Chinese
念诵，以及金刚随念，种姓乃是真实随念，忿怒尊随念是，光明和无量寿，不动、宝生、不空成就等，阎魔敌等忿怒尊的，坛城身等所有阿波（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），从开展和收摄中使其显现。同样誓言随念是，随欲和四种仪轨，首先从开展和收摄中显现。坛城随念是，第二仪轨等，坛城从开展和收摄中显现。身乃随念，语和意乃随念，有情随念是，身语意所修习的，三金刚从开展和收摄中，成熟并且忆念。同样所有咒语的，总集形象随念是，以五智生起金刚心，生起以及自己的本尊，具足四种受用从开展和收摄中，获得随后的显现。誓言随念是，享用甘露等，从开展和收摄中显现。般若波罗蜜多和，无生随念是， 开展的那些坛城，什么也不存在，那是非二元的自性，从开展和收摄中忆念。嗔恨种姓等的，供养随念结合是，自己种姓的殊胜女儿，中间的四种受用清净，以随欲而令欢喜，从开展和收摄中显现。是随念的支分。如是凭借三种支分，修习秘密明点之后，从珍宝中生起，并且遍布三界，因此宣说修习幻化明点。在自己的头顶中央，身金刚的心间，在相好上安住的风轮，如同烟雾在月亮上，观想白色嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）出现之相。同样在喉咙中央也是，语金刚的心间，在相好的中央水轮，白色中央在月亮上，观想红色阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）安住的自性。在心间意金刚的，心间在相好上安住的，红色火轮上，月亮安住在中央黑色吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），思维是能去的自性之后，在两个乳房之间
English
Recitation, and vajra anusmriti, lineage is truly anusmriti, wrathful deity anusmriti is, Illuminating and Amitayus, Akshobhya, Ratnasambhava, Amoghasiddhi, etc., Yamantaka and other wrathful deities, mandala body, etc., all Apo (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), from expansion and contraction, make it manifest. Similarly, samaya anusmriti is, following desire and the four rituals, first manifest from expansion and contraction. Mandala anusmriti is, the second ritual, etc., the mandala is manifested from expansion and contraction. Body is anusmriti, speech and mind are anusmriti, sentient beings anusmriti is, the body, speech, and mind that have been practiced, the three vajras from expansion and contraction, mature and are remembered. Similarly, the collective image of all mantras anusmriti is, with the five wisdoms, generate Vajrasattva, generate and one's own deity, possessing the four enjoyments, from expansion and contraction, obtain subsequent manifestation. Samaya anusmriti is, enjoying nectar, etc., manifest from expansion and contraction. Prajnaparamita and, unborn anusmriti is, Those expanded mandalas, nothing exists, that is the non-dual nature, remember from expansion and contraction. The offering anusmriti union of the anger lineage, etc., the supreme daughter of one's own lineage, the four intermediate enjoyments are pure, please with following desire, manifest from expansion and contraction. It is a branch of anusmriti. Thus, with the three branches, after meditating on the secret bindu, arising from the jewel, and pervading the three realms, therefore it is taught to meditate on the emanation bindu. In the center of one's own crown, in the heart of the body vajra, the wind wheel abiding on the marks, like smoke on the moon, contemplate the characteristic of white Om (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, literal Chinese meaning: 嗡) appearing. Similarly, in the center of the throat as well, in the heart of the speech vajra, in the center of the marks, the water wheel, white in the center on the moon, contemplate the nature of red Ah (Tibetan: ཨཱ, Devanagari: आ, Romanized Sanskrit: ā, literal Chinese meaning: 阿) abiding. In the heart, in the heart of the mind vajra, on the red fire wheel abiding on the marks, the moon abides in the center, black Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: 吽), thinking it is the nature of going, between the two breasts
Chinese
又。 誓句手印的心间处。 于相而住大自在。 黄色坛城于月上。 自之本尊之大种子。 生起与入及安住上。 思维解脱之种子。 如是四大手印和。 自身关联而作后。 以此次第不坏之。 金刚念诵之体性。 从右方乃生起之界。 大风之坛城也。 颜色如烟流动中。 生起吽之体性以。 现世诸法皆遍布后。 诸法皆净成甘露。 以嗡之体性令来后。 自之相续之习气。 洗净而净入于彼。 以阿哩体性净治后。 于彼本尊之如是性。 执持缓慢而缓慢作。 转为无事物之境。 从左方乃生起之界。 大水之坛城也。 颜色白色极安住。 从彼生起之吽和。 嗡之自性聚合和。 阿之自性安住和。 执持彼性如先前。 从二者乃猛烈生。 乃是火之坛城也。 于红色之体性上。 以吽散布嗡摄集。 阿安住彼性而执持。 如先前般应知晓。 如是二者缓慢生。 大自在之坛城转。 颜色如金极明亮。 于彼以吽生起和。 以嗡摄集阿安住。 于彼彼性极执持。 从入与住及起立中。 解脱之智慧得成就。 勿作犹豫与二意。 四手印关联念诵乃。 二百二十有五也。 彼乃九百之相增。 一日之中二十四。 二万一千和。 六百于一切时。 瑜伽自在之大者。 昼夜念诵作计数。 以此之相一切法。 如幻和如阳焰和。 石女燃木轮和。 迷乱乾闼婆城市和。 水泡和眼翳幻术和。 影像水月等之上。 一切知晓十地之。 自在者等同分也。 于此自性念诵上。 瑜伽士乃极炽燃。 此
English
Again. At the heart of the Samaya Mudra. The great empowerment dwells in the sign. On the yellow mandala, on the moon. The great seed of one's own deity. On arising, entering, and abiding. Think of the seed of liberation. Thus, the four great mudras and. Having connected with oneself. By this order, the indestructible. Nature of Vajra recitation. From the right is the element of arising. The great mandala of wind. From the color of smoke flowing. Arising by the nature of Hūṃ. Having pervaded all phenomena of existence. All phenomena are purified and become nectar. By the nature of Oṃ, causing to come. The imprints of one's own continuum. Having washed and purified, enter into it. Having purified by the nature of Āli. Therein, the Suchness of the deity. Holding gently, gently make. Transforming into a state of non-existence. From the left is the element of arising. The great mandala of water. The color white, greatly abiding. From that arising, Hūṃ and. The nature of Oṃ, gathering and. The nature of Ā, abiding and. Holding that nature, like before. From both, intensely arising. It is the mandala of fire itself. On the nature of the color red. With Hūṃ, scattering, and with Oṃ, gathering. Ā abiding, holding that nature. Like before, should be known. Thus, from both, gently arising. The mandala of the great empowerment turns. The color shining brightly like gold. Therein, with Hūṃ, arising and. With Oṃ, gathering, and with Ā, abiding. Therein, greatly holding that nature. From entering, abiding, and rising. The wisdom of liberation will be attained. Do not make doubt or hesitation. The recitation connecting the four mudras is. Two hundred and twenty-five. That is nine hundred times increased. In one day, twenty-four. Twenty-one thousand and. Six hundred at all times. The great Lord of Yoga. Counts the recitations day and night. By this manner, all phenomena. Like illusion and like mirage and. Like a barren woman, a fire wheel, and. Like a delusion, a city of Gandharvas, and. Like water bubbles and eye diseases and. Like reflections, water moons, and so forth. Knowing all, equal in fortune with the lords of the tenth ground. On this self-nature recitation. The yogi blazes greatly. This
Tibetan
་ནི་ཐོག་མ་མེད་དུས་ནས། །རང་བཞིན་ཡང་དག་རྟག་ཟློ་ཡང་། །བླ་མ་ཡང་དག་མ་བསྟེན་པར། །དོན་འདི་རྟོགས་པར་མི་འགྱུར་རོ། །དེ་ནི་ཡང་དག་ཤེས་ནས་ནི། །བསྒོམ་པའི་བར་ཆད་ཕྱི་རོལ་གྱི། །བཟླས་པ་ཡོངས་སུ་སྤང་བར་བྱ། །བཟླས་པའི་ངོ་བོ་ཆེན་པོ་མཆོག །རྡོ་རྗེ་འཆང་བ་བརྗོད་མེད་སྐུ། །བསམ་བརྗོད་ ཡུལ་ལས་རབ་འདས་པས། །ངག་གིས་ཇི་ལྟར་བཟླས་པ་བྱེད། །དེ་བས་གླང་ཆེན་རྙེད་གྱུར་པ། །རྗེས་ཀྱིས་དེ་ལ་ཅི་ཞིག་བྱ། །དོན་དེ་ལ་གནས་རྣལ་འབྱོར་ཆེ། །ཕྱི་རོལ་ཡང་ནི་རྟེན་མི་འགལ། །གླང་པོ་ཆེ་ཡི་སྟོབས་ཀྱིས་ནི། །བུད་ཤིང་འབྱུང་བ་ལྟ་བུའོ། །དེ་བས་རྡོ་རྗེའི་བཟླས་པ་མཆོག །འབད་པས་བདེ་གཤེགས་ཐམས་ཅད་ཀྱི། །བྱིན་རླབས་ཉིད་ནི་འོང་བས་ན། །ཕྱག་རྒྱ་ཆེན་པོ་འགྲུབ་པ་ཡི། །མཚན་མ་ཡང་དང་ཡང་འབྱུང་འགྱུར། །དེ་འབྱུང་ཆོ་ག་ལ་གནས་པས། །སྐད་ཅིག་གིས་ནི་ཀུན་མཁྱེན་ཆེ། །རྒྱུད་ལས་རབ་ཏུ་འཕོ་བར་ནི། །ཐེ་ཚོམ་མེད་པར་ངེས་པས་ན། །ཆོ་ག་འདི་ལ་རབ་ཏུ་འབད། །དེ་ལྟར་དགའ་གསུམ་བྱེ་བྲག་གི །ཐིག་ལེ་རྣམ་གསུམ་བསྒོམ་པ་ཡི། །ཆོ་ག་ཡང་དག་བསྟན་པའོ། །ད་ནི་གཉིས་མེད་ཡེ་ཤེས་ཉིད། །ཀུན་རྫོབ་གཟུགས་ལ་བརྟེན་ནས་ཀྱང་། །མི་གཡོ་ལ་སོགས་གཡོ་དང་བཅས། །ཚང་སོགས་ལྷ་དང་ལྷ་མིན་སོགས། །ཐམས་ཅད་རབ་ཏུ་མི་སྣང་ཡང་། །ཐིག་ལེ་འགོག་པར་མི་འགྱུར་ཏེ། །རྒྱུ་དང་མི་རྒྱུར་བཅས་པ་ཀུན། །སླར་ཡང་དེ་ལས་འབྱུང་བར་བྱེད། །དེ་ལས་སྐྱེ་བོ་རྣམས་ཀྱིས་ནི། །ཡང་དག་མ་རྟོགས་པ་ཡི་ཕྱིར། །ཚངས་པའི་སྒོ་ང་ལས་སྐྱེས་པར། །འཁྲུལ་པས་ཆོས་རྣམས་ཀྱིས་མི་བསྒུལ། །གང་གིས་ཀྱང་ནི་མི་ཤིགས་པ། །ཇི་སྲིད་འདི་ནི་ལུས་གནས་པས། །ལས་དང་ལས་མིན་རབ་ བྱེད་པ། །བརྟན་པོ་འཇིགས་པ་རབ་སྤངས་པའི། །མི་ཤིགས་ཐིག་ལེ་བསྒོམ་པར་བཤད། །ཚངས་པའི་སྤྱོད་པ་བཞི་པོ་དང་། །ཕྱི་རོལ་སྟོང་བཅས་ལ་སོགས་པ། །རང་གི་ལྷ་རུ་བསྐྱེད་ནས་ཀྱང་། །། ཕྱག་རྒྱ་བཞིས་ནི་རྒྱས་བཏབ་པ། །སྔ་མ་བཞིན་དུ་ཤེས་བྱས་ནས། །རིམ་པ་འདི་ཡི་ཐིག་ལེ་ལ། །རང་གི་སེམས་ནི་ཡང་དག་བཟུང་། །རང་གི་ཡེ་ཤེས་སེམས་དཔའ་ཡི། །མཚན་མའི་དབུས་གནས་ས་བོན་ལས། །འོད་ཟེར་ལྔ་འཕྲོས་དེ་ཡི་རྩེ། །དཀྱིལ་འཁོར་འཁོར་ལོ་དཔག་མེད་སྤྲུལ། །དེ་ཡིས་ཁམས་ཀུན་ཁྱབ་བྱས་ནས། །དབུགས་ཀྱི་རྟ་ཞོན་ཀུན་རྟོག་རྣམས། །རྣམ་པར་བསལ་ཏེ་དེ་དག་ཀྱང་། །དཀྱིལ་། འཁོར་འཁོར་ལོ་རབ་བྱས་ཏེ། །གཉིས་པའི་དཀྱིལ་འཁོར་བསྡུ་བྱས་ནས། །ཡེ་ཤེས་ངོ་བོ་སྣ་བུག་གཡོན
Chinese
从无始时来，自性清净常念诵，若不依止真正上师，此义不能证悟。彼若如实知，修持之障碍外境之，念诵完全舍弃。念诵之本体大胜妙，金刚持无言之身，超离思言之境，如何以语作念诵？故得大象者，复以足迹何所为？安住彼义大瑜伽，外境亦不违，如象力，生薪木。故金刚念诵胜，勤奋诸善逝之，加持自来故，大手印成就之，征兆屡屡生。彼生安住仪轨故，刹那即大一切智，从续部中善转移，无疑决定故，于此仪轨当勤奋。如是喜三差别之，明点三种修持之，仪轨如实宣说。今说无二智慧，亦依世俗色，不动等与动俱，梵等天与非天等，一切皆不显现，然明点不遮止，具因与不具因一切，复从彼生。从彼生者，诸众生，以未如实悟故，于梵天卵中生，错乱诸法不能动。任何亦不能坏，此身住几时，作业与非业，坚固断绝怖畏之，不坏明点说为修。梵天之四行，及外境空等，自生为本尊后，以四印印之，如前知已，于此次第之明点，自心如实执持。自之智慧心之，相之中央安住种子字，五光照射彼之顶，幻化无量坛城轮，彼以周遍一切界，气之骑乘诸分别，遣除彼等亦，作坛城轮已，摄集二之坛城后，智慧体性左鼻孔。
English
From beginningless time, although the true nature is always recited, without relying on a true lama, this meaning cannot be realized. If one truly knows that, the obstacles to meditation, external recitations, should be completely abandoned. The essence of recitation is great and supreme, the unspoken body of Vajradhara, surpassing the realm of thought and speech, how can one recite with words? Therefore, for one who has found an elephant, what is the use of following its footprints? The great yoga dwells in that meaning, and the external environment does not contradict it. Like the strength of an elephant, it produces firewood. Therefore, the Vajra recitation is supreme. By diligently striving, the blessings of all the Sugatas will come, and the signs of the accomplishment of the Great Seal will occur again and again. By abiding in the ritual of its arising, in an instant, one becomes the Great All-Knowing. Since it is definitely transferred from the tantra without doubt, one should diligently strive in this ritual. Thus, the ritual of meditating on the three bindus, which are the distinctions of the three joys, has been truly taught. Now, the non-dual wisdom itself, even relying on conventional form, whether it is unmoving or moving, Brahma and other gods, as well as non-gods, etc., although all do not appear, the bindu is not obstructed, and all that has causes and does not have causes arises from it again. From that, beings, because they have not truly realized it, are born from the egg of Brahma, and confused dharmas cannot move it. Nothing can destroy it. As long as this body remains, performing actions and non-actions, the indestructible bindu, which is firm and has abandoned fear, is taught to be meditated upon. The four practices of Brahma, and the emptiness of the outer environment, etc., after generating oneself as the deity, seal it with the four seals. Having understood it as before, in this sequence of bindus, hold one's own mind truly. From the seed syllable residing in the center of the sign of one's own wisdom mind, five rays of light shine, and at its peak, countless mandalas and wheels are emanated. Having pervaded all realms with it, the conceptualizations that ride on the horse of breath are completely eliminated, and having made those also into mandalas and wheels, after gathering the two mandalas, the nature of wisdom enters the left nostril.