English
After contemplating drinking alcohol, if you visualize vomiting, you will actually vomit. This principle is very clear. Or, because you want to vomit, the 'Ma' (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) that causes intoxication arises together. Now, because you want to vomit, you want to abide in the nature of gathering in a joyful manner. The Vajradhara to be accomplished, in the place of its navel, visualize the fifth of the five 'Mang' (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) syllables, Mamaqi, the water element, the Bodhicitta, the form of semen, and abide in Samadhi Yoga. The syllable 'Mang' completely transforms, and the Bodhicitta dissolves into the body. Viewing the belly of the alcohol as the root of wisdom, manifest it, and enter into Samadhi in various ways. When visualizing vomiting, 'Bantam' (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the third of the fifth 'Va' syllable. Ma is the selfless mother, adorned by it. Va is special joy. This is also because it has the characteristic of universal attachment, so it is the nature of discrimination. Because it is its end point, Va is the essence of arising together with the end point. Doing so is practicing in this way, and seeing is the manifestation of the eye of wisdom. Vomiting alcohol is because of obtaining the essence of gathering alcohol that arises together, the essence of vomiting joyfully, so Vajradhara is accomplished. Because you want to control the extremely intoxicated woman, at the eighth position of the Ashoka tree. Go to the Ashoka tree, put on red clothes, eat intoxicating fruits, put a dot on your forehead with the juice of Kakamakachi, and recite the mantra: Om Amuqi Me Hrih Vashi Bhavatu Svaha. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Recite this mantra one million times, and she will come. Reciting it one million times will make her come, this principle is easy to understand. The extremely intoxicated selfless mother, wanting to control, wanting to make her come. At the eighth position of the Ashoka tree, A is the selfless mother. In order to make it grow, it is Sha, Asha is Vajradhara. That is, A is the selfless mother, Ga is Vajradhara, the Vajradhara embraced by the selfless mother. The eighth is the eight Yoginis, which is the Ashoka tree, the eighth is the Ashoka tree and the eighth. Its 'La' syllable is the nature of nine.
Chinese
之坛城也。趋入无忧之处，意为证悟金刚持与无我母拥抱的金刚持之自性。身穿红色衣服，是染上红色拉嘎之相。此乃衣服，是遮蔽之体性。穿上它，以它遍布，所谓“令人陶醉之果”，即令人陶醉之菩提心精液。彼之果，乃俱生之体性，以之而食，且以三界之自性而食之。ཀ་ཨ་ཀཱ་ཨཱ་ལི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）与ཀཱ་ལི་ནཱ་དའི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）二者之鬘。与彼无别，由此，玛玛格之水界精液，即如是也。又，阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）无我母俱生，以彼之体性所庄严之故，嘎玛德等，与增长之相，以世俗谛而安住之故，嘿汝嘎金刚也。彼之味，乃随念之相，以之使明点成金刚持，且普皆欢喜，念诵智慧真言且修持之。嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）阿木德美（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）啥（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）巴夏巴瓦度（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）者，金刚三者无别，即金刚持也。阿木格（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）者，名为阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之无我母也。玛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）者，菩提心也。诶诶（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字母之手印，无我母与瑜伽母也，以彼所庄严也。又，啥（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）四者之体性，巴夏巴瓦度（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）者，此乃到来之作者，又，梭（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）金刚三者也。哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）智慧与方便，即五种智慧之体性的智慧也。此亦以千俱来，与有玉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）者，即二者无别，世俗与胜义无有分别也。又，阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之形相，无我母之体性，由此而来且领会，成为真实证悟之自性之义也。欲使日月自在，则作以夏里所系之自性的日月，注入金刚之水中且念诵真言：嗡（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）班杂阿嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）玛杂拉玛杂拉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）德叉德叉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）嘿班杂亚（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）吽吽吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）啪特梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。念诵七百万遍，则日月安住，昼夜无有差别，所谓“执持日月之仪轨”，此乃易懂也。又，若欲使日月自在，则说：
English
It is also the mandala. Going under no sorrow means realizing the nature of Vajradhara embracing the selflessness mother. Wearing a red garment is the characteristic of being stained with red raga. This is the garment, the nature of obscuration. Wearing it and covering it with it, the so-called "intoxicating fruit" is the intoxicating bodhicitta semen. Its fruit is the nature of being born together. It is eaten with it, and it is eaten with the nature of the three realms. Ka A Ka Aali and Kali Nadi are the two garlands. Inseparable from it, therefore, the water element semen of Mamaki is as it is. Also, A, the selflessness mother, is born together. Because it is adorned with its nature, Kama, etc., and the characteristic of growth, it abides in the conventional truth, therefore, it is Hevajra. Its taste is the characteristic of being remembered. With it, the bindu becomes Vajradhara, and it is universally rejoiced. Recite the wisdom mantra and practice it. Om（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） Amude Me（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） Hrih（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） Barashi Bhavatu（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） Svaha（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）. Om（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） means the three vajras are inseparable, which is Vajradhara. Amuki（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） means the selflessness mother named A（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）. Ma（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） means bodhicitta. E E（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） is the mudra of the letter, the selflessness mother and the yogini, adorned with it. Also, Hrih（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） is the nature of the four, Barashi Bhavatu（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） means this is the doer of coming. Also, Sva（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） is the three vajras. Ha（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） is wisdom and means, the wisdom of the nature of the five wisdoms. This also comes with a thousand. Yutam（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） means having both inseparable, conventional and ultimate are indistinguishable. Also, the form of A（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）, the nature of the selflessness mother, comes and understands, becoming the meaning of the nature of true realization. If you want to control the sun and moon, then make the sun and moon of the nature of Shali, put them in the vajra water and recite the mantra: Om（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） Vajra Arka（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） Ma Tsala Ma Tsala（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） Tishtha Tishtha（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） He Vajraya（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） Hum Hum Hum（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） Phat Svaha（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）. If you recite it seven million times, the sun and moon will abide, and there will be no difference between day and night. The so-called "ritual of holding the sun and moon" is easy to understand. Also, if you want to control the sun and moon, it says:
Chinese
想要控制月亮金刚持和太阳无我母，想要证悟二者无别，所谓“系着稻穗的自性”，即稻穗之声所表示的有实成就之风。也就是阿哩嘎哩那达二者的连串。系着并压住，令其喜悦，使地相互无别而安住。也就是康金刚持。将它的自性作为月亮和太阳，进行修持，并将金刚之水注入不分的菩提心中。以它的自性而安住。所谓念诵咒语，就是遮止。也就是嗡，三个金刚。（藏文：ཨོཾ་རྡོ་རྗེ་གསུམ།，梵文天城体：，梵文罗马拟音：，汉语字面意思：嗡，三个金刚。）班杂阿嘎。（藏文：བཛྲ་ཨརྐྐ།，梵文天城体：，梵文罗马拟音：vajra argha，汉语字面意思：金刚供品。）班杂金刚持。（藏文：བཛྲ་རྡོ་རྗེ་འཆང༌།，梵文天城体：，梵文罗马拟音：vajra dorje chang，汉语字面意思：金刚金刚持。）阿嘎无我母。（藏文：ཨརྐྐ་བདག་མེད་མ།，梵文天城体：，梵文罗马拟音：argha dakmed ma，汉语字面意思：供品无我母。）二者无别。玛匝玛匝，是喜悦的体性。德叉德叉，是摄集之自性。也就是，嘿班匝亚，是唉金刚智慧，吽吽吽九者的自性之坛城。帕特梭哈，是智慧和方便无别的智慧。念诵七俱胝，六是心，超越它的是第七。因此，应当生起殊胜的俱胝之义。由此向上，将证悟二者的咒语无有二相。安住，是无有动摇的自性。月亮和太阳，是智慧和方便。日夜无有差别，将成为金刚持和无我母无有差别，因为一切时遍及三时，所以这是执持日月之仪轨。阿，是为了知晓，伊达是智慧，就在那里。执持日月，就是令其不动摇，修持它就是仪轨之义。嗡 嘎那抓，此咒在非时之时，为了在少女的眼中成办事情，以超过一百零八遍来赞颂，以花和香等如法供养后，降下听闻。十四或初八的早晨，放置瓶等，以谷油和红花的汁液，以此咒念诵一百零八遍，然后以念诵过的红花汁液涂抹念诵过的大拇指。
English
Wanting to control both the Moon Vajradhara and the Sun Nairatmya, wanting to realize the inseparability of the two, the so-called "nature of attaching the rice stalk" refers to the wind that is actually accomplished by the sound of the rice stalk. That is, the series of both Ali and Kali Nada. By attaching and pressing it, making it happy, the ground abides without distinction from each other. That is, Kam Vajradhara. Taking its nature as the moon and the sun, practicing it, and injecting the Vajra water into the indivisible Bodhicitta. Abiding by its nature. The so-called mantra recitation is to prevent. That is, Om, the three Vajras. (Tibetan: ཨོཾ་རྡོ་རྗེ་གསུམ།, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning: Om, three Vajras.) Vajra Argha. (Tibetan: བཛྲ་ཨརྐྐ།, Sanskrit Devanagari:, Sanskrit Roman transliteration: vajra argha, Chinese literal meaning: Vajra offering.) Vajra Vajradhara. (Tibetan: བཛྲ་རྡོ་རྗེ་འཆང༌།, Sanskrit Devanagari:, Sanskrit Roman transliteration: vajra dorje chang, Chinese literal meaning: Vajra Vajradhara.) Argha Nairatmya. (Tibetan: ཨརྐྐ་བདག་མེད་མ།, Sanskrit Devanagari:, Sanskrit Roman transliteration: argha dakmed ma, Chinese literal meaning: Offering Nairatmya.) The two are inseparable. Ma tsal ma tsal, is the nature of joy. Tistha tistha, is the nature of gathering. That is, He Vajraya, is E Vajra wisdom, the mandala of the nature of the nine Hums. Phat Svaha, is the wisdom of the inseparability of wisdom and means. Reciting seven kotis, six is the mind, and the seventh is beyond it. Therefore, the meaning of generating the excellent koti should be generated. From this upwards, it will be realized that the mantras of the two are without duality. Abiding is the nature of immovability. The moon and the sun are wisdom and means. Day and night will be without distinction, and Vajradhara and Nairatmya will become without distinction, because it pervades the three times at all times, so this is the ritual of holding the sun and the moon. A, is for knowing, Ita is wisdom, it is there. Holding the sun and the moon is to make it immovable, and practicing it is the meaning of the ritual. Om Gana Graha, this mantra, at an untimely time, in order to accomplish things in the eyes of a young woman, is praised with more than one hundred and eight recitations, and after offering flowers and incense etc. properly, the hearing is lowered. On the fourteenth or eighth morning, place vases etc., and with grain oil and safflower juice, recite this mantra one hundred and eight times, and then smear the recited old thumb with the recited safflower juice.