Chinese
哦，之后将教诲铭记于心，修行并安住。应如是理解。何为教诲？即具足空性的四种沐浴。这些是对文字之义的确定之义的简略汇集。现在将要讲述口诀之义。其有四种：以持明咒的方式念诵的外沐浴，以明咒的方式念诵的内沐浴，以秘密咒念诵的秘密沐浴，以及以心髓念诵的真如沐浴。这些沐浴也应依次与声闻、缘觉、唯识宗和中观宗相联系。其中，首先，外沐浴净化身体，内沐浴净化语言，秘密沐浴净化心灵。真如沐浴，以金刚般的等持，使身语意三者成为无二无别之体。现在，对于想要进行外沐浴的人们，将对此进行阐述：首先，咒师以大悲心和精通事务，净化内外之垢，穿上丝绸衣物，在前方放置由珍宝制成的宝瓶，其中盛满无有生物且清净的水，作为身的象征，放入五种药物；作为语的象征，放入五种香；作为意的象征，放入五种心髓；作为事业的象征，放入五种果实；作为功德的象征，放入五种珍宝；以及为了象征本性未被过失之垢所染污，用洁净的丝绸覆盖并放置。为了象征在其中刹那生起的本尊之身、语、意、事业和功德，将这些物质放入宝瓶中。咒师自身也为了获得这些功德，应佩戴恒常忆念于心的持线，用洁净的白色丝线，以身语意的自性三合一的方式持有，不散乱，如是念诵和观修等。如上所述具足相状的咒师，瞬间观想前方虚空中，如彩虹般显现，却无自性的应化身释迦牟尼佛安住于空性之中。自己瞬间观想为金刚手。之后，世尊
English
Oh, then take the teachings to heart, practice and abide by them. It should be understood as such. What are the teachings? They are the four ablutions that possess emptiness. These are a concise compilation of the definitive meaning of the words. Now, the meaning of the oral instructions will be explained. There are four: the outer ablution, which is recited in the manner of a dharani mantra; the inner ablution, which is recited in the manner of a vidya mantra; the secret ablution, which is recited as a secret mantra; and the suchness ablution, which is recited as the essence. These ablutions should also be applied in order to the Shravakas, Pratyekabuddhas, Cittamatrins, and Madhyamikas. Among them, first, the outer ablution purifies the body, the inner ablution purifies speech, and the secret ablution purifies the mind. The suchness ablution, with a vajra-like samadhi, transforms the three—body, speech, and mind—into a state of non-duality. Now, for those who wish to perform the outer ablution, this will be explained: First, the mantra practitioner, with great compassion and skill in actions, purifies the outer and inner impurities, wears silk clothes, and places in front a vase made of precious jewels, filled with clean water free of living beings. As a symbol of the body, he places five medicines; as a symbol of speech, five incenses; as a symbol of mind, five essences; as a symbol of activity, five fruits; as a symbol of qualities, five jewels; and as a symbol that the nature is not stained by the impurities of faults, he covers it with a clean silk cloth and places it there. To symbolize the deity's body, speech, mind, activity, and qualities, which arise in it in an instant, he offers these substances into the vase. The mantra practitioner himself, in order to attain these qualities, should wear a retention cord that is constantly remembered in his mind. He should hold a clean white thread, with the nature of body, speech, and mind intertwined in three strands, without distraction, and perform recitations and meditations, and so on, in this way. The mantra practitioner, possessing the characteristics mentioned above, should, in an instant, visualize in the sky in front of him the Nirmanakaya Buddha Shakyamuni, appearing like a rainbow but without inherent existence, abiding in emptiness. He himself should instantly visualize himself as Vajrapani. Then, the Bhagavan
Chinese
祈请加持我所有身体，祈请加持成金刚。如是祈请三次。祈请后，身体被加持成金刚，稍稍安住于其化为空性之中。之后，从空性之中，观想自己刹那间变成蓝色金刚摧毁，一面二臂，右手高举金刚杵，左手持铃，腰间以童子姿势站立，带有威严的姿态，面容忿怒，咬紧牙齿，身体如彩虹般。观想前方三界清净自性的宝瓶之中，也刹那间生起与自己相同的身像，并观想其心间插入咒索之端，并观想咒语之声如龙吟般充满三千世界，口中念诵。观想咒语之鬘缠绕于咒索之上，击中宝瓶中本尊之心。数量上，每座念诵一百零八遍等，尽力念诵，之后也要赞颂：金刚智慧摧毁烦恼之身，以慈悲心遣除无明之语，大乐不摇显现殊胜之心，顶礼赞叹金刚摧毁。如是赞颂完毕，本尊化光融入，观想成智慧甘露，为自己和他人沐浴，并在咒语最后念诵事业之语。这是外沐浴，身体清净，获得无余声闻之果。之后讲述内沐浴。宝瓶即是自身，是三界清净的宫殿。物质是五种精华、六种容器、五蕴、五根和四大，依次观想成药物、香、谷物、心髓和珍宝，将其混合，在心间刹那间生起本尊之前，进行祈请等守护。自己食用三白等清净食物即是水。穿着干净的衣服即是围巾。不散乱的忆念即是咒索。念诵咒语时声音不要太大，这被称为明咒。完毕后，心间的本尊等融入，用金刚宝等所生的自生甘露沐浴。之后讲述沐浴，以此能使外
English
Beseech that all my body be blessed as a vajra, beseech that it be blessed as a vajra. Beseech in this way three times. Having beseeched, the body is blessed as a vajra, abide slightly in its transformation into emptiness. Then, from within emptiness, visualize yourself instantaneously as blue Vajravidāraṇa, with one face and two arms, the right hand holding aloft a vajra, the left holding a bell, standing in the posture of a youth with a dignified bearing, the face wrathful, bared fangs, the body like a rainbow. Visualize that in the vase in front, which is the nature of the complete purity of the three realms, there also arises instantaneously a form similar to yourself, and visualize the end of the mantra-thread penetrating its heart, and think that the sound of the mantra fills the three thousand worlds like the roar of a dragon, and recite it verbally. Visualize the garland of mantra entwined on the mantra-thread, striking the heart of the deity in the vase. As for the number, recite as much as you can, such as one hundred and eight times per session, and after that, also offer praise: The body of vajra wisdom that destroys afflictions, the speech that dispels ignorance with compassion and love, the mind of great bliss that is unwavering and supremely clear, I prostrate and praise Vajravidāraṇa. When the praise is finished, the deity dissolves into light and is thought of as the nectar of wisdom, and bathe yourself and others with it, and at the end of the mantra, recite it with the addition of the activity. This is the outer bath, the body is purified, and you will attain the fruit of a śrāvaka without any remainder of the aggregates. Next, the inner bath will be explained. The vase is your own body, which is the palace of the complete purity of the three realms. The substances are the five essences, the six containers, the five aggregates, the five faculties, and the four elements, which are visualized in order as medicine, incense, grain, essence, and precious substances, mix them together, and before the deity arises instantaneously in the heart, perform the supplication and so on as a protection. Eating pure food such as the three white foods is the water. Wearing clean clothes is the scarf. Unwavering mindfulness is the mantra-thread. The mantra should be recited without a loud voice, this is called the vidyā-mantra. When finished, the deity in the heart and so on dissolve, and bathe with the self-arisen nectar that comes from vajra jewels and so on. Next, the bath is explained, by this, the outer
Tibetan
་ཡུལ་ལ་རྒྱུ་བ་བཀག་པས་ཆོས་ཀྱི་བདག་གཟུང་བའི་ཕྱོགས་གཅིག་ལ་བདག་མེད་པ་རྟོགས་པས་ངག་དག་པ་སྔགས་ཀྱི་ནུས་པ་ཐོབ་ནས་རང་སངས་རྒྱས་ཀྱི་འབྲས་བུ་མི་དམའ་བ་ཉིད་ཐོབ་པར་འགྱུར་རོ། །དེ་ནས་གསང་བའི་ཁྲུས་བརྗོད་པར་བྱའོ། །གསོལ་བ་གདབ་པ་ལ་སོགས་པ་སྔ་མ་ལྟར་བྱས་ནས་ཐམས་ཅད་སེམས་ཀྱི་རང་བཞིན་ཡིན་ནོ་ཞེས་ལྷག་པར་མོས་པར་བྱས་ལ། སེམས་དེའི་རང་བཞིན་ནི་འོད་གསལ་བ་ཡིན་མོད་ཀྱི་གནས་སྐབས་ཉོན་མོངས་པས་བསྒྲིབས་པ་དེ་གསལ་བའི་དོན་དུ་སེམས་དེ་ལུས་ངག་ཡིད་གསུམ་གྱི་རྣམ་པ་ཡི་གེ་ཨོཾ་ཨཱཿ་ཧཱུཾ་ གསུམ་དུ་བསམས་ལ་ཡི་གེ་གསུམ་ལས་སྔགས་ཀྱང་གསང་སྔགས་ཀྱི་ཚུལ་དུ་ལན་བདུན་ཡིད་ཀྱིས་བརྗོད་དེ་ཡི་གེ་གསུམ་པོ་རིམ་གྱིས་ཨོཾ་དང་ཨཱཿདང་ཧཱུཾ་ལ་འདུས་ཏེ་ཧཱུཾ་དེ་ཡང་ནཱ་དའི་བར་དུ་ཐིམ་སྟེ། ནཱ་ད་དེ་མར་མེ་ལྟར་རབ་ཏུ་གསལ་བར་འགྱུར་བས་ནི་སེམས་ཀྱི་སྒྲིབ་པ་དག་པར་བྱས་ནས་སེམས་ཡོངས་སུ་དག་པ་སེམས་ཙམ་གྱི་འབྲས་བུ་ཐོབ་སྟེ་གསང་བའི་ཁྲུས་ཞེས་བྱའོ། །ལྡང་བར་འདོད་ན་ལུས་སེམས་ངག་ཡིད་གསུམ་སྐུ་གསུང་ཐུགས་ཀྱི་རང་བཞིན་དུ་དབྱེར་མེད་པ་ལ་མོས་པས་སྤྱོད་ལམ་བྱའོ། །ད་ནི་དེ་ཁོ་ན་ཉིད་ཀྱི་ཁྲུས་བརྗོད་པར་བྱའོ། །ཆོས་ཐམས་ཅད་སེམས་སུ་ལྷག་པར་མོས་པར་སེམས་ཉིད་ཡི་གེ་གསུམ་དུ་བསམས་ལ་སྐུ་གསུམ་དུ་མོས་པ་བྱ་བཞིན་ཁམས་གསུམ་པ་རྣམས་ཀྱང་ཡི་གེ་གསུམ་ལས་བྱུང་ཞིང་དེ་ལ་སླར་ཐིམ་པར་གྱུར་པའོ་ཞེས་མོས་པར་བྱའོ། །དེ་ནས་ཡི་གེ་ཨོཾ་ནི་ཨཱཿ་ལ་ཐིམ་པས་ལོངས་སྤྱོད་རྫོགས་པའི་སྐུའི་རང་བཞི་ན་ངག་གི་སྒྱུ་མ་ལྟ་བུར་མི་བདེན་ཞེས་མོས་པ་བྱའོ། །དེ་མ་ཐག་ཏུ་ཧཱུཾ་ཡང་ཨཱཿལ་ཐིམ་པས་སྤྲུལ་བའི་སྐུའི་རང་བཞིན་ལུས་ཀྱང་སྒྱུ་མ་ལྟ་བུ་སྟེ། ཡང་དག་པར་མ་གྲུབ་ཅེས་བསམས་ཞིང་དེ་མ་ཐག་ཏུ་ཡི་གེ་ཨཱཿདེ་ཡང་གསལ་བར་བལྟར་ཏེ། དག་ཏུ་ཡང་ཨཱཿཞེས་བྱ་བ་ཉི་ཤུ་རྩ་གཅིག་བརྗོད་པ་ནི་སྙིང་པོའི་ཚུལ་དུ་སྔགས་བཟླས་པའོ། །དེ་ལྟར་བརྗོད་པས་བརྗོད་ཡལ་དུ་གྱུར་ཏེ་དེ་ནས་ཨཱཿལ་སེམས་གསལ་བར་གཏད་པས་སེམས་ཉིད་རང་བཞིན་གྱིས་མ་སྐྱེས་པ་རྐྱེན་གྱིས་མི་འགག་པའི་ཆོས་ཉིད་བརྗོད་དུ་མེད་པ་རང་དུ་གནས་ཏེ། ཨཱའི་མིང་ཙམ་ཡང་མི་དམིགས་པ་ནི་རྡོ་རྗེ་ལྟ་བུའི་ཏིང་ངེ་འཛིན་ཏེ་ནམ་མཁའ་ལྟ་བུ་ཟག་པ་མེད་པའི་བདེ་བ་དང་སྤྲོས་པ་མེད་པའི་ཆོས་ཉིད་རོ་གཅིག་ཏུ་གྱུར་པ་བརྗོད་དུ་མེད་པའི་ཡེ་ཤེས་ཀྱི་ངལ་ཇི་སྲིད་འདོད་པས་གནས་པར་བྱའོ། །དེ་ནི་རྡོ་རྗེ་ལྟ་བུའི་ཏིང་ངེ་འཛིན་ཡིན་
Chinese
禁止在地方游荡，从而认识到在执持法之一方面是无我的，因此语言清净，获得咒语的力量，就能获得不低于独觉佛的果位。然后讲述秘密的沐浴。祈请等如前一样进行，并特别相信一切都是心的自性。心的自性虽然是光明，但暂时被烦恼所遮蔽，为了显明它，将心观想为身语意三者的形象，即三个字：嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 从这三个字中，以秘密咒语的方式，心中念诵七遍咒语，然后这三个字依次融入嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中，吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）也融入到那达中。那达像灯火一样变得非常明亮，从而净化心的障碍，使心完全清净，获得唯识的果位，这称为秘密的沐浴。如果想要起身，就相信身心语意三者与佛的身语意无二无别，从而进行行为。现在讲述真如的沐浴。特别相信一切法都是心，将心观想为三个字，像相信三身一样，也要相信三界也是从这三个字中产生，并最终融入其中。然后，观想字嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）融入啊（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊）中，从而相信圆满报身自性如语言的幻术般不真实。紧接着，吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）也融入啊（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊）中，从而观想化身自性的身体也如幻术般，并非真实存在。紧接着，也要清晰地观照字啊（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊），念诵二十一遍“啊（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊）”，这是以心髓的方式念诵咒语。这样念诵后，念诵者融入念诵中，然后将心清晰地安住在啊（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊）上，从而使心安住在自性本不生，不因缘而灭的法性中，这种法性是不可言说的。甚至连啊（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊）的名字也无法执着，这就是金刚喻定，如虚空般无漏的安乐和无戏论的法性融为一体，在这种不可言说的智慧中，随心所欲地安住。这就是金刚喻定。
English
By preventing wandering in places, one realizes the selflessness in one aspect of grasping onto the self of phenomena, thereby purifying speech and obtaining the power of mantra, one will attain the fruit of a Pratyekabuddha, which is no lower. Then, the secret bath will be described. Making supplications and so on should be done as before, and one should especially believe that everything is the nature of mind. Although the nature of that mind is luminous, it is temporarily obscured by afflictions. For the sake of clarifying it, one should contemplate that mind in the form of the three aspects of body, speech, and mind, namely the three letters: Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊), Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). From these three letters, one should mentally recite the mantra seven times in the manner of secret mantra, and then these three letters gradually dissolve into Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊), and Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and that Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) also dissolves into Nada. By that Nada becoming extremely clear like a lamp, the obscurations of the mind are purified, and by the mind becoming completely pure, one attains the fruit of Mind-Only, which is called the secret bath. If one wishes to rise, one should engage in activities with the belief that the three aspects of body, mind, speech, and mind are inseparable from the nature of the three Kayas. Now, the bath of Suchness will be described. One should especially believe that all phenomena are mind, and contemplate that mind as the three letters, and like believing in the three Kayas, one should also believe that the three realms also arise from these three letters and dissolve back into them. Then, one should believe that the letter Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) dissolves into Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊), thereby believing that the nature of the Sambhogakaya is untrue like a verbal illusion. Immediately after that, Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) also dissolves into Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊), thereby contemplating that the nature of the Nirmanakaya, the body, is also like an illusion, not truly established. Immediately after that, one should also clearly see the letter Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊), and reciting "Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊)" twenty-one times is reciting the mantra in the manner of the essence. By reciting in this way, the reciter becomes lost in the recitation, and then by placing the mind clearly on Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊), the mind itself abides in its own nature, which is unborn by nature and unceasing by conditions, the nature of phenomena that is inexpressible. Not even the name of Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：啊) is perceived, which is the Vajra-like Samadhi, like the sky, the bliss without outflows and the nature of phenomena without elaboration become one taste, and one should abide in that inexpressible wisdom for as long as one desires. That is the Vajra-like Samadhi.