English
Meditate on the deity's form through the lineage of practice. Comprehend the meaning of emptiness to a large extent, and single-pointedly practice focusing on it. Because you have already completed the practice of clarity and single-pointedness on the deity's form, through the power of that clarity and abiding, at this time, you will quickly attain single-pointedness and clarity on emptiness as well. Then, cultivate and meditate as before, and the deity's form and emptiness will become unified. Then, in order to accomplish the nature of the deity's clear emptiness as the essence of mantra, if you arrange the form of a mantra garland on the moon in the heart of the deity, you must focus on both the sound and form of the mantra. If you do not arrange it, you must contemplate that the deity's clear emptiness is the very nature of the mantra's sound. However, it is better to arrange the form of the mantra. Having focused in this way, recite the mind mantra or the prohibitive mantra, reciting a hundred thousand times, or a million times, or six million times, or even a billion times, according to your capacity and circumstances, the deity's form and emptiness will be accomplished as knowledge-mantra, becoming the basis for immeasurable power and qualities. This is not the yoga of ordinary approach and accomplishment, but the yoga without characteristics, and because it is in accordance with the wisdom of the ultimate Buddha, it is named the ultimate mandala, and in order to take the essence of accomplishment, it is the essence mandala, and because the deity's form is the actual cause of accomplishing the great mudra, it is called the wisdom of the mudra, as spoken by the victorious and transcendent ones. That is, the wisdom of all Buddhas, the form appearing empty, the sound resounding empty, the mind clear empty, the three being mixed into one essence, the mind of enlightenment, the unsurpassed ultimate reality, at this time, through the door of the deity's form, mantra, and emptiness, in a similar way, it will become the path to realization. Having gained some stability in this yoga, accomplishing the attainments of the six realms, in the context of the wheel-turning king's mandala, it is said: Having generated bliss from bliss, in the center of the four mandalas, Samantabhadra or great bliss, having also meditated yourself, thinking of (Hūṃ, Devanagari: हुं, Romanization: hūṃ, Literal meaning: Hūṃ) in your heart, being equal to Vajrasattva.
Chinese
转变。 具有光荣的事业，一切皆能成办，自身转变为普贤。 如此转变，毫无疑问。1 吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字化为佛之身，自身转变为金刚手。 于心间善修法轮，将变得如同金刚手。2 观想金刚忿怒尊，于心间中央念诵帕特（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：发吒）。 思维吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字围绕，将转变为大力忿怒尊。3 将自身转变为金刚坚固，于心间以嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）字，思维围绕之处具有吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字和幢（藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：幢）字，将变得如同珍宝。4 观想珍宝于心间，思维中央具有幢（藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：幢）字，思维嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）字围绕，将变得等同于莲花手。5 法轮具有རྒྱ་གྲཾ་吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，生起阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字之后，思维嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）字围绕，将变得等同于金刚事业。6 如是说，对此，先前的一些人，将以乐生乐之义，解释为财物受用，以及从五现证中生起本尊，以及将所谓四轮，解释为四辐之轮，但这样的解释并不好。 又有一些人舍弃世间神祇，将五部佛、十六菩萨、十六贤劫，以及声闻缘觉之地，解释为于四重坛城中央观修各自本尊，一般而言，如此观修并不相违，但似乎并不符合经文之义。 若是如此，金刚宝、金刚法、金刚业三者，各自于坛城中央安立一个坛城，即三个坛城，而金刚萨埵、金刚手、忿怒尊三者，于坛城中央安立两个金刚萨埵。 金刚手或忿怒尊，本体相同，除了寂静与忿怒的显现不同之外，没有差别。 此外，若依金刚萨埵而修，修行者的我慢融入中央的金刚萨埵，金刚手和忿怒尊则为眷属之相。 又，若修金刚手和忿怒尊的成就，修行者的我慢融入东方的金刚手或忿怒尊，中央的主尊金刚萨埵则作为前生之相。 金刚萨埵和普
English
Transformation. Having glorious deeds, everything can be accomplished, and one's self transforms into Samantabhadra. There is no doubt about such transformation. 1 From the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) arises the form of the Buddha, and one's self transforms into Vajrapani. By meditating well on the wheel in the heart, one will become like Vajrapani. 2 Meditate on all the Vajra Krodhas, and in the center of the heart, say Phaṭ (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：发吒). Thinking of the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) as surrounding, one will become a powerful Krodha. 3 Transform yourself into Vajra stability, and in the heart, with the syllable Oṃ (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡), think of the place surrounded by Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) and Traṃ (藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：幢), and you will become like a jewel. 4 Meditate on the jewel in the heart, and think of the syllable Traṃ (藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：幢) in the center. Thinking of the syllable Oṃ (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡) as surrounding, one will become equal to Padmapani. 5 The wheel is endowed with རྒྱ་གྲཾ་ and Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽), and after generating the syllable A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), thinking of the syllable Oṃ (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡) as surrounding, one will become equal to Vajra Karma. 6 It is said that some of the former ones interpret the meaning of generating happiness from happiness as the enjoyment of wealth, and as generating deities from the five Abhisambodhis, and also interpret the so-called four wheels as the wheel with four spokes, but such explanations are not good. Also, some abandon the worldly deities and interpret the five Buddha families, the sixteen Bodhisattvas, the sixteen Bhadrakalpas, and the places of the Shravakas and Pratyekabuddhas as meditating on the respective deities in the center of the four mandalas. In general, such meditation is not contradictory, but it does not seem to conform to the meaning of the scripture. If so, each of the three, Vajra Ratna, Vajra Dharma, and Vajra Karma, is placed in the center of a mandala, that is, three mandalas, and two Vajrasattvas are placed in the center of the mandala for Vajrasattva, Vajrapani, and Krodha. Vajrapani or Krodha is of the same essence, and there is no difference except for the manifestation of peacefulness and wrath. Moreover, if one practices relying on Vajrasattva, the practitioner's pride enters the central Vajrasattva, and Vajrapani and Krodha are in the form of attendants. Also, if one practices the siddhi of Vajrapani and Krodha, the practitioner's pride enters the eastern Vajrapani or Krodha, and the central main deity Vajrasattva acts as the form of the front generation. Vajrasattva and Pu
Chinese
观想成为。进入体内时，所有这些都从毛孔进入，融入心间的字。安住时，观想咒语的光和声音遍布自身和外境所显现的一切，并安住于平等中。像这样不断地修习，从七天半个月等，到六个月之间，成熟之身得以清净，成为与智慧本尊形象相同的持明者。因此，这被认为是这些续部宗派中最高的成就。这个口诀此时应该应用于一切，也应该应用于吉祥的遍照佛、吉祥的释迦牟尼佛和无量寿佛等。在转轮王的坛城中，所说的是金刚萨埵、普贤、大乐这三者，无论修习哪一个都可以，所缘是心间的月亮上的吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。对于金刚手菩萨，观想自己从勃噜姆字（藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃噜姆）中生起，完全转变为遍照佛，然后观想吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和由此产生的金刚手菩萨在心间的轮上。如果修习忿怒尊，首先是寂静的金刚手菩萨，之后忿怒尊如火般燃烧，变成蓝色，手持金刚杵和铃，然后观想所缘是心间的月亮上的帕特字（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：帕特），周围环绕着吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的念珠。观想金刚坚固，即虚空藏，或者观想为金刚宝，然后在心间的月亮中央观想吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），或者观想在吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的顶端内观想当字（藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：当），或者在吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的周围观想当字（藏文：ཏྲཱཾ，梵文天城体：त्रं，梵文罗马拟音：trāṃ，汉语字面意思：当）的念珠，并在其外围观想嗡字（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）的念珠。再次，观想为金刚法，然后在心间的月亮上观想哈字（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）或者舍字（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍），周围环绕着嗡字（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）的念珠。再次，观想自己为金刚业，然后在心间的轮上观想交叉的金刚杵，在其中心观想吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），在吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的顶端内观想阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），在吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的周围观想嗡字（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）的念珠。金刚萨埵，寂静的金刚手菩萨，忿怒的金刚手菩萨，金刚宝，金刚法，金刚业，这样就是六个转轮王。这里，如果按照上部续部，以五部来划分，那么金刚萨埵等三个属于金刚部，金刚手菩萨和忿怒尊则归于轮部。
English
Think that you have become it. When entering the body, all of that enters through the pores of the skin and dissolves into the letter at the heart. While abiding, focus on the light and sound of the mantra pervading your own body and all that appears as the external field of perception, and remain in equanimity. By meditating in this way without interruption, from seven days, half a month, etc., up to six months, the body of maturation will be purified, and you will become a vidyadhara with the same form as the wisdom deity. Therefore, this is considered the supreme accomplishment according to the tradition of these tantras. This instruction should be applied to everyone at this time, and it should also be applied to glorious Vairochana, glorious Shakyamuni, and Amitayus, etc. In the context of the mandala of the Chakravartin, what is taught is that whether you meditate on Vajrasattva, Samantabhadra, or Mahasukha, the object of focus is only the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) on the moon at the heart. For Vajrapani, visualize yourself arising from Bhrūṃ (藏文：བྷྲཱུྃ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：勃噜姆) and completely transforming into Vairochana, then visualize Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and Vajrapani arising from it on the wheel at the heart. If you meditate on the wrathful deity, initially it is the peaceful Vajrapani, and later the wrathful deity blazes like fire, becoming blue, holding a vajra and bell, then visualize the object of focus as the letter Phaṭ (藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：帕特) on the moon at the heart, surrounded by a garland of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Meditate on Vajradhatu, i.e., Akashagarbha, or meditate as Vajraratna, and then in the center of the moon at the heart, visualize Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Think of Traṃ (藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：当) inside the head of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), or a garland of Trāṃ (藏文：ཏྲཱཾ，梵文天城体：त्रं，梵文罗马拟音：trāṃ，汉语字面意思：当) around Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and outside of that, a garland of Oṃ (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡). Again, meditate as Vajradharma, and then on the moon at the heart, meditate on the letter Ha (藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈) or Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍), surrounded by a garland of Oṃ (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡). Again, meditate on yourself as Vajrakarma, and then on the wheel at the heart, visualize a crossed vajra, and in its center, Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and inside the head of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), and around Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), a garland of Oṃ (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡). Vajrasattva, peaceful Vajrapani, wrathful Vajrapani, Vajraratna, Vajradharma, Vajrakarma, thus there are six Chakravartins. Here, if we follow the upper tantras and divide them into the five families, then Vajrasattva and the other three belong to the Vajra family, and Vajrapani and the wrathful deity are grouped into the Wheel family.