English
May there be auspiciousness! A great heap of offerings of the five desirable qualities. Grant the accomplishment of Kilaya! Om Ah Hum! Clarify with this. In the second general meaning, in the actual nature of Samadhi, through "from the nature of...", generate the mandala of the appearance of Samadhi, and invite the wheel of self-nature wisdom. First, initially contemplate the three Samadhis in successive order. The palace together with the seat as the support. Generate the root ten wrathful ones, the phurba substance, and the assembly of gatekeepers and protectors. Thus, eight points are explained. First, the three Samadhis lay the foundation: All phenomena are perfected as mere appearances of one's own mind, the vajra of emptiness, each blazing and radiating in the essence of self-awareness, thereby cutting off the conceptualizations of the five poisons such as hatred in their place, this is the Samadhi of Suchness; the suffering of the six realms of beings who have not realized this, may it be cut off from the root, thus thinking, the great weapon of compassion blazing and pervading throughout all realms of sentient beings, this is the Samadhi of Universal Appearance; emptiness and compassion are inseparable, from the sphere of space, the pure life-syllable Hum (ཧཱུྃ།), the essence of a blue bindu, arises, this is the Samadhi of the Cause. The wrathful vajra cuts off hatred, the great weapon blazes blue, from the center of space a bindu appears. Clarify with this. Second, contemplate the successive accumulation of the dependent elements: From the pure life-syllable Hum (ཧཱུྃ།), E Yam Ram Sum Kem Ram (ཨེ་ཡཾ་རཾ་སུཾ་ཀེཾ་རཾ།) etc. arise, completely transformed, from E (ཨེ།), in the boundless sphere of the space-dharma realm, from Yam (ཡཾ།), the green cross-shaped mandala of wind, from Ram (རཾ།), the round red ocean of blood, from Sum (སུཾ།), the yellow-black square great flesh ground, from Kem (ཀེཾ།), the white bone mountain with four tiers accumulated on top of it, from Ram (རཾ།), contemplate the great space of the blazing fire of wisdom. Third, contemplate the generation of the palace: Again, from the syllable Hum (ཧཱུྃ།), above Mount Meru in the space of blazing fire, the five-colored Bhrum (བྷྲཱུྃ།) arises. Recite: Bhrum (བྷྲཱུྃ།, Devanagari: भ्रूम्, Romanization: bhrūṃ, Literal meaning: Seed syllable) Vishva Vishuddhe Ratna Bhanja E Mandala Bhrum (བྷྲཱུྃ་བི་ཤྭ་བི་ཤུདྡྷེ་རཏྣ་བྷཉྫ་ཨེ་མཎྜ་ལ་བྷྲཱུྃ།). After reciting, the Bhrum (བྷྲཱུྃ།) is completely transformed, from the nature of the five wisdoms, a square palace made of various jewels, with four doors, the door frames have protruding decorations. The inner palace is a skull.
Chinese
干湿腐朽的三层墙壁，用天铁的钉子钉牢，没有门槛的四门宫殿。外层宫殿用黄色头盖骨装饰。悬挂着用头盖骨装饰的新肠子网和半网。周围环绕着佛塔形状的灌木丛，上面雕刻着达茹嘎和人类手臂的图案。墙壁的根基处，用欲妙的丝绸装饰，并装饰着供养天女的群体。四个门饰马头，并装饰着骨骼网和摩羯鱼。所有上下都具有四方如来的颜色。中央是深蓝色的三角形，红色月牙形，周围环绕着一圈干骷髅头。外面是八瓣珍宝的黄色光环，上面点缀着珍宝的镶嵌。宫殿的外形清晰地呈现为佛塔的形状。观想外面的八大尸陀林被尸陀林的景象所震慑。吽。（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 极度恐怖的尸陀林燃烧的宫殿。 三角形深蓝色月牙珍宝闪耀。 有缺口的走廊四门光环圆满。 奇妙的宫殿智慧火焰明亮。 以此来清晰观想。第四，清晰观想坐垫：金刚坚固。（藏文：བཛྲ་ཏ་ཏཾ།，梵文天城体：वज्रतटम्，梵文罗马拟音：vajra taṭam，汉语字面意思：金刚坚固）所有神灵的住所都是充满金刚岩石的大地。再次，从根本的吽字发出光芒，照耀十方。迎请伟大的神灵和十方守护神及其配偶。安住在各自的位置上：鲁扎·克罗达·迪提拉·巴姆。（藏文：རུ་དྲ་ཀྲོ་དྷཱི་ཏི་ར་བམ།，梵文天城体：रुद्रक्रोधितिरवम्，梵文罗马拟音：rudra krodhi tiravam，汉语字面意思：鲁扎·克罗达·迪提拉·巴姆）中央是伟大的神灵。上方是日月。东方是乾闼婆。南方是阎罗王。西方是水神。北方是夜叉。东南方是火神。西南方是罗刹。西北方是风神。东北方是自在天。下方是土地神，各自与自己的配偶交织成垫子。玛·苏雅·曼荼罗。（藏文：མ་སཱུརྱ་མཎྜ་ལ།，梵文天城体：मासूर्यमण्डल，梵文罗马拟音：mā sūrya maṇḍala，汉语字面意思：玛·苏雅·曼荼罗）在这些垫子上，从十一个“玛”字中生出各自的太阳坛城。阿·赞扎·曼荼罗。（藏文：ཨ་ཙནྡྲ་མཎྜ་ལ།，梵文天城体：अचन्द्रमण्डल，梵文罗马拟音：a candra maṇḍala，汉语字面意思：阿·赞扎·曼荼罗）在太阳之上，从“阿”字中生出各自的月亮坛城。榜·贝玛·曼荼罗。（藏文：པཾ་པདྨ་མཎྜ་ལ།，梵文天城体：पं पद्ममण्डल，梵文罗马拟音：paṃ padma maṇḍala，汉语字面意思：榜·贝玛·曼荼罗）观想在月亮之上，有从“榜”字中生出的莲花。吽。（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 金刚岩石充满的大地上。 傲慢的诸神十方守护男女交织。 方便智慧日月光芒闪耀中央。 无染莲花燃烧的坐垫上观想。 以此来清晰观想。第五，
English
The three-layered walls of dry and decaying, nailed with iron nails from the sky, a four-doored palace without thresholds. The outer palace is adorned with yellow skull caps. Hanging nets and half-nets of new intestines decorated with skull gardens. Surrounded by bushes in the shape of stupas, carved with images of Daruka and human arms. At the base of the walls, adorned with silk fabrics of desirable qualities and decorated with a gathering of offering goddesses. The four door ornaments are decorated with bone nets and makaras. All above and below are the colors of the four Tathagatas of the directions. The center is a dark blue triangle, a red crescent moon, surrounded by a circle of dry skulls. Outside of that is a yellow halo of eight-petaled jewels, adorned with jewel inlays. The outer shape of the palace clearly appears as the shape of a stupa. Visualize the eight great charnel grounds outside, terrified by the sights of the charnel grounds. Hūṃ. (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, literal Chinese meaning: Hūṃ) A palace of burning charnel grounds of extreme terror. A triangular dark blue crescent jewel shines. Flawed corridors four doors halo complete. A wondrous palace wisdom fire light clear. Clarify with this. Fourth, clarify the seat: Vajra Taṭam. (Tibetan: བཛྲ་ཏ་ཏཾ།, Sanskrit Devanagari: वज्रतटम्, Sanskrit Roman transliteration: vajra taṭam, literal Chinese meaning: Vajra Taṭam) In all the abodes of the gods, the earth is filled with great vajra rocks. Again, from the root syllable Hūṃ, rays of light emanate in the ten directions. Invite the great gods and the ten directional protectors with their consorts. Reside in their respective places: Rudra Krodhi Tiravam. (Tibetan: རུ་དྲ་ཀྲོ་དྷཱི་ཏི་ར་བམ།, Sanskrit Devanagari: रुद्रक्रोधितिरवम्, Sanskrit Roman transliteration: rudra krodhi tiravam, literal Chinese meaning: Rudra Krodhi Tiravam) In the center is the great god. Above are the sun and moon. In the east is Gandharva. In the south is Yama. In the west is the water god. In the north is Yaksha. In the southeast is the fire god. In the southwest is Rakshasa. In the northwest is the wind god. In the northeast is Ishvara. Below are the earth lords, each with their own consorts, visualized as intertwined mats. Mā Sūrya Maṇḍala. (Tibetan: མ་སཱུརྱ་མཎྜ་ལ།, Sanskrit Devanagari: मासूर्यमण्डल, Sanskrit Roman transliteration: mā sūrya maṇḍala, literal Chinese meaning: Mā Sūrya Maṇḍala) On top of these mats, from the eleven "Mā" syllables, arise individual sun mandalas. A Candra Maṇḍala. (Tibetan: ཨ་ཙནྡྲ་མཎྜ་ལ།, Sanskrit Devanagari: अचन्द्रमण्डल, Sanskrit Roman transliteration: a candra maṇḍala, literal Chinese meaning: A Candra Maṇḍala) Above the suns, from the syllable "A," arise individual moon mandalas. Paṃ Padma Maṇḍala. (Tibetan: པཾ་པདྨ་མཎྜ་ལ།, Sanskrit Devanagari: पं पद्ममण्डल, Sanskrit Roman transliteration: paṃ padma maṇḍala, literal Chinese meaning: Paṃ Padma Maṇḍala) Visualize above the moons, lotuses arising from the syllable "Paṃ." Hūṃ. (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, literal Chinese meaning: Hūṃ) On the earth filled with vajra rocks. The arrogant gods, the ten directional protectors, male and female, intertwined. Skill and wisdom, sun and moon, light blazing in the center. Visualize an uncontaminated lotus as a burning seat. Clarify with this. Fifth,