English
Furthermore, that mandala should be placed in the moon disc of the heart and recited. The mantra should be recited again and again, and the mantras should be arranged in the same way for the mandala beings who are like sesame pods. Through the sound of all the mantras, one should visualize and recite them. Similarly, the yogi of all deities, with the arrangement of his own mantra as the forerunner, is the sequence of vajra recitation. Among them, the mantras of all the deities are arranged and uttered as (Tibetan: བྷྲཱུཾ་, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal Meaning: Seed Syllable), (Tibetan: ཨོཾ་, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal Meaning: Om), (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Meaning: Ah), (Tibetan: ཧཱུཾ་, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Meaning: Hum), etc., with the essence of utterance, ending with Svaha, which is the oral instruction. In the directions of the head, neck, and heart, the letters of the body, etc., with support and supported, are arranged. From these mantras, the hand gestures and deities are generated gradually or simultaneously according to the differences of lineage, and this will be equal to the three vajras. For the mandala beings who are like sesame pods, contemplate body, speech, and mind, and truly manifest the assembly of goddesses. As before, make offerings such as the unsurpassed, and the result is the same. Alternatively, the body vajra yogi residing in the mandala, with particular devotion to the illusory body, etc., places the letter (Tibetan: ཨོཾ་, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal Meaning: Om) on the lotus moon disc in the heart of the wisdom being, and from the letter (Tibetan: ཨོཾ་, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal Meaning: Om) he generates the wheel hand gesture and Vairochana. Similarly, the yogis of all deities, such as speech vajra, should also do this. The mantra should be recited in all places, and all the Tathagatas, etc., should be truly manifested. At the end of their utterance in the sky, they should be truly gathered, placed in one's own heart, and recited. To examine whether the mind dwells in existence or non-existence, sound or non-sound, outside or inside or in between, is the recitation of body vajra, speech vajra, and mind vajra. To examine the meaning of the Buddhas and Bodhicitta of the three times with the wisdom of equality is the recitation of the jewel nature. The Buddhas with support and supported, arising from the pores of one's own hair.
Chinese
意为与虚空等同的欢喜，乃是有意义的念诵。忿怒瑜伽士，以胜解信，念诵安住于具有百千俱胝之量的坛城中的诸天眷属谛听，舌极不动摇，牙齿与嘴唇不相合，金刚语无声，成办一切所欲。以如是之语，随欲念诵任何名称，并于其义，定须观察。以专注咒语之身，语和意来策动，以心欢喜而满足，成办最胜悉地。以心专注无我，语和身也如是观修。于如虚空般平等之境，成办三种和合。若专注身语意，则自性无所专注。于咒语之身和合时，无菩提亦无和合。身语意乃是特征，此乃简而言之的辨析。以咒语所诠的等持，修持菩提和合。以此远离圆满智慧分别的所有过患，观自身为无上坚固的大乐。 然后，见到嗔怒金刚进入无上安乐，因与安乐之味分离，玛玛格等悦意，以诸欲妙之乐，具足妙音。思维诸龙以悦耳妙音策动，金刚心，您是安住于有情界中的自在者，以欢喜悦意大义之欲，祈请救护我。怙主，如果今天您希望我活着，祈请有情大父，殊胜亲友，令我欢喜。金刚身，您是语之轮，利益一切有情。为了成佛，请垂视能极大利益的殊胜菩提之成就。怙主，如果今天您希望我活着，祈请以贪欲誓言之系缚，令我欢喜。您是金刚语，利益一切且具悲心，对于成办世间众生的需要，极为精勤。怙主，如果今天您希望我活着，行为无垢
English
Joy that is equal to the sky is meaningful recitation. The wrathful yogi, with strong faith, recites with the thought that the retinue of deities residing in the mandala with a measure of hundreds of thousands of kotis will listen. The tongue is extremely unmoving, the teeth and lips do not touch, the vajra speech is without sound, accomplishing all desires. With such words, recite any name as desired, and its meaning must be examined. With the body focused on the mantra, urged by speech and mind, satisfied with joy in the heart, accomplish the supreme siddhi. With the mind focused on selflessness, speech and body are also meditated upon in the same way. In a state of equality like the sky, accomplish the three unions. If you focus on body, speech, and mind, then there is no focus on inherent nature. When uniting with the body of the mantra, there is no enlightenment and no union. Body, speech, and mind are characteristics, this is a brief analysis. Meditate on the samadhi expressed by the mantra, the union of enlightenment. By this, free from all faults of perfect wisdom's discrimination, view oneself as supreme, firm, and great bliss. Then, having seen the wrathful vajra enter supreme bliss, because of being separated from the taste of bliss, Mamaki and others are pleasing, with the pleasure of desirable things, possessing beautiful sounds. Thinking that the nagas are urging with pleasant and beautiful sounds, Vajra Heart, you are the lord who dwells in the realm of sentient beings, with the desire for joyful, pleasing, and great meaning, I pray for protection. Protector, if today you wish me to live, I pray that the great father of sentient beings, the supreme friend, will make me happy. Vajra Body, you are the wheel of speech, benefiting all sentient beings. For the sake of enlightenment, please look upon the accomplishment of supreme bodhi, which is of great benefit. Protector, if today you wish me to live, I pray that with the bond of desire and commitment, you will make me happy. You are Vajra Speech, benefiting all and possessing compassion, you are extremely diligent in accomplishing the needs of the world's beings. Protector, if today you wish me to live, conduct without stain
Chinese
愿普贤如来您令我欢喜！您是金刚欲，是殊胜誓言的巨大利益。真正圆满的佛陀，见到最高种姓的平等性。怙主，如果今天您想让我活下去，愿您，成为众多珍贵功德之宝藏，令我欢喜！众天女们这样真实地劝请。然后，如来们说：不动佛是大智慧，金刚界是广阔的虚空，金刚三殊胜，三界轮。向秘密的语言顶礼！ 毗卢遮那佛极欢喜，金刚寂静大喜乐，自性即是光明法，导师金刚我顶礼！ 宝生王极甚深，金刚虚空无垢染，实性清净无垢染，向金刚身顶礼！ 金刚不死大贪欲，不分别虚空金刚持，获得贪欲波罗蜜多，向金刚语顶礼！ 金刚清净不被鬼吞食，所有意愿皆圆满成办，清净从自性中生，金刚萨埵您我顶礼！ 这样赞颂后。然后真实地起立，以无上等供养真实地供养如来等一切，将坛城融入蕴等之中，一切都收摄为三个字，观想它们与虚空等同，然后进行近摄。这样禅修时，当感到疲倦时，为了使自己的本尊欢喜，观想在头顶上方一箭之高的地方有五誓言坛城，观想位于其中心的种子字（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）的红色光芒融化，如月光般清凉的甘露从上颚滴落，通过充满脉络的方式，观想整个身体都感到满足。有些瑜伽士在感到饥渴等痛苦时，如实地以毗卢遮那佛的瑜伽，观想从种子字（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）中生出的自己的舌头，具有各种光芒的鬘，观想接触自己的嘴唇，从种子字（藏文：བཾ，梵文天城体：व，梵文罗马拟音：vaṃ，汉语字面意思：瓦姆）中生出的黄色贤瓶，半月和明点
English
May you, Samantabhadra, please me! You are the Vajra desire, the great benefit of the supreme vow. The truly complete Buddha, seeing the equality of the highest lineage. Protector, if you wish me to live today, may you, the treasure of many precious qualities, please me! Thus, the goddesses truly urge. Then, the Tathagatas say: Akshobhya is great wisdom, Vajradhatu is the great space, Vajra Three Supreme, Three Mandalas. Homage to the secret speech! Vairochana is exceedingly joyful, Vajra peaceful great bliss, by nature is the clear light Dharma, Teacher Vajra I prostrate! Ratnasambhava is exceedingly profound, Vajra sky is stainless, reality itself is pure and stainless, homage to the Vajra body! Vajra immortal great desire, non-conceptual space Vajra holder, attained the desire Paramita, homage to the Vajra speech! Vajra pure not devoured by demons, all thoughts are completely accomplished, purity arises from the essence itself, Vajrasattva you I prostrate! Thus praised. Then, having truly arisen, truly offer to all the Tathagatas and so forth with the supreme offerings and so forth, placing the mandalas into the aggregates and so forth. All are condensed into three syllables, and visualizing them as equal to space, then draw them near. When meditating in this way, when one becomes weary, in order to please one's own deity, visualize the mandala of the five vows one arrow-length above the head, and visualize the red light of the syllable (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: om) residing in its center melting, and the stream of cool nectar like moonlight falling towards the palate, filling the cavities of the channels, and visualize the entire body being satisfied. Some yogis, when suffering from hunger and thirst and so forth, as it is, with the yoga of Vairochana, visualize their own tongue arising from the syllable (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: om), possessing a garland of various lights, and visualize touching their lips, the yellow auspicious vase arising from the syllable (Tibetan: བཾ, Devanagari: व, Romanized Sanskrit: vaṃ, Literal Chinese meaning: vam), half-moon and bindu.