Chinese
祈请诸佛，观想在各自的火焰帐篷中，以半月和明点（藏文：ཐིག་ལེ།）以及那达（藏文：ན་ད།）为标志的字形安住。这种仪轨中，主尊的身躯以三种盔甲来庄严，因此，在结行时的本尊父坛城中，也要安立勇母的盔甲。另外，对于只安立父尊盔甲的情况，则仅仅是勇士的盔甲。 如此这般，与盔甲相关联，为了结行时驱逐和守护邪魔，以“松巴（藏文：སུམྦྷ།）”两次，以及“参（藏文：ཚམ།）”和“让（藏文：རྔམ།）”来束缚方位，并且在所有结行时，都需要与轮之自在的身语意显现不分离。观想其以水渠截流的方式，即显现为本尊，声音为咒语，念头为意，如此信解，念诵一遍八足咒。授予三种盔甲是为了守护自身，参让是为了守护处所，忆念三种清净是为了守护瑜伽，据说这是依存于结行本身的的三种守护。之后，将善根回向菩提。如果对这些稍作净化对境和净化主体，那么念诵等同于转法轮等，象征着通过语金刚的事业来利益有情。轮回中，对声音和意义混淆执着的分别念，以及出现的众多名、词、字母的言说等，都将得到净化。通过收摄坛城，法身显现为无量无边的功德，一切事业都汇集于此，即器情融入守护轮，一切显现融入大悲，即尸林守护轮等融入宫殿，并且因为其是身金刚的自性，所以它融入身坛城，然后融入语，然后融入意，并且因为其是大乐的智慧的自性，所以融入四轮次第，并且因为一切都与自性身平等，所以汇集于主尊，并且诸佛都汇集于乐和空二者，通过右旋和左旋的次第汇集于两个鼻孔，并且一切万法的空性也是大乐的自性，因此，明妃也融入明王，并且因为智慧也是法界的自性，所以剩余的面和手也融入根本的面和手。
English
Having requested the Buddhas, visualize that in each of their respective tents of fire and light, the forms of letters marked with half-moons and bindus (Tibetan: ཐིག་ལེ།) and nādas (Tibetan: ན་ད།) abide. In this practice, since the main deity's body is adorned with all three armors, therefore, in the concluding deity mandala of the father alone, the armor of the ḍākinī should also be applied. Otherwise, for those practices where only the father's armor is applied, it is solely the armor of the hero. Thus, in connection with the armor, for the purpose of dispelling and protecting against obstacles during the concluding phase, bind the directions with "Sumbha (Tibetan: སུམྦྷ།)" twice, and with "Tsam (Tibetan: ཚམ།)" and "Ram (Tibetan: རྔམ།)," and in all concluding phases, it is necessary not to be separated from the appearance of the body, speech, and mind of the Lord of the Wheel. Meditate on this in the manner of damming a stream, that is, appearance is deity, sound is mantra, and thoughts are mind, with such faith, recite the eight-footed mantra once. Bestowing the three armors is for protecting oneself, Tsam and Ram are for protecting the place, and remembering the three purities is for protecting the yoga. It is said that these are the three protections that depend on the concluding phase itself. After that, dedicate the merit to enlightenment. If one adds a little bit of the object to be purified and the subject that purifies to these, then recitation is equivalent to turning the wheel of Dharma, etc., symbolizing the benefit of beings through the activity of speech vajra. In saṃsāra, the conceptual thoughts of grasping sound and meaning as mixed, and the many occurrences of names, words, letters, and speech, etc., will be purified. By gathering the mandala closely, the Dharma body appears as limitless and boundless qualities, and all activities are gathered here, that is, the container and contents dissolve into the protection wheel, and all appearances dissolve into great compassion, that is, the charnel ground protection wheel, etc., dissolve into the palace, and because it is the nature of the body vajra, it dissolves into the body mandala, then into speech, then into mind, and because it is the nature of the wisdom of great bliss, it dissolves into the four wheels in sequence, and because everything is equal in the nature body, it is gathered into the main deity, and because all the deities are gathered into bliss and emptiness, through the sequence of clockwise and counterclockwise, it is gathered into the two nostrils, and because the emptiness of all phenomena is also the nature of great bliss, therefore, the consort also dissolves into the consort, and because wisdom is also the nature of the dharmadhātu, the remaining faces and hands also dissolve into the root faces and hands.