Chinese
具有殊胜和真正，并且不嫉妒他人的所得。不贪执欲望，能忍受业的烦恼。具备弯曲、增长、圆圈、完整和透彻。密咒清净且极其具备仪轨。依靠佛陀、菩萨的加持。安住于此地就能获得如意的成就。咒师修行者。自咒本尊。修行伴侣仆人。樟脑等物品。结合的精进。犍陀罗和中部地区等方向。山顶等处所。春月和。早晨等时间。画像等肢体圆满的本尊。能忍受的心理力量等十种，除了后面的两种之外有八种。咒师。伴侣。方向。精进。时间等五种。舍弃前面的两种有三种。物品。处所。本尊。咒语等四种。心理力量唯一。这些对于没有区分世间神祇的主次而成就悉地来说会变得漫长。任何圆满正等觉的佛陀出现后的教法，则以修行者具备特征和密咒清净且仪轨不衰减这两种为主。其他的则以次要的方式宣说。第一个容易理解。透彻等是咒语，仪轨不衰减是本尊瑜伽和。密咒的禅定仪轨两种。第一个是。如是说。首先沐浴后的瑜伽士。在金刚座上安坐后。供养和祈祷观想六尊神。空性和字音声音形象和。手印相六种想。也就是。首先是洁净沐浴的瑜伽。勇猛的军队中说。身体用土擦拭干净后。进入没有污浊的大水中。随心所欲地沐浴。:从（《ཛཾ》种子字，《जां，jam，藏》）出来后面向东方或北方。用水洗手洗脚后。膝盖向外指。中间放手蹲坐着。无声无息地接近。接近的特殊是。牙齿上的污垢用舌头接触。麻木后也要洗口。出家男子年轻女子和。年轻女子和婆罗门老妇。咒师永远不要接触她们。咒师不要想念她们。修行者接触她们了吗。印度人接触她们了吗
English
Possessing excellence and truth, and without envy towards the gains of others. Not attached to desires, enduring the afflictions of karma. Complete with curves, growth, circles, completeness, and thoroughness. Mantras are pure and extremely well-versed in rituals. By relying on the Buddhas and Bodhisattvas. Remaining in this place, one obtains desirable siddhis. Mantra practitioner. Self-mantra deity. Practice companion servant. Camphor and other substances. The diligence of union. Gandhara and the central regions, etc., directions. Mountain peaks, etc., places. Spring month and. Morning, etc., times. Painted images, etc., deities with complete limbs. The power of a tolerant mind, ten in total, and eight excluding the last two. Mantra practitioner. Companion. Direction. Diligence. Time, five in total. Abandoning the first two, there are three. Substances. Place. Deity. Mantra, four in total. Mind power is singular. These, without distinguishing the primary and secondary of worldly deities, will become lengthy in achieving siddhis. In the teachings of any perfectly enlightened Buddha who has appeared, the practitioner possessing characteristics and the purity of mantras with undiminished rituals are taken as primary. Others are spoken of as secondary. The first is easy to understand. Thoroughness, etc., are mantras, and undiminished rituals are the yoga of the deity and. Two types of mantra meditation rituals. The first is. As it is said. First, the yogi, having bathed. Having sat on the vajra seat. Offerings and prayers, contemplate the six deities. Emptiness and letters, sounds, forms, and. Mudras, six signs are desired. That is. First, the yoga of purification and bathing. In the brave army it says. Having wiped the body clean with earth. Having entered the great water without turbidity. Bathe as much as desired. : Having emerged from (《ཛཾ》 seed syllable, जां，jam，藏) face east or north. Having washed hands and feet with water. Having pointed the knees outwards. Placing hands in the middle, sit squatting. Approach silently and without foam. The special feature of approaching is. Touching the dirt on the teeth with the tongue. Having become numb, also wash the mouth. Ordained men, young women, and. Young women and Brahmin old women. The mantra practitioner should never touch them. The mantra practitioner should not think of them. Has the practitioner touched them? Have the Indians touched them?
Chinese
又，再次沐浴后饮用，然后再次开始念诵。又，土供、粪便五处，夜晚三处。左右三处，两手共七处。或者用水和土，直到污垢清除为止。如是说。金刚座是自己和护卫处所，然后于具相的画像前，以自己的种姓的跏趺坐姿坐下，迎请智慧尊并供养后，首先将自己的真如自性光明，能取所取二空之智慧，无我一切相，长久安住于平等。然后从自己的真如中起立，显现六尊本尊，如《后禅定》所说：于彼天身之住处，首先唯供养之后，瑜伽士安住具慧者，于善逝前思维后，从外部支分解脱之，开眼开者完全舍弃。微细不动而明亮，心识之行境于前住。安住自身如是之后，如是说之决定。其中首先是赞叹之本尊。将自己与其无二无别地安住于自明空性无相之中，直至现量显现为止修习。如是说。从彼起立，那达即声音之本尊。显现为密咒之声音。从彼咒语之字母安住于虚空之字母本尊。彼与月轮味同，光芒放出收摄后，生起殊胜之本尊，具有面容手印之相之形色本尊。然后以顶髻等手印加持之手印本尊。然后于等持中，从具有支分之本尊身清晰显现，心不散乱于他处，尽力摄持命勤而作念诵之瑜伽，如《后禅定》所说：思维咒语之体性，摄持后安住于等持，命与勤劳极摄持。如是说。于后得中亦不离本尊之显现而修习，是为相之本尊，如是为六。二者，咒语之禅定是，若观想为本尊，则念诵咒语者，如乌龟收缩肢体一般，气息运行与心识于根门之中
English
Furthermore, after bathing again and drinking, then begin the recitation again. Also, earth offering, five places for excrement, three at night. Three on the left and right, seven on both hands. Or with water and earth, until the dirt is removed. Thus it is said. The Vajra seat is oneself and the protector of the place, and then in front of a qualified painted image, sit in the lotus position of one's own lineage, invite the wisdom being and make offerings, first of all, one's own suchness, the naturally luminous, the wisdom of emptiness of both grasping and grasped, the selflessness of all aspects, abide in equality for a long time. Then, arising from one's own suchness, one manifests the six deities, as it is said in the Later Contemplation: In that place of the deity's body, first only after offering, the yogi abides, wise, after contemplating in front of the Sugata, from the outside, the limbs are liberated, the opening of the eyes, the opener is completely abandoned. Subtle, unmoving, and clear, the object of the mind abides in front. After establishing oneself as such, thus is the certainty spoken of. Among these, first is the deity of praise. Abiding in the self-aware emptiness, inseparable from oneself, without aspects, one should meditate until it becomes manifest. Thus it appears. Arising from that, Nada, the deity of sound. Appearing as the sound of mantra. From that, the letters of the mantra abiding in the sky, the deity of letters. That becomes of the same taste as the lunar mandala, after emitting and gathering rays, generating the supreme deity, the deity of form with the appearance of face and hands. Then, the deity of the mudra, blessed by the mudras such as the crown protuberance. Then, in equipoise, from the deity's body with limbs clearly appearing, without the mind scattering elsewhere, restraining the life force as much as possible, one should practice the yoga of recitation, as it is said in the Later Contemplation: Contemplate the nature of the mantra, after restraining, abide in samadhi, restrain the life and effort greatly. Thus it is said. In the post-meditation period, also meditating without separating from the appearance of the deity, is the deity of the sign, thus there are six. Secondly, the contemplation of mantra is, if one visualizes as the deity, then the one reciting the mantra, like a turtle retracting its limbs, the breath moving and the mind within the sense gates.
Chinese
收摄。内里安住以外观的方式，眼睛半闭，脸稍微朝上，这是舍弃散乱、嗔恨、呼吸出入之念等的意思。然后是咒语的真实禅定，专注前方心间的字，以及自己的专注，声音的专注这三者中的第一个是：声音咒鬘，心月轮，本尊佛身，同时专注，作意念诵或小声念诵，中间让气息自然安住。然后呼气时，观想不变化之本尊自显为本尊，然后吸气，专注前方的声音、心、本尊三者，在呼气穷尽时，收摄命勤而念诵。疲劳时，声音于心，心于本尊，自己的本尊也收摄于本尊，长久地与自己的本性平等安住，然后以普通的身形起身。第二是：以具有自生本尊之本性的气息出入停止，眼睛稍微闭合，但以意念连同显现而朝向前方，不要太远，观想比自己稍微高一点的佛身心间有月亮和咒鬘。与吸气同时，前方心间的月亮连同咒语一起收摄到自己的心间。呼气时，安置于前方的心间。总之，专注月亮之上的咒鬘，并且专注月亮，尽力在念诵期间欢喜而修习，最后专注声音、心、本尊这三个支分而起身。第三是：念诵的四个支分如前修习。然后观想本尊如来，再次以舌头喝水的方式，使心之马风与意一起朝向内。呼吸出入停止，仅仅忆念自生本尊与自己无二无别，之后，心专注于无形的声音，作意念诵，呼气时，专注本尊佛身，以语小声念诵，总之，将本尊如来之身与不变化之本尊合为一体，念诵的第一个三摩地，声音、心、本尊是专注的三个对境，第二个是专注自己和前方的（佛）心间。
English
Gathering in. Abiding within, with a gaze turned outwards, eyes half-closed, face slightly raised, this means abandoning thoughts of distraction, hatred, and the coming and going of breath. Then, for the actual mantra meditation, focus on the letter at the heart of the one in front, and on one's own focus on that, the first of the three focuses on sound: sound mantra garland, mind moon circle, and the body of the foundational Buddha, focusing on all at once. Do mental recitation or whisper recitation, and in between, let the breath remain natural. Then, when exhaling, look at the unchanging foundation of secret mantra, clearly appearing as the deity itself, then inhale, focusing on the three: sound, mind, and foundation in front, and at the ultimate end of exhaling, restrain the life force and recite. When tired and weary, sound into mind, mind into foundation, and one's own deity is also gathered into the foundation, abide equally in one's own nature for a long time, and then rise with an ordinary form. The second is: with the breath of one's own deity's nature, exhaling and inhaling stopped, eyes slightly closed, but with mind and appearance directed forward. Not too far, imagine the Buddha's body slightly higher than oneself, with a moon and mantra garland at the heart. Simultaneously with inhaling, gather the moon and mantra from the heart of the one in front into one's own heart. When exhaling, place it in the heart of the one in front. In short, focus on the mantra garland on top of the moon, and focus on the moon, strive and meditate joyfully for as long as the recitation lasts, and finally rise focusing on the three branches: sound, mind, and foundation. The third is: meditate on the four branches of recitation as before. Then, look at the Tathagata foundation, and again, in the manner of drinking water with the tongue, direct the mind's horse-wind together with the mind inwards. Stop the exhaling and inhaling, just remember that the self-born deity and oneself are inseparable, and after that, hold the mind on the formless sound alone and do mental recitation. When exhaling, focus on the body of the foundational Buddha and do verbal whisper recitation. In short, make the body of the Tathagata foundation and the unchanging foundation of secret mantra as one, in the first samadhi of recitation, sound, mind, and foundation are the three objects of focus, the second is focusing on oneself and the heart of the one in front.
Chinese
二是。第三，仅仅是声音这三者，先熟悉前面的，再学习后面的。如是说：依止声音、心和基础。密咒不变，安住于基础。肢分不缺，宣说密咒。疲劳时，在我这里休息。不变者在于文字。从基础转为基础，即是如是性。对于自己咒语之外所观察的，应当思维心的清净。再次以收摄来勾召，生命和勤奋束缚的意。密咒明智与咒语结合，开始意的念诵。如是说。二是胜义三摩地，仅仅以禅定来成就，在瓶等处所，观修先前所说的色、声和胜义之本尊。然而在此，以意观察色之本尊的自性之咒鬘。声音是明咒本身的文字，声音的自性。胜义是完全清净的法界自性，于任何都不成立的智慧中安住。之后正行是：密咒安住于火中，赐予成就。安住于声音，给予瑜伽。声音的尽头，给予解脱。这些是彼性第三。如是后禅定中所开示的，三者之第一是：现证自己的彼性之后，其后获得声音的自性，观修本尊的彼性。并且心专注于其于心间火焰或光芒燃烧的中央安住，断除生命勤奋的阻碍、沉没和掉举，进行禅定。直至没有饥饿等征兆出现时，如所思维能成就等，直至获得成就之间，即是念诵的终结。并且以其他方式也应知晓，从后面说：不分别所生之事物，大智者束缚于我。咒师安住于超越肢分，无有执着地思维。声音名为结合咒鬘，以文字贯穿不变化者，如铃铛的声音般不断绝，当心中执着时，安住于火中寂静，词句清净且具足真实。生命和勤奋阻碍的自我，舍弃二者后如是思维。二是，于自己的彼性安住的心间，月亮安住于自己的火焰之中。或者月亮本身连同咒鬘明观。