English
And other deities are sometimes not seen either. The emergence of warmth is that one will attain the accomplishment of swiftness of foot. Furthermore, it is said, in the eleventh chapter: "Om (藏文：ཨོཾ，梵文天城體：ओ，梵文羅馬擬音：oṃ，漢語字面意思：Om) is the essence of wisdom, it is the means of attaining the Vajra of Body." and so forth. How then, can one thus attain the Vajra of Body and so forth? Therefore, now, in order to accomplish Rilu, as it is said through the means of preliminary recitation and so forth, such as "by one's own mantra," it is said thus: Immediately upon being urged by song, meditate on the eight-spoked wheel together with the seed syllable Om (藏文：ཨོཾ，梵文天城體：ओ，梵文羅馬擬音：oṃ，漢語字面意思：Om). From the sequence of joy and so forth, up to the three samadhis that transform into Vairochana. Just as it is, abiding in the vows and commitments, for the purpose of accomplishing Rilu, until signs appear and so forth, one should meditate in this way. Then, one should engage in the practice, as it is said: "Having seen the signs of accomplishing siddhis, one should offer to those three, and abiding one's mind in the previously described mandala, one should diligently accomplish the desired siddhis." Thus it is said. Similarly, one should generate the Vajras of Speech and Mind, represented by one's own seed syllables and emblems, just as they are. This is also for the purpose of briefly indicating. In all cases, one should contemplate generating the deities through the sequence of one's own seed syllables and emblems and so forth. In order to show the accomplishment of the sword and so forth, it is said: "Meditate on the seed of one's own mantra as a sword." and so forth. At the time of the sword's accomplishment, one should generate the sword through one's own seed syllable, and whenever it is accomplished, one should take it. Similarly, one should also observe the accomplishment of the wheel and so forth. Now, the yogi of Vairochana and so forth, as previously mentioned, obtaining true signs in dreams and so forth, is the distinction of the seed of the previous Rilu practice, such as "Om (藏文：ཨོཾ，梵文天城體：ओ，梵文羅馬擬音：oṃ，漢語字面意思：Om)." "About the size of a chickpea." This is common to all Rilus. "Like the light of a Bodhisattva." This refers to the form of Manjushri and so forth, just mentioned. This is spoken of by the rising of the sun and so forth. The Vajra Body is like
Chinese
ད། །所谓的词，是指从获得具有一切如来名号的身体，而成为遍照尊者的自性。同样，语和意金刚等，也要从ri lu的修法中，观察各自种子字等的差别。因为意是主要的，所以在一切时候，都要用金子缠绕第一个ri lu。如是宣说ri lu的修法后，宣说了轮等的修法。在“虚空”等中， “遍照尊者极力观修”，是指如其所是地按照种子字和标识的顺序。在“手中自己观修轮”中，这样说道：以前行修持，如其所是地在修持的坛城中央，生起铁的自性，或者金银的轮，安住在菩提树的树叶上，与嗡字（藏文：ཨོཾ།，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）一起燃烧。如ri lu一样，进入其中的如来们，以嬉戏等仪轨，如是观修和念诵，直到燃烧为止。此处也要如前一样，了知燃烧等成就的三种相。然后念诵眼咒并受持。当极度向上燃烧时，就用土地坛城的仪轨压制并遮止。同样，以吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是铁三种自性的金刚。以斯瓦字（藏文：སྭཱ།，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：斯瓦）是绿宝石或黄金自性的珍宝。以阿字（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）是白色或红色的檀香自性，或者红莲花宝的自性，或者铜的自性，是八瓣莲花。以哈字（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）是铁的自性或者其他铁的自性，要圆满宝剑，如前一样观修。见到成就的标识后，以各自明妃的咒语受持。珍宝也是一切如来部的佛母，所以要以嘛嘛格（藏文：མཱ་མ་ཀཱི）的咒语受持。或者以虚空金刚母的咒语受持：嗡 嘎玛 班匝日 呢 斯德 萨 斯 贝 效达 斯 梭 巴瓦 嘎 嘎那 欧 札 巴 哟 给 呢 斯德 芒 巴ra玛 效热。达 雅 他 嘎 嘎那 欧 札 巴ེ་ག་ག་ན་བི་ཤུདྡྷེ། 萨尔瓦 阿毗 札雅 巴日布拉尼 梭哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）这样说。或者将安住于自己坛城之右手放置，观想从自己咒语所生之轮等进入自己种姓为先导，直至成就之相出现。同样，为了成办其他之相而说，三尖等，为了以身金刚等之结合而成就，是为智慧之钩。此即三尖等之特别之处。等等之语亦包含钩索等。彼即是说，若以金刚特别成就。如此说道，以金刚等成就所说之仪轨，以自己意乐之本尊结合为先，以三尖等之成就，则成为执持三尖之明等。或者，为了圆满断除与摄受之事业，以大力者等之结合，如所说之仪轨成就三尖等。为勾招佛等之义，宣说金刚钩等之成就。于道之四衢等中，金刚勾招即是金刚钩。三合咒语观想为士夫。即是说，以三摩地三者和合，乃作大金刚持之结合之义。三合金刚者之。即是说，于心中乃智慧萨埵之自性。钩和，即是说，于彼心间亦有手持金刚钩之本尊形象。身语意之佛等。即是以身金刚等加持。某些人则认为以三字圆满。于风之坛城最胜安住。如此说道，以金刚持之结合获得相，为成就金刚瓦古嘎巴之义，亦于道之四衢等中如是修持之坛城完全观察后。于修持三摩地三者之后，随即于智慧萨埵心间之月亮上ི་གེ་ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以金刚钩生起，由此完全转变，如大金刚持般，根本之手持金刚铁钩，以身金刚等加持，眼等完全清净，具金刚持之宝冠，具忿怒之相，于彼处圆满，如实作驱逐，于前方风与月之座上安住，领受教敕，欢喜等如是修习，直至现量显现。如是说：“以此能于一切时勾召诸佛。”此乃勾召诸佛之殊胜法。如是宣说，以“十方”等，十方之誓句，从金刚持所出之相，真实生起，乃毗卢遮那等之形相。所谓金刚，即金刚铁钩，勾召即是劝请，令其降临而行亲近。所谓“行”，即是赐予成就等。某些人认为，亦能以此勾召如所欲之天女。此处与十方等之论典相合。虚空界之誓句金刚，即金刚萨埵。其勾召之修法，乃余法。如何呢？如是说：“毗卢遮那”等，以及“金刚莲花”等。以“等”字，则摄取珍宝等。所谓誓句勾召，是如此宣说：以毗卢遮那等之三摩地，以修法之轮之铁钩等，亦能勾召金刚持。宣说其他结合法。先前所说之金刚钩之修法，应作阐明。如是说“一切相”等，所谓佛身，即金刚持之身。佛即是金刚持。从“如是说”之语中可知。所谓“手中”，即右手。身语意，并非仅仅是金刚持之结合，亦应作毗卢遮那之结合，如是开示。如是说：未得征相之金刚
English
Oṃ. The word "thus" means that from obtaining the body endowed with the names of all the Tathāgatas, one becomes the very nature of Vairocana. Similarly, the speech and mind vajras, etc., should also be examined for the differences in their own seed syllables, etc., from the practice of ri lu. Since the mind is the main thing, the first ri lu should always be wrapped in gold. Having thus spoken of the practice of ri lu, the practice of wheels, etc., is spoken of. In "space," etc., "Vairocana is intensely meditated upon" refers to the order of seed syllables and signs as they are. In "meditating on the wheel in the hand," it is said: Having previously approached and practiced, in the center of the mandala of practice, one generates the nature of sharp iron, or a wheel of gold and silver, resting on the leaves of the Bodhi tree, blazing with the syllable Oṃ (Tibetan: ཨོཾ།, Devanagari: ओम्, Romanized Sanskrit: oṃ, literal meaning: Oṃ). Like ri lu, the Tathāgatas who have entered into it should be meditated upon and recited with rituals such as joy, until it blazes. Here too, one should understand the three aspects of accomplishment, such as blazing, as before. Then, one recites and takes up the eye mantra. When it blazes extremely upwards, it should be suppressed and averted with the ritual of the earth mandala. Similarly, the syllable Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ) is the vajra of the nature of three irons. The syllable Svā (Tibetan: སྭཱ།, Devanagari: स्वा, Romanized Sanskrit: svā, literal meaning: Svā) is the jewel of the nature of emerald or gold. The syllable Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, literal meaning: Āḥ) is the nature of white or red sandalwood, or the nature of red lotus jewel, or the nature of copper, is the eight-petaled lotus. The syllable Ha (Tibetan: ཧ, Devanagari: ह, Romanized Sanskrit: ha, literal meaning: Ha) is the nature of sharp iron or the nature of other iron, and the sword should be perfected, and meditated upon as before. Having seen the signs of accomplishment, one should take it up with the mantras of their respective vidyā. The jewel is also the mother of the family of all the Tathāgatas, so it should be taken up with the mantra of Māmakī (Tibetan: མཱ་མ་ཀཱི). Or it should be taken up with the mantra of the space vajra mother: Oṃ kāma vajri ni siddha sā sī bi śuddha sī svā bhāva ga gagana utpāda yoge na siddha maṃ paramakṣare. Ta bya thā ga gagana utpāda.
English
E ga ga na bi shuddhe. Sarva abhi praya pari purani svaha. It is said thus. Or, placing the right hand that resides in one's own mandala, one should meditate on the wheel, etc., arising from one's own mantra, entering one's own lineage as a preliminary, until the signs of accomplishment appear. Likewise, it is said for the sake of accomplishing other signs as well. "Three points," etc., for the sake of accomplishing through the union of body vajra, etc., is the hook of wisdom. This itself is also a distinction of the three points, etc. The word "etc." also includes the lasso, etc. That itself is said, "If one accomplishes with a special vajra." It is said thus, with the ritual of accomplishing the vajra, etc., with the union of the deity of one's own desire as a preliminary, by accomplishing the three points, etc., one becomes a holder of the knowledge of the three points, etc. Or, in order to perfect the actions of cutting off and subduing, with the union of the powerful ones, etc., one should accomplish the three points, etc., according to the ritual as it is said. For the purpose of summoning the Buddhas, etc., the accomplishment of the vajra hook, etc., is taught. In the crossroads of the path, etc., the vajra hook is the vajra hook. "Three unions, contemplate as a mantra person." That is to say, with the three samadhis combined, it means having made the union of the great vajra holder. "Of the three unions, those with the vajra." That is to say, in the heart is the nature of the wisdom being. "Hook and," that is to say, in that heart also is the form of the deity holding the vajra hook in hand. "The Buddhas of body, speech, and mind." That is to say, blessing with the body vajra, etc. Some think that it is perfected by three letters. "Abiding in the supreme mandala of wind." It is said thus, having obtained the sign through the union of the vajra holder, also for the sake of accomplishing the vajra Vakukapa, having fully examined the mandala of accomplishment as it is in the crossroads of the path, etc. Immediately after meditating on the three samadhis, on the moon in the heart of the wisdom being
English
By the syllable Ī GE HŪṂ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), generate the vajra hook, and from its complete transformation, like a great Vajradhara, the root hand holds the vajra iron hook, bless with the body vajra and so on, purify the eyes and so on, possess the crown of Vajradhara, complete with the appearance of wrath, and perfect it in that very place. Perform the expulsion as it is, and abide in front on the seat of wind and moon, receive the commands, and meditate on joy and so on as long as it lasts, until it becomes manifestly apparent. It is said, "By this, one should summon the Buddhas at all times." This is the supreme method of summoning the Buddhas. It is said that, by "ten directions" and so on, the vows of the ten directions, the forms arising from Vajradhara, are the forms of Vairochana and so on. The so-called vajra is the vajra iron hook, and summoning means urging, causing them to come and be close. The so-called "conduct" is giving accomplishments and so on. Some think that one can also summon the daughters of the gods as desired by this. Here, it is combined with the scriptures of the ten directions and so on. The vow vajra of the sphere of space is Vajrasattva. The practice of summoning it is the remaining practice. How is it? It is said, "Vairochana" and so on, and "Vajra Lotus" and so on. By the word "and so on," one should take jewels and so on. The so-called vow summoning is said in this way: by the samadhi of Vairochana and so on, by the iron hooks and so on of the wheel of practice, one can also summon Vajradhara. Explaining other combinations. It is said that the practice of the vajra hook that has gone before should be clarified. It is said, "all aspects" and so on, the so-called Buddha body is the body of Vajradhara. Buddha is explained as Vajradhara. It is known from the words "it is said." The so-called "in hand" is the right hand. Body, speech, and mind are not only the combination of Vajradhara, but also the combination of Vairochana should be done, as it is shown. It is said, the vajra without signs obtained