Chinese
于金刚上是阿字(藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿)。以密咒九字右旋为标志。具备九种舞姿的姿态，圆满了大威德的装束。安住于无垢光芒照耀的虚空中。如是观想。 如此，根本坛城的差别有五种，加上自生坛城和药坛城两种，成为七种坛城。或者，在根本坛城的至尊者的舌头上观想萨努嘿噜嘎父母，将其单独分出作为智慧萨埵坛城，这样根本坛城就有六种，加上另外两种，也说是八种。 在这里，也应知晓八种结合的次第，即： 主尊舌上的萨努嘿噜嘎，父母双运是智慧结合； 手部四十二尊化为本尊是手印结合； 金刚眉间，颅器嬉戏是面容结合； 明妃颅器，饮血融入是头部结合； 主尊足部，与明妃头结合是足部结合； 马头明王嬉戏于四明妃是威权结合； 甘露智慧，药结合是物质结合； 物质坛城，与梵志结合是方便智慧结合。 具备八种结合，大乐于八种姿态中燃烧。 坛城轮的主尊自然成就。 外围四方四隅，八修部之神。各自连同眷属，从日轮中。 如同光芒般，清晰稳固地燃烧。 便是这样的方式。 如此观想，即使没有迎请等，也不会成为违犯的过失。因为之前已在与眷属的大威德誓言轮中观想，所以勾招自性智慧轮等已经完成，只是转变本尊的面容，并非新观想誓言轮。 之前誓言与智慧已成无二。即使依赖其他扼要修法，但在此也进行供养等，总的来说是积资的因，所以越多越好。即使不作，也不会成为违犯的过失。而且，因为如此众多的程序会损害念诵的数量，所以暂时采取放任的态度。在单独修药的时候，因为没有转变面容的说法，所以在甘露自生到无死金刚之间的七个坛城，在生起誓言尊之后，立即勾招五种智慧
English
On the vajra is the letter A (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A). Marked by the nine syllables of the secret mantra circling to the right. Complete with the splendor of the nine dances and the great glorious ornaments. Resides in the expanse of immaculate light rays. Thus, visualize clearly. Thus, the divisions of the root mandala are five, and the self-generation and medicine mandalas are two, making seven mandalas. Alternatively, on the tongue of the great supreme one of the root mandala, visualizing Sanu Heruka father and mother, separating it as the wisdom being mandala, thus the root mandala has six, and the other two, making eight, is also taught. Here, the order of the eight unions should also be understood as follows: Sanu Heruka on the tongue of the main deity, the union of father and mother is the wisdom union; the forty-two hands transforming into deities is the hand-seal union; the vajra between the eyebrows, the skull cup playing is the face union; the consort's skull cup, the blood-drinking entering is the head union; the main deity's feet, joining with the consort's head is the feet union; Hayagriva playing with the four consorts is the power union; nectar wisdom, the medicine union is the substance union; the substance mandala, joining with Bhanya is the method-wisdom union. Endowed with eight unions, great bliss blazes in eight experiences. The main deity of the mandala wheel is spontaneously accomplished. On the outer sides and directions, the deities of the eight practice sections. Each with their retinue, from the sun mandala. Like rays of light, clearly, steadily, and blazing. This is the manner. Thus, even if invitation and so forth are not done in the visualization, it will not become a fault of transgression. Because previously, in the great glorious one with retinue's commitment wheel, the hook of the self-nature wisdom wheel and so forth have been accomplished, it is merely changing the face of the deity, and not newly visualizing the commitment wheel. Because previously, commitment and wisdom have become non-dual. Even if relying on other essential practices, here also offering and so forth are done, generally it is a cause for accumulating merit, so the more the better. Even if not done, it will not become a fault of transgression. Moreover, because such numerous procedures would harm the number of recitations, it is temporarily left to equanimity. At the time of single medicine practice, because there is no term for changing the face, the seven mandalas from nectar self-generation to immortal vajra, after generating the commitment being, immediately hook the five wisdoms.
Chinese
灌顶。三处加持。迎请智慧。进行息灾、供养、赞颂等后，宣说开始进入念诵。第三，念诵有六种：药护、迎请、遣除分别念、执持系绳、念诵真实义、显示验相、进行施食，这六种。第一种是：伴随着香、乐器、拂尘和幡幢。 从“清净二执著”等，到思维安住于欢喜施予所欲成就之间，如前所示。第三种是：在《函释》中说：“将四根系绳系于甘露上，然后四方执持。”因此，事业金刚将五根系绳的端头献给金刚国王和四位眷属。他们将左手拇指和食指相合，观想为马头明王父母。中指和小指伸直，以此方式执持，这样说道： 以智慧之锁相连的系绳上， 以觉性命脉相系的连珠鬘。 在未获得身语意之成就前， 生生世世之间亦不舍弃。 如是观想系绳，系绳金刚连珠鬘内部空旷，悬挂着。第四种是：在《灯明》中说：“自身之心也如是作，并以咒语击打。三摩地如火，念诵如风般推动。”如是宣说，如无死金刚心间的智慧勇识一般，观想自身本性本尊的心间也与之相同，其意义是，生起念诵以火和风的比喻来表示，例如，木柴和火种等燃烧的因缘聚合，火便燃烧，若以风助燃，则燃烧更盛，同样，坛城前方的三摩地极其清晰稳固，以无有错谬的密咒进行念诵，乃是迅速获得所求成就之关要中的殊胜，如云：三摩地如火，念诵如风般推动。如是，自身本性坛城大吉祥
English
Empowerment. Blessing of the three places. Inviting wisdom. After performing pacifying, offering, praising, etc., it is said to begin the recitation. Third, there are six types of recitation: medicine protection, invitation, dispelling conceptual thoughts, holding the thread, recitation of the actual meaning, showing signs, and performing offering feasts, these six. The first is: accompanied by incense, music, fly-whisks, and banners. From "purifying the two grasps of impurity," etc., to contemplating residing in joy to bestow desired accomplishments, as previously shown. The third is: In the commentary, it says, "Attach the four threads to nectar and hold them in the four directions." Therefore, the Karma Vajra offers the five ends of the thread to the Vajra King and the four consorts. They join the thumb and forefinger of their left hands, visualizing themselves as Hayagriva and his consort. They hold it with the middle finger and little finger extended, saying this: On the thread linked by the lock of wisdom, The rosary connected by the life-force of awareness. Until the accomplishments of body, speech, and mind are obtained, I will not abandon it for as long as I live. Thus, contemplate the thread, the Vajra rosary thread being hollow inside and hanging down. The fourth is: In the Lamp of Clarity, it says, "Make your own mind like that and strike it with mantra. Samadhi is like fire, recitation is moved by wind." As it is said, like the wisdom being in the heart of the Immortal Vajra, contemplate that the heart of the deity of one's own nature is also the same, meaning that the arising recitation is represented by the metaphor of fire and wind. For example, when the causes and conditions for burning, such as firewood and kindling, come together, fire burns, and if it is fueled by wind, it burns even more. Similarly, the samadhi in front of the mandala is extremely clear and stable, and reciting the secret mantra without error is the supreme key to quickly obtaining the desired accomplishment, as it is said: Samadhi is like fire, recitation is moved by wind. Thus, the self-nature mandala, the great glorious one
Chinese
哦！心间日轮金刚上，有阿字。（藏文：ཨ་ཡིག་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。 九字真言咒鬘细且明亮地围绕。 从中光芒四射，激起甘露之风轮。 点燃火焰，甘露沸腾的蒸汽中， 勇士五字的光芒，供养的云。 调伏众生，大权身坛虚空界， 直至不朽金刚坛城相遇。 次第开展，令身语意之续， 欢喜，并催动意之誓言。 这是所谓的下供之义。 五智之光甘露流， 从不朽金刚开始，次第而下， 身之形相，经由空密结合处， 降下甘露，灌顶加持。 这是所谓的胜灌之义。 再次从八合之结合处， 菩提心云光芒向十方放射， 供养诸圣，成办等虚空众生之义。 身语意之加持成就， 轮回涅槃清净之精华汇集，融入自性坛城。 古雅手的印契，拇指与无名指的， 马头明王父母融入，平等结合的， 菩提心与合一的光芒们， 经由金刚宝藏的空隙， 融入甘露宫殿，成为誓言物。 如智慧甘露之自性珍珠， 无垢洁白清澈地凝聚。 认真禅修此义后，一心念诵第九尊之咒语。 这就是所谓的第九尊之咒语。或者，也可以去掉“萨瓦奔扎”，加入“班杂”来念诵。 无论念诵哪个，每念诵一千遍咒语时，供养等仪式都如前进行。 就这样，以四座或六座的定时来念诵，修法伴侣不间断地在周围念诵。 据说要以六座来端正仪轨。如果可以，每一座都从皈依发心开始，到根本咒语结束，之后结合三个特别坛城的观修次第，如前所述完整地进行修法。并且，前面的几座用来念诵，后面的几座用来念诵
English
Oṃ! At the heart, on a sun disc, above a vajra, is the letter A. (Tibetan: ཨ་ཡིག་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A). The mantra garland of nine syllables, fine and clear, surrounds it. From that, light radiates, stirring the nectar wind mandala. Igniting the fire, from the vapor of boiling nectar, The light rays of the five heroic syllables, clouds of offerings. Taming beings, the great powerful body mandala in the expanse of space, Until the immortal vajra mandala is reached. Gradually expanding, the continuum of body, speech, and mind, Is pleased, and the samaya of the mind is stimulated. This is the meaning of what is called 'offering below'. The stream of nectar of the light rays of the five wisdoms, Starting from the immortal vajra, in successive order, The form of the body, passing through the juncture of the secret space, As nectar descends, empowerment and blessings are bestowed. This is the meaning of what is called 'bestowing empowerment'. Again, from the juncture of the eight unions, The bodhicitta cloud of light rays radiates in the ten directions, Offering to all the noble ones, accomplishing the benefit of beings equal to space. The blessings and siddhis of body, speech, and mind, and The essence of the pure substances of samsara and nirvana are gathered, dissolving into the mandala of one's own nature. The mudra of the Guhya hand, of the thumb and ring finger, The Heruka Hayagriva father and mother dissolve, in equal union, The light rays mingled with the bodhicitta, Passing through the hollow space of the vajra treasure, Dissolve into the nectar palace, becoming the samaya substance itself. The nature of wisdom nectar, like a pearl, Becomes immaculate, white, clear, and transparent. After diligently meditating on this meaning, recite the mantra of the ninth deity with single-pointed concentration. This is known as the mantra of the ninth deity. Alternatively, it is also said that one can omit "sarva pañca" and insert "vajra" to recite. Whichever is recited, offerings and other rituals are performed as before at the interval of every thousand mantra recitations. In this way, recite with the certainty of four or six sessions, and the Dharma companions recite uninterruptedly in the surroundings. It is said that the practice should be straightened into six sessions. If possible, in each session, from taking refuge and generating bodhicitta to the end of the root mantra, then combine it with the meditation sequence of the three specific mandalas, and perform the practice completely as described before. Also, the earlier sessions are used to set the mantra, and the later sessions are used to recite the mantra.
Chinese
绝对有必要坚持下去。在结束一座修法时，观想从无死金刚坛城到调伏众生的忿怒尊坛城之间化为光，融入甘露中。从无死金刚坛城开始，次第化光融入甘露中。这样结束一座修法。之后的修法，也要像之前一样，不间断地进行观想。如《八品第五章》所说：“以不懈怠的精进，不间断地积聚资粮。”像这样，据说在各自的结尾都要做会供。如《灯明》中所说：“圆满空性，会供是珍贵的。”因此，如果条件允许，每次修法都要做会供；如果条件不允许，至少在开始和结束的任何一个阶段都不能不做。如果不能在六个时段进行完整的修法，那么在第一个时段，从皈依发心到根本咒的念诵之后，进行药物的观修次第；在最后一个时段的结尾，进行会供等后续仪轨；在其他四个时段，从观想自身本性坛城到念诵第九品咒语，都像之前一样。在每个时段的结尾，都要驱除昏沉。如《灯明》中所说：“禅定清新，遣除五种障碍修持。”一般来说，关于出现障碍昏沉的时间有很多说法，但简而言之，就是白天三个时段，夜晚三个时段，在各自时段的修法时间里，都要派遣驱除昏沉的使者，并加以驱除。据说，在那个时候，也会有赐予成就的使者到来，所以也要进行祈请加持。如果不能在六个时段修持，那就改为四个时段，舍弃中午的两个时段，其他都和之前一样。第五，如《八品》所说：“以七种征兆和预兆出现，光、气味、烟雾、声音，也显示天女的形象，增多就是成就的征兆，对此不要感到惊讶。”如前所述，以不懈怠和不怀疑的心，努力修持，就能看到奇妙的征兆。也就是说，从共同的禅定清晰中产生光，从功德事业，即药物的平衡中产生烟雾和气味，从清净的语咒中产生声音，从清晰的身相和手印中产生天女。