English
This pith instruction, short in words but vast in meaning, is more precious than finding a wish-fulfilling jewel. Why is the essence of the Chakrasamvara teachings, the essence of the eighty-four thousand collections of Dharma? Even in Chakrasamvara, there are six lineages. This is Chakrasamvara Amitabha, the profound key to going to Sukhavati. For the sake of benefiting others through my own practice, as Rag Asya said, the Shakya monk Padmānta Pūrṇa, with the mind of benefiting self and others, in the Fire Male Horse year, in the month of Saga, on the sixth red day with auspicious conjunctions, wrote this in the evening, during the time of empowerment. If there are any impurities, contradictions, errors, or faults in this, I confess them before the heroes and dakinis of the twenty-four great places. May all beings who see, hear, remember, or touch this virtue, when they pass away, be greeted by the dakinis of the three places with showers of flowers and the sound of music, and with clouds of various offerings, and may they be led to the blissful realm of the Dakinis. Sarva Mangalam. (End) The practice and recitation of Guhyasamaja Amitabha, called the Supreme Horse Balaha for traversing the Sukhavati realm, is complete. Homage to Vajradhara. Guhyasamaja Root Tantra, Chapter Seventeen, as well as the Explanatory Tantra, the Great Vajra Garland, and the Wisdom Collection requested by the Four Goddesses. Because it is the vow of Nagarjuna and his sons, it is famous throughout China and Tibet like the sun and moon. Therefore, it is called the Guhyasamaja like the sky. If we make a connection with it, then we will undoubtedly be born in Sukhavati. According to the intention of the Great Vajrasana, it is called the practice method of Guhyasamaja Amitabha. This mandala ritual is too extensive, and the generation stage is difficult. Therefore, in order to be simple and complete in meaning, the pith instruction like a wish-fulfilling jewel is taught. Ah. All phenomena are the union of luminosity and emptiness. Its own radiance, the samaya and wisdom being inseparable, oneself as Guhyasamaja Amitabha, with the color of Padma Raga, complete with marks and signs, with three faces, red, black, and white, and six arms, the hair tied up, the lord of the family, Amitabha. The first left hand holds a bell, holding the root of a red lotus at the waist. The right hand embraces the consort and opens her mouth. The two lower right hands hold a vajra.
Chinese
右手持轮，左下两手持珍贵宝剑，以金刚跏趺坐姿安住于莲花月轮座垫之上。大母白衣天女，身色红白，具红、黑、白三面及六臂。第一只左手持带有铃铛的红色乌巴拉花茎，倚于腰间。右手拥抱父尊并开启其口。剩余两只右手持金刚轮，剩余两只左手持珍贵宝剑。父母身着丝绸及珍宝饰品，一切圆满。 于心间，有与自身无二无别的智慧勇识。于心间，有满月轮。其上有定解勇识，阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无），咒语右旋环绕。从中放射出无量光芒，遍照十方。化现出无量与自身相同的化身，充满世间。供养诸佛，成熟解脱一切有情。一切收摄融入自身心间。复又从心间放射出十六明妃。供养赞颂无量光佛。 嗡 班杂 维得， 旺 舍， 姆日当 给， 姆拉 杰， 哈 斯亚， 拉 杰， 岗地， 哲德， 布威， 杜贝， 迪贝， 根德， 茹巴， 茹阿萨， 桑给， 达玛 达图 扎底扎 梭哈。（藏文：ཨོཾ་བཛྲ་ཝི་ཏེ། ཝཾ་ཤེ། མྲྀ་དཾ་གེ མུ་ར་ཛེ། ཧ་སྱ། ལ་སྐྱེ། གཱནྟི། ཀྲྀ་ཏེ། པུཝེ། དྷུ་པེ། དཱི་པེ། གནྡྷེ། རཱུ་པ། རཱ་ས། སྤངྒེ། དྷརྨཱ་དྷ་ཏུ་པྲ་ཏཱིཙྪ་སྭཱ་ཧཱ།，梵文天城体：ॐ वज्रविते वं शे मृदंगे मुरजे हास्ये लाक्ष्ये गांधि कृते पुवे धूपे दीपे गंधे रूप रास स्पंगे धर्माधातु प्रतीच्छ स्वाहा，梵文罗马拟音：oṃ vajravite vaṃ śe mṛdaṃge muraje hāsye lākṣye gāṃdhi kṛte puve dhūpe dīpe gaṃdhe rūpa rāsa spaṃge dharmādhātu pratīccha svāhā，汉语字面意思：嗡，金刚，智慧，旺，舍，鼓，木拉，哈斯亚，拉杰，岗地，哲德，布威，杜贝，迪贝，根德，茹巴，茹阿萨，桑给，法界，接受，梭哈）。金刚无量大王，不分别虚空金刚持，以欲妙波罗蜜多所证得，金刚语您，我顶礼赞叹。嗡 阿 罗力 扎 阿 吽。（藏文：ཨོཾ་ཨ་རོ་ལིཀྲ་ཨཱཿཧཱུྃ，梵文天城体：ॐ अरोलिक्र आः हूँ，梵文罗马拟音：oṃ arolikra āḥ hūṃ，汉语字面意思：嗡，阿，罗力，扎，阿，吽）。如是念诵，尽力而为。之后观想修行者之自性。回向发愿，能仁所说：于诸佛之坛城，美好欢喜之处，从至极美妙之莲花中化生，无量光佛如实现前，亦愿我及他人皆能获得。 我于来世乃至未来，倾听您这充满期望之人。诸佛亦不以手消除有情之痛苦，不以水洗涤罪业，而是以甚深之方便教法，救度有情，如是宣说。宣说利益者为上师，听闻所说者为弟子。若不听闻所说之语，纵为弟子亦如家眷。死主何时降临，毫无定数。若已降临，有何方法可以阻挡？六道轮回之痛苦，若恒常感受，岂不稀奇？若欲前往恒常具足安乐之境，极乐世界，仅凭些许善行，
English
With the right hand holding a wheel, and the lower two left hands holding a precious sword, seated in vajra posture on a lotus and moon cushion. The great mother, white-clad goddess, is reddish-white, with three faces of red, black, and white, and six arms. The first left hand holds a red utpala flower stem with a bell, leaning against her waist. The right hand embraces the father and opens his mouth. The remaining two right hands hold a vajra wheel, and the remaining two left hands hold a precious sword. The father and mother are complete with silk and precious ornaments. At the heart, there is a wisdom being identical to oneself. At the heart, there is a full moon mandala. On it is a samadhi being, the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: no), with the mantra circling clockwise. From it, countless rays of light radiate in all ten directions. Emanating countless emanations identical to oneself, filling the world. Offering to the Buddhas and maturing and liberating all beings. All gather back and dissolve into one's own heart. Again, sixteen vidyas are emanated from the heart. They offer and praise Amitabha. om vajravite vaṃ śe mṛdaṃge muraje hāsye lākṣye gāṃdhi kṛte puve dhūpe dīpe gaṃdhe rūpa rāsa spaṃge dharmādhātu pratīccha svāhā. (Tibetan: ཨོཾ་བཛྲ་ཝི་ཏེ། ཝཾ་ཤེ། མྲྀ་དཾ་གེ མུ་ར་ཛེ། ཧ་སྱ། ལ་སྐྱེ། གཱནྟི། ཀྲྀ་ཏེ། པུཝེ། དྷུ་པེ། དཱི་པེ། གནྡྷེ། རཱུ་པ། རཱ་ས། སྤངྒེ། དྷརྨཱ་དྷ་ཏུ་པྲ་ཏཱིཙྪ་སྭཱ་ཧཱ།, Devanagari: ॐ वज्रविते वं शे मृदंगे मुरजे हास्ये लाक्ष्ये गांधि कृते पुवे धूपे दीपे गंधे रूप रास स्पंगे धर्माधातु प्रतीच्छ स्वाहा, Romanized Sanskrit: oṃ vajravite vaṃ śe mṛdaṃge muraje hāsye lākṣye gāṃdhi kṛte puve dhūpe dīpe gaṃdhe rūpa rāsa spaṃge dharmādhātu pratīccha svāhā, Literal Chinese meaning: Om, Vajra, Wisdom, Vam, She, Drum, Mula, Hasya, Lajie, Gangdi, Zhede, Buwei, Dubei, Dibei, Gende, Ruba, Ruasa, Sangge, Dharmadhatu, Receive, Svaha). Great King Vajra Immeasurable, Non-conceptual Vajra Holder of Space, Attained by the Perfection of Desire, Vajra Speech, I prostrate and praise you. Om Aro Likra Ah Hum. (Tibetan: ཨོཾ་ཨ་རོ་ལིཀྲ་ཨཱཿཧཱུྃ, Devanagari: ॐ अरोलिक्र आः हूँ, Romanized Sanskrit: oṃ arolikra āḥ hūṃ, Literal Chinese meaning: Om, A, Roli, Zha, A, Hum). Recite as much as possible. Then contemplate the essence of the practitioner. Dedication and aspiration, as spoken by the Able One: In the mandala of the Buddhas, in a place of goodness and joy, born from an exceedingly beautiful lotus, may I and others also attain the prophecy of Amitabha. From this life onwards, listen to you, the person full of hope. All the Buddhas do not eliminate the suffering of sentient beings with their hands, nor do they wash away sins with water, but they liberate sentient beings with profound methods and teachings, as they have said. The one who speaks benefits is the lama, the one who listens to what is said is the disciple. If one does not listen to the words spoken, even if one is a disciple, one is like family. The Lord of Death will come without warning. If he comes, is there any way to stop him? The suffering of the six realms of samsara, if one constantly experiences it, is it not strange? If one desires to go to a place that is always full of happiness, the Land of Bliss, with only a little bit of virtue,
Tibetan
ན་དུ་མི་སྐྱེ་གསུངས། །ཟང་ཟིང་དགེ་བ་རླབས་ཆེན་ནི། །བྱེད་པའི་སྟོབས་དང་འབྱོར་པ་མེད། །ལུས་ངག་དགེ་སྦྱོར་ཡུན་རིང་ཡང་། །བྱེད་ལོང་ཨི་ཡོད་ཅི་ཆ་ཡོད། །ཡི་གེ་དྲུག་བས་ལྷག་མེད་ཀྱང་། །དུང་སོགས་འདོན་ལོང་ཡོད་ཤས་ཆུང་། །དུང་ཕྱུར་མང་པོ་ཐོན་ན་ཡང་། །ཞིང་དེར་བསྔོ་སྨོན་མ་བྱས་ན། །བདེ་བ་ཅན་དུ་སྐྱེ་ངེས་མེད། །ཡི་དམ་ལྷ་ཚོགས་ཐམས་ཅད་ནི། །བྱིན་རླབས་ནུས་པ་ཆེ་མཉམ་ཡང་། །འབྲེལ་བ་གང་ལ་ཆེ་བ་ཡི། །སོ་སོའི་ཞིང་ཁམས་ཁྲིད་པར་བཤད། །དཔེར་ན་དཔོན་འཇུ་བྱས་པ་ན། །སོ་སོའི་སྡེ་ནང་ཁྲིད་དང་འདྲ། །དེ་ཕྱིར་འོད་དཔག་མེད་མགོན་ལ། །རྒྱུད་སྡེ་སོ་སོའི་ལུགས་བཞིན་ དུ། །འབྲེལ་པ་སྣ་རེ་བཞག་པ་ན། །བདེ་བ་ཅན་དུ་སྐྱེ་བའི་ཐབས། །དགེ་བའི་རྩ་བ་བཟང་པོ་ཡིན། །ངན་ངོན་ཙམ་ནི་མ་ཡིན་ནོ། །ཁྱད་པར་ཕ་རྒྱུད་གསང་འདུས་འདི། །ཀུན་གྱིས་སྤྱི་བོར་བཀུར་བ་ལ། །སུས་ཀྱང་ཐེ་ཚོམ་སྨྲས་པ་མེད། །དེ་ཕྱིར་བསླད་མེད་གསེར་བས་འཕངས། །ཞིང་ཁམས་དེ་རུ་སྐྱེ་འདོད་ན། །རབ་ཏུ་རྒྱུན་ཁྱེར་བྱ་བའམ། །མིན་ཀྱང་འབྲེལ་བ་སྣ་རེ་ཞོག །དེ་སྐད་རཱ་ག་ཨ་སྱས་སྨྲས། །། དགེ་ཚུལ་པདྨ་མཐར་ཕྱིན་གྱིས། །ལག་པ་རླུང་གི་རྟ་ལ་ཞོན། །རང་དང་གཞན་ལ་ཕན་ཕྱིར་བྲིས། །མ་དག་འོགལ་འཁྲུལ་ཆ་མཆིས་ན། །ཕ་རྒྱུད་གསང་འདུས་ལྷ་ལ་བཤགས། །དགེ་བས་འགྲོ་དོན་དཔག་མེད་ཤོག །སརྦ་མངྒ་ལཾ། ༼ག༽༈ །།སྦྱོང་རྒྱུད་ཚེ་དཔག་མེད་གསུང་གི་དཀྱིལ་འཁོར་སྒོམ་བཟླས་བདེ་བ་ཅན་དུ་སྐྱེ་བའི་མན་ངག་ཕ་ཁྱིམ་བུ་འགྲོ་བཞུགས་སོ། །༄༅། །ན་མོ་གུ་རུ་ཨཱཿཡུཛྙཱ་ན་ཡ། རྒྱུད་སྡེ་བཞི་ཡི་ནང་ནས་རྣལ་འབྱོར་རྒྱུད། །རྩ་རྒྱུད་ལས་ནི་འཕྲོས་པའི་སྦྱོང་རྒྱུད་དེ། །རྒྱུད་སྡེ་བཞི་ལས་རྣལ་འབྱོར་རྒྱུད་འདི་ཉིད། །བོད་ལ་ཕན་ཐོགས་ཆེ་ཞེས་ཇོ་བོས་གསུངས། །སྔོན་ཚེ་ཐུབ་པ་དང་ནི་གསང་བདག་དུས། །བརྒྱ་བྱིན་ལ་སོགས་ལྷ་རྣམས་ཀྱིས་ཞུས་པ། །སེམས་ཅན་ཚེ་ཐུང་བསོད་ནམས་ཆུང་བ་དང་། །ངན་སོང་གནས་སུ་ལྟུང་བ་དེ་དག་ལ། །ཕན་པའི་ཐབས་ནི་ཇི་ལྟར་ཡོད་ཞུས་པས། །དེ་ལ་ཕན་ཐབས་ཚེ་དཔག་དཀྱིལ་འཁོར་གསུངས། །འདི་ཉིད་ཉམས་སུ་བླངས་བར་བྱས་ན་ ནི། །ཚེ་དང་བསོད་ནམས་འཕེལ་ཞིང་རྒྱས་པ་དང་། །ཕྱི་མ་བདེ་བ་ཅན་གྱི་ཞིང་དུ་སྐྱེ། །འདི་ཡི་ཕན་ཡོན་ཡོངས་སུ་རྫོགས་པ་ནི། །སངས་རྒྱས་ཀུན་གྱིས་བཤད་ཀྱང་མི་རྫོགས་གསུངས། །འདི་ཉིད་ཉམས་སུ་བླངས་བའི་བསོད་ནམས་ནི། །སངས་རྒྱས་ཀུན་གྱི་བསོད་ནམས་དང་མཉམ་གསུངས། །འདི་ནི་རྣལ་འ
Chinese
据说不会在那儿出生。做广大布施善行，没有能力和财富。身语行善即使长久，是否有空闲做，有什么把握呢？即使没有比六字真言更好的，念诵海螺等声音的机会也很少。即使积累了无数的财富，如果没有在那片净土回向和发愿，也不一定能往生极乐世界。所有本尊天众，加持和能力同样强大，但与哪一位的联系更紧密，据说就会被带到各自的净土。例如，如果被官员抓住，就像被带到各自的部门一样。因此，对于无量光怙主，按照各个续部的仪轨，如果建立一些联系，就是往生极乐世界的方法。是善良的善根，不是仅仅一点点。特别是，父续密集金刚，被所有人尊为头顶，没有人对此表示怀疑。因此，它比无瑕的黄金更有价值。如果想往生到那个净土，最好经常修持，或者至少建立一些联系。如是Ra Ga A Syas所说。德行比丘莲花圆成，手乘风马，为了自己和他人利益而写。如果有什么不正确或错误的地方，向父续密集金刚诸神忏悔。愿以此善行利益无量众生！萨瓦芒嘎拉姆！(嘎)！清净续长寿佛语之坛城，禅修念诵往生极乐世界的窍诀，父家子走居住。顶礼上师阿尤智嘉纳雅！四续部中瑜伽续，是从根本续中延伸出来的清净续。四续部中，这个瑜伽续，觉沃说对藏地利益很大。过去世，在能仁和金刚手时代，帝释天等诸神请问：对于寿命短、福报小、堕入恶道的可怜众生，有什么利益的方法？于是宣说了利益他们的方法，即长寿佛坛城。如果修持这个法门，寿命和福报就会增长广大，来世往生极乐净土。这个法门的利益圆满，据说诸佛也无法说尽。修持这个法门的福德，据说与诸佛的福德相等。这是
English
It is said that one will not be born there. To do vast generosity and virtuous deeds, but there is no power and wealth. Even if body, speech, and mind engage in virtuous deeds for a long time, whether there is time to do it, what certainty is there? Even if there is nothing better than the six-syllable mantra, the opportunity to recite conches and other sounds is very rare. Even if countless wealth is accumulated, if one does not dedicate and make aspirations in that pure land, one will not necessarily be born in Sukhavati. All the tutelary deities, their blessings and abilities are equally powerful, but whichever one has a closer connection with, it is said that one will be led to their respective pure lands. For example, if one is caught by an official, it is like being taken to their respective department. Therefore, for the Protector Amitabha, according to the rituals of the various tantras, if some connections are established, it is a method of being born in Sukhavati. It is a good root of virtue, not just a little bit. In particular, the Father Tantra Guhyasamaja, is revered by everyone as the crown of their heads, and no one doubts this. Therefore, it is more valuable than flawless gold. If one wants to be born in that pure land, it is best to practice it regularly, or at least establish some connections. Thus spoke Ra Ga A Syas. The virtuous monk Padma Tharphyin, riding the wind horse with his hand, wrote for the benefit of himself and others. If there is anything incorrect or erroneous, I confess to the deities of the Father Tantra Guhyasamaja. May this virtue benefit countless beings! Sarva Mangalam! (Ga)! The purification tantra Amitayus speech mandala, meditation and recitation, the key instruction for being born in Sukhavati, the father's house, the son goes to reside. Homage to Guru Ayujnyanaya! Among the four tantras, the Yoga Tantra, is the purification tantra that extends from the root tantra. Among the four tantras, this very Yoga Tantra, Jowo said that it is of great benefit to Tibet. In the past, in the time of Thubpa and Vajrapani, Indra and other gods asked: For sentient beings with short lives, little merit, and who fall into the lower realms, what is the method of benefit? Then he proclaimed the method of benefiting them, which is the Amitayus mandala. If one practices this dharma, life and merit will increase and expand, and in the future, one will be born in the pure land of Sukhavati. The benefits of this dharma are complete, and it is said that even all the Buddhas cannot fully describe it. The merit of practicing this dharma, it is said to be equal to the merit of all the Buddhas. This is