English
Haṃ haḥ, these are the twelve aspects of smiling, etc. Phaṭ is purity. Svāhā is the establishment of the base. Furthermore, remember the commitment of Oṃ. Urging, "Do, do the actions of pacifying, increasing, empowering, subjugating, killing, and expelling, etc." And all the karmic obscurations and habitual tendencies of the three realms of existence, and the harm-doers such as the eight classes of nāgas and spirits dwelling in the seven oceans, seize! Seize! Draw in! Draw in! Bind! Bind! Torment with the mesmerizing, hateful eyes, and with the threatening weapon of the threatening mudrā, strike! Strike! By giving the food of the flesh, blood, and nectar torma, may you be pleased and joyful by eating it as food, and be endowed with the aspect of smiling! May the purified consciousness of saṃsāra be established as the basis for dissolving into the sphere of bliss and emptiness!" These explanations should be regarded as basic explanations. Oṃ is the introduction to mantras. Deva is deity. Vicu is destroyer. Vajra is diamond. Vajra kartari is diamond curved knife. That is it. Secondly, the root mantra is the essence. The near-essence mantras are, in order, what activate body, speech, and mind. And these three, the latter is more subtle and difficult to activate than the former. Therefore, they are recited in order of ease of activation. The root mantra is recited first, etc. After the father, the mother, and then the mantras of the retinue are recited. Thirdly, the recitation of the mandala lord is one hundred thousand. The one with the mandala is the same, ten thousand. And from the *Compendium of Sources*: "In the age of completion, the recitation is one. In the age of doubling, with three qualities, is the recitation. In the age of tripling, with two qualities, is the best expression. In the age of strife, the recitation is quadrupled." Thus, for the best approach, the main deity is four hundred thousand. The mother is the same as the father. If it is not accomplished, it is acceptable to recite the same as the retinue. For the retinue, forty thousand each. For the intermediate approach, the main deity is forty thousand. For the retinue, four thousand each. For the lowest, the main deity is four thousand. For the retinue, four hundred each. The intermediate and lowest are to restore the approach, but for the basic approach, only the first is taken. If that is accomplished, one has the authority to engage in all the activities of a vajra master. For the supreme accomplishment, there is no limit to the number. Fourthly, by reciting, one activates the mind-stream of the Buddhas, thereby accomplishing the supreme and common siddhis. From the *Vajra Tent*: "Buddhas and Bodhisattvas"
Chinese
空行母和自在女，为了显现的缘故，说是咒语能够入耳听闻。譬如某个人，用声音呼唤时，就会显现而来。如是如是，逝者皆逝。（ इति ）根本续中说：念诵以十万遍而明晰，声音悠长而美好的。如是所说，太快太慢两种，太大声太小声两种，舍弃四种过失后，必须明晰而缓慢，并且极其清净地念诵。第四，顺便讲述念诵的
English
The Dakini and the Independent Woman, for the sake of manifestation, it is said that the mantra can be heard. For example, when a certain person is called by a voice, he will appear. Thus, thus, all the departed depart. ( इति ) As stated in the Root Tantra: Recitation is clear with a hundred thousand repetitions, and the sound is long and beautiful. As it is said, avoiding the four faults of too fast and too slow, too loud and too soft, one must recite clearly and slowly, and with utmost purity. Fourth, incidentally explaining the classification of recitation: The classification of recitation, according to the instructions of other Indian and Tibetan teachers, is as follows: container recitation, wheel recitation, arrangement recitation, expansion and contraction recitation, these are four types based on the difference of the object of focus; wrathful recitation, whispering recitation, cessation recitation, mind recitation, these are four types based on the difference of the action of speech; urging recitation, pill recitation, vajra recitation, these are three types based on the difference of the mantra, totaling eleven types. Later Indian teachers considered container recitation and wheel recitation to be one, so there are ten types. Thus, pure mindfulness and recitation, in order to gather into the limbs of the subsequent practice, it is acceptable even without adding the purified and the purifier, but it is not contradictory to add the categories of other tantras. That is, if applied to the Dharma of Samsara, then pure mindfulness is the infinite discrimination of the mind, recitation is the various expressions of speech, the gathering of the mandala is a symbol of death again when the karma of this life is exhausted, and rising from the deity between sessions is a symbol of the appearance of the intermediate state and successive rebirths. If applied to the Dharma of the Fruition, then pure mindfulness is a symbol of all the Buddhas' Dharma abiding in equality, recitation is the turning of the wheel of Dharma, the gathering of the mandala is a symbol of showing the aspect of Nirvana in a field where there are no actual beings to be tamed, and rising from the deity between sessions is a symbol of the appearance of an emanation body elsewhere. Third, the yoga of the Torma, the root commentary tantras only clarify the worldly Torma, but the Torma ritual Indian treatises are authoritative.
Chinese
成为了。第六，睡眠瑜伽中，于自性俱生中睡眠的所缘，与坛城摄略相符。其中，于座间之本尊一面二臂者，亦化为光，融入心间的吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。其又融入那达之间。其又如彩虹般消融于虚空的光明之境中而眠。于乐空俱生之境中睡眠的所缘，如因金刚持父母双运融化一般。无论二者中的哪一种，皆于无分别之境中睡眠。第七，起立瑜伽是，睡眠之时，若于自性俱生之境中睡眠，则于座间之本尊身，刹那间起立。若于乐空俱生之境中睡眠，则思维融化为歌声所催动，并于口中念诵词句，如果金刚持佛起身一般起立。第八，沐浴瑜伽是，于进入瑜伽之前，为成为禅定的助伴而沐浴。所缘如受灌顶一般而作，然而不必作加持等。如是，于八种后行之上，加上后得瑜伽，则变为九种。一般而言，瑜伽有十种或十一种。又或者，若不将清净忆念计入后行之中，则有八种后行。后得瑜伽并非必须修习，若修习，则可不另行计数，因为其已包含于坛城轮之中，或已包含于秘密供养之中。将这些与从根本论典中所说的结合起来，生起次第瑜伽有仪轨之门八种，仪轨之主二十四种，仪轨之支分十六种，仪轨之系缚四种。所说的八种门是，前行守护轮，正行支分六种，后摄持，即为八种。或者，前行积聚二资粮，正行支分六种。仪轨之主二十四种是，分为六支，即于生起宫殿毗卢遮那之支分中，有基之支分，因之缘起，安住之，座垫之支分，修习等五种。于后得之支分中，有五种现证菩提，虚空秘密加持，入于等持，遣除轮，因金刚融化，以歌催动，果金刚持
English
It becomes. Sixth, in the yoga of sleeping, the object of sleeping in the innate nature is in accordance with the condensed mandala. Among them, the one-faced, two-armed deity of the session also dissolves into light, and merges into 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) at the heart. It also merges into the space between the nāda. It also sleeps in the clear light state of dissolving into the sky like a rainbow. The object of sleeping in the state of bliss and emptiness is like the union of the father and mother Vajradhara dissolving. In either case, sleep in a state of non-discrimination. Seventh, the yoga of rising is, when sleeping, if sleeping in the state of innate nature, then the deity of the session rises in an instant. If sleeping in the state of bliss and emptiness, then think that the melting is urged by the song, and recite the words in the mouth, and rise like the fruit Vajradhara Buddha rises. Eighth, the yoga of bathing is, before entering the yoga, bathing to become a companion of meditation. The object is made as if receiving empowerment, but there is no need to do blessings, etc. Thus, on top of the eight subsequent practices, adding the subsequent attainment yoga, it becomes nine types. In general, there are ten or eleven types of yoga. Or, if pure mindfulness is not counted as a subsequent practice, then there are eight subsequent practices. The subsequent attainment yoga is not necessarily practiced, but if practiced, it can be counted separately, because it is already included in the mandala wheel, or it is already included in the secret offering. Combining these with what is said from the root tantra, the generation stage yoga has eight ritual doors, twenty-four ritual lords, sixteen ritual branches, and four ritual bonds. The eight doors mentioned are, the preliminary protection wheel, the six main branches, and the subsequent collection, which are eight types. Or, the preliminary accumulation of the two accumulations, the six main branches. The twenty-four ritual lords are, divided into six branches, that is, in the branch of generating the palace Vairochana, there are the base branch, the cause of the condition, the abiding, the seat branch, the five types of meditation, etc. In the branch of subsequent attainment, there are five types of manifest enlightenment, space secret blessing, entering into samadhi, dispelling the wheel, the cause of Vajra dissolving, urging with song, and the fruit Vajradhara.
Chinese
显现，器情净化，生处加持，智慧融入，此为十四。灌顶方面：灌顶和，加持印二者。品尝甘露，供养，赞颂的支分等，一一加起来总共二十四。仪轨的支分十六为：从心间发出光芒，迎请会供田，向其顶礼，供养，五支分，受持律仪，四无量，防护轮，或者迎请并供养，福德资粮的五支，无量，智慧资粮，即前行有八。等住的瑜伽八个，即十六。仪轨的四系缚为：近修、修持四支分。第三，讲述修习之果地道的分类，有以生起次第为主的地道和，以圆满次第为主的地道。第一种是：在多姆比巴及其追随者的宗派中，有最初的业者，获得少许安乐者，生起乐空之体验者，以及该体验增长者，共分为四种。从海生宗派中出现的是：具有一切束缚的最下等者，下等者，中等者，以及上等者，共称为四种。在导师佛陀智慧足及其追随者的宗派中，有最初的业者，智慧降临者，掌握智慧者，以及最掌握智慧者，这四种人，除了名称不同外，意义上没有差别。本体是修道之人逐渐转变为四种形态。也就是说，在粗略的坛城上未获得明相之前，都是第一种人，获得明相之时是第二种人，获得盔甲神等微细明相之时是第三种人。在芥子大小的丸子中，也能在一瞬间清晰地显现整个坛城的能力，那就是第四种人。如此，智慧降临等三种，与资粮道的大、中、小三种结合，这些既有仅通过生起次第获得的，也有通过生起次第和圆满次第二者获得的。如此，前三种人确定是资粮道者，从加行道暖位生起智慧开始，安住于加行道、见道、修道这三道者，是第四种人。第二，以圆满次第为主的地
English
Manifestation, purification of vessel and essence, blessing of birthplaces, infusion of wisdom, these are fourteen. In terms of empowerment: empowerment and, the two of sealing. Tasting nectar, offering, the limbs of praise, etc., each added up totals twenty-four. The sixteen limbs of the ritual are: emitting light from the heart, inviting the assembly field, prostrating to it, offering, the five limbs, taking vows, the four immeasurables, the protective circle, or inviting and offering, the five limbs of the accumulation of merit, immeasurable, the accumulation of wisdom, that is, the preliminary practices have eight. The eight yogas of equipoise, that is, sixteen. The four bonds of the ritual are: the four limbs of approach and accomplishment. Third, explaining the classification of the ground and path of the result of meditation, there are the ground and path that primarily emphasize the generation stage, and the ground and path that primarily emphasize the completion stage. The first is: In the tradition of Dombipa and his followers, there are the first practitioner, the one who obtains a little bliss, the one who experiences bliss and emptiness, and the one who increases that experience, divided into four. What arises from the Ocean-born tradition is: the lowest of those who possess all bonds, the lower, the intermediate, and the superior, known as four. In the tradition of the master Buddha Wisdom Foot and his followers, there are the first practitioner, the one who receives wisdom, the one who has power over wisdom, and the one who has the most power over wisdom, these four types of people, except for the difference in name, there is no difference in meaning. The essence is that the person who practices the path gradually transforms into four forms. That is to say, until one has not obtained clarity on the coarse mandala, one is the first person, when one obtains clarity, one is the second person, when one obtains clarity on the subtle aspects such as the armor deities, one is the third person. The ability to clearly manifest the entire mandala in an instant even within a mustard seed-sized pill, that is the fourth person. Thus, the three, such as the arrival of wisdom, are combined with the three of the great, medium, and small accumulation paths, and these are obtained only through the generation stage, and some are obtained through both the generation stage and the completion stage. Thus, the first three people are definitely those on the accumulation path, from the time when wisdom arises from the heat of the joining path, the one who abides on the three paths of joining, seeing, and meditation is the fourth person. Second, the ground that primarily emphasizes the completion stage.