Chinese
如果修习此木曜耳传的五次第现证，必定是极好的。父尊母尊随顺贪欲而入于等至，五种虚空字融入父尊口中，传递身之形相，降临于母尊之宫。五字之光芒融入父尊母尊之菩提心性之中，从明点中化现四位天女。 众生界中安住之自在者，您乃金刚之心。以欢喜、悦意、大利益之欲乐，祈请您救护我。 怙主，如果今日我能存活，祈请众生之父、殊胜之亲友，您能欢喜于我。 金刚之身，您乃教令之轮，利益一切众生。为成办佛陀之义利，为究竟菩提之义利，随顺利益之欲求。 怙主，如果今日我能存活，祈请以贪欲、誓言之系缚，您能欢喜于我。 您乃金刚之语，利益一切，慈悲关怀。恒常勤奋于成办世间之所需。 怙主（重复） 极喜之行，普贤行者，于我（重复） 您乃金刚之欲，殊胜誓言之大利益。是圆满正等觉之殊胜种姓，照见平等性。 怙主（重复） 成为众多功德珍宝之宝藏，请您欢喜于我。 如是祈请后融入，彼明点复从（藏文：མཾ་，梵文天城体：मं，梵文罗马拟音：mam，汉语字面意思：芒）字化为宝剑，以（藏文：མཾ་，梵文天城体：मं，梵文罗马拟音：mam，汉语字面意思：芒）字为标志。由此开展坛城，成办众生之利益。一切佛陀汇聚于此，完全融入后，自身化为妙音金刚，三面六臂。根本面和身色如藏红花般鲜红，右面蓝色，左面白色的面容。最初两手拥抱自生之明妃，其余右手两手持宝剑和箭，左手两手持蓝色乌巴拉花茎和弓。于莲花月轮座上，以金刚跏趺坐姿安住。具有五个发髻，放射太阳般的光芒，以丝绸和珍宝庄严。明妃亦与父尊相同，具足天女之装束，以莲花跏趺坐姿拥抱，放射月亮般的光芒。（藏文：ཨོཾ་དྷརྨ་དྷཱ་ཏུ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ，梵文天城体：嗡 达玛达图 梭巴瓦 阿玛阔杭，梵文罗马拟音：oṃ dharmadhātu svabhāva ātmako'haṃ，汉语字面意思：嗡，法界，自性，我）。于眼中，从（藏文：ཀྵ་，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：恰）字化为地藏。于耳中，从（藏文：ཛྲིཾ་，梵文天城体：jriṃ，梵文罗马拟音：jriṃ，汉语字面意思：哲让）字化为金刚手。于鼻中，从（藏文：ཁཾ་，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康）字化为虚空藏。于舌中，从（藏文：གཾ་，梵文天城体：गं，梵文罗马拟音：gaṃ，汉语字面意思：冈）字化为观世音。于额头，从（藏文：སྐཾ་，梵文天城体：skam，梵文罗马拟音：skam，汉语字面意思：斯冈）字化为除盖障。
English
If you meditate on the five stages of realization of this Wood-Sprung Ear-Lineage, it will definitely be excellent. When the father and mother enter into union with desire, the five letters of space enter into the mouth of the father, transmitting the form of the body, descending into the palace of the mother. The rays of light from the five letters dissolve into the essence of the bodhicitta of the father and mother. From the bindu, four goddesses emanate. O Lord of power who dwells in the realm of sentient beings, you are the Vajra Heart. With joy, delight, and the desire for great benefit, I beseech you to protect me. Protector, if I am alive today, may the great father of sentient beings, the supreme friend, be pleased with me. Vajra Body, you are the wheel of command, benefiting all sentient beings. Desiring to benefit for the sake of the Buddha, for the sake of ultimate enlightenment. Protector, if I am alive today, may you be pleased with me through the attachment of desire and vows. You are the Vajra Speech, benefiting all, compassionate and caring. Always striving to accomplish the needs of the world. Protector (repeated). The practice of great joy, Samantabhadra, to me (repeated). You are the Vajra Desire, the great benefit of the supreme vow. You are the supreme lineage of perfect and complete Buddhas, seeing equality. Protector (repeated). Having become a treasure trove of many precious qualities, please be pleased with me. After urging in this way, it dissolves. That bindu itself transforms from the (Tibetan: མཾ་，Sanskrit Devanagari: मं，Sanskrit Romanization: mam, Chinese literal meaning: Mam) syllable into a sword marked by the (Tibetan: མཾ་，Sanskrit Devanagari: मं，Sanskrit Romanization: mam, Chinese literal meaning: Mam) syllable. From that, the mandala is expanded, accomplishing the benefit of sentient beings. All the Buddhas gather here, and after completely dissolving, one's own self transforms into Manjushri Vajra, with three faces and six arms. The root face and body are saffron-red like a youth. The right face is blue, and the left face is white. The first two hands embrace the self-arisen consort. The remaining two right hands hold a sword and an arrow. The two left hands hold a stem of blue utpala flower and a bow. Seated on a lotus and moon seat in vajra posture. Possessing five locks of hair, radiating the light of the sun, adorned with silk and jewels. The consort is also the same as the father, complete with the attire of a goddess, embracing in lotus posture, radiating the light of the moon. (Tibetan: ཨོཾ་དྷརྨ་དྷཱ་ཏུ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ，Sanskrit Devanagari: ॐ धर्मधातु स्वभाव आत्माकोऽहम्，Sanskrit Romanization: oṃ dharmadhātu svabhāva ātmako'haṃ, Chinese literal meaning: Om, the nature of the Dharmadhatu is my self). In the eye, from the (Tibetan: ཀྵ་，Sanskrit Devanagari: क्ष，Sanskrit Romanization: kṣa, Chinese literal meaning: Ksha) syllable, arises Kshitigarbha. In the ear, from the (Tibetan: ཛྲིཾ་，Sanskrit Devanagari: ज्रिं，Sanskrit Romanization: jriṃ, Chinese literal meaning: Jrim) syllable, arises Vajrapani. In the nose, from the (Tibetan: ཁཾ་，Sanskrit Devanagari: खं，Sanskrit Romanization: khaṃ, Chinese literal meaning: Kham) syllable, arises Akashagarbha. In the tongue, from the (Tibetan: གཾ་，Sanskrit Devanagari: गं，Sanskrit Romanization: gaṃ, Chinese literal meaning: Gam) syllable, arises Avalokiteshvara. In the forehead, from the (Tibetan: སྐཾ་，Sanskrit Devanagari: स्कां，Sanskrit Romanization: skam, Chinese literal meaning: Skam) syllable, arises Nivarana.
Chinese
饶益加持。从自己的心间放射光芒。文殊金刚及眷属 班杂 萨玛扎（藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाज，梵文罗马拟音：vajrasamāja，金刚集合）。以阿伽供品献供。嗡 啊 曼殊 班杂 班匝 阿弥利达 吽（藏文：ཨོཾ་ཨཱཿམཉྫུ་བཛྲ་པཉྩ་ཨ་མྲྀ་ཏ་ཧཱུཾ，梵文天城体：ओम् आः मञ्जुवज्रपञ्च अम्रुत हूँ，梵文罗马拟音：om āḥ mañjuvajrapañca amṛta hūṃ，嗡 啊 文殊 金刚 五 甘露 吽）念诵五次或七次献供。阿 嘎 罗（藏文：ཨ་ཀཱ་རོ，梵文天城体：अकारो，梵文罗马拟音：akāro，阿字）念诵三次，观想献给护方等。以五妙欲供养。如上赞颂。祈祷所愿等与共同仪轨相同。此修法，除了实修的差别外，就在《修法海总集》之中。因此，仅以那个传承即可。然而，因为重要且迫切需要，并且在被称为《修法海》实修的藏文文献中，除了身像的形象和心咒的差别之外，没有将显现的誓言与正文相符地结合起来。因此，这里按照自己的仪轨进行编排。从《普贤行愿品》中摘录，如极喜修法般编排。此处仅汇集了心要，若想详细了解，请参考其他地方。出自《密集金刚》的文殊金刚修法之章节。吉祥圆满！《密集金刚》俱生修法。 嗡 斯瓦斯谛（藏文：ཨོཾ་སྭཱ་སྟི，梵文天城体：ओṃ स्वस्ति，梵文罗马拟音：oṃ svasti，嗡 吉祥）。 顶礼吉祥大乐怙主， 依妙金刚之仪轨， 我将略述其修法。 皈依、发心、积累福德资粮等与共同仪轨相同。 守护轮为法源。莲花日轮。在各种金刚宫殿的中央，由十六元音二重组成月亮。由三十二辅音二重，以及十二元音组成的太阳。从中央的吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，吽）字及其光芒聚为一体，化现为大金刚持，深蓝色。黑白红三面。前两面拥抱持有金刚杵和铃的明妃金刚界自在母，与自身相同。其余右两手持法轮和莲花，左两手持摩尼宝和宝剑。金刚跏趺坐。以绸缎和珍宝装饰。额头为嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，嗡），喉咙为啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，啊），心间为吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，吽）。智慧勇识 班杂 萨玛扎（藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाज，梵文罗马拟音：vajrasamāja，金刚集合）。扎 吽 邦 霍（藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：जः हुं बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，降 吽 棒 霍）。灌顶诸尊 嗡 啊 吽（藏文：ཨོཾ་ཨཱཿཧཱུཾ，梵文天城体：ओम् आः हुं，梵文罗马拟音：om āḥ hūṃ，嗡 啊 吽）如是说，从灌顶大金刚开始，头部
English
Having been blessed. Light radiates from one's own heart. Peaceful Vajra with retinue, Vajrasamāja (藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाज，梵文罗马拟音：vajrasamāja，Diamond Assembly). Offer the Arghyam offering. Offer five or seven times with Oṃ Āḥ Mañjuvajrapañca Amṛta Hūṃ (藏文：ཨོཾ་ཨཱཿམཉྫུ་བཛྲ་པཉྩ་ཨ་མྲྀ་ཏ་ཧཱུཾ，梵文天城体：ओम् आः मञ्जुवज्रपञ्च अम्रुत हूँ，梵文罗马拟音：om āḥ mañjuvajrapañca amṛta hūṃ，Om Ah Manju Vajra Five Amrita Hum). Recite Akaro (藏文：ཨ་ཀཱ་རོ，梵文天城体：अकारो，梵文罗马拟音：akāro，A-kara) three times, visualizing it as an offering to the guardians of the directions, etc. Offer with the five sensual objects. Praise as before. Making supplications for desired aims, etc., is similar to the common practice. This method of accomplishment, apart from the difference in practice, is indeed contained within the Compendium of the Ocean of Sādhanas. Therefore, the subsequent permission is also sufficient with just that. However, because it is important and urgently needed, and in the Tibetan documents known as the practice of the Ocean of Sādhanas, apart from the difference in the form of the deity and the essence mantra, the commitments of manifestation are not combined in accordance with the main text. Therefore, here it is arranged in accordance with our own tradition. Extracted from the Samantabhadra Prayer, arranged like the Joyful Sādhana. Here, only the essence is condensed; if you wish to elaborate, look elsewhere. This is the chapter on the Vajra Mañjuśrī Sādhana arising from the Guhyasamāja. Auspicious! The Sahajasiddhi Sādhana of Guhyasamāja. Oṃ Svasti (藏文：ཨོཾ་སྭཱ་སྟི，梵文天城体：ओṃ स्वस्ति，梵文罗马拟音：oṃ svasti，Om Swasti). Having bowed with reverence to the glorious, blissful protector, According to the tradition of the graceful Vajra, I shall briefly explain its sādhana. Refuge, bodhicitta, accumulation of merit, etc., are in accordance with the common practice. The protective circle is the dharmodaya. Lotus and sun disc. In the center of the various vajra palaces, from the sixteen vowels doubled arises the moon. From the thirty-four consonants doubled, along with the twelve vowels, arises the sun. From the syllable Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，Hum) in the center and its emanations becoming one, arises the great Vajradhara, dark blue. Three faces, black, white, and red. The first two embrace the consort Vajradhātvīśvarī, holding a vajra and bell, identical to oneself. The remaining two right hands hold a wheel and a lotus, the two left hands hold a jewel and a sword. In vajra posture. Adorned with silks and jewels. On the forehead, Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：om，Om); on the throat, Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，Ah); on the heart, Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，Hum). Jñānasattva Vajrasamāja (藏文：བཛྲ་ས་མཱ་ཛཿ，梵文天城体：वज्रसमाज，梵文罗马拟音：vajrasamāja，Diamond Assembly). Jaḥ Hūṃ Baṃ Hoḥ (藏文：ཛཿཧཱུཾ་བཾ་ཧོཿ，梵文天城体：जः हुं बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，Jah Hum Bam Hoh). The deities of empowerment speak, "Oṃ Āḥ Hūṃ (藏文：ཨོཾ་ཨཱཿཧཱུཾ，梵文天城体：ओम् आः हुं，梵文罗马拟音：om āḥ hūṃ，Om Ah Hum)," and from the great empowerment vajra, the head
Chinese
庄严。之后，将后起之菩提心融入，安住于自性之境的眼母等天女们，以“于有情界中安住自在”等四句颂，或以“嗡 玛哈苏康 班杂萨埵 扎 吽 邦 霍 苏惹达 斯德让 德惹夏 霍”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）劝请，如前安住。心间月上有 吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），喉间莲花上有 阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），顶上轮上有 嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），乃是身语意金刚之自性。迎请十方诸佛菩萨皆为金刚三之自性，融入三处。嗡 萨瓦 达塔嘎达 资达 班杂 斯瓦巴瓦 阿玛 扩杭（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。如是，去除念诵瓦嘎嘎雅。十方安住之诸佛，以修持不坏金刚三，祈请今日加持于我后，成就金刚意语身。如是劝请。修持后起之乐，嗡 萨瓦 达塔嘎达 阿努惹嘎那 班杂 斯瓦巴瓦 阿玛 扩杭（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。之后，明观念诵之所缘境，主要念诵 嗡 阿 班杂 德惹 吽 吽 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。其十分之一，念诵 嗡 阿 班杂 达妥伊 效惹 吽 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。于一座之末，将一切器情收摄为光明，安住于平等舍。食子亦如无上共同加持后，于心咒之末尾加上三字而供养。此之弟子摄受，唯与共同随许相同。一切之中极难得，大乐秘密集之道，生起次第心要之修法，见为所需故而清晰书写。此虽与圣者法类颇为相似，然当知乃是妩媚金刚之法。秘密集会俱生之修法章节终。 玛哈玛雅主尊单独之修法。 嗡 斯瓦斯谛！ 恒常以恭敬之心，敬礼具德大乐怙主。出自幻化大次第，当说唯一忆念。成就之导师嘉达利所造之玛哈玛雅修法，若欲修持唯一忆念，自心间 赫利（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之光，迎请上师与坛城之轮于前方虚空 呸（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。意之化现
English
Adorned. Afterwards, the goddesses such as the Eye Goddess, who dwell in the state of nature, into which the subsequent arising Bodhicitta is dissolved, with "The Lord who dwells in the realm of sentient beings," etc., or with "Om Maha Sukham Vajrasattva Jah Hum Bam Hoh Suratastvam Drishya Hoh," they are urged to remain as before. In the heart, on the moon, Hum; in the throat, on the lotus, Ah; on the crown of the head, on the wheel, Om; are the nature of Vajra of body, speech, and mind. All the Buddhas and Bodhisattvas of the ten directions are invited as the nature of the three Vajras. They dissolve into the three places. Om Sarva Tathagata Citta Vajra Svabhava Atma Ko'ham. Likewise, remove the recitation of Vaka Kaya. All the Buddhas who dwell in the ten directions, by meditating on the three indestructible Vajras, please bless me today and make me the Vajra of mind, speech, and body. Thus urged. Meditating on the bliss of the subsequent arising, Om Sarva Tathagata Anuragana Vajra Svabhava Atma Ko'ham. Then, clarify the object of meditation for recitation, and mainly recite Om Ah Vajra Dhrik Hum Hum Svaha. One-tenth of that, recite Om Ah Vajra Dhatvishvari Hum Svaha. At the end of the session, gather all the contents of the vessel into clear light and remain in equanimity. The Torma is also blessed in accordance with the supreme common practice, and offered by adding three syllables at the end of the essence. The disciple who is accepted here is only the same as the general Anujna. It is very difficult to find among all, the path of the Great Bliss Secret Gathering, this method of practice of the essence of the generation stage, seeing it as necessary, it is clearly written. Although this is very similar to the Holy Dharma, it should be known that it is the tradition of the Charming Vajra. The chapter on the practice method of the Secret Gathering Co-emergent is finished. The practice method of the main deity of Mahamaya alone. Om Svasti! Always with a respectful mind, I prostrate to the glorious and blissful Protector. Coming from the great illusion sequence, I will explain the single remembrance. If you wish to meditate on the single remembrance, the practice method of Mahamaya created by the accomplished teacher Jyadalik, with the light of Hrih in your heart, invite the Guru and the wheel of the Mandala to the sky in front of you, Phem. Manifestation of mind.