Chinese
像這樣安排的是頭部朝上的。至於文字的起筆之處，雖然有人認為兩者相同，都是從右邊開始，也有人認為是從左邊開始。但由於此總持之續是將文字倒過來書寫，因此從左邊開始較為合理。然而，上師的口訣是父親（本尊）的從右邊開始，母親（明妃）的從左邊開始。因此，嗡字（藏文：ཨོཾ，梵文天城體：ओ，梵文羅馬擬音：oṃ，漢語字面意思：嗡）和吽（藏文：ཧཱུྃ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，漢語字面意思：吽）啪（藏文：ཕཊ，梵文天城體：फट，梵文羅馬擬音：phaṭ，漢語字面意思：啪）等相同的文字，應使其直接在那裡結合。還說父親（本尊）心間的吽字（藏文：ཧཱུྃ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，漢語字面意思：吽）應觀想為八個吽字（藏文：ཧཱུྃ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，漢語字面意思：吽）聚集成一個圓球。似乎也有其道理。這些是三金剛加持的。[加持五處是兩者的註釋。] 又，在頭頂中央，白色嗡字（藏文：ཨོཾ，梵文天城體：ओ，梵文羅馬擬音：oṃ，漢語字面意思：嗡）是遍照佛的本質，光芒遍及心間；在心間，藍色吽字（藏文：ཧཱུྃ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，漢語字面意思：吽）是不動佛的自性，光芒遍及臍間；在腰部的位置，即臍間，黃色梭字（藏文：སྭཱ，梵文天城體：स्वा，梵文羅馬擬音：svā，漢語字面意思：梭）是寶生佛的自性，光芒遍及密處上方；在密處的蓮蕊上，紅色阿字（藏文：ཨ，梵文天城體：अ，梵文羅馬擬音：a，漢語字面意思：阿）是無量光佛的自性，光芒遍及大腿的一半；在大腿的中央，綠色哈字（藏文：ཧཱ，梵文天城體：ह，梵文羅馬擬音：hā，漢語字面意思：哈）是不空成就佛的本質，光芒照射到腳底的盡頭。從這五個字中，放射出與各自顏色相同，且最為主要的五種光芒。這裡將蓮蕊解釋為喉嚨是不恰當的，因為沒有任何地方將喉嚨稱為蓮蕊。而且，在《喜金剛》中說：「頭頂是嗡字（藏文：ཨོཾ，梵文天城體：ओ，梵文羅馬擬音：oṃ，漢語字面意思：嗡）的字，心間是吽字（藏文：ཧཱུྃ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，漢語字面意思：吽）的字，蓮蕊是阿字（藏文：ཨ，梵文天城體：अ，梵文羅馬擬音：a，漢語字面意思：阿）的字」，這裡也引用了 очищення 三毒之處的說法，並以補充的方式說明了剩餘的文字。因此，沒有明確的理由將喉嚨置於貪慾的位置。此外，有些人說蓮蕊是指蓮花的蓮蕊，因此只安放在智慧母身上。這裡蓮蕊一詞所指的是密輪是肯定的。在那個脈輪的中心，存在著產生快樂的脈的特殊之處，那就是蓮蕊。如果沒有附加其他的特徵，僅憑這一點並不能證明它僅屬於智慧母。
English
Arranging it in this way means the head is pointing upwards. As for where to start writing the letters, although some think they are the same, starting from the right, and others think starting from the left, since this Dharani Tantra writes the letters in reverse, it is more reasonable to start from the left. However, the Guru's oral instruction is that the father (deity) starts from the right and the mother (consort) starts from the left. Therefore, the letters like Om (藏文：ཨོཾ，梵文天城體：ओ，梵文羅馬擬音：oṃ，漢語字面意思：嗡), Hum (藏文：ཧཱུྃ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，漢語字面意思：吽), and Phat (藏文：ཕཊ，梵文天城體：फट，梵文羅馬擬音：phaṭ，漢語字面意思：啪) should be directly joined there. It is also said that the Hum (藏文：ཧཱུྃ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，漢語字面意思：吽) in the father's (deity's) heart should be visualized as eight Hum (藏文：ཧཱུྃ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，漢語字面意思：吽) letters gathered into one ball. There seems to be a reason for this. These are blessed by the three vajras. [Blessing the five places is a commentary on both.] Also, in the center of the crown of the head, the white letter Om (藏文：ཨོཾ，梵文天城體：ओ，梵文羅馬擬音：oṃ，漢語字面意思：嗡) is the essence of Vairochana, and its rays spread to the heart. In the heart, the blue letter Hum (藏文：ཧཱུྃ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，漢語字面意思：吽) is the nature of Akshobhya, and its rays spread to the navel. At the waist, that is, the navel, the yellow letter Sva (藏文：སྭཱ，梵文天城體：स्वा，梵文羅馬擬音：svā，漢語字面意思：梭) is the nature of Ratnasambhava, and its rays spread to the upper part of the secret place. In the lotus pistil of the secret place, the red letter A (藏文：ཨ，梵文天城體：अ，梵文羅馬擬音：a，漢語字面意思：阿) is the nature of Amitabha, and its rays spread to half of the thighs. In the center of the thighs, the green letter Ha (藏文：ཧཱ，梵文天城體：ह，梵文羅馬擬音：hā，漢語字面意思：哈) is the essence of Amoghasiddhi, and its rays radiate to the end of the soles of the feet. From these five letters, five kinds of rays, mainly those that are the same color as their respective letters, are emitted. Here, it is not appropriate to interpret the lotus pistil as the throat, because nowhere is the throat called the lotus pistil. Moreover, in the Hevajra Tantra, it says, "The letter Om (藏文：ཨོཾ，梵文天城體：ओ，梵文羅馬擬音：oṃ，漢語字面意思：嗡) is on the crown of the head, the letter Hum (藏文：ཧཱུྃ，梵文天城體：हूँ，梵文羅馬擬音：hūṃ，漢語字面意思：吽) is in the heart, and the letter A (藏文：ཨ，梵文天城體：अ，梵文羅馬擬音：a，漢語字面意思：阿) is in the lotus pistil." Here, the explanation of purifying the three poisons is also quoted, and the remaining letters are explained in a supplementary way. Therefore, there is no clear reason to place the throat in the position of desire. Furthermore, some say that the lotus pistil refers to the lotus pistil of the lotus, so it is only placed on the Wisdom Mother. Here, what is indicated by the word "lotus pistil" is definitely the secret wheel. In the center of that chakra, there is a special place for the veins that generate bliss, which is the lotus pistil. If no other characteristics are added, it cannot be proven that it belongs only to the Wisdom Mother.
Chinese
口诀说，安置于父尊母尊双运之身甚好，经文中也未曾明示只有母尊。（安置于父尊母尊双运之身甚好）这些所修习的是，孩童的身体、语言、意识三者的能力逐渐增长，是以金刚三者加持而修习。脉和明点增长，导致五毒烦恼的粗大分别念，是以五个字来修习的。修习的成果是，获得身语意秘密不可思议的果位，是三处加持，以及唯一的智慧显现为五部等无量坛城，或者将究竟转化的五种智慧作为道用。上师的成熟法是，精液之界是身，微尘之界是语，气之界是意，这些杂质逐渐耗尽，清净部分逐渐增长，由此产生的智慧迅速生起，五毒烦恼的自性转化为智慧，以及使总持、脐、密四处和引发安乐的腿脉清净。经文以“修习”二字作为界限。第四，大修的支分是：智慧誓言融为一体，因此这被称为金刚。灌顶的意义在于，通过禅修，从外部进行正确的供养。将咒语加持于两个林伽，在鼻尖上观想阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）字。同样，在林伽的中心，观想വം（藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം）字。有智慧者应与瑜伽母交合，清净的身体没有污垢。这是说，这有三点，第一点是迎请智慧尊，在坛城仪轨中说：脚踩并向上看，发出“ཕཻཾ”（藏文：ཕཻཾ，梵文天城体：फें，梵文罗马拟音：pheṃ，汉语字面意思：ཕཻཾ）的声音。迎请十方勇士和瑜伽母，两指弯曲，两中指并拢，拇指结成金刚印，稳固地放在额头中央。召集明妃众，旋转并确定迎请。说的是，观想从心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字发出的光芒，将与自己相似的智慧尊，包括勇士和瑜伽母众迎请到面前。左脚踝压住右脚踝，眼睛向上看并转动。双手拇指尖相抵，向下
English
The oral instruction says that it is best to place it on the body of the union of the father and mother. The scriptures also do not explicitly state only the mother. What is to be practiced is that the abilities of the child's body, speech, and mind gradually increase, which is practiced by the blessings of the three vajras. As the channels and elements increase, the gross conceptualizations of the five poisons of afflictions are practiced with the five syllables. The result of the practice is that obtaining the inconceivable state of the secrets of body, speech, and mind is the blessing of the three places, and the one wisdom manifests as the infinite mandalas of the five families, or the five ultimate transformed wisdoms are used as the path. The maturing method of the lama is: the essence of semen is the body, the essence of dust is the speech, and the essence of wind is the mind. As these impurities gradually diminish and the pure parts gradually increase, the wisdom that arises from this will quickly arise, and the nature of the five poisons of afflictions will be transformed into wisdom, and the four places of the general essence, navel, secret, and the thigh channels that stimulate bliss will be purified. The scripture uses the words "practice" as a boundary. Fourth, the limb of the great practice is: wisdom and samaya become one, therefore this is called vajra. The meaning of empowerment is that through meditation, offerings are made correctly from the outside. Mantras are applied to the two lingams, and the syllable Ā (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿) is visualized at the tip of the nose. Similarly, in the center of the lingam, the syllable Vaṃ (藏文：བཾ་，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：വം) is visualized. The wise should unite with the yogini, the pure body is without impurity. This is said to have three points, the first point is to invite the wisdom being, in the mandala ritual it says: Pressing the feet and looking upwards, the sound of "Phaṃ" (藏文：ཕཻཾ，梵文天城体：फें，梵文罗马拟音：pheṃ，汉语字面意思：ཕཻཾ) should be uttered. The heroes and yoginis residing in the ten directions are invited, two fingers are bent, two middle fingers are joined, the thumbs are formed into a vajra mudra, and placed firmly in the center of the forehead. Summoning the assembly of mudra consorts, circling and definitely inviting. It is said that one should visualize the rays of light emanating from the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) in the heart, inviting the wisdom being similar to oneself, including the assembly of heroes and yoginis, to come before oneself. The left ankle presses on the right ankle, the eyes look upwards and turn. The tips of the thumbs of both hands touch, downwards
English
Then, fold the two index fingers together, touch the tips of the two middle fingers, and extend the remaining four fingers. This is the burning mudra, or the mudra of the place of birth. At the forehead, circle three times to the left and then twist to the right. Verbally recite phaṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, and invite the wisdom being. Recite jaḥ hūṃ vaṃ hoḥ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, hooking, entering, binding, and delighting oneself with the samaya being, so that the samaya and wisdom become one. Make the five desires circle. Because the nature of all dharmas is the mandala of skillful means, and wisdom is the inseparable union of bliss and emptiness, originally pure, I am also pure in the yoga of union. Thus, generate pride: Recite oṃ yoga śuddha sarva dharma yoga śuddho 'haṃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：Om, yoga pure, all dharma yoga pure, I am）. Reciting this mantra, because the samaya and wisdom are one, this is the indivisible vajra, the path of the yoga of union. Bless with the mantra of that yoga. Because of the implication of the words "wisdom and samaya are one," if one does not meditate on the body mandala, then at this time one should visualize the triple being. If one meditates, then the main deity of the body mandala becomes the triple being, so it is not needed here. The second point is to contemplate the meaning of empowerment. From the extensive and concise empowerments, choose the appropriate one. Here, taking the concise empowerment as an example. The light from the heart invites the empowerment deity and makes supplications. Glorious Heruka holds a vase in his hand, and the five yoginis, including Vajravarahi, play the damaru with their right hands, and with their left hands, they take vase water in a skull cup and pour it from the crown of one's head. The sixteen goddesses, including the lute player, offer to oneself, and all the Buddhas, Bodhisattvas, heroes, and dakinis sing auspicious songs and offer auspicious words, reciting the words of the Buddha's birth, etc., and contemplate that they are bestowing empowerment. The clear water fills the body, and the defilements of the three doors are purified. The remaining water surges upwards, and contemplate that the father and mother deities are adorned with Akshobhya as their crown ornaments. In the middle, one receives the three higher empowerments on top of that. In the extensive method, one should receive the crown, vajra, bell, name, and ascetic practices, but they are not used in current practice. After that, the third point is offering.
Chinese
供养的真实和后续积聚。首先，在灌顶之后，开始真实地供养，以水二者先行的近用外供，以及五肉五甘露加持为智慧甘露而享用之内供。此时，以二种供养来供养。第四个要点是后续积聚的扩展：林伽，即父父和母的标志，对于空行和秘密二者，应当施加真言。空行和秘密不可见，被净化为空性。从空性之中，从吽（ཧཱུྃ， हूँ，hūṃ，吽）中，父尊的金刚，外形是林伽本身，内部是五股金刚杵，中心以吽（ཧཱུྃ， हूँ，hūṃ，吽）字标示。从空性之中，智慧的莲花，从阿（ཨཱཿ，आः，āḥ，阿）中生起，外形是生殖之处本身，内部是红色的三瓣莲花，花蕊，即其中心，应当放置阿（ཨཱཿ，आः，āḥ，阿）字。因为莲花上明确说了阿（ཨཱཿ，आः，āḥ，阿）字，所以金刚上的吽（ཧཱུྃ， हूँ，hūṃ，吽）字也通过意义暗示了。同样地，林伽的中心，即金刚宝上，有字母vam（བཾ，वं，vaṃ，വം），由于组合的原因，舍弃了亚（ཡ）字头，是byam（བྱཱཾ，भ्यां，bhyāṃ，བྱཱཾ）字。因此，就像观想宝上的bya（བྱཱ，भ्या，bhya，བྱཱ）一样，莲花花蕊的中央观想字母dya（དྱཱ，द्य，dya，དྱཱ）也被暗示了。也就是，白色的花蕊以黄色的dya（དྱཱ，द्य，dya，དྱཱ）字标示，红白色的宝以红黑色的bya（བྱཱ，भ्या，bhya，བྱཱ）字标示，在其他的总结修法中这样说到。在根本释续的场合，在收集真言的时候，dya（དྱཱ，द्य，dya，དྱཱ）和bya（བྱཱ，भ्या，bhya，བྱཱ）没有字母的省略而直接书写的必要，也被认为是加持二种标志的真言。da（ད）字是水界的火，是与红色混合的白色。ya（ཡ）字头是那条脉中流动的风。也就是，所谓的parashuvashodyata，意思是像战斧一样剖开方便的脉，像绳索一样束缚明点的花蕊脉的顶端扬起的意思。ba（བ）字是明点。ya（ཡ）字头是风，表示能够运动智慧的脉轮的风和明点，表示明点存在于宝的脉轮中。byaghradzi的意思是为了老虎皮的下裙或者为了摧毁嗔恨和守护明点。观想二者的孔穴被红色和黄色的呸（ཕཊ，फट्，phaṭ，呸）字阻挡，是为了阻止滴漏，因为具有能够修持乐空无二智慧的智慧，所以是对瑜伽母。