English
After doing that, recite one million times. As it is said, life is the wind, the mount of the moving conceptual thoughts. Like this, the doors of the senses such as eyes and ears, and those that run to the end of signs and holes, hairs and body hairs, like a turtle shrinking its body, with the tongue like sucking water, gather them inward, stop those breaths from going out and in, effort is the mindfulness at this time, that is, stopping the various efforts of the mind from shaking, not letting it shake from what is focused on, it must be restrained, because that is called life effort restraint. At other times, it is also said that the movement of life, that is, breath, is stopped by effort, and the breath is bound in its own position, thereby achieving the life effort restraint of immortality, which is called life effort. But at this time, it should be understood as above. Explaining the suchness of recitation through the gateway of having that method, the sound of the string of letters of the mantra, and the nature of the Bodhicitta, the pure moon mandala, the first basis is to focus on the form of the Tathagata in front, and when it becomes stable, it is called the unchanging basis of the secret mantra, for other bases also combine the unchanging basis of the secret mantra after becoming stable to understand. Or you can also connect the unchanging basis of the secret mantra together, because the latter basis is to visualize oneself as the form of the deity, and my suchness is also like that. The secret mantra does not change, the clarifying words in the middle, in fact, refer to when the four limbs appear simultaneously and are stable, it is called the unchanging basis of the secret mantra. Like this, the sound of the mantra, the Bodhicitta moon mandala, and the two bases of visualizing oneself and the deity in front, if you have these four limbs, it is the suchness of recitation without missing limbs, so you must use that method to silently or whisperingly recite the secret mantra as much as possible. Also, from the Manifestation of Perfect Enlightenment it says: Letters combine with letters, Similarly, from basis becoming basis, In the extremely restrained mind, Recite one million times. Letters are Bodhicitta, The second is called sound. The basis is to abide in one's own deity, In the position of one's own body. Two bases
Chinese
是圆满正等觉。应知双足至上者。月轮皆清净。持咒者应思彼处住。诸字次第安。善置于彼中。复以收摄之语镇。调伏命与勤。如是说，如诸续部中先说，无有语之念诵，以三摩地之门成就明咒，以及瑜伽获得解脱，然于何支而作念诵，以及作意念诵与微声念诵之方式等未明示，此续中明示，故名之为三摩地之后续。又，于自生本尊瑜伽中显现之念诵者，应缘于自身前安住之如来心间菩提心之自性清净月轮上所布列之秘密明咒字鬘，收摄命勤而念诵。如是声、心、我、天之四基，此乃成就悉地之基，故名四基。所谓我之基，乃指心与心所等蕴之法，此等为庸常有情执着为我与他之基。此处乃指以我、他、天之体性，转为成就悉地之基者。若不离具足此四者之三摩地，则明咒之支分不退失，若离则退失。勿舍前三支于前之天基中观修之对境，且于我之基不舍慢心，应住于四基同时明现之状态中，如是说。若觉疲劳，则舍我与前之天及明咒之对境，以自之身体观为庸常而起立休息。如是说，舍弃对境之方式者，以念前之字之字形，则舍弃对声音之对境。舍弃字之对境，唯缘月轮，舍彼，唯缘如来之身，舍彼，于自生本尊身中明现之彼之心中之声音与字及月亮与本尊身，以及不分别之体性智慧之身，与无相法身法界无有对境而次第缘之。
English
Is the complete and perfect Buddha. It should be known as the supreme of the two-legged. The lunar mansions are all pure. The mantra practitioner should contemplate residing therein. The letters are arranged in order. Well placed in its center. Again, suppress with words of gathering. Purify life and effort. As it is said, as in the tantras, it was previously said that mantras are accomplished through the door of samadhi without verbal recitation, and that yoga attains liberation. However, it was not clearly shown on which limb to focus the recitation, and how to perform mental recitation and whispering recitation. This tantra clearly shows this, hence it is named the Later Samadhi. Moreover, the reciter who appears in the yoga of the self-deity should focus on the garland of secret mantra letters arranged on the pure lunar mansion, which is the nature of bodhicitta, in the heart of the Tathagata residing in front of him, and recite by restraining life and effort. Thus, these four bases of sound, mind, self, and deity are the basis for the arising of siddhis, hence they are called the four bases. The so-called base of self refers to the aggregates of phenomena such as mind and mental factors, which are the basis for ordinary sentient beings to grasp as self and other. Here, it refers to transforming into the basis for the arising of siddhis through the nature of self, other, and deity. If one does not separate from the samadhi that possesses these four, then the limbs of the mantra will not be lost, and if one separates, they will be lost. Do not abandon the object of meditation of contemplating the first three limbs as the deity base in front, and without abandoning pride in the base of self, one should abide in the state where the four bases are simultaneously clear, as it is said. If you feel tired, then abandon the objects of meditation of self, the deity in front, and the mantra, and rise and rest by contemplating your body as ordinary. As it is said, the way to abandon the object of meditation is to think of the shape of the letters of the letters in front, and then abandon the object of sound. Abandon the object of the letters and only focus on the lunar mansion, abandon that and only focus on the body of the Tathagata, abandon that and the sound and letters and moon and deity body in the heart of the self-deity that appears clearly, and the body of wisdom, the nature of non-discrimination, and the Dharmakaya, the signless Dharmadhatu, without an object of meditation, and gradually focus on them.
Chinese
先前先前放舍，于离戏之状态稍作安住，于彼状态中，观想自已庸常之身安住于异熟之身，如幻而观，并作休息。总之，尽力念诵之时，需以禅定而念诵。意之自性乃无分别之菩提心，于无垢之月轮中显现，缘彼，生起极串习之明相且不改变，此乃具足密咒字鬘之观修。为成办悉地之基，于前方所修之佛身心间观修，较之从彼处获得悉地之基，于自观为本尊之身心间亦如是观修，是故，为自已本尊之密咒字鬘所安住与安置之处，即是月轮之相，于何处寻思耶？当知，心之自性乃极清净之菩提心，当精勤作意。此偈指示，于自前二者之心间安置月亮与咒鬘而作意。又，需不散乱而精勤修持，故以眼等诸根门而行之诸风，皆收摄入自身中，不令外散，不令动摇，收摄之后，命气与勤作，以及意之动念二者皆不移动，而令合一，此心，当知密咒之理，以智慧缘于咒字，不散乱而结合。如是，于生起次第之风与诸根之作用，以及心之念头勤作等，不令散乱而摄为一，此等无法以言语唱诵而念诵，故当勤作唯以意念念诵。以命勤摄持等，不离仪轨，或可稍作放松而作低声念诵，然意念念诵乃为殊胜。是故，欲求密咒悉地者，不应以方才所说之方式外之其他方式作言语念诵。总之，摄持命勤，不令由诸根门而外散知觉，眼半闭，姿势稍放松，前方之基
English
Previously, previously let go, and rest for a moment in the state of being free from elaboration. In that state, visualize yourself, an ordinary being, residing in the body of fruition, viewing it as illusory and taking rest. In short, as long as you are reciting, you must recite with meditation. The essence of mind is non-conceptual Bodhicitta, appearing in the center of a stainless moon mandala. By focusing on it, a clear appearance arises that is very familiar and unchanging. This is the very meditation that possesses the letters of the secret mantra garland. As the basis for accomplishing Siddhi, meditate on the heart of the Buddha's body visualized in front. Compared to obtaining Siddhi from that basis, meditate similarly on the heart of your own visualized deity body. Therefore, the place where the secret mantra garland of your own deity resides and is placed is the form of the moon mandala. Where should you contemplate it? Know that the essence of mind is the utterly pure Bodhicitta, and you should diligently focus on it. This verse indicates that you should focus on placing the moon and mantra garland in the hearts of both yourself and the deity in front. Furthermore, you must practice diligently without distraction. Therefore, all the winds that move through the gates of the senses, such as the eyes, should be gathered back into your own body, not scattered outward, not allowed to move. After gathering them, the life-force wind and effort, as well as the mind's thoughts and memories, should not be moved, but unified. This mind, knowing the principles of secret mantra, should be joined with the letters of the mantra through wisdom, without distraction. Thus, the winds of the generation stage, the functions of the senses, and the various thoughts and efforts of the mind are gathered into one without scattering. Since these cannot be recited aloud with melodies, you should strive to recite only with mental recitation. By holding the life-force and effort, etc., without separating from the ritual, or you may recite in a whisper in a slightly relaxed manner, but mental recitation is supreme. Therefore, those who desire the Siddhi of mantra should not perform verbal recitation in any way other than the method just described. In short, hold the life-force and effort, do not let awareness scatter outward through the gates of the senses, keep your eyes half-closed, your posture slightly relaxed, and the basis in front of you.
Chinese
专注于三处。每次呼气时，观想自身为本尊。在念诵结束之前，都要这样做。呼气时，观想前方本尊心间的月亮和咒鬘不变。吸气时，主要专注于自身的这三处，交替进行。像这样安住的状态，称为意之清净。这是没有贪执等烦恼的清净。因为观想的目标清晰且没有混杂，所以要安住于这样的清净之中。念诵时，像之前说的那样让自己休息。上师桑结桑瓦说，观想前方的本尊比自己的尺寸稍微高一些。第二，总结意义。以“明咒彼等无余”等一颂来表示。如果能很好地了解明咒的真如，即观想六本尊之次第无余，以及观想自我的真如，即自性不成立而仅显现为本尊之身，自明光明的体性之仪轨，以及念诵的真如，即具有四支，以及殊胜之义，即这三种，那么修持咒语之人无疑会获得成就。第二，详细解释念诵的支分。分为解释念诵的真如三者，以及解释明咒靠近等之方式两种。第一，分为指示念诵之处，以及解释念诵的禅定诀窍这三者两种。第一，以“寂静花园”等一颂来表示。念诵之处，是在远离人群的寂静花园、河岸、山洞、山顶和森林等具有特征的地方。出家者或安住于明咒之行，或以布萨等戒律来约束自相续的咒语修行者，应当进行念诵的禅定并安住于此。第二，分为正行道和解释其支分两种。第一，分为简略指示和详细解释两种。第一，以“密咒住于火”等一颂来表示。不以口头念诵咒语，而是通过禅定来成就的方式是，观想密咒安住于火中，从而获得所欲。
English
Focus single-mindedly on the three places. Each time you exhale, visualize yourself as the deity. Continue in this way until the recitation is finished. When exhaling, focus on the unchanging moon and mantra garland in the heart of the deity in front of you. When inhaling, mainly focus on these three places of yourself, alternating between them. Remaining in such a state is called purification of mind. This is purification without afflictions such as attachment. Because the object of visualization is clear and without confusion, one should remain in such purity. When reciting, allow yourself to rest as previously explained. The great teacher Sangye Sangwa said to visualize the deity in front of you as slightly taller than your own height. Second, summarizing the meaning. It is indicated by one verse, "The entirety of the vidya-mantra, etc." If one understands well the suchness of the vidya-mantra, which is the sequence of meditating on the six deities in its entirety, and the suchness of oneself, which is the ritual of meditating on one's own nature as not established but merely appearing as the body of the deity, the essence of self-luminous clarity, and the suchness of recitation, which possesses four branches, and the supreme meaning, which is these three aspects, then the person who practices mantra will undoubtedly attain accomplishment. Second, explaining the branches of recitation in detail. It is divided into two: explaining the three suchnesses of recitation, and explaining the methods of approaching the vidya-mantra, etc. First, it is divided into two: indicating the place for recitation, and explaining the three key points of the meditation instructions for recitation. First, it is indicated by one verse, "Secluded garden, etc." The place for recitation is in a secluded garden away from people, on a riverbank, in a mountain cave, on a mountain top, or in a forest, or any place with suitable characteristics. A renunciate or one who abides by the conduct of vidya-mantra, or a mantra practitioner who restrains their mind-stream with vows such as the Uposatha, should engage in the meditation of recitation and abide there. Second, it is divided into two: the actual path and explaining its branches. First, it is divided into two: brief indication and detailed explanation. First, it is indicated by one verse, "Secret mantra abiding in fire, etc." The method of accomplishment through meditation without verbally reciting the mantra is that by meditating on the secret mantra abiding in fire, one obtains what is desired.