部。在其中，清晰地显现诸本尊的心髓，如吽（ཧཱུྃ， हूं，hūṃ，吽）和嗡（ༀ， ॐ，oṃ，嗡）等各自的种子字。仅仅念诵诸本尊的密咒，就化为诸本尊之身。仅仅念诵“扎(ཛཿ，जः，jaḥ，扎)”字，就从佛母的虚空中刹那间移到前方的虚空中。以嗡（ༀ， ॐ，oṃ，嗡）、阿（ཨཱཿ， आः，āḥ，阿）、吽（ཧཱུྃ， हूं，hūṃ，吽）加持身、语、意。通过光芒的放出和收摄，成办诸佛的事业。观想他们安住在各自的处所。念诵并清晰地生起先前所示的诸本尊的咒语。其中，观想普贤王如来父母在主尊的心间。六能仁应安住在外院。其他则如前所述。这是坛城的生起。然后是迎请：遍布方时坛城自性者，从不可思议意之坛城中，迎请所有坛城。于自显无别坛城中，以入之相平等结合故，从一切方时降临者，圆满本尊坛城，趋近之誓言最胜者。“嗡 诶嘿 诶西 班嘎哇 玛哈 嘎如尼嘎 德里夏 霍 萨玛雅 斯德旺(ༀ་ཨེ་ཧྱེ་ཧི་བྷ་ག་ཝཱ་ཱན་མ་ཧཱ་ཀ་རུ་ཎི་ཀ་དྲི་ཤ་ཧོཿ ས་མ་ཡ་སྟྭཾ， ॐ एह्येहि भगवन् महाकारुणिक दृश होः समय स्त्वं，oṃ ehyehi bhagavan mahākāruṇika dṛśa hoḥ samaya stvaṃ，嗡 来这里，世尊，大悲者，垂视，啊，誓言，你)”。“扎 吽 棒 霍(ཛཿཧཱུྃ་བྃ་ཧོཿ，जः हुं बं होः，jaḥ hūṃ baṃ hoḥ，扎，吽，棒，霍)”。念诵这些，如同从色究竟天迎请所生起的大坛城一般，于前方虚空中降临。以意供养，抛掷智慧之花。
English
Thus, abiding in the space of the Mother. All the deities, along with the sound of their respective mantras, dissolve into the mind of enlightenment. In the center of the mandala, on the lion and the sun and moon, visualize all of these merging into one, a mere sphere of light, the nature of the mind of enlightenment. Again, it transforms into Hūṃ (ཧཱུྃ， हूं，hūṃ，Hūṃ) and Mūṃ (མཱུྃ， मूṃ，mūṃ，Mūṃ), and from the emanation and gathering of light rays, it becomes a vajra and a bell. From that complete transformation, contemplate the form of Vairocana, Father and Mother. Then, with "Oṃ mahāśūnyatājñānavajrasvabhāva ātmako'haṃ (ༀ་མ་ཧཱ་ཤཱུ་ཱུནྱ་ཏ་ཛྙཱ་ན་བཛྲ་སྭ་བྷཱ་ཝ་ཨཏྨ་ཀོ྅་ཧཾ་， ॐ महाशून्यताज्ञानवज्रस्वभाव आत्माकोऽहम्，oṃ mahāśūnyatājñānavajrasvabhāva ātmako'haṃ，Om, Great, Emptiness, Wisdom, Vajra, Nature, I)" and so forth, bestow the empowerment of the five wisdoms and bless with the five: body, speech, mind, qualities, and activities. Then, bless the secret space, vajra, and lotus of the principal Father and Mother. Urge with the gesture of union with "Samaya Hoḥ (ས་མ་ཡ་ཧོཿ，समय होः，samaya hoḥ，Pledge, Ah)", the bodhicitta of the Father spreading into the space of the Mother, thereby blessing the inner space of the celestial palace. Within it, clearly establish the essence of the deities, such as the seed syllables Hūṃ (ཧཱུྃ， हूं，hūṃ，Hūṃ) and Oṃ (ༀ， ॐ，oṃ，Om), and so forth, each individually. Merely reciting the secret mantras of the respective deities, they transform into the forms of the respective deities. Merely reciting "Jaḥ (ཛཿ，जः，jaḥ，Jaḥ)", they are instantly brought from the space of the Mother to the space in front. Bless body, speech, and mind with Oṃ (ༀ， ॐ，oṃ，Om), Āḥ (ཨཱཿ， आः，āḥ，Āḥ), and Hūṃ (ཧཱུྃ， हूं，hūṃ，Hūṃ). Accomplish the deeds of the Buddhas through the emanation and gathering of light rays. Contemplate them abiding in their respective places. Recite and clearly generate the mantras of the respective deities as previously shown. Among them, contemplate Samantabhadra, Father and Mother, in the heart of the principal deity. The Six Munis should abide in the outer courtyard. The others are as previously mentioned. This is the generation of the mandala. Then, the invocation: The great essence of the mandala pervading directions and times, from the inconceivable mandala of mind, invoke all mandalas. In the self-appearing, undifferentiated mandala, through the equal union of entering aspects, those who come from all directions and times, perfectly complete the mandala of approach, the supreme samaya of drawing near. "Oṃ ehyehi bhagavan mahākaruṇika dṛśa hoḥ samaya stvaṃ (ༀ་ཨེ་ཧྱེ་ཧི་བྷ་ག་ཝཱ་ཱན་མ་ཧཱ་ཀ་རུ་ཎི་ཀ་དྲི་ཤ་ཧོཿ ས་མ་ཡ་སྟྭཾ， ॐ एह्येहि भगवन् महाकारुणिक दृश होः समय स्त्वं，oṃ ehyehi bhagavan mahākāruṇika dṛśa hoḥ samaya stvaṃ，Om Come here, Lord, Great Compassionate One, Look, Ah, Samaya, You)". "Jaḥ Hūṃ Baṃ Hoḥ (ཛཿཧཱུྃ་བྃ་ཧོཿ，जः हुं बं होः，jaḥ hūṃ baṃ hoḥ，Jaḥ, Hūṃ, Baṃ, Hoḥ)". By reciting these, like the great mandala generated from Akanishta, it descends into the space in front. Offer with the mind, and cast the flowers of awareness.
English
Saying: Om Vajra Samaya Om. Ah Vajra Samaya Ah. Hum Vajra Samaya Hum. Sva Vajra Samaya Sva. Ha Vajra Samaya Hah. After saying this, one should realize that the body, speech, mind, qualities, and activities of the naturally existing mandalas, as well as the body, speech, mind, qualities, and activities of samadhi, are inseparable from their own nature, because everything is a manifestation of the mind and is primordially pure. This is also called throwing the flower of awareness, and it is also called the hand gesture of desiring awareness that is not separate. It is also called the way to enter the self-appearing mandala. Then, in order to merge the bodies of the deities without separation: Om, King of Wisdom, body, speech, and mind, Qualities and activities are wondrous, In that very moment, unite, May I be united in the Great Seal. By this, the deities are directed to bestow accomplishments, and by Om Vajra Samaya Hum, the wisdom being merges into the samaya being, like water poured into water, without separation. By Om Vajra Samaya Tvam, one should contemplate oneself remaining stable in the mandala of the deities until it is complete. By Om Vajra Samaya Hoh, one should contemplate being empowered and delighted. Jah Hum Bam Hoh, one's own being becomes stable and clear, and becomes extremely clear. From "Complete on the seat, in the form of a bodhisattva" to "The inconceivable mandala is spontaneously accomplished," by reciting this, the deities are made clear. Second, how to make offerings is in three parts. First, the common offering is in accordance with the methods of the outer tantras. From the heart of the main deity, one arises in the form of a karma vajrasattva, and performs prostrations, offerings, praises, confessions, receiving accomplishments, and making aspirations, etc. One should know that since this is merely a play of the mind, it should be understood in the nature of non-duality. Second, the uncommon offering is the way in which the deities who delight in transformation enjoy their own emanated enjoyments. One contemplates that desire-realm goddesses are emanated from the hearts of the deities, and that they make offerings. And one contemplates that all ten directions are pure Buddha-fields, with great enjoyment, with the play of ornaments, clouds of songs, lyrics, and music, etc., a great offering that spontaneously presents all desires without ceasing.
Chinese
以所成办之普贤供云，幻化不可思议，如天以天乐之仪轨供养。三、无上供养，亦有：结合解脱无二之供养，誓物甘露之供养，歌舞智慧手印之供养，大喜赞颂之供养等，如上下所出而于此处供养。尤其甘露之后，以具母名者，真实或以意念，以结合之表示劝请，于莲花之庭院中，生起如芥子许之坛城。从密严刹土迎请等同虚空边际之坛城而融入，以嬉戏之乐供养之。如是于佛大乐刹土，以供物大乐供养，果即智慧大乐，佛之密意当下现前，是故于一切福德与智慧之资粮中，是为最胜。其后念诵次第者，诸佛心间之字放光，触及虚空界无边之有情，以清净一切业障等四业之次第而观想。有情众生化为字，融入心间之方式，从主尊至门神，念诵各尊之咒语。又或咒语之鬘，贯穿各尊之身形，从空行净土所出之光芒大乐，触及有情，净除业障而化为本尊之自性，复又收摄融入心间之方式，精勤念诵根本咒与眷属之种子字于一处。数量者，此处未曾明说决定之数量，然欲念诵至成就之量。总而言之，主尊念诵百千万遍，眷属众各念诵十万遍，如是即成就念诵数量，如是主张，故此处亦当随行。彼亦于一切时中，为不离本尊坛城之故，于座间之后，于明观之状态中，忆念四手印之义与自性大圆满之安住方式而入定，为利有情而作回向，起立后，观想一切显有为本尊与宫殿及刹土，以如是信解而行持。