Chinese
寂静等持所说：以名为“ मम （藏文，梵文天城体mam，梵文罗马拟音mam，汉语字面意思：我所）”等字来如此教导。如实地，以字母 मम （藏文，梵文天城体mam，梵文罗马拟音mam，汉语字面意思：我所）生起文殊之形，以自身等同于自身智慧之菩萨心，于心间种子上系念，真实地将一切法如幻化等显现。通过欢喜等次第修习，获得生起之相。若有药丸之成就，则与文殊金刚相等，获得其功德。度量之说易懂。药丸之修法所说：在名为“解说”等之中，五种誓言是指太阳和月亮等。 “从三金刚不坏中生”的意思是，对于那些将他们视为五种智慧自性的人来说，就是这个意思。 “从三铁中生起并结合”的意思是，如实地与三铁结合。口诀中说到的物质的量：黄金是三份，一半和三分之一的拉谛，一拉谛的八分之一部分，与心之金刚自性结合。身体自性的微尘，然后是四份，拉谛的四分之三，八分之一部分。铜是五份，拉谛是二分之一。任何拉谛超过一百二十五。三种物质混合完整，有些人这样认为。黄金、月亮、太阳，以三、四和明智的量来制作成分。药丸的束缚次第是，其他经典说，是三个能仁和自在者的拉谛剩余。有人说“卡尔”是智慧的བྷ་ག་ལའོ。有些人说他们自己的卡尔。放入其中的是，通过观想所有如来之自性、圆满文殊之坛城之轮，与此相同。口诀中也说，如马肉一样，通过精炼等步骤，以三个字母赞颂，让自己的明妃安住在誓言和三昧耶中，放入其中。从中产生的五种甘露，取自黄金、白银和铜的药丸，如
English
The Samadhi of Tranquility, etc., is spoken. It is taught in this way with the letter "Mam" (藏文，梵文天城体mam，梵文罗马拟音mam，汉语字面意思：Mine) and so on. As it is, generate yourself as the form of Manjushri with the letter "Mam" (藏文，梵文天城体mam，梵文罗马拟音mam，汉语字面意思：Mine), and with your own wisdom mind as your own, fix your mind on the seed in your heart, and truly manifest all dharmas as illusion and so on. By meditating in stages with joy and so on, you will find the sign that arises. If there is accomplishment of the pill, you will become equal to Manjushri Vajra, and you will obtain its qualities. The saying of measure is easy to understand. The practice of the pill is spoken: In the so-called "Explanation" and so on, the five vows refer to the sun and moon and so on. The meaning of "arising from the three indestructible vajras" is that it is the meaning of making them into the nature of the five wisdoms. The meaning of "arising and combining from the three irons" is that it is combined with the three irons as it is. The measure of the substance spoken in the instructions: Gold is three parts, half and one third of a rati, one eighth of a rati, combined with the nature of the heart vajra. The dust of the nature of the body, then four parts, three quarters of a rati, one eighth of a part. Copper is five parts, and the rati is one half. Any rati is more than one hundred and twenty-five. The three substances are mixed completely, some think so. Gold, moon, sun, use three, four and wise measures to make the ingredients. The binding sequence of the pills is that other scriptures say that the remaining ratis are of the three Thubpas and the master. Some say that "Khar" is the wisdom of Bhagala. Some say their own Khar. What is put into it is that by contemplating the nature of all Tathagatas, the wheel of the mandala of complete Manjushri, it will become the same. It is also said in the instructions that, like horse meat, through refining and other steps, praise with three letters, let your own consort abide in vows and samaya, and put it in. The five nectars that arise from it are taken from gold, silver and copper pills, as.
Chinese
应作禁缚。又将五甘露观想为智慧之自性，于十五日绘制修法之坛城。于日落之时，如是以上述秘密之供养，供养诸佛等。享用与明妃一同之甘露。将如里鲁·德匝纳嘎之骨骼量，或如红豆杉之骨骼量，置于法生之中央。自己亦观想进入坛城之轮，法生之围墙内，念诵字 मम （藏文：མཾ་，梵文天城体：मं，梵文罗马拟音：mam，字面意思： मम）。再三观想诸佛如现量般，以金刚杵遮盖，或以左手遮盖。观想里鲁之字 मम （藏文：མཾ་，梵文天城体：मं，梵文罗马拟音：mam，字面意思： मम）所生之火焰，直至日出。之后，或现火焰，或现烟，或转为温暖。现火焰者，将成为与文殊等同，如日出般之持明之主。现烟者，甚至连带来安乐之天等亦难得一见。生起暖意者，将获得足疾之悉地。又如所说，于第十一品中：“嗡（藏文：ཨོཾ་，梵文天城体：ओ，梵文罗马拟音：oṃ，字面意思：嗡）乃智慧之精华，是获得身之金刚。”等等。如是，如何如是获得身金刚等，如是，现在里鲁之修法，先以近修等方式，如所说“以自己之明咒”等，如此说道。以歌声催请后，立即观想具足字 嗡 （藏文：ཨོཾ་，梵文天城体：ओ，梵文罗马拟音：oṃ，字面意思：嗡）之种子之八辐轮。以喜悦等次第，直至成为毗卢遮那佛之三摩地。如是安住于誓言与律仪，为修里鲁之义利，直至出现征相为止，应如是修持。之后，应进入修法。如云：“见修成就之征相后，供养彼三，安住自心于先前所说之坛城中，应极力修持所欲之成就。”如是说。如是，以自己之种子字与征相，亦如是生起语与意金刚。此乃略作表示之义。于一切时，自己之种子与征相等次第
English
Should be bound. Also, contemplate the five amṛtas as the nature of wisdom, and on the fifteenth day, draw the maṇḍala for the practice. At sunset, offer to the Buddhas and others with the secret offerings as before. Enjoy the amṛta together with the vidyā. Place an amount of bone like that of Rilu Dezanaga, or like that of a yew tree, in the center of the dharmodayā. Also, visualize yourself entering the wheel of the maṇḍala, within the enclosure of the dharmodayā, and recite the syllable Maṃ (Tibetan: མཾ་, Devanagari: मं, Romanized Sanskrit: mam, Literal meaning: मम). Again and again, visualize the Buddhas as if they were present, and cover them with a vajra or with the left hand. Meditate on the syllable Maṃ (Tibetan: མཾ་, Devanagari: मं, Romanized Sanskrit: mam, Literal meaning: मम) of Rilu arising as flames until sunrise. Then, either flames, smoke, or warmth will appear. If flames appear, you will become the chief of the vidyādharas, equal to Mañjuśrī, like the rising sun. If smoke appears, even the gods who bring happiness will rarely be seen. If warmth arises, you will attain the siddhi of swift feet. As it is said in the eleventh chapter: "Oṃ (Tibetan: ཨོཾ་, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal meaning: 嗡) is the essence of wisdom, it is what obtains the vajra of the body." And so on. How to obtain the vajra of the body and so on in this way, so now, for the practice of Rilu, first, through approach and so on, as it is said, "with one's own mantra," and so on, it is said thus: Immediately after being urged by song, meditate on the eight-spoked wheel with the seed syllable Oṃ (Tibetan: ཨོཾ་, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal meaning: 嗡). With the sequence of joy and so on, up to the three samādhis that become Vairocana. Abiding in the vows and precepts as before, for the sake of practicing Rilu, meditate in this way until signs appear. Then, one should enter into the practice. As it is said: "Having seen the signs of accomplishing siddhis, offer to those three, and abide your mind in the maṇḍala previously described, you should diligently accomplish the desired siddhis." Thus it is said. Likewise, with your own seed syllables and signs, generate the vajras of speech and mind as before. This is a meaning of brief indication. At all times, the sequence of your own seed and signs, and so on.