Chinese
身。八角之上八字明，八字之中一字燃。明观而照明，观照八字诸神明。如是念诵。 विशेष विशेष 的作用是：嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）是白色高丽女神，如（藏文：རུ་，梵文天城体：रु，梵文罗马拟音：ru，汉语字面意思：如）是盗女作热玛，卢（藏文：ལུ་，梵文天城体：लु，梵文罗马拟音：lu，汉语字面意思：卢）是不孕女扎摩哈，如（藏文：རུ་，梵文天城体：रु，梵文罗马拟音：ru，汉语字面意思：如）是焚烧者贝达丽，卢（藏文：ལུ་，梵文天城体：लु，梵文罗马拟音：lu，汉语字面意思：卢）是衰老者布嘎斯，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是暴怒女格玛热，布佑（藏文：བྷྱོ་，梵文天城体：भ्यो，梵文罗马拟音：bhyo，汉语字面意思：布佑）是黑茹嘎尸陀林女，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是母众旃陀丽。总集大吉祥心髓，是真实义之九尊神明显现。如是念诵。第三，知晓念诵之舒放与收摄有三，首先是舒放与收摄之基础，明观：自身与对生本尊之珍宝宫殿，于单扇月形门之中，日月重叠之座上，观想智慧勇识，身紫黑色。其心间月轮之上，八角珍宝之中，半隐之九股金刚杵中央，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字蓝色燃烧。八角珍宝之顶端，如卢八字，绿红色，如同精绘，以可辨识之方向旋转，放射光芒。舌为三股金刚杵之顶端，莲花中央，嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字为首，如卢八字围绕。彼等亦如灯火般燃烧，放射明亮光芒。八母之心间，于芝麻大小之 ഭཉྫ 上，各有一哈（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）字。各自周围亦有如卢八字围绕。以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字之自声，催动八字，由此放射出绿红色之字，如阳光之微尘。生起智慧诸尊之欢喜，催动誓言之续流。身语意之成就悉皆以字之形态赐予我，融入自身。如是观想，催动咒语之舒放与收摄：吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是方便大乐与智慧结合，智慧明点于心中升起。八角之上舒放八字，遣除三界众生之痛苦，融入胜者之身。以咒语音声之供养令其欢喜，收摄返回最初之本位，净化身语意三之障碍，获得身语意之成就，获得无二之菩提心。八字文字舒放与收摄。如是念诵。光芒之舒放与收摄：如上
English
Body. Eight syllables are clear above the eight corners. One syllable blazes in the center of the eight syllables. Meditate clearly and contemplate clearly. By contemplating, the eight syllable deities become clear. Recite thus. The special application is: Oṃ (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal Chinese meaning: 嗡) is the white Gaurī. Ru (Tibetan: རུ་, Sanskrit Devanagari: रु, Sanskrit Romanization: ru, Literal Chinese meaning: 如) is the thieving woman Caurī. Lu (Tibetan: ལུ་, Sanskrit Devanagari: लु, Sanskrit Romanization: lu, Literal Chinese meaning: 卢) is the barren woman Pramohā. Ru (Tibetan: རུ་, Sanskrit Devanagari: रु, Sanskrit Romanization: ru, Literal Chinese meaning: 如) is the incinerating one Vetālī. Lu (Tibetan: ལུ་, Sanskrit Devanagari: लु, Sanskrit Romanization: lu, Literal Chinese meaning: 卢) is the aging one Pukkasī. Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽) is the fierce one Ghasmārī. Bhyo (Tibetan: བྷྱོ་, Sanskrit Devanagari: भ्यो, Sanskrit Romanization: bhyo, Literal Chinese meaning: 布佑) is the cremation ground Śmaśānī. Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽) is the assembly of mothers Caṇḍālī. The essence of great gloriousness is gathered together, manifesting as the nine deities of true meaning. Recite thus. Third, knowing the recitation as expansion and contraction, there are three expansions and contractions. First, the basis for establishing clarity of expansion and contraction is: In the precious palace of the mind of the main deity in front of oneself, within the single-doored crescent moon, on a seat of stacked sun and moon, visualize the wisdom being, dark purplish-black in color. At its heart, on top of a moon disc, within an eight-cornered jewel, at the center of a nine-pointed vajra that is half-hidden, is a blue, blazing Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽) syllable. At the tips of the eight-cornered jewel are the eight syllables Ru Lu, green and red, as if finely painted, rotating in a readable direction, radiating light. At the tip of the three-pointed tongue vajra, at the center of a lotus, is Oṃ (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal Chinese meaning: 嗡) surrounded by the eight syllables Ru Lu. These too blaze like lamps, radiating clear light. At the hearts of the eight mothers, on top of a sesame seed-sized bhañja, is a Ha (Tibetan: ཧ, Sanskrit Devanagari: ह, Sanskrit Romanization: ha, Literal Chinese meaning: 哈) syllable each. Each is also surrounded by the eight syllables Ru Lu. By the natural sound of Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽), the eight syllables are stimulated, and from that, green and red letter syllables, like particles of sunlight, radiate out. The wisdom deities are delighted, and the continuum of vows is stimulated. All the accomplishments of body, speech, and mind are bestowed upon me in the form of letter syllables and dissolve into me. Thus, focusing on this, stimulate the expansion and contraction of the mantra: Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽) is the union of great method and wisdom. The wisdom bindu arises in the heart. The eight syllables expand above the eight corners. The suffering of sentient beings in the three realms is removed. It dissolves into the body of the victorious ones. It is pleased by the offering of mantra words and sounds. It contracts back into its original place. The obscurations of body, speech, and mind are purified. The accomplishments of body, speech, and mind are attained. The non-dual bodhicitta is attained. The eight syllable letters expand and contract. Recite thus. The expansion and contraction of light: As above.
Chinese
将种子的收放转化为光芒，吽！从八字法轮中，五种光芒燃烧闪耀，明亮闪耀，无碍地遍布各处。向外放射是为了利益他人，向内收聚是为了成就自身，完全开展是为了积累福德，在空性中显现是为了积累智慧，圆满二资即可现证菩提。如此念诵。从本尊处放射和收聚的方法是：虽然广说时，对主尊和眷属各自有劝请，但简略地说，从自己的心间种子字咒鬘中，生起带有光芒的咒鬘，通过智慧勇识的口，与舌头上的咒鬘相混合，从中生起同样的咒鬘。从口中出来，通过前方生起坛城主尊的舌头，进入心间。从那放射出的咒鬘，从结合处出来，观想从自己的结合处融入心间，像旋转火把一样，不间断地保持禅定。嗡！大吉祥饮血尊的心是珍宝，慈悲身是如意宝藏。我发起无上菩提心，自心本来就是未生的珍宝。安住在与本尊无二无别的状态中，像莲花八瓣一样伸出舌头，以充满气息的长音嗡，噜噜噜噜，大轮圆满之会众，以无有障碍的念诵禅定，净化心念分别，祈请赐予成就。如此劝请。嗡 班杂 玛哈等主咒，以及八位明妃也按照各自的方式结合收放，特别是在念诵时加入噜噜。这里也是主要念诵总咒噜噜，尽力而为。这样，如果从第三种智慧中无法完成所有的念诵劝请，那么将坛城观想为菩提心，与总的本尊相结合，将念诵的文字收摄为一道光芒，以及对本尊进行放射和收聚，这些就足够了。第四种智慧是事业，当修法接近成就时，加入念诵或者相当于日数的十分之一。对此，经文中分别讲述了息增怀诛，压制和遣除六种，但在这里只是简单地分段说明。嗡！噜噜六种光芒，以及六种引导声音的方式，能成就息增怀诛压制遣除四种事业。
English
Transforming the gathering and dispersing of seed syllables into light, Hūṃ! From the eight-syllable Dharma wheel, five kinds of light blaze and radiate, clear and bright, unobstructed, pervading everywhere. Radiating outwards accomplishes the benefit of others, gathering inwards accomplishes self-benefit. Fully expanding accumulates merit, manifesting in emptiness accumulates wisdom. Perfecting the two accumulations, one will manifest enlightenment. Thus, recite. The method of radiating and gathering from the deity is: Although in detail, there are exhortations to the main deity and retinue separately, but in general, from the seed syllable mantra garland in one's own heart, arise a mantra garland with light. Passing through the mouth of the wisdom being, mixing with the mantra garland on the tongue, from that, the same arises. Coming out from the mouth, passing through the tongue of the main deity of the visualized mandala in front, entering the heart. The mantra garland radiating from that, coming out from the juncture, visualizing it dissolving into the heart from one's own juncture, like whirling a firebrand, continuously maintaining samadhi. Oṃ! The heart of the great glorious blood-drinker is a jewel, the compassionate body is a wish-fulfilling treasure. I generate the unsurpassed bodhicitta, my own mind is originally an unborn jewel. Abiding in a state of non-duality with the deity, extending the tongue like eight lotus petals, with a breath-filled long Oṃ, Rulu Rulu, great wheel perfect assembly, with unobstructed recitation samadhi, purify mental thoughts and grant siddhis, I pray. Thus exhort. Oṃ Vajra Mahā, etc., the main mantra, and for the eight goddesses also, combine the gathering and dispersing as appropriate, especially adding Rulu to the individual recitations. Here also, mainly recite the general mantra Rulu as much as possible. Thus, if one cannot accomplish all the recitation exhortations from the third wisdom, then visualizing the mandala as bodhicitta, combining with the general deity, gathering the recited syllables into one light, and performing the radiating and gathering to the deity, these are sufficient. The fourth wisdom is activity, when the practice is close to accomplishment, add recitation or about one-tenth of the number of days. On this, the texts separately explain the six of pacifying, increasing, magnetizing, subjugating, suppressing, and repelling, but here only a simple division is given. Oṃ! Rulu six kinds of light, and six ways of guiding sound, accomplish the four activities of pacifying, increasing, magnetizing, and subjugating, suppressing, and repelling.
Chinese
事业成就后，于法界中嬉戏。 如是策励，从四处放射出同色光芒，观想事业无碍成就，念诵如如。 第五、知晓供养：从心间的如如智慧光芒中，化现出供品，观想供养智慧坛城。 吽。 鲜花、焚香、神馐、灯盏等， 幡幢、胜幢、衣饰、华盖与伞， 铙钹、鼓、海螺、珍宝、摩尼珠串， 色、声、香、味、触等天女众， 大乐菩提心之供云等， 真实陈设，并以心意化现， 于智慧自显寂怒坛城中， 八字光芒四射，聚集于中央，请享用供品。 如是念诵。第六、知晓忏悔：八字智慧之光触及三根本护法等，从彼等放射出无量智慧之光融入自身，净化二障及习气，观想化为空明光蕴。 嗡。 智慧本尊寂怒坛城中， 持明誓言海众垂念我。 从无始无终的生生世世中， 直至现在获得此身以来， 以自心无明执著为我， 生起轮回的各种过患， 于阿赖耶识中积聚习气， 中间以慈悲摄受和努力， 发起菩提心，进入解脱道之门， 于次第乘中行进和修持时， 于别解脱戒、内外誓言中， 所有破损、毁坏、衰损之处， 特别是进入密咒乘之门后， 从难以违越的律仪誓言中， 由于先前修习的力量弱小， 未能如实证悟，未能如法修持， 对上师道友的侍奉、慈爱微小， 中断咒语和手印，泄露秘密语， 五种行持未能成办广大利益， 五毒未能转为解脱道用， 未能以平等之供确定见解， 舍弃了应知的对境， 拖延了应成的果位， 不具灌顶而开示佛法、造作事业， 觉受微弱，懈怠于善行、禅修、修持， 未能如法陈设誓言物、会供品， 违背誓言、承诺
English
After the activities are accomplished, frolic in the Dharmadhatu. Thus encouraged, from the four places, light rays of the same color emanate, and with the conviction that the activities are accomplished without hindrance, recite Rulu. Fifth, knowing how to make offerings: From the Rulu wisdom light rays of the heart, emanate offerings, and with the conviction that you are offering to the wisdom mandala. Hūṃ. Flowers, incense, divine food, butter lamps, etc., Banners, victory banners, clothing, canopies, and umbrellas, Cymbals, drums, conches, precious jewels, strings of pearls, Forms, sounds, smells, tastes, touches, etc., hosts of goddesses, Clouds of offerings of great bliss Bodhicitta, etc., Actually arranged and mentally transformed, In the wisdom self-appearing peaceful and wrathful mandala, The eight syllables radiate and gather in the center, please accept the offerings. Thus recite. Sixth, knowing how to confess: The eight syllables of wisdom light touch the three roots and protectors, etc., and from them, immeasurable wisdom light rays emanate and dissolve into oneself, purifying the two obscurations and habitual tendencies, and with the conviction that one is transformed into an empty, clear light mass. Oṃ. In this wisdom deity peaceful and wrathful mandala, Holders of knowledge, ocean of Samaya beings, please consider me. From the beginningless and endless lifetimes, Until now, having taken this body, With self-clinging to ignorance in my own mind, Various faults of Samsara have arisen, Habitual tendencies have been accumulated in the Alaya consciousness, In between, with compassion and effort, Having generated Bodhicitta, entered the door of liberation, When progressing and practicing in the successive vehicles, From the vows of individual liberation, outer and inner Samayas, Whatever is broken, damaged, or deteriorated, Especially after entering the door of the secret mantra vehicle, From the Samayas of vows that are difficult to transgress, Due to the weak force of previous practice, Not having realized as it is, not having practiced according to the scriptures, Service and affection for the Lama and Dharma brothers are small, 끊어진 주문과 손 제스처, 비밀 단어 공유, The five activities have not fully undertaken the benefit of beings, The five poisons have not been transformed into the path of liberation, The view has not been determined by equal offerings, The objects to be known have been abandoned, The fruit to be accomplished has been prolonged, Without empowerment, Dharma teachings and activities have been undertaken, Realization is weak, and there is laziness in virtue, meditation, and practice, The Samaya substances and Tsog offerings have not been arranged according to the scriptures, Broken vows and promises.