Chinese
思维愿一切众生远离一切烦恼，修慈、悲、喜、舍四无量心。之后以强烈的意愿祈请，祈请薄伽梵胜乐金刚坛城诸尊加持我。思维他们正在加持，念诵：嗡 班匝 嘿汝嘎 萨玛雅，玛努 巴拉雅，嘿汝嘎 爹诺 巴地叉，哲卓 麦 巴瓦，苏多效 麦 巴瓦，苏波效 麦 巴瓦，阿努惹多 麦 巴瓦，萨瓦 悉地 麦 札雅匝，萨瓦 嘎玛 苏匝 麦，则当 希日央 咕汝 吽，哈哈哈哈 霍，巴嘎万，班匝 嘿汝嘎 玛 麦 穆匝，嘿汝嘎 巴瓦，玛哈 萨玛雅 萨埵 阿 吽 啪。念诵后，观想所有资粮田化为光，从自己的眉间融入，受到加持，从而积累福德资粮。然后思维一切法无自性成立，仅仅是分别念安立的如幻之相，念诵：嗡 梭巴瓦 协达 萨瓦 达玛 梭巴瓦 协多 昂。以心间种子字的光净化一切动静，化为光融入自身。自身也从上下两端融入心间的（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。之后将（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的乌哈，以及它的身体融入头部，再融入月亮，再融入明点，再融入那达。观想巴达那达也消失不见，念诵：嗡 虚空 智 班匝 梭巴瓦 阿玛 扩昂。思维一切法无所住，如虚空般无垢的光明中，从而积累智慧资粮。如是，所有外器内情逐渐融入自身，自身也融入心间的（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。并且（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字也逐渐变细并收摄，这就像临终时，外器内情显现的自己的意识、身体的温度和气息等都收摄到心间。之后自己的气息和心识也逐渐收摄，融入死亡的光明中一样。这是安住于心间的（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的收摄次第，因此，收摄一切戏论，最终显现光明的处所就是心间，并且在那如实证悟实相的光明智慧的境界中，仅仅是那达之相的微细二取也彻底显现。从词义上来说，是守护轮
English
Meditate on immeasurable love, compassion, joy, and equanimity, wishing that all beings may be free from all afflictions. Then, with strong aspiration, pray that the Bhagavan Chakrasamvara mandala deities bless me. Thinking that they are blessing, recite: Om Vajra Heruka Samaya, Manupalaya, Heruka Tvenopatishtha, Dridho Me Bhava, Sutoshyo Me Bhava, Suposhyo Me Bhava, Anurakto Me Bhava, Sarva Siddhi Me Prayaccha, Sarva Karma Suca Me, Cittam Shriyam Kuru Hum, Ha Ha Ha Ha Ho, Bhagavan, Vajra Heruka Ma Me Munca, Heruka Bhava, Maha Samaya Sattva Ah Hum Phat. After reciting, visualize all the merit fields transforming into light and entering from your brow, being blessed, thereby accumulating merit. Then, thinking that all phenomena are without inherent existence, merely like illusions established by conceptual thought, recite: Om Svabhava Shuddhah Sarva Dharmah Svabhava Shuddho 'Ham. Purify all movement and stillness with the light of the seed syllable in your heart, transforming it into light and absorbing it into yourself. Also, visualize yourself from top to bottom dissolving into the Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) syllable in your heart. Then, dissolve the U Ha of the Hum syllable, and its body into the head, then into the moon, then into the bindu, then into the nada. Visualize the Bada Nada also disappearing, and recite: Om Shunyata Jnana Vajra Svabhava Atmako 'Ham. Thinking that all phenomena are without abiding, like the stainless light of the sky, thereby accumulate wisdom. Thus, gradually dissolve all outer and inner phenomena into yourself, and yourself into the Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) syllable in your heart. And also gradually make the Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) syllable thinner and absorb it, this is like at the time of death, the manifestation of outer and inner phenomena, one's own consciousness, the body's temperature, and the breath, etc., all being absorbed into the heart. Then, one's own breath and mind are also gradually absorbed, entering into the clear light of death. This is the sequence of absorption of the Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) syllable residing in the heart, therefore, the place where all elaboration is absorbed and the clear light ultimately manifests is the heart, and in that state of clear light wisdom where reality is directly realized, even the subtle dualistic appearance of just the nada is completely revealed. In terms of expression, it is a protection wheel.
Chinese
在座垫下修习空性之后，铃铛足的五次第的第一次第的讲解要点也需要通过这些来了解。第一次第这样修习之后，凭借其力量，在圆满次第时，如临终次第般融入光明，生起证悟的相续成熟，也需要依靠这个来了解。并且，唯有在证悟实相的见解之上融入光明，这个宗派和下部三续部以及般若乘的宗派相同，但是，独有的融入次第的道路存在于这个宗派中，也需要依靠修习空性和临终次第的收摄次第相一致来了解，因此要点重大。因此，这样的修法也叫做将死亡转化为法身的道用。这样，从收摄一切显现的空性中起身，自己的心识，那达的形象向上竖立，极其纤细，具有白里透红的光泽，放置于虚空中。其中的理由是：如果从基础的如同在母胎中受生一样的一个角度来说，刚从死亡的光明中起身，仅仅是光明的风心，就具备了中阴的所有根，如同没有血肉等，空虚的纤细身，无碍成就一样。在道的第一个次第中，也如同死亡的光明一样，通过之前所说的收摄次第，光明融入空性之后起身，如同中阴一样成就那达的身，因此将那达放置于虚空中。在道的生起次第中，这样修习的力量，是为了在第二个次第中，从光明俱生风心中生起幻化报身。因此，这也叫做将中阴转化为报身的道用。这是这个宗派的圆满次第的要点证悟的极其重要的关键。第三个是，以自己嘿汝嘎的慢心，左手的拇指和食指敲击各个方向的铃铛作为前行。在东方念诵 嗡 桑巴尼 桑巴 吽 吽 啪 (藏文：ༀ་སུམྦྷ་ནི་སུམྦྷ་ཧཱུཾ་ཧཱུཾ་ཕཊ།，梵文天城体：ओँ सुम्भानि सुम्भ हुं हुं फट्，梵文罗马拟音：oṃ sumbhāni sumbha hūṃ hūṃ phaṭ，汉语字面意思：嗡，摧毁，摧毁，吽，吽，啪)，在那里咒语是黑色的。在北方念诵 嗡 格日哈纳 格日哈纳 吽 吽 啪 (藏文：ༀ་གྲྀཧྞ་གྲྀཧྞ་ཧཱུྃ་ཧཱུྃ་ཕཏ།，梵文天城体：ओँ गृण्ह गृण्ह हुं हुं फट्，梵文罗马拟音：oṃ gṛṇha gṛṇha hūṃ hūṃ phaṭ，汉语字面意思：嗡，抓住，抓住，吽，吽，啪)，在那里咒语是绿色的。在西方念诵 嗡 格日哈纳 巴亚 格日哈纳 巴亚 吽 吽 啪 (藏文：ༀ་གྲྀཧྞ་པ་ཡ་གྲྀཧྞ་པ་ཡ་ཧཱུྃ་ཧཱུྃ་ཕཊ།，梵文天城体：ओँ गृण्ह पाय गृण्ह पाय हुं हुं फट्，梵文罗马拟音：oṃ gṛṇha pāya gṛṇha pāya hūṃ hūṃ phaṭ，汉语字面意思：嗡，抓住，饮用，抓住，饮用，吽，吽，啪)，在那里网咒是红色的。在南方念诵 嗡 阿纳亚 霍 维迪亚 啦匝 吽 吽
English
After meditating on emptiness under the cushion, it is also necessary to understand the key points of explaining the first stage of the five stages of the bell feet through these. After practicing like this in the first stage, by the power of this, in the stage of completion, just like the stages of death, entering the clear light, the continuum of generating realization matures, and it is also necessary to understand that it depends on this. And, only on the view of realizing reality, entering the clear light, this school and the three lower tantras and the schools of the Perfection of Wisdom are the same, but the unique path of entering stages exists in this school, and it is also necessary to understand that the practice of emptiness and the stages of collecting the stages of death are consistent, so the key points are important. Therefore, such a practice is also called the path of taking death as the Dharmakaya. In this way, rising from the emptiness of collecting all appearances, one's own mind, the image of Nada stands upright, extremely subtle, with a white and red luster, placed in the sky. The reason for this is: if from the perspective of the basis, like taking birth in the womb, just rising from the clear light of death, only the wind mind of the clear light, all the senses of the intermediate state are complete, just like without flesh and bones, the subtle body of emptiness, unobstructed accomplishment. In the first stage of the path, also like the clear light of death, through the previously said stages of collection, the clear light enters emptiness and rises, like the intermediate state, the body of Nada is accomplished, so Nada is placed in the sky. In the generation stage of the path, the power of practicing like this is for the sake of generating the illusory Sambhogakaya from the co-emergent wind mind of clear light in the second stage. Therefore, this is also called the path of taking the intermediate state as the Sambhogakaya. This is the extremely important key to realizing the key points of the completion stage of this school. The third is, with the pride of one's own Heruka, the thumb and forefinger of the left hand strike the bell in each direction as a preliminary practice. In the east, recite Om Sumbhani Sumba Hum Hum Phat (Tibetan: ༀ་སུམྦྷ་ནི་སུམྦྷ་ཧཱུཾ་ཧཱུཾ་ཕཊ།, Sanskrit Devanagari: ओँ सुम्भानि सुम्भ हुं हुं फट्, Sanskrit Romanization: oṃ sumbhāni sumbha hūṃ hūṃ phaṭ, Literal Chinese meaning: Om, destroy, destroy, Hum, Hum, Phat), there the mantra is black. In the north, recite Om Grihna Grihna Hum Hum Phat (Tibetan: ༀ་གྲྀཧྞ་གྲྀཧྞ་ཧཱུྃ་ཧཱུྃ་ཕཏ།, Sanskrit Devanagari: ओँ गृण्ह गृण्ह हुं हुं फट्, Sanskrit Romanization: oṃ gṛṇha gṛṇha hūṃ hūṃ phaṭ, Literal Chinese meaning: Om, seize, seize, Hum, Hum, Phat), there the mantra is green. In the west, recite Om Grihna Paya Grihna Paya Hum Hum Phat (Tibetan: ༀ་གྲྀཧྞ་པ་ཡ་གྲྀཧྞ་པ་ཡ་ཧཱུྃ་ཧཱུྃ་ཕཊ།, Sanskrit Devanagari: ओँ गृण्ह पाय गृण्ह पाय हुं हुं फट्, Sanskrit Romanization: oṃ gṛṇha pāya gṛṇha pāya hūṃ hūṃ phaṭ, Literal Chinese meaning: Om, seize, drink, seize, drink, Hum, Hum, Phat), there the net mantra is red. In the south, recite Om Anaya Ho Vidya Raja Hum Hum
Chinese
念诵“嗡 帕特”后，在那里安放黄色咒语。然后从那四个咒语中放射出各自颜色的光芒，观想从上方梵天世界到下方金地之间充满光芒的巨大光身，安放在四个方向。然后，从完全变成光芒的咒语中，观想出现各自颜色的各种金刚墙，其四方形的宽度随你所愿，高度从梵天世界到金地之间充满。在金刚墙完成的同时，从吽字产生的各种金刚的中心，从以吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）为标志的种子字的光芒中，观想到达金地的下方地面变成各种金刚的自性。从各种金刚的种子字的光芒中，向外向上和各个方向充满五股金刚杵形状的箭网，其下方是金刚帐，帐篷下方是墙壁上方的金刚幡，观想这些无间断地成为一体，其外围被金刚火，如同劫末之火般围绕。念诵：嗡 美地尼 班匝 班瓦 班匝 班达 吽。嗡 班匝 扎卡拉 吽 班 吽。嗡 班匝 班匝拉 吽 班 吽。嗡 班匝 维达那 吽 康 吽。嗡 班匝 萨ra 匝拉 扎m 芒 扎m。嗡 班匝 班匝 拉 阿那 拉尔嘎 吽 吽 吽。以此从下方地面到火堆之间依次加持。然后，像以前一样在各个方向敲击钹，驱逐邪恶者，观想一切众生都远离障碍，这是守护轮的收摄。第二，关于如何在禅定中进行实际操作，分为两部分：生起所居住的宫殿的所依，以及所依和能依的瑜伽，包括支分在内的观修方法。第一部分是：在守护轮的中央，从蓝色“扬”字产生蓝色的风轮，形状像弓，左右两侧以胜幢为标志。其上方，从红色“让”字产生红色的火轮，形状为三角形，三个角上以“让”字为标志。其上方，从白色“旺”字产生白色的水轮，形状为圆形，中央以宝瓶为标志。其上方，从黄色“朗”字产生黄色的土轮。
English
Having recited "Om Phat," place the yellow mantras there. Then, from those four mantras, rays of light of their respective colors emanate, and visualize great luminous bodies blazing with light, filling the space from the Brahma world above to the golden ground below, placing them in the four directions. Then, from the mantras that have completely transformed into light, visualize a square enclosure of various vajras of their respective colors, as wide as you desire, and extending in height from the Brahma world to the golden ground. Simultaneously with the completion of the enclosure, from the center of the various vajras arising from Hūṃ, from the light of the seed syllable marked with Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Meaning: Hūṃ), visualize the ground below reaching the golden ground transforming into the nature of various vajras. From the light of the seed syllables of the various vajras, spreading outward, upward, and in all directions, is a net of arrows in the form of five-pronged vajras, and below that is a vajra tent, and below the tent, above the enclosure, are vajra canopies, visualizing these as being seamlessly integrated into one piece, and surrounding it is a vajra fire, like the fire at the end of an eon. Recite: Oṃ Mediṇi Vajra Bhava Vajra Bandha Hūṃ. Oṃ Vajra Prakara Hūṃ Vaṃ Hūṃ. Oṃ Vajra Pañjara Hūṃ Vaṃ Hūṃ. Oṃ Vajra Vitāna Hūṃ Khaṃ Hūṃ. Oṃ Vajra Sara Jāla Traṃ Maṃ Traṃ. Oṃ Vajra Vajra Lā Anala Arkā Hūṃ Hūṃ Hūṃ. With this, bless everything from the ground below to the fire mass in sequence. Then, as before, strike the cymbals in all directions, dispelling the malevolent ones, and generate the conviction that all beings are free from obstacles. This is the gathering of the protection circle. Second, regarding how to proceed with the actual practice of the session, there are two parts: generating the support, which is the palace in which one resides, and the method of meditating on the yoga of the support and the supported, including the limbs. The first part is: In the center of the protection circle, from the blue Yaṃ arises a blue wind mandala, shaped like a bow, marked with victory banners on both the left and right sides. Above that, from the red Raṃ arises a red fire mandala, shaped like a triangle, marked with Raṃ on the three corners. Above that, from the white Vaṃ arises a white water mandala, shaped like a circle, marked with a vase in the center. Above that, from the yellow Laṃ arises a yellow earth mandala.