English
Project the mind onto the Hūṃ syllable. And, the red Hūṃ syllable's gathering is stability and enhancement. And, generating the red Hūṃ syllable is cultivating the generation stage to perfection, referring to the mind's true nature. And, practicing on the red Hūṃ syllable is the practice of cutting off clinging and discrimination. And, meditating with the five meanings is gathering the path of meditation into the Hūṃ syllable, and finally releasing it. By practicing the five Hūṃ syllables, the essence is emptiness. The essence is the meaning of Red Mañjuśrī, gathering the path, holding the Hūṃ syllable, is the path of seeing. The path of application is releasing the Hūṃ syllable. The path of seeing is generating the Hūṃ syllable. After realizing its meaning, Red Mañjuśrī is also just the mind. The mind sees emptiness. That emptiness is clear. When clear emptiness merges with the Dharmakāya, at that time red is mainly accomplished. Recognizing in its own nature. Among them, holding the Hūṃ syllable is: focusing the mind on the seed syllable, the root syllable, of Red Mañjuśrī and meditating on it. First, the mind must grasp it, which is the oral instruction for cutting off discrimination. Releasing the Hūṃ syllable is: making the mind stable after grasping it, which is the oral instruction for dispelling dullness. Gathering the Hūṃ syllable is: enhancing after stabilizing, which is the oral instruction for gathering wildness. Generating the Hūṃ syllable is: practicing on having a form, which is cultivating the generation stage to perfection. Practicing on the Hūṃ syllable is: practicing on not having a form, which is cultivating the completion stage to perfection. The union of the two is: the union of calm abiding and insight, the essence is the ultimate knowable of realizing the Dharma nature. That is combining the mind with the Hūṃ syllable. Its meaning, first, is the mind focusing on the heart center, and focusing on the navel center. And from the Raṃ syllable, train the mind, and meditate on the Hūṃ syllable. Focusing the mind on the bindu at the eyebrow and meditating in bliss, and focusing on the eyebrow, there are three. The second meaning is, at the heart center and nostrils, practicing the releasing and gathering of the Hūṃ syllable, and releasing to the distance of one cubit, and farther than that, and one Hūṃ syllable on the tip of the nose, from the abdomen to the tip of the nose. When retracting, from the tip of the nose back to the abdomen. There are three releases. Knowing its meaning and focusing on it. Third, gathering into the Hūṃ syllable, and being aware of the breath, grasping the outward flow of breath, gathering, and the mindfulness of the tip of the nose, at the tip of the nose. Gathering and the tip of the eye. There are three. Connecting the tips of the minds and meditating. Meditating on the form. The fourth meaning is, the place of the seat is the white A syllable. Generating the deity, and the red Hūṃ syllable. The seed syllable at the heart center is Oṃ Mañjuśrī Yamāntaka Marutse Betali Hūṃ Phaṭ (藏文：ༀ་མཉྫུ་ཤྲཱི་ཡ་མཱནྟ་ཀ་མ་རུ་རྩེ་བེ་ཏ་ལི་ཧཱུྃ་ཕཊཿ，梵文天城体：，梵文罗马拟音：oṃ mañjuśrī yamāntaka marutse betāli hūṃ phaṭ，汉语字面意思：嗡，文殊，阎魔敌，玛茹则，贝达里，吽，啪ṭ). With this, clearly visualize the deity's form. Hūṃ etc.
Chinese
因此，在持明者的地上现证圆满正等觉。文殊红尊根本续中说：心的成就来自智慧。当获得如镜子般的寿命智慧时，拥有此寿命自在的持明者之身，也能知晓彼智慧者的来世之事。十地次第的生命，于彼时生起心之显现。将经历一切行。如经历一切行般的心之显现生起后，证悟彼果，亦压伏光明之地。获得不退转的成就，即是天人世尊之身。如是说。将解脱道作为修持之文，文殊红尊瑜伽士，断行之修法圆满了。顶礼文殊阎魔敌。上师莲花生将断行母之口诀，文殊红尊之法，此成佛口诀传授给尼泊尔妃子金鬘。首先，在尸陀林或寂静且令人愉悦之地，建造房屋和坛城，并尽可能地陈设食子和誓言物。迎请眷属事业的阎魔敌，会供依凭。然后，在文殊红尊的圣像前陈设，生起本尊的“嗡 曼珠什利 亚曼达嘎 玛热热 策 贝达利”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）心咒，以及念诵的根本咒和功德咒。修持的次第是：面向祥和的南方，生起顶礼的意乐。然后，在舒适的坐垫上结跏趺坐，身体正直，双手结等印。强烈地压制念头，将心专注于圣像上进行修持。睁开眼睛，毫不眨眼地注视。当产生唾液、身体颤抖，以及红色圣像消失等现象时，如前一样安住，并断除分别念。这是依靠画像，将向外散乱的觉性收摄回来。当向内收摄觉性时，身体如前一样调整，观想自身为文殊红尊，在血红色的莲花月垫上，身体鲜红，右边的火焰是猛厉母，象征智慧续的标志。左手持火焰，将心专注于此。呼气时，化现出许多与本尊相同的身相。收回，再化现出许多相同的身相并收摄。对此，要精进地修习。身体会颤抖和跳动。那
English
Thus, one attains complete and perfect enlightenment on the ground of vidyadharas. In the Root Tantra of Red Manjushri, it says: The accomplishment of the mind comes from wisdom. When one obtains the wisdom of life like a mirror, the vidyadhara body that has power over that life also knows the future of that wise one. The life of the ten bhumis, at that time, the appearance of the mind arises. One will go through all actions. After the appearance of the mind like going through all actions arises, having realized that fruit, one also subdues the ground of light. Obtaining the irreversible accomplishment is the body of the deva Loka Buddha. Thus it is said. The text on meditating on the path of liberation, the yogi of Red Manjushri, the practice of cutting through is completed. Homage to Manjushri Yamantaka. The master Padmasambhava taught the oral instructions of the cutting-through mother, the method of Red Manjushri, this oral instruction of attaining Buddhahood, to the Nepalese consort Gold Garland. First, in a charnel ground or a secluded and pleasant place, build a house and a mandala, and arrange as many tormas and samaya substances as possible. Invite the Yamantaka of the retinue activity, the accumulation of the gathering. Then, arrange the image of Red Manjushri in front, and offer the mantra for generating the deity, "Om Manjushri Yamantaka Marurutse Betali" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), the heart mantra, as well as the root mantra for proclaiming the sound and the mantra of qualities. The order of meditation is: facing the peaceful south, generate the intention of prostration. Then, sit in the vajra posture on a comfortable cushion, straighten the body, and place the hands in equipoise. Suppress thoughts strongly, and meditate by focusing the mind on the image. Open the eyes and gaze without blinking. When saliva arises, the body trembles, and the red image disappears, remain as before and cut off discursive thoughts. This is relying on a painted image to restrain the consciousness that is scattered outward. When restraining the consciousness inward, adjust the body as before, visualize oneself as Red Manjushri, on a blood-red lotus moon cushion, the body is bright red, the fire on the right is the fierce mother, symbolizing the sign of the wisdom continuum. The left hand holds fire, focus the mind on this. When exhaling, emanate many bodies identical to the deity. Withdraw, then emanate many identical bodies and gather them. To this, practice diligently. The body will tremble and pulsate. That
Chinese
从而稳固和获得，从内外二者观修缘起，从而将所显现的一切都视为文殊菩萨之身。再者，将心专注于其心中的红色种子字 ཧཱུྃ （藏文， हूँ，hūṃ，吽）。与呼吸结合，进行收放。当呼出不驻留的 ཧཱུྃ （藏文， हूँ，hūṃ，吽）时，就如那样观修不驻留。应当了解 ཧཱུྃ （藏文， हूँ，hūṃ，吽）的法性。如果观修安乐智慧和呼出暖热，在明亮的文殊智慧勇识的轮中，脐脉阿瓦都帝如箭杆般正直安住的下方，观修位于脐下四指处的拉格达（梵文：rakta，血）的种子字。将其变为 རཾ （藏文，ram，让）。并且，将心专注于拙火的火性，红色且热，以及形状的颜色，很快就会生起安乐和暖热。应当在那里拍打并充满，缓慢地伸展并呼出，这是殊胜的口诀。在所有座次中限定数量，当脉平衡时，就长时间地做。在所有座次中都要猛烈地做。如果誓言破损，就观修上师于头顶。对于生起的分别念和感受，不要跟随任何一个，而是像天空中的云彩一样摧毁。从勤作和修持中解脱出来，身体和心不作矫饰地放松，心识不作矫饰地保持自然。不要将心识置于紧张状态，在分别念没有肯定和否定的状态中，将心安住于空性光明中而不散乱。在禅修体验中，没有能显现和所执持的相状而生起。对显现不执着而生起。对所显现的一切，心识都能把握而生起。清明而没有分别念，自然而清晰地安住。昏沉和空虚将会生起。如果心识不稳而散乱，就将心专注于头顶的 ༀ （藏文，ॐ，oṃ，嗡）。如果心识低落，就将眼尖和心尖专注于空性中进行观修。如果感受没有明晰而沉没，就专注于种子字 ཧཱུྃ （藏文， हूँ，hūṃ，吽）。进行呼吸的收放。如果心识昏沉或被扰乱，就放松脉。像那样，在那时，不错误的见解是重要的，见修双运，从见解的基础上寻找禅修，从《红文殊续》中所说的见解珍宝鬘的意义中提升，如果见解不驻留而落入空性大圆满的意义中，就从禅修的基础上寻找见解，并修习上面的第五个 ཧཱུྃ （藏文， हूँ，hūṃ，吽）。见解的伟大论典如同日月般，其他人也从中提升。
English
Thereby stabilizing and attaining, from meditating on the interdependence of the two, inner and outer, thereby seeing whatever appears as the body of Manjushri. Furthermore, focus the mind on the red seed syllable Hūṃ (藏文， हूँ，hūṃ，吽) in its heart. Combine with breath and perform expansion and contraction. When exhaling the non-abiding Hūṃ (藏文， हूँ，hūṃ，吽), meditate on non-abiding in the same way. One should understand the nature of Hūṃ (藏文， हूँ，hūṃ，吽). If meditating on bliss-wisdom and exhaling warmth, in the clear wheel of Manjushri Wisdom Hero, below where the central channel Avadhuti stands straight like a reed, meditate on the seed syllable of Rakta (Sanskrit: rakta, blood) four fingers below the navel. Transform it into Raṃ (藏文，ram，让). Moreover, by focusing the mind on the fire nature of Tummo, red and hot, and the color of the shape, bliss and warmth will quickly arise. One should clap and fill in those places. Slowly stretching and exhaling is the sacred instruction. In all sessions, limit the number, and when the elements are balanced, do it for a long time. In all sessions, do it vigorously. If the samaya is broken, meditate on the lama on the crown of the head. Do not follow any of the arising thoughts and feelings, but destroy them like clouds in the sky. Free from effort and practice, relax the body and mind without artificiality, and keep the mind naturally without artificiality. Do not keep the mind tense, but in a state where there is no affirmation or negation of thoughts, rest the mind in clarity of emptiness without distraction. In the meditation experience, signs arise without anything to appear or be grasped. Non-attachment to appearances arises. The mind grasps whatever appears. Clearly and without thought, abide naturally and clearly. Drowsiness and emptiness will arise. If the mind is unstable and agitated, focus the mind on the Oṃ (藏文，ॐ，oṃ，嗡) on the crown of the head. If the mind is depressed, focus the tip of the eyes and the tip of the mind on emptiness and meditate. If the feeling is unclear and sinking, focus on the seed syllable Hūṃ (藏文， हूँ，hūṃ，吽). Perform the in and out of breath. If the mind becomes dull or disturbed, relax the channels. In that way, at that time, it is important not to have a mistaken view, to unite view and meditation, to seek meditation from the basis of view, to enhance the meaning of the Garland of Precious Views spoken from the Red Manjushri Tantra, and if the view does not abide and falls into the meaning of emptiness and great perfection, then seek the view from the basis of meditation and practice the above fifth Hūṃ (藏文， हूँ，hūṃ，吽). The great treatises on view, like the sun and moon, are also enhanced by others.
Chinese
因此，严密的监督会变成伟大的朋友。口诀是观现隐秘的甘露滴，融入尼泊尔女子的心间。愿红色僧团有缘的后代，具有业缘相遇的法器。莲花生大师所著的，通过红色文殊本尊成就的口诀，要诀之书，观现甘露滴，此口诀完结。小红明点的修法。 (6) 顶礼薄伽梵红色文殊。 还有，红色文殊，究竟而言是法身，世俗而言是教法的护法，善逝的化身。 还有，究竟而言，从法性的意中显现，平息痛苦，不被分别念的垢染所染污，因此相续调柔，通达此义，瑜伽士解脱，获得解脱，证悟是自我的光辉。 因此，无余成办利益有情之事，为了守护教法而化现，是慈悲他者的光辉。 玛汝孜，是声音，究竟而言，玛汝孜的意思是，令一切欢喜，生起一切，玛是法界之智慧，譬如与世间的母亲相比。汝是贪著，是慈悲的文字。孜，也是指无法以息增来调伏，而是以怀诛的方式来调伏，以嗔恨来调伏的表示。 玛是法身自性，汝是贪著的自性，孜是嗔恨的少分。因此称为玛汝孜。 这样说道。 红色，是指摄受轮回，无论任何刚强难化者，都以怀诛来调伏，因此显现为怀爱的颜色，贪著是血液的颜色。 究竟而言，是智慧的化身。 一是善逝的化身。 等等，在续部中广说，是智慧的本尊。 四位眷属是罗刹，身是阎罗，语是魔，意是夜叉，是事业的化身。 密意是出世间的，身是世间本尊之身，是诛灭怨敌的事业化身。 又是唯一的智慧者，如明镜一般，以及平等性，以及个别观察等。