Chinese
吉祥金刚萨埵幻化网解脱道之精华义诀窍金刚光辉。 吉祥金刚萨埵幻化网解脱道之精华义诀窍金刚光辉。 吉祥金刚萨埵幻化网解脱道之精华义诀窍正文。嗡 索斯帝 悉昙（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。二资圆满解脱如意树，无边功德鲜花果实盛，利乐荫凉遍布有寂界，顶礼胜者菩提树。 于此，依于宁玛派无上密法心髓幻化网大续部的二次第瑜伽甚深修法，为使具缘弟子能以捷径迅速成就佛位，分为共同前行和正行诀窍两部分。首先是上师传承次第，以及正行诀窍。第一，诸佛意传，持明表示传，补特伽罗耳传。第一，法身普贤王如来，报身五部佛，化身三族怙主，于各自的处所，传于不同之非人持明者。第二，金刚手菩萨传于匝国王，依次为：因陀罗部底，其子释迦部底，咕咕ra匝，龙树，莲花生，毗玛拉米扎。第三，嘉那古玛ra，热仁钦秋，杰热秋炯，达杰华吉扎巴，努桑吉益西，巴郭隆钦帕，丹云丹秋，贝萨威香秋，嘉洛哲勋努，嘎楚臣桑波，楚益西旺波，丹秋吉旺秋，香秋吉喇嘛，吉云丹炯内，堪布勋努顿珠，彼传于桑耶巴阿吉旺波。 诸佛总集之化身，功德大海之彼岸，广大事业不可量，顶礼一切上师尊。第二，修持无二无上续部之义幻化网大续部，分为总修生圆次第和别修甚深道。首先，观察如何清净四生的习气。
English
Glorious Vajrasattva Magical Net, the Essence Meaning Instructions of the Liberation Path, Vajra Splendor. Glorious Vajrasattva Magical Net, the Essence Meaning Instructions of the Liberation Path, Vajra Splendor. Glorious Vajrasattva Magical Net, the Essence Meaning Instructions of the Liberation Path, here it is. Om Swasti Siddham. The two accumulations are perfected, liberation is like a wish-fulfilling tree, boundless qualities, flowers and fruits are abundant, the shade of benefit and happiness pervades the realms of existence and peace, I prostrate to the Bodhi tree of the Victorious Ones. Here, relying on the profound yoga of the two stages of the Great Magical Net Tantra, the heart essence of the Nyingma school of secret mantra, in order to lead fortunate disciples who are suitable vessels to the state of Buddhahood through the swift path, there are two parts: the common preliminaries and the actual instructions. First, there is the lineage of the gurus and the actual instructions. First, there is the lineage of the Buddhas' intention, the lineage of the vidyadharas' signs, and the lineage of the individuals' ear. First, the Dharmakaya Samantabhadra, the Sambhogakaya Five Buddha Families, the Nirmanakaya Three Lords of the Family, each in their respective places, transmitted to different non-human vidyadharas. Second, Vajrapani was requested by King Jaḥ, then in order: Indrabhuti, his son Shakya Bhuti, Kukkuraja, Nagarjuna, Padmasambhava, Vimalamitra. Third, Gnyags Jñana Kumara, Rma Rinchen Chog, Gye Re Chog Kyong, Darje Palgyi Drakpa, Gnubs Sangye Yeshe, Spa Gor Lonchen Phag, Dan Yontan Chog, Beg Salwai Jangchub, Gya Lodro Zhonnu, 'Gar Tsultrim Zangpo, Mtshur Yeshe Wangpo, Dan Choskyi Wangchug, Zhang Chog gi Lama, Kyi Yontan Jungne, Khenpo Zhonnu Dondrub, who transmitted it to Samyepa Ngagi Wangpo. The supreme emanation of all the Buddhas, the other shore of the ocean of qualities, vast activities beyond measure, I prostrate to all the gurus. Second, to meditate on the meaning of the Great Magical Net Tantra, the non-dual, unsurpassed tantra, there are two parts: meditating generally on the generation and completion stages, and meditating specifically on the profound path. First, looking at how to purify the habitual patterns of the four births.
Chinese
从四种生处的修法中，卵生净化之广大生起次第是：皈依和发起菩提心后，迎请前方虚空中寂怒本尊坛城，将供养、赞颂、祈请和受持誓言等，为了智慧身圣尊之语而倾注心力。再次以班杂目（藏文：བཛྲ་མུཿ，梵文天城体：वज्र मुः，梵文罗马拟音：vajra muḥ，汉语字面意思：金刚目）安住于空性中，从如是性、普贤光明和因之等持中观修，从白色阿字（藏文：ཨ་དཀར་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿 白色）中，诸本尊的种子字降临于各自坛城之座上，以成佛之方式生起幻化寂怒坛城，融入智慧尊。之后，供养、赞颂，直至念诵供养赞颂咒语，广作或无亦可，修习两种圆满次第后回向。这些广大之法，可在寂静尊贵之网和忿怒尊光明庄严中观见。之后，胎生净化之广大中等修法，是从之前观想福田，舍弃不作意，其他与之前相同而修。之后，为了净化湿生暖生的习气而修习简略法，即皈依发心后，从空性中，仅以念诵各自名称的方式，明观所依宫殿和能依本尊坛城，显现为寂怒本尊。从“此乃圆满灌顶”至“一切皆为本尊和本母之状态”，念诵一遍后，从自身本来觉悟为本尊自性的体悟中，心间的莲花日月垫上的普贤父母的吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）放光，净化未证悟众生的业障，成为本尊，供养圣众，观想咒语之音声遍布世界。念诵嗡阿吽（藏文：ༀ་ཨཱཿཧཱུྃ，梵文天城体：ओँ आः हुं，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡 阿 吽），嗡吽创赫阿（藏文：ༀ་ཧཱུྃ་ཏྲཱྃ་ཧྲཱིཿཨཱཿ，梵文天城体：ओँ हुं त्रों ह्रीः आः，梵文罗马拟音：oṃ hūṃ trāṃ hrīḥ āḥ，汉语字面意思：嗡 吽 创 赫 阿）等，尽力念诵，修习两种圆满次第中的任何一种后回向。之后，净化化生的习气之极简法是，皈依发心后，从空性中刹那间明观，念诵咒语后修习圆满次第。此时，发心后，在虚空中央的日月垫上，普贤父母双运，金刚跏趺坐，等持而住，放光，显现一切有情世间皆为
English
Among the four methods of practice from birth, the extensive generation stage for purifying egg-born beings is: After taking refuge and generating the mind of enlightenment, invite the mandala of peaceful and wrathful deities in the space in front, and direct your mind towards the words of the supreme wisdom body for offerings, praises, supplications, and upholding vows. Again, abide in emptiness with Vajra Muḥ (Tibetan: བཛྲ་མུཿ, Sanskrit Devanagari: वज्र मुः, Sanskrit Romanization: vajra muḥ, Literal Chinese meaning: Diamond Muḥ), and meditate on Suchness, Samantabhadra's Light, and the Samadhi of the Cause. From the white A (Tibetan: ཨ་དཀར་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A White), the seed syllables of the deities descend upon the seats of their respective mandalas. Generate the illusory peaceful and wrathful mandala in the manner of becoming deities, and dissolve the wisdom beings into them. Then, make offerings, praises, and recitations of approaching and gathering mantras extensively, and either enjoy the feast or not. Practice the two completion stages and dedicate the merit. These extensive methods can be seen in the Net of Peaceful and Precious Ones and the Ornament of Light of the Wrathful Ones. After that, the medium-length practice of purifying womb-born beings is the same as before, but abandon non-attention by contemplating the field of merit. Then, to purify the imprints of moisture-born and heat-born beings, practice the condensed method, which is to take refuge and generate the mind of enlightenment. From emptiness, visualize the supporting palace and the supported mandala of deities as peaceful and wrathful deities by merely reciting their respective names. Recite once from "This is the complete empowerment" to "Everything is in the state of deities and consorts," and from the realization that you are enlightened as the nature of the deity from the beginning, the Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) of Samantabhadra and Samantabhadri on the lotus and sun-moon cushion in your heart radiates light, purifying the obscurations of unenlightened beings, transforming them into deities, making offerings to the noble ones, and contemplating that the sound of the mantra pervades the world. Recite Oṃ Āḥ Hūṃ (Tibetan: ༀ་ཨཱཿཧཱུྃ, Sanskrit Devanagari: ओँ आः हुं, Sanskrit Romanization: oṃ āḥ hūṃ, Literal Chinese meaning: Oṃ Āḥ Hūṃ), Oṃ Hūṃ Trāṃ Hrīḥ Āḥ (Tibetan: ༀ་ཧཱུྃ་ཏྲཱྃ་ཧྲཱིཿཨཱཿ, Sanskrit Devanagari: ओँ हुं त्रों ह्रीः आः, Sanskrit Romanization: oṃ hūṃ trāṃ hrīḥ āḥ, Literal Chinese meaning: Oṃ Hūṃ Trāṃ Hrīḥ Āḥ) as much as possible, and dedicate the merit after practicing either of the two completion stages. After that, the extremely condensed method of purifying the imprints of miraculously born beings is to take refuge and generate the mind of enlightenment. From emptiness, visualize instantaneously, recite the mantra, and practice the completion stage. At this time, after generating the mind of enlightenment, in the center of the sky, on the sun and moon cushion, Samantabhadra and Samantabhadri in union, sitting in vajra posture, abiding in equanimity, radiate light, and all sentient beings and existence are
Chinese
于五种圆满之净土中。将轮回与涅槃一切皆为一味，本来清净之佛陀显现，念诵“嗡啊吽”尽力而为，于彼状态中放松，不可思议之光明将显现。之后作回向。此乃“一尊修持一切之体性”，是为修持一切种姓之主，一切坛城之自在者，自生原始之怙主，一切佛陀之圣祖。密意藏中云：“虚空清净之界日月，智慧之王自在修，一切胜者之坛城，一切皆由此修持成。”如是宣说。之后于甚深道之差别修持中，有加持成就之要诀，前行道净之要诀，正行差别之要诀三者。首先，皈依与发心后，于空性中自身生起为本尊，于顶上观想上师瑜伽，父母双运，勇士空行双运而修持。供养、赞颂、祈请后，从交合处降下甘露之流，融入身语意三门，获得前三灌顶。彼一切融入安乐之自性，降至自身心间，观想获得无二智慧金刚之自性，语灌顶宝自生，于此放松片刻。之后作回向。此乃加持真实降临，证悟自然生起，消除道之障碍，断除违缘与歧途，获得二种成就，是为极密之要诀。之后于前行道净之要诀中，有三者。调理脉之空轮要诀是，如前所说之先前修持而观想，于四轮之中央，罗让根昆达玛三者如柱般存在，其内中空空荡荡，于此专注。主脉中脉之内如插入细管，首先如箭杆之内，之后如香筒之内，之后如黄油桶之内，之后观想身体一切皆在中脉之内。此乃风心一切皆融入自身中脉之要诀。之后调理风之命气要诀是，如是中脉与四轮皆于空性中显现，左右之罗让于上端二者。
English
In the pure lands of the five perfections. Manifest all of samsara and nirvana as one taste, the originally pure Buddha, recite "Om Ah Hum" to the best of your ability, and relax in that state, and inconceivable luminosity will arise. Afterwards, dedicate the merit. This is "One deity practice, the essence of all," which is to practice the lord of all lineages, the sovereign of all mandalas, the self-born primordial protector, the holy ancestor of all Buddhas. From the Secret Essence: "The clear expanse of space, sun and moon, Wisdom King freely meditate, All the mandalas of the Victorious Ones, All will be accomplished by this meditation." Thus it is said. Then, in the specific practice of the profound path, there are three key points: the key point of blessings and accomplishments, the key point of preliminary path clearing, and the key point of the main practice differentiation. First, after taking refuge and generating bodhicitta, from emptiness, generate yourself as the deity, and at the crown of your head, visualize the Guru Yoga, the union of father and mother, the union of hero and dakini, and meditate. After making offerings, praises, and prayers, a stream of nectar descends from the union, dissolving into the body, speech, and mind, receiving the first three empowerments. All of that dissolves into the essence of bliss, descending into your own heart, contemplate obtaining the self-born essence of non-dual wisdom vajra, the precious word empowerment, and relax for a moment. Afterwards, dedicate the merit. This is where blessings truly descend, realization arises naturally, obstacles on the path are cleared, adverse conditions and wrong paths are cut off, and the two kinds of accomplishments are obtained, making it an extremely secret key point. Then, in the key point of preliminary path clearing, there are three. The key point of purifying the channels, the empty wheel, is to meditate as described in the previous preliminary practice, and in the center of the four wheels, the Rōraṅ, Kyuṅdarma, and three Kā exist like pillars, with their interiors empty and hollow, focus on this. The main central channel is like a tube inserted inside, first like the inside of an arrow shaft, then like the inside of an incense holder, then like the inside of a butter churn, then contemplate the entire body being inside the central channel. This is the key point of all winds and minds entering your own central channel. Then, the key point of purifying the winds, the life force, is that the central channel and the four wheels are manifested in emptiness, the two Rōraṅ on the left and right at the upper ends.