English
It should be recited in a manner called "like that." Among them, in order to accomplish the supreme, there are four jewels, namely, two root mantras, two heart mantras, two near-heart mantras, and two armor mantras. These four can be recited at will, without being limited to two. The mantras of the wheels should be recited appropriately at the end of each session, as it is said. Fourth, from the "Two Examinations Tantra": "The recitation of the lord of the wheel is one hundred thousand times, and the recitation of the one with the mandala is also one hundred thousand times." It is said. This number of one hundred thousand is also changed into four kinds due to the difference of the four times. From the eleventh chapter of the "Compendium of Origins": "In the perfect time, recite once; in the three-part time, recite twice; in the two-part time, it is said to recite three times; in the time of strife, recite four times." It is said. The mantras and numbers for the practice during the time of empowerment, as stated in the "Black Conduct Chapter": "The secret mantra of the hero's heart essence should be recited three million times. The wheel of the hero yogini should be practiced two million times. The eight deities such as Kakhai's face, and the four yoginis of the heart essence, will be accomplished by practicing five thousand five hundred times beforehand." It is said. Fifth, the rosary of the four actions is explained in detail in the "Compendium of Origins." In particular, in the case of Chakrasamvara, the human bone rosary is praised, as stated in the fifth chapter of the "Manifestation Chapter": "Take the great bone rosary and recite it with the supreme vows." It is said. Sixth, there are five types: purifying beings, vajra recitation, stopping recitation, wrathful recitation, and Dolli recitation. The first is to transform the beings of the three realms into deities with the light rays of (ཧཱུྃ, hum, हੂੰ, seed syllable) at the heart, and then retract the light back into (ཧཱུྃ, hum, हੂੰ, seed syllable). The second is that from (ཧཱུྃ, hum, हੂੰ, seed syllable), a garland of mantras emerges, the wind of effort accompanies (ཧཱུྃ, hum, हੂੰ, seed syllable), exhaling from the right nostril, from the left nostril of the beings who have been transformed into deities, the wind of life breath accompanies (ཨོཾ, om, ॐ, perfection), reaching the heart, which is abiding. Immediately afterwards, from their right nostril, the wind of effort is exhaled together with (ཧཱུྃ, hum, हੂੰ, seed syllable), again accompanied by my life breath wind (ཨོཾ, om, ॐ, perfection), dissolving into the (ཧཱུྃ, hum, हੂੰ, seed syllable) at the heart and abiding, which is (ཨཱཿ, ah, आः, opening the mouth). Thus, as stated in the thirteenth chapter of the "Manifestation Chapter": "Well restrain the life and effort winds, recite the three syllables (ཨོཾ, om, ॐ, perfection), (ཨཱཿ, ah, आः, opening the mouth), (ཧཱུྃ, hum, हੂੰ, seed syllable), beings and non-beings of the three realms, body, speech, and mind.
Chinese
应当安住于彼处。如是说。第三，当止息分别念而以意念诵，如《现观庄严论》第三十三品所说：止息忿怒尊，如是观修。如是说。第四，为了不在非器之人所在之处，以及为了遣除沉没、掉举和魔障的阻碍，于彼品中说：与智慧忿怒尊同时，如云之雷鸣般念诵。如是说。第五，观想从父尊之口中发出咒鬘，进入母尊之口中，身体的形相相续不断，并如是念诵，如是《现观庄严论》第二十四品所说：以二无别拥抱之结合，念诵秘密咒则成就悉地。如是说。如是，无论由谁念诵何咒，都应当在没有非器之人的地方小声念诵。如果被听见，则如《根本续》第三十八品所说：诸咒若以不谨慎而念诵，我则不视之，无数空行母，将吞食彼恶性者。如是说。第七，如《现观庄严论》第三十二品所说：咒师若念诵此等，则得空行母之网的誓言悉地，六个月内彼得自在。如是说。如是，已经阐述了生起次第的瑜伽，第二，圆满次第是，在白天的三个时段之间，应当观修圆满次第，经文中将在下文出现：观想阿 अली（梵文天城体：अलि，梵文罗马拟音：ali，汉语字面意思：阿）和嘎嘎ली（梵文天城体：कलि，梵文罗马拟音：kali，汉语字面意思：嘎）于前方。从“由此则将获得陀罗尼”之间。此即《行仪品》第十二品所说：观想阿 अली（梵文天城体：अलि，梵文罗马拟音：ali，汉语字面意思：阿）和嘎嘎ली（梵文天城体：कलि，梵文罗马拟音：kali，汉语字面意思：嘎）于前方，于大瑜伽之种种住处，圆满具足之月轮，安住观想于脐轮之根本。观想彼之中央住处，乃是殊胜圣地之字，具有身语意之金刚，当观修天之身。彼乃超越形色者，是无事物之心性。当思维不可思议之性，然亦不应执着彼思维为相。或者观想自性心，由此则将获得陀罗尼。如是说。此等之义，尊者说：此有三义，即摄集金刚萨埵，摄集字，以及摄集明点。第一
English
One should abide in that place. Thus it is said. Third, one should stop conceptual thoughts and recite with the mind. As it is said in the thirty-third chapter of the Abhisamayalankara: "Meditate on the wrathful one who stops." Thus it is said. Fourth, in order to avoid places where there are non-receptacles, and to avert sinking, scattering, and the obstructions of demons, it is said in the same chapter: "Together with the wisdom wrathful one, recite like the sound of thunder in the clouds." Thus it is said. Fifth, one should visualize the garland of mantras emerging from the mouth of the father and entering the mouth of the mother, and the continuous form of the body, and recite accordingly. As it is said in the twenty-fourth chapter of the Abhisamayalankara: "By the union of two inseparables, reciting the secret mantra will transform into accomplishment." Thus it is said. Thus, no matter who recites which mantra, it should be recited softly in a place where there are no non-receptacles. If it is heard, then as it is said in the thirty-eighth chapter of the Root Tantra: "If mantras are recited carelessly, I will not look upon them. Thousands of dakinis will devour that evil-natured one." Thus it is said. Seventh, as it is said in the thirty-second chapter of the Abhisamayalankara: "If a mantra practitioner recites these, they will obtain the accomplishment of the vows of the net of dakinis, and within six months they will gain control over it." Thus it is said. Thus, the generation stage of yoga, which is to cultivate meditative equipoise, has been explained. Second, the completion stage is that during the three sessions of the day, one should meditate on the completion stage. The text will appear below: "Visualizing Ali अलि (Sanskrit Devanagari: अलि, Sanskrit Romanization: ali, Chinese literal meaning: A) and Kali कलि (Sanskrit Devanagari: कलि, Sanskrit Romanization: kali, Chinese literal meaning: Ga) in front." From "From this, dharani will be obtained." This is what is said in the twelfth chapter of the Conduct Chapter: "Visualizing Ali अलि (Sanskrit Devanagari: अलि, Sanskrit Romanization: ali, Chinese literal meaning: A) and Kali कलि (Sanskrit Devanagari: कलि, Sanskrit Romanization: kali, Chinese literal meaning: Ga) in front, in the various abodes of great yoga, the perfectly complete mandala of the moon, abide and meditate on the root of the navel chakra. Visualizing the central abode of that, it is the letter of the supreme holy place, possessing the vajra of body, speech, and mind, one should meditate on the body of the deity. That is beyond form, it is the mind-nature without substance. One should think of the unthinkable nature, but one should not cling to that thought as a sign. Or, thinking of the self-nature mind, from this, dharani will be obtained." Thus it is said. The meaning of these, the Lord said: "This has three meanings, namely, gathering Vajrasattva, gathering letters, and gathering bindus. First
Tibetan
་ནི་རྩ་བའི་དཔེ་ལྔ་དང་། ཡན་ལག་གི་དཔེ་དུ་མས་མཚོན་པ་སྟེ། དེའང་བསྐྱེད་པའི་རིམ་པའི་ཐུན་གྱི་མཇུག་ཏུ། བཅོམ་ལྡན་འདས་ཀྱི་ལྟེ་བར་པདྨ་འདབ་མ་བརྒྱད་པ་ལ་ལྟེ་བར་ཟླ་བས་བརྒྱན་པར་བསྒོམ། དེར་ཧཱུྃ་ལས་བཅོམ་ལྡན་འདས་རྡོ་རྗེ་སེམས་དཔའ་སྐུ་མདོག་དཀར་པོ་རྡོ་རྗེ་དྲིལ་བུ་འཛིན་པ། ཡུམ་རྡོ་རྗེ་སྙེམས་མ་གྲི་གུག་དང་ཐོད་པ་འཛིན་པས་ཡབ་ལ་འཁྱུད་པའི་ཚུལ་དུ་བཞུགས་པ། གཉིས་ཀའང་རུས་པའི་རྒྱན་ཆ་ལྔ་ཡིས་བརྒྱན་པའི་ཐུགས་ཀར་ཟླ་བའི་སྟེང་དུ་ཡི་གེ་ཧཱུྃ་བསྒོམ། ཧཱུྃ་དེ་ལས་འོད་ཟེར་འཕྲོས་པས་རྡོ་རྗེ་སེམས་དཔའ་ཡབ་ཡུམ་དང་། ཕྱིའི་ཧེ་རུ་ཀ་ཡབ་ཡུམ་ནས་འཁོར་ལོ་ནང་མ་ནས་ཕར་རིམ་གྱིས་རིམ་གྱིས་ཇེ་གསལ་ཇེ་གསལ་ཁམས་གསུམ་སྣོད་བཅུད་ཐམས་ཅད་གསལ་བར་བྱས་ལ། དེའི་སྟོབས་ཀྱིས་ཐམས་ཅད་ཕྲིག་ཕྲིག་གཡོ་བར་བསམ་སྟེ། དེ་ནི་རྡོ་ཁབ་ལེན་གྱིས་ལྕགས་གཡོ་བ་ཞེས་བྱ་བའི་དཔེ་དང་པོ་ཡིན་ནོ། །དེ་ནས་ཁམས་གསུམ་སྣོད་བཅུད་ཐམས་ཅད་སྲུང་བའི་འཁོར་ལོ་ལ་བསྡུ། དེ་བཞིན་དུ་སྲུང་བའི་འཁོར་ལོ་དུར་ཁྲོད་བརྒྱད་ལ། དུར་ཁྲོད་བརྒྱད་གཞལ་ཡས་ཁང་ལ། གཞལ་ཡས་ཁང་དམ་ཚིག་གི་འཁོར་ལོ་ལ། དེ་སྐུའི་འཁོར་ལོ་ལ། དེ་གསུང་གི་འཁོར་ལོ་ལ། དེ་ཐུགས་ཀྱི་འཁོར་ལོ་ལ། དེ་སྙིང་པོའི་རྣལ་འབྱོར་མ་བཞི་ལ། དེ་བཅོམ་ལྡན་འདས་ཀྱི་ཞལ་བཞི་ལ་བསྡུ་སྟེ་དཔེ་གཉིས་པ་ལྕི་བས་དངུལ་ཆུ་སྡུད་པ་ཞེས་བྱ་བ་ཡིན་ནོ། །འབྲིང་བསྡུས་གཉིས་ལ་ཕྱིའི་དཀྱིལ་འཁོར་མེད་པས་ཁམས་གསུམ་ལུས་ལ་བསྡུ་བ་ཉིད་དཔེ་གཉིས་པ་ཡིན་ནོ། །དེ་ནས་བཅོམ་ལྡན་འདས་ཞལ་བཞི་ཕྱག་བཅུ་གཉིས་པ་ནི་ཞལ་གཅིག་ཕྱག་གཉིས་པར་བསྡུ་སྟེ། དཔེ་གསུམ་པ་རུས་སྦལ་ཡན་ལག་འཁུམས་པ་ཞེས་བྱ་བ་ཡིན་ནོ། །དེ་ནས་བདག་ཕྱིའི་ཧེ་རུ་ཀ་ཡུམ་ཡབ་ལ་བསྡུ། ཡབ་ལྟེ་བའི་རྡོ་རྗེ་སེམས་དཔའ་ཡབ་ཡུམ་ལ་བསྡུ། རྡོ་རྗེ་སྙེམས་མའང་ཡབ་ལ། ཡབ་ཧཱུྃ་ལ། ཧཱུྃ་གི་གདན་ཟླ་བ་ལ། དེ་ཞབས་ཀྱུ་ལ། ཞབས་ཀྱུ་ཁོག་པ་ལ། ཁོག་པ་མགོ་བོ་ལ། མགོ་བོ་ཟླ་ཚེས་ལ། ཟླ་ཚེས་ཐིག་ལེ་ལ་བསྡུ་སྟེ། དེ་ནི་དཔེ་བཞི་པ་སྐར་མདའ་གཅིག་ལ་གཅིག་ཐིམ་པ་ཞེས་བྱ་བ་ཡིན་ནོ། །དེ་ནས་ཐིག་ལེ་དེའང་ཇེ་ཕྲ་ཇེ་ཕྲ་མི་དམིགས་པ་བསམ་གྱིས་མི་ཁྱབ་པའི་ངང་ལ་གཞག་པར་བྱ་སྟེ། དེ་ནི་རྩ་བའི་དཔེ་ལྔ་པ་ལན་ཚཱ་ཆུ་ལ་ཐིམ་པ་ཞེས་བྱ་བ་ཡིན་ནོ། །དེ་ནས་ཡན་ལག་གི་དཔེ་ནི་ངོ་བོ་ཉིད་ཀྱི་སྟེང་དུ་དབབ་སྟེ་གོང་གི་སྤྲོས་པ་རྣམས་ནི་ཆ་ལུགས་སམ། འོད་ཟེར་རམ། མཚོ་དང་རླབས་ཞེས་བྱ་བ་ཡིན་ལ།
Chinese
这是根本的五个例子和许多分支的例子所象征的。也就是在生起次第的结尾，观想世尊的脐间有八瓣莲花，莲花中央以月亮为庄严。在那里，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中，世尊金刚萨埵，身色白色，手持金刚铃杵，明妃金刚慢母手持钺刀和颅碗，以拥抱的姿势安住。二者都以五种骨饰为庄严，在心间月亮之上观想种子字吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放射出光芒，照耀金刚萨埵父母，以及外面的黑汝嘎父母，从内轮开始向外逐渐逐渐越来越明亮，使三界器情一切都显现出来。思维以它的力量，一切都微微颤动。这是第一个例子，叫做磁石吸引铁。然后将三界器情一切都收摄于守护轮。同样，将守护轮收摄于八大尸林，八大尸林收摄于宫殿，宫殿收摄于誓言轮，誓言轮收摄于身轮，身轮收摄于语轮，语轮收摄于意轮，意轮收摄于四位心髓瑜伽母，四位瑜伽母收摄于世尊的四面，这是第二个例子，叫做重物吸引水银。中等和简略的两种修法没有外面的坛城，因此将三界收摄于身体本身就是第二个例子。然后将世尊四面十二臂收摄为一面二臂。这是第三个例子，叫做乌龟收缩肢体。然后将自己收摄于外面的黑汝嘎父母，父亲收摄于脐间的金刚萨埵父母，金刚慢母也收摄于父亲，父亲收摄于吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的座垫月亮，月亮收摄于足钩，足钩收摄于腹部，腹部收摄于头部，头部收摄于月牙，月牙收摄于明点。这是第四个例子，叫做流星融入另一颗流星。然后将明点也越来越细微，安住在不可思议的境界中。这是根本的第五个例子，叫做兰札字融入水中。然后分支的例子是安住在自性之上，上面的陈设是仪容，或者光芒，或者海和波浪。
English
This is symbolized by the five fundamental examples and many branch examples. That is, at the end of the generation stage, meditate on the Blessed One's navel with an eight-petaled lotus, adorned with a moon in the center. There, from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), the Blessed One Vajrasattva, with a white body, holding a vajra and bell, and the consort Vajra Torma holding a curved knife and skull cup, reside in an embracing posture. Both are adorned with five bone ornaments, and on the moon in their hearts, meditate on the seed syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). From that Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) radiate light, illuminating the Vajrasattva parents, and the outer Heruka parents, gradually becoming clearer and clearer from the inner wheel outwards, making all the three realms, containers and contents, manifest. Think that by its power, everything trembles slightly. This is the first example, called a magnet attracting iron. Then gather all the three realms, containers and contents, into the protective wheel. Similarly, gather the protective wheel into the eight great charnel grounds, the eight great charnel grounds into the palace, the palace into the samaya wheel, the samaya wheel into the body wheel, the body wheel into the speech wheel, the speech wheel into the mind wheel, the mind wheel into the four heart essence yoginis, and the four yoginis into the four faces of the Blessed One. This is the second example, called heavy objects attracting mercury. The medium and brief practices do not have an outer mandala, so gathering the three realms into the body itself is the second example. Then gather the Blessed One's four faces and twelve arms into one face and two arms. This is the third example, called a turtle retracting its limbs. Then gather oneself into the outer Heruka parents, the father into the Vajrasattva parents in the navel, the Vajra Torma also into the father, the father into the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), the seat of the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) into the moon, the moon into the foot hook, the foot hook into the abdomen, the abdomen into the head, the head into the crescent moon, and the crescent moon into the bindu. This is the fourth example, called one meteor dissolving into another. Then make that bindu thinner and thinner, and abide in an inconceivable state. This is the fifth fundamental example, called a Lantsha letter dissolving into water. Then the branch examples are to rest on the nature of reality, and the above elaborations are like adornments, or rays of light, or the sea and waves.