Chinese
无量光。痛苦的感受观想成不空成就。舍受观想成毗卢遮那佛。识蕴的集合观想成无量光。其中，二足识不动佛。四足识宝生佛。无足识无量光。多足识不空成就佛。如容器般不动摇不改变的识观想成毗卢遮那佛。这些之中，最初的，将作为基础的有情众生之识，以及最后的，解释为无色界。又，最初的，执着于作为基础的有情众生，以及最后的，解释为执着于容器世界。依次，最终执着于二，依赖于四边，执着于自身特相，执着于众多特征，以及执着于空性等，所有这些都显现为可行，因此应当观想其中之一。行蕴的集合观想成不空成就佛。其中的身体之行观想成毗卢遮那佛。语言之行观想成无量光佛。心之行观想成不动佛。于三界中出生的业之行观想成宝生佛。解脱道之行观想成不空成就佛。识蕴的集合观想成不动佛。其中的眼识观想成毗卢遮那佛。耳识观想成宝生佛。鼻识观想成无量光佛。舌识观想成不空成就佛。身识观想成不动佛。地界的集合观想成佛眼佛母。其中的头发、骨头、外面的土地、肝脏、心脏、外面的须弥山等观想成佛眼佛母的毗卢遮那佛。毛发、指甲、脓、心脏、外面的赡部洲观想成宝生佛。牙齿、皮肤、肉、心脏、外面的牛货洲观想成无量光佛。骨头、肉、肋骨、心脏、外面的声音不悦耳观想成不空成就佛。污垢、肠子、胆汁、心脏、外面的胜身洲观想成不动佛。水界的集合观想成嘛嘛ki佛母。其中的痰、眼泪和外面的流水观想成毗卢遮那佛。尿液和外面的海洋之水观想成不动佛。灰尘和外面的河流之水观想成宝生佛。血液和外面的装饰之水观想成无量光佛。口水和外面的水池之水观想成不空成就佛。火界的集合观想成白衣佛母。其中的头部的温度和外面的石头中产生的火观想成毗卢遮那佛。心脏的温度和外面的常燃之火观想成不动佛。
English
Amitabha. The feeling of suffering is visualized as Amoghasiddhi. Equanimity is meditated upon as Vairochana. The aggregate of consciousness is visualized as Amitabha. Among them, the two-legged consciousness is Akshobhya. The four-legged consciousness is Ratnasambhava. The legless consciousness is Amitabha. The many-legged consciousness is Amoghasiddhi. Consciousness that is unmoving and unchanging like a vessel is meditated upon as Vairochana. Among these, the first, the consciousness of sentient beings as the basis, and the last, are explained as the formless realm. Again, the first, clinging to sentient beings as the basis, and the last, are explained as clinging to the container world. In sequence, ultimately clinging to two, relying on four sides, clinging to one's own characteristics, clinging to many characteristics, and clinging to emptiness, all of these appear to be feasible, therefore one should meditate on one of them. The aggregate of formations is visualized as Amoghasiddhi. Among them, the formation of the body is visualized as Vairochana. The formation of speech is visualized as Amitabha. The formation of mind is visualized as Akshobhya. The formation of karma that arises in the three realms is visualized as Ratnasambhava. The formation of the path of liberation is meditated upon as Amoghasiddhi. The aggregate of consciousness is visualized as Akshobhya. Among them, eye consciousness is visualized as Vairochana. Ear consciousness is visualized as Ratnasambhava. Nose consciousness is visualized as Amitabha. Tongue consciousness is visualized as Amoghasiddhi. Body consciousness is meditated upon as Akshobhya. The aggregate of the earth element is visualized as Buddha Lochana. Among them, hair, bones, outer earth, liver, heart, outer Mount Meru, etc., are visualized as Vairochana of Buddha Lochana. Hair, nails, pus, heart, outer Jambudvipa are visualized as Ratnasambhava. Teeth, skin, flesh, heart, outer Godaniya are visualized as Amitabha. Bones, flesh, ribs, heart, outer unpleasant sounds are visualized as Amoghasiddhi. Filth, intestines, bile, heart, outer Videha are meditated upon as Akshobhya. The aggregate of the water element is visualized as Mamaki. Among them, phlegm, tears, and outer flowing water are visualized as Vairochana. Urine and outer ocean water are visualized as Akshobhya. Dust and outer river water are visualized as Ratnasambhava. Blood and outer decorative water are visualized as Amitabha. Saliva and outer pond water are meditated upon as Amoghasiddhi. The aggregate of the fire element is visualized as Pandara. Among them, the warmth of the head and outer fire arising from stones are visualized as Vairochana. The warmth of the heart and outer constant fire are visualized as Akshobhya.
Chinese
脐部的暖热和外在的火镜等的火，宝生。肢体的暖热和外在的木柴产生的火，无量光。腹部的暖热和外在的森林之火，不空成就观想。风界的集合是度母。其命风住在心间，外在东方的风不动佛。下泄风住在肛门，南方的风宝生。上行风在喉咙中运行，西方的风无量光。等住火在脐间，北方的风不空成就。遍行风住在一切语处，上方的风毗卢遮那观想。眼根的集合是地藏。其如葡萄大小的眼根，地的精华，不动佛。眼白自性宝生。斜视所见的色，无量光。眼睛的转动，不空成就。执持三色，观想毗卢遮那。耳根的集合是不动金刚手。其如拧断的线头般的耳根，不动佛。耳朵的自性毗卢遮那。耳孔无量光。耳根不空成就。执持三声，观想宝生。鼻根的集合是虚空藏。其如未损坏的药捻般的鼻根，不动佛。鼻子的自性毗卢遮那。内部的中央宝生。鼻孔的孔洞不空成就。执持三香，观想无量光。舌根的集合是世间自在。其如半月形状的舌根，不动佛。舌头的自性毗卢遮那。舌根宝生。舌尖无量光。执持三味，观想不空成就。身根的集合是除盖障。其身根毗卢遮那。骨头的自性宝生。肉的自性无量光。皮肤的自性不空成就。执持三触，观想不动佛。意即文殊的等持是：身体内的显现的三种识，即是意根，是诸根的主宰。因为是各自的自明自知，所以没有外境，以法界作为对境，显现道时的五种智慧，观想为文殊。其如镜中显现影像般，一切事物
English
The warmth of the navel and the fire from external fire mirrors, etc., is Ratnasambhava. The warmth of the limbs and the fire arising from external wood is Amitabha. The warmth of the abdomen and the fire of the external forest, contemplate as Amoghasiddhi. The assembly of the wind realm is Tara. Its life force wind resides in the heart, and the external eastern wind is Akshobhya. The downward-clearing wind resides in the anus, and the southern wind is Ratnasambhava. The upward-moving wind travels in the throat, and the western wind is Amitabha. The fire-equalizing wind resides in the navel, and the northern wind is Amoghasiddhi. The pervasive wind resides in all places of speech, and the upper wind is contemplated as Vairochana. The assembly of the eye sense base is Kshitigarbha. Its eye sense, the size of a grape, the essence of earth, is Akshobhya. The nature of the white of the eye is Ratnasambhava. The form seen askance is Amitabha. The movement of the eye is Amoghasiddhi. Holding the three forms, contemplate as Vairochana. The assembly of the ear sense base is Vajrapani. Its ear sense, like a twisted and cut thread, is Akshobhya. The nature of the ear is Vairochana. The ear hole is Amitabha. The root of the ear is Amoghasiddhi. Holding the three sounds, contemplate as Ratnasambhava. The assembly of the nose sense base is Akashagarbha. Its nose sense, like an unbroken medicine wick, is Akshobhya. The nature of the nose is Vairochana. The inner center is Ratnasambhava. The holes of the nostrils are Amoghasiddhi. Holding the three smells, contemplate as Amitabha. The assembly of the tongue sense base is Lokeshvara. Its tongue sense, like the shape of a half-moon, is Akshobhya. The nature of the tongue is Vairochana. The root of the tongue is Ratnasambhava. The tip of the tongue is Amitabha. Holding the three tastes, contemplate as Amoghasiddhi. The assembly of the body sense base is Sarvanivaranaviskambhin. Its body sense is Vairochana. The nature of bone is Ratnasambhava. The nature of flesh is Amitabha. The nature of skin is Amoghasiddhi. Holding the three touches, contemplate as Akshobhya. The samadhi of Manjushri is: the three kinds of consciousness that appear within the body are the mind sense, which is the lord of all senses. Because it is self-aware and self-knowing, there is no external object, but the Dharmadhatu is taken as the object, and the five wisdoms that arise at the time of the path are contemplated as Manjushri. Like the appearance of images in a mirror, all things
Chinese
如实通达一切，即如镜之智，修持毗卢遮那佛。无足、二足、多足之众生，亦唯是心，如是了知一切平等性之智慧，即宝生佛。蕴、界等内外诸法，一一分别，如是观察，则知一切皆是佛性。知晓一切法之体性，如莲花瓣般一一分别，然安住于无分别之状态，即是妙观察智，修持无量光佛。自他之事业，身语意之业圆满成办之自性，即成所作智，修持不空成就佛。身语意之障垢清净，解脱业及烦恼，善与不善之习气皆得清净，即法界体性智，修持不动佛。或者，将基础时之五种智慧，观想为五方如来，乃是意乐之三摩地。升起且运行之风，依于眼之生处，圆满五种色之作用，修持色金刚母。彼之显现，无有遮蔽，作意，以及具足眼根之集合，由是因缘而见色之境，色金刚母之毗卢遮那佛。威严、嬉戏、娇媚之色，不动佛。随之生起贪恋之色，宝生佛。引入可爱、不可爱、中庸之感受之色，无量光佛。成办事业之色，修持不空成就佛。周遍运行之风，依于耳之生处，作五种声之作用，声金刚母。彼之耳内之声，以及头与发之声，毗卢遮那佛。歌与弦之声，宝生佛。喉与唇与语之声，无量光佛。森林与河流与铙钹与掌声与陶鼓等乐器之声，不空成就佛。种子字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）寂静与猛厉之声，修持不动佛。极度运行之风，依于舌之生处，作五种味之作用，味金刚母。彼之甜味，毗卢遮那佛。涩味，宝生佛。辣味，无量光佛。苦味，不动佛。咸味与酸
English
Fully understanding everything as it is, is the mirror-like wisdom, meditate on Vairochana. Sentient beings without feet, with two feet, and with many feet, are also only mind, thus realizing the wisdom of equality, which is Ratnasambhava. Separating the aggregates, elements, and other internal and external phenomena one by one, and observing them, one knows that everything is the nature of the Buddha. Knowing the nature of all dharmas, separating them one by one like lotus petals, but abiding in a state without separation, is the wisdom of discernment, meditate on Amitabha. The nature of accomplishing the activities of oneself and others, the actions of body, speech, and mind, is the wisdom of accomplishment, meditate on Amoghasiddhi. Purifying the obscurations of body, speech, and mind, liberating from karma and afflictions, and purifying the imprints of virtue and non-virtue, is the wisdom of the dharmadhatu, meditate on Akshobhya. Alternatively, visualize the five wisdoms of the ground as the five Tathagatas, which is the samadhi of mental ease. The rising and moving wind, relying on the eye sense, completes the function of the five forms, meditate on the form Vajra Mother. Its appearance, without obscuration, attention, and the collection of eye faculties, seeing the objects of form through these causes, the Vairochana of the form Vajra Mother. The majestic, playful, and charming form, Akshobhya. The form that arises with attachment, Ratnasambhava. The form that introduces pleasant, unpleasant, and neutral sensations, Amitabha. The form that accomplishes activities, meditate on Amoghasiddhi. The wind that moves everywhere, relying on the ear sense, performs the function of the five sounds, the sound Vajra Mother. Its sound within the ear, and the sound of the head and hair, Vairochana. The sound of song and strings, Ratnasambhava. The sound of throat, lips, and speech, Amitabha. The sound of forests, rivers, cymbals, applause, and pottery drums, etc., the music of Amoghasiddhi. The seed syllable (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) peaceful and fierce sound, meditate on Akshobhya. The wind that moves extremely, relying on the tongue sense, performs the function of the five tastes, the taste Vajra Mother. Its sweet taste, Vairochana. Astringent taste, Ratnasambhava. Spicy taste, Amitabha. Bitter taste, Akshobhya. Salty and sour
Chinese
观想以苦等六味之差别成就义成。 确定周遍之风，依身之生处，作五种触之事业，是触金刚母。 此之又，恒常安住之触是毗卢遮那。 拥抱之触是宝生。 亲吻之触是无量光。 呼吸之触是不空成就。 观想女阴与男根交合之触是不动佛。 如此则蕴有二十五，界有二十，生处有含五智慧之三十，境有二十五，总计一百种。 其中，外之四元素，作内外净治之主，观想融入内之四元素等。 并且，以获得稳固之权，从观想瑜伽以上之所有粗细生起次第。 一百种姓，五种姓，三种姓，即前三身远离，以广大开展复又收摄之方式次第观想，是故果派诸师认为，作为口诀，对于初学者，以随顺意乐观修之权，为初学者安立五次第之引导，或不喜繁杂者，则认为最初应入于大秘密一种姓。 以前已获得生起次第之明相之权，蕴界等内外之法，彼彼，彼彼本尊，仅作认识，即使不特意观想面容手印之相，也思惟生起于一百种姓等圣尊之明相，果派诸师认为，如贤医为弟子介绍药物般，仅作认识即可，无需以生起仪轨生起面容手印等。 一般而言，即使不观想本尊之相，若对彼彼本尊生起稳固之信心，则有成为仅是金刚念诵所依之身远离之效用。 因此，此身远离，与生圆山间闭关，以及生起次第之最深，圆满次第之最后等一切，皆因引导方式稍有不同之差别所致。 故而口诀智者们，对彼等一切无有错乱地了知。 然而，在未曾事先获得生起次第之稳固之前，对此进行观修，也无需依赖其他具有面容手印之生起仪轨，于一刹那间。