Chinese
观音菩萨父母双运的菩提心从交合处降下，从心间的四脉依次通过，观想全身充满喜悦，念诵上面的咒语。这些是寂怒双运的修法口诀，是第二十二个口诀。第二十三个是，寿命修法，也就是在自己的心间观想妙音天女，身色红色，红黑白三面六臂，前两只手持钺刀和盛满血的颅碗，或者持人头，右边两只手持以经函为标志的莲花和法轮，左边两只手持以山为标志的琵琶和宝剑，右腿蜷起左腿伸展的姿势安坐，身穿虎皮裙等，观想为寂静又忿怒的形象。在她的心间，太阳上观想种子字 ཧྲཱིཿ （藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥），或者དོ་（藏文，梵文天城体：do，梵文罗马拟音：do，汉语字面意思：多）字。然后在它的周围念诵：嗡 贝杂 贝杂 般若 瓦达尼 匝拉 匝拉 美达 瓦达尼 德热 德热 布德 瓦达尼 耶 梭哈。观想这些都是红色，从那里发出无量白色光芒，从妙音天女的毛孔中发出，充满自己的身体内部，从毛孔中向外放射，与火堆混合的火焰之光消除了众生无知的黑暗，迎请诸佛的加持化为智慧的本体，融入心间的咒鬘，念诵上面的咒语，能增长智慧。怀柔的观想是：从心间的咒鬘中发出红色光芒，从妙音天女和自己的毛孔中向外放射，怀柔三界一切，迎请诸佛的加持化为红色光芒，融入自己的心间咒鬘，念诵上面的咒语。使身心柔顺的方法是：在自己的心间观想妙音天女，以及妙音天女心间的咒鬘，如前一样观想清楚，从咒鬘中流出菩提心之流，充满全身，从密处流出，充满并洗涤自己的身体，观想具有安乐的体验，念诵上面的咒语。激发意乐的方法是：在自己的脐间观想妙音天女，她的密
English
The bodhicitta of Manjushri in union with his consort descends from the point of union. It gradually passes through the four channels of the heart. Think that the whole body is filled with bliss, and recite the above mantra. These are the instructions for the combined practice of peaceful and wrathful deities. This is the twenty-second instruction. The twenty-third is the life-force practice. That is, visualize the goddess Saraswati in your heart, with a red body, three faces of red, black, and white, and six arms. The first two hands hold a curved knife and a skull cup filled with blood, or a severed head. The two right hands hold a lotus marked with a book and a wheel. The two left hands hold a lute marked with a mountain and a sword. She sits with her right leg bent and her left leg extended, wearing a tiger skin as a lower garment, etc. Visualize her as being both peaceful and wrathful. In her heart, on a sun, visualize the seed syllable hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥), or the syllable do (藏文，梵文天城体：do，梵文罗马拟音：do，汉语字面意思：多). Then, around it, recite: Om pichu pichu prajñā vardhani jvala jvala medha vardhani dhiri dhiri buddhi vardhani ye svaha. Visualize all of these as red in color. From that, radiate countless masses of white light. It emanates from the pores of Saraswati's skin. It fills the entire inside of your body. Radiating outward from the pores of your skin, the firelight mixed with fire mountains dispels the darkness of ignorance of sentient beings. Invoke the blessings of the Buddhas as the essence of wisdom and let them dissolve into the mantra garland in your heart. Recite the above mantra, which increases wisdom. The visualization for subjugation is: Radiate masses of red light from the mantra garland in your heart. Radiate it outward from the pores of Saraswati and your own skin. Subjugate all three realms. Invoke the blessings of the Buddhas in the form of red light and let them dissolve into the mantra garland in your heart. Recite the above mantra. The method for making the mind gentle is: Visualize Saraswati in your heart, and the mantra garland in Saraswati's heart, as before. From the mantra garland, a stream of bodhicitta arises and fills the entire inside of your body. It emerges from the secret place. It fills and washes your entire body, and you feel a pleasant experience. Recite the above mantra. The method for stimulating the mind is: Visualize Saraswati at your navel. Her secre
Chinese
结合（的坛城），以及阎摩罗阇，以及结合阎曼德迦的轮，以及三者全部结合的轮，共有七种。其中，在内部修持的场合，观修（ཧྲཱིཿཥྟིཿ，hrīḥ ṣṭiḥ）和阎摩罗阇结合的轮。也就是，在自己的脐间，观想一个外八瓣内八瓣的轮，在瓣和内外之间的交界处拉起铁栅栏。如果不做顶盖，就观想成蜂窝状，如果做顶盖，就观想成铁城。在脐间，从यं（藏文，梵文天城体，yam，风）字生出风轮。其上，从रं（藏文，梵文天城体，raṃ，火）字生出火轮，遍布रं（藏文，梵文天城体，raṃ，火）字。在两层重叠的法生之上，左右各有一个रं（藏文，梵文天城体，raṃ，火）字。其间，如同“णी（藏文，梵文天城体，ṇī）和一切作害”之类，如果有特别指定的，就加上“此怨敌”之类的名字。其上，观想यः（藏文，梵文天城体，yaḥ）字被阎罗死主压制。在内侧的瓣上，四个方向是“吽， शात्रुं（藏文，梵文天城体，śatrūṃ，摧毁）， मारय（藏文，梵文天城体，māraya，杀），吽”，四个角落是“帕特， शात्रुं（藏文，梵文天城体，śatrūṃ，摧毁）， मारय（藏文，梵文天城体，māraya，杀），帕特”。每个瓣的周围都围绕着（ཧྲཱིཿཥྟིཿ，hrīḥ ṣṭiḥ）。外侧瓣的方位和角落的咒语与前面相同，只是每个瓣的前面依次是“阎摩罗阇”。同样地，还有“萨多美亚”和“亚美多汝”和“纳佑达亚”和“亚达佑尼”和“拉亚克谢亚”和“亚克谢亚匝”和“尼拉玛亚”等，观想被这四个字围绕。稍微屏住呼吸，将意念主要集中在位于脐间火风之上的两个रं（藏文，梵文天城体，raṃ，火）字之间的怨敌的名字和其上的यः（藏文，梵文天城体，yaḥ）字上，念诵“嗡，阎曼德迦， शात्रुं（藏文，梵文天城体，śatrūṃ，摧毁）， मारय（藏文，梵文天城体，māraya，杀），吽，帕特”约一百万遍。同样地，对八个方位角落的瓣依次念诵“嗡，（ཧྲཱིཿཥྟིཿ，hrīḥ ṣṭiḥ），毗吉扎达那那， शात्रुं（藏文，梵文天城体，śatrūṃ，摧毁）， मारय（藏文，梵文天城体，māraya，杀），吽，帕特”。如果广修，则每个都念诵一百万遍，如果简略，则总共念诵一百万遍。同样地，观想外侧的瓣，对四个方向念诵“嗡，阎摩罗阇， शात्रुं（藏文，梵文天城体，śatrūṃ，摧毁）， मारय（藏文，梵文天城体，māraya，杀），吽”等，最后有吽。对四个角落念诵“嗡，萨多美亚， शात्रुं（藏文，梵文天城体，śatrūṃ，摧毁）， मारय（藏文，梵文天城体，māraya，杀），帕特”等，最后有帕特。数量上，如果广修，则每个都念诵一百万遍，如果简略，则总共念诵一百万遍。念诵的正行
English
Combined (mandala), and Yama Raja, and the wheel combining Yamantaka, and the wheel combining all three, there are seven in total. Among them, in the context of internal practice, one meditates on the wheel combining (ཧྲཱིཿཥྟིཿ, hrīḥ ṣṭiḥ) and Yama Raja. That is, in one's own navel, visualize a wheel with eight petals outside and eight petals inside, with iron fences drawn between the petals and at the boundaries between the inside and outside. If a roof is not made, one imagines it as a honeycomb, and if a roof is made, one imagines it as an iron castle. In the navel, from the syllable यं (Tibetan, Devanagari, yam, wind) arises the wind mandala. Above that, from the syllable रं (Tibetan, Devanagari, raṃ, fire) arises the fire mandala, filled with the syllable रं (Tibetan, Devanagari, raṃ, fire). Above the two-tiered dharmodayas, there is one रं (Tibetan, Devanagari, raṃ, fire) syllable on the left and one on the right. In between, like "ṇī (Tibetan, Devanagari, ṇī) and all harm-doers," and if there is a specific designation, add the name "this enemy." Above that, visualize the syllable यः (Tibetan, Devanagari, yaḥ) being suppressed by Yama, the Lord of Death. On the inner petals, in the four directions, is "Hum, śatrūṃ (Tibetan, Devanagari, śatrūṃ, destroy), māraya (Tibetan, Devanagari, māraya, kill), Hum," and in the four corners, is "Phat, śatrūṃ (Tibetan, Devanagari, śatrūṃ, destroy), māraya (Tibetan, Devanagari, māraya, kill), Phat." Each petal is surrounded by (ཧྲཱིཿཥྟིཿ, hrīḥ ṣṭiḥ). The mantras for the directions and corners of the outer petals are the same as above, except that in front of each petal, in sequence, is "Yama Raja." Similarly, there are "Sado Meya" and "Yame Doru" and "Na Yodaya" and "Yada Yoni" and "Raya Ksheya" and "Yakshe Yatsa" and "Nirayama," etc., visualize being surrounded by these four syllables. Holding the breath slightly, focus the mind primarily on the name of the enemy between the two रं (Tibetan, Devanagari, raṃ, fire) syllables located above the fire and wind in the navel, and on the syllable यः (Tibetan, Devanagari, yaḥ) above it, and recite "Om, Yamantaka, śatrūṃ (Tibetan, Devanagari, śatrūṃ, destroy), māraya (Tibetan, Devanagari, māraya, kill), Hum, Phat" about one million times. Similarly, recite "Om, (ཧྲཱིཿཥྟིཿ, hrīḥ ṣṭiḥ), Vikritanana, śatrūṃ (Tibetan, Devanagari, śatrūṃ, destroy), māraya (Tibetan, Devanagari, māraya, kill), Hum, Phat" in sequence for the eight petals in the directions and corners. If practicing extensively, recite each one million times, and if briefly, recite a total of one million times for all. Similarly, focusing on the outer petals, recite in the four directions "Om, Yama Raja, śatrūṃ (Tibetan, Devanagari, śatrūṃ, destroy), māraya (Tibetan, Devanagari, māraya, kill), Hum," etc., ending with Hum. In the four corners, recite "Om, Sado Meya, śatrūṃ (Tibetan, Devanagari, śatrūṃ, destroy), māraya (Tibetan, Devanagari, māraya, kill), Phat," etc., ending with Phat. In terms of quantity, if practicing extensively, recite each one million times, and if briefly, recite a total of one million times for all. The actual practice of recitation
Chinese
应当强烈地忆念像是幻化一般。然后，将具有光芒射线形态的风，与缓慢吸入同时，从两个鼻孔进入，充满整个身体内部。观想自己明观为金刚怖畏的形态，变得澄澈透明，渐渐消融于光明之中。这是不真实的。应当强烈地忆念像是幻化一般。然后，关于夜晚运行的真实对治法是：如果是夜晚，就（在夜晚修），如果是白天，就待在黑暗的房间里。端正身姿，目光注视鼻尖。稍微专注于气息的出入，其他则不做任何调整，保持松弛。这些是从一个大对治法中分离出的五个小对治法。作为其增进的支分，应当如此修习：自身和器情世界一切都消融于光明之中，观想显现却无实，于此空性之上，稍微安住。然后，对于显现为土地、石头、山、岩石、草木、森林等等有形之物的分别念，无论生起什么，都应了知这些无而显现的错觉，如同幻化一般。之后，观想它们消融于法界之中，不做任何调整，保持放松。这是将色蕴的分别念安置于法界之中，根据情况修习半月等等。如果对此熟练，那么对于过去、现在、未来三时显现的苦乐分别念，心中生起的那些，都应了知如同幻化一般，观想它们消融于法界之中，不做任何调整，保持放松。这是将受蕴送入法界之中，如前一样，直到熟练为止进行修习。然后，对于执着于“这是这个，那是那个”之类的名相概念，都应了知如同幻化一般，将它们送入法界之中，不做任何调整，保持放松。这是将想蕴送入法界之中，在未熟练之前进行修习。然后，对于贪欲、嗔恨等等不善业的分别念，以及信心、出离心等等善业的分别念，也就是所有的行蕴分别念，都应了知如同幻化一般，将它们送入法界之中，不做任何调整，保持放松。这是将行蕴的分别念送入法界之中，在未熟练之前进行修习。然后，眼睛将色法
English
One should strongly remember that it is like an illusion. Then, along with slowly inhaling the wind that has the form of rays of light, it enters from the two nostrils and fills the entire body. Visualize that the form of Vajrabhairava that is clear to oneself becomes clear and transparent, gradually dissolving into light. This is not true. One should strongly remember that it is like an illusion. Then, the actual antidote for the night activity is: if it is night, then (practice at night), if it is day, then stay in a dark room. Arrange the posture of the body well. Fix the gaze of the eyes on the tip of the nose. Focus the mind slightly on the outgoing and incoming breath. Otherwise, leave it uncorrected and relaxed. These are the five minor antidotes separated from one major antidote. As a branch of its enhancement, one should meditate in this way: oneself and all the environment and beings dissolve into light, and although it appears, it is empty of truth. On this emptiness, make the basis of meditation and stay for a while. Then, whatever thoughts arise that appear as forms such as earth, stones, mountains, rocks, plants, forests, etc., one should know that the illusion that appears without being there is like an illusion. Then, think that they dissolve into the sphere of reality, and leave them without correction. This is arranging the thoughts of the form aggregate in the sphere of reality. Meditate as appropriate, such as half a month. If you are skilled in this, then all the thoughts of happiness and suffering that appear in the three times, which arise in the mind, should be known as like illusions, and think that they dissolve into the sphere of reality, and leave them without correction. This is sending the feeling aggregate into the sphere of reality. Meditate as before until you are skilled. Then, all the perceptions of names and meanings that are held as "this is this, that is that" should be known as like illusions, and send them into the sphere of reality, and leave them without correction. This is sending the aggregate of perception into the sphere of reality. Meditate until you are not skilled in it. Then, all the thoughts of non-virtuous actions such as desire and hatred, and the thoughts of virtuous actions such as faith and renunciation, that is, all the thoughts of the aggregate of formations, should be known as like illusions, and send them into the sphere of reality, and leave them without correction. This is sending the thoughts of the aggregate of formations into the sphere of reality. Meditate until you are not skilled in it. Then, the eyes see the form as real.