Chinese
धातुज्ञानगर्भ आः（धातुज्ञानगर्भ आः，dhātujñānagarbha āḥ，界智藏 आः）。外侧第二个轮廓上，应书写从ཀ་（ka）到ཧ་（sa）为止的三十三个字母。四个轮廓的字母是白色的。六辐的字母按照六道的颜色顺序排列。轮中央的字母，从ཨ་（a）中生出，是薄伽梵智慧勇识，颜色如秋月的白色，头顶上有因陀罗青色的发髻，如旭日东升般被光环围绕。具有一切如来之庄严物的等持，安住在各种莲花座上，双手持着红色和蓝色的乌 উৎপལ་（utpala）花，持有般若波罗蜜多的两种等持，思维自身具有寂静的姿态。观想其心间的月轮，其上是般若波罗蜜多的自性，生起一切智智的因缘，一切声闻和独觉佛生起之物，一切菩萨的福德和智慧之物，胜义谛的字，一切字的因缘，观想字母ཨ་（a）。然后，如前所示的字母ཨ་（a）也要观想得非常明亮，用消除一切障碍的光芒照亮自己的身体，然后从四面口中发出，照亮娑婆世界。然后从金刚六门发出六种颜色的光芒，遍布一切虚空界，在所有佛土中利益众生，照亮轮之坛城，然后返回，围绕智慧金刚三圈，进入口中，取出智慧，以无我之法从自己的门进入，观想安住在自己心间的月亮上的字母，融为一体而安住。也要从三个所缘的门中忆念，如此从智慧身的门中作意，从月轮的门中作意，从字母ཨ་（a）的门中作意，也要显现与一切佛的化身一起安住，然后称念名号。区分各个部族。
English
Dhātujñānagarbha Āḥ (धातुज्ञानगर्भ आः, dhātujñānagarbha āḥ, Essence of Wisdom Āḥ). On the second outer circle, the thirty-three letters from ka to sa should be written. The letters of the four circles are white. The letters of the six spokes are arranged according to the color order of the six realms. The central letter of the wheel, generated from A, is the Bhagavan Wisdom Hero, the color of an autumn moon, with a crest of Indra-blue color, surrounded by a halo of light like the rising sun. Possessing the samadhi of the ornaments of all Tathagatas, seated on a lotus seat of various colors, holding two red and blue utpala flowers in his two hands, holding the two samadhis of Prajñāpāramitā, contemplating oneself as having a peaceful demeanor. Meditate on the moon mandala in his heart, on which is the nature of Prajñāpāramitā, the cause of the arising of Sarvajñāna, the object of the arising of all Shravakas and Pratyekabuddhas, the object of merit and wisdom of all Bodhisattvas, the letter of ultimate truth, the cause of all letters, meditate on the letter A. Then, the letter A as shown above should also be meditated on as being extremely bright, illuminating one's own body with the light that eliminates all obscurations, and then emanating from the four faces, illuminating the Sahā world. Then, from the six Vajra gates, six colors of light emanate, pervading all of space, benefiting sentient beings in all Buddha-fields, illuminating the mandala of the wheel, and then returning, circling the Wisdom Vajra three times, entering the mouth, extracting the wisdom, entering from one's own door with the Dharma of non-self, and meditating on the letter residing on the moon in one's heart, becoming one and abiding. It should also be remembered from the three doors of objects of focus, thus focusing from the door of the Wisdom Body, focusing from the door of the Moon Mandala, and focusing from the door of the letter A, also manifesting abiding together with the Emanation Body of all Buddhas, and then reciting the names. Differentiating the various families.
Chinese
此處未述及諸輪。如是進入稱名之後，從「吉祥金剛持」至「呀德那嘛 (梵文天城體：यतेनमः，梵文羅馬擬音：yatenamaḥ，漢語字面意思：以彼之名)」之咒語之間，應以彼定（三）而誦，不需思維其他所緣。如是從「如來薄伽梵」開始，至「大乘之理最殊勝」之間，誦念名咒之詞句，則屬於金剛界大曼荼羅之根本三十七尊，以及賢劫十六菩薩，皆顯現各自之身色與手印，遍佈一切佛土，成辦事業，復返回，如其各自之種姓，觀想安住於金剛界大曼荼羅各自之位，各自之座。其後，從「佛陀大遍照」至「金剛鉤索大」之間，誦念二十五偈，缺一足，則由智慧薩埵之心間之阿字，化現一百八十五名咒之字，彼等亦化現為薄伽梵大遍照等之白色身色，執持輪與劍等，化現之後，亦往一切佛土，由各自之解脫門，清淨安住於愚癡之有情，亦顯現佛土，復返回，化為名咒之字，融入大曼荼羅之根本三十七尊，五五融入名咒，令其安住。其後，從「金剛怖畏作怖畏」至「具聲者之最勝」之間，誦念十偈，多一足，則由智慧薩埵之心間之字，化現七十一名之密咒，為調伏三界之暴惡，由一切續部所說之金剛忿怒尊之眾，具足極其熾燃之可怖面容，以金剛燃燒之火焰手，以手印為標幟之眾多
English
The wheels are not discussed here. Thus, having entered into the recitation of names, from "Glorious Vajradhara" to the mantra of "Yatenamaḥ (梵文天城體：यतेनमः，梵文羅馬擬音：yatenamaḥ，漢語字面意思：With that name)", it should be recited with that very samadhi, without needing to think of other objects of focus. Thus, starting from "Thus Gone One, Bhagavan," up to "The supreme principle of the Great Vehicle," by reciting the words of the name mantra, the thirty-seven root deities belonging to the great Vajradhatu mandala, together with the sixteen Bodhisattvas of the Auspicious Aeon, are emanated with their respective body colors and hand symbols. Spreading to all Buddha lands, accomplishing activities, and then returning, according to their respective lineages, one should contemplate them residing in their respective places and seats in the great Vajradhatu mandala. Thereafter, from "Great Buddha Vairocana" to "Great Vajra Hook and Lasso," by reciting twenty-five verses, lacking one foot, the letter A from the heart of the Wisdom Being emanates one hundred and eighty-five letters of the name mantra. These also emanate into the white body colors of the Bhagavan Great Vairocana and others, holding wheels and swords, etc. Having emanated, they also go to all Buddha lands, and through their respective doors of liberation, purify sentient beings abiding in delusion, and also manifest Buddha lands. Returning again, they transform into the seed syllables of the name mantra, and merge into the thirty-seven root deities of the great mandala, five by five merging into the name mantra, causing them to abide. Thereafter, from "Vajra Terrifier, Causing Terror" to "The Best of Those with Sound," by reciting ten verses, with one foot extra, from the letter in the heart of the Wisdom Being, seventy-one secret mantras of names emanate. For the purpose of subduing the wickedness of the three realms, the assembly of Vajra Wrathful Ones spoken of in all tantras, possessing extremely blazing and terrifying faces, with hands of blazing vajra fire, marked by many hand symbols,
Chinese
从穿着怖畏服饰和装饰的忿怒尊身中显现，为了调伏世间一切嗔恨，并显现佛土。之后返回金刚界大坛城之外，在第二个坛城中，七十一个名号字组各自转变成各自的部族、颜色和形相。应当观想以这样的次第安住。又将其分为五个十四，应信解为以五部族的自性而安住。然后，从“真实无我即是如来”开始，到“智慧火焰光明炽燃”之间，念诵四十二偈颂，从智慧萨埵心间的字中，取出二百七十五个名号咒语字。依凭薄伽梵无量光（阿弥陀佛）的神变，如应调伏众生，对某些众生示现梵天等形象，对某些众生示现声闻等形象，对某些众生示现菩萨和圆满正等觉佛陀的形象。同样地，对某些众生示现贤瓶和伟大药物等可动和不可动的物体，以化现来成办佛的事业，并通过各自的解脱门来利益贪欲的众生，并显现佛土。之后返回，转变成秘密咒语的字组，在金刚界大坛城之外的第三个轮中，应显现以这样的次第安住。部族的差别是，每个部族都应配有五十五个名号咒语字组。从“成就所欲殊胜义”开始，到“大宝摩尼珍宝顶”之间，念诵二十四偈颂，从智慧萨埵心间的字中，取出一百二十四个名号咒语词。薄伽梵虚空藏以等持力前往十方无尽世界，通过各自的解脱门摧伏众生的悭吝，并显现诸佛的眷属坛城。之后返回金刚界坛城。
English
From the wrathful body wearing terrifying garments and ornaments, there arose the intention to subdue all hatred in all realms of the world and to manifest the Buddha-field. Then, returning to the outside of the great Vajradhatu mandala, in the second mandala, the seventy-one groups of name syllables transformed into their respective families, colors, and forms. One should contemplate them abiding in such an order. Furthermore, dividing them into five groups of fourteen, one should believe that they abide as the nature of the five families. Then, from "The true selflessness is suchness," up to "The wisdom flame is blazing and clear," by reciting forty-two verses, from the letters in the heart of the wisdom-being, two hundred and seventy-five letters of the name-mantra are extracted. By the miraculous power of the Bhagavan Amitabha, according to how beings are to be tamed, to some, he shows the form of Brahma and so on; to some, he shows the form of Shravakas and so on; to some, he shows the form of Bodhisattvas and perfectly complete Buddhas. Likewise, to some, he emanates into moving and unmoving objects such as auspicious vases and great medicines, accomplishing the deeds of the Buddha through emanations, and benefiting beings who engage in desire through their respective doors of liberation, and also manifesting the Buddha-field. Then, returning, they transform into groups of secret mantra syllables, and in the third wheel outside the great Vajradhatu mandala, one should manifest them abiding in such an order. The distinction of the families is that each family should be combined with fifty-five groups of name-mantra syllables. From "The supreme accomplishment of desired meaning," up to "The great jewel, the precious crown," by reciting twenty-four verses, from the letters in the heart of the wisdom-being, one hundred and twenty-four words of the name-mantra are extracted. The Bhagavan Akashagarbha, with his samadhi, goes to the ten directions without limit, and through their respective doors of liberation, he destroys the miserliness of beings and manifests the mandala of the retinue of the Buddhas. Then, returning to the Vajradhatu mandala.
Chinese
在第四个大轮中，各自变成自己颜色的字母，按照顺序排列。这个种姓的分类是，每个种姓都配有二十五个。然后，从“诸佛所证悟”到“文殊师利具吉祥”，念诵十五个偈颂，从智慧菩萨心中的字母中取出九十五个名字的咒语词，以世尊不空成就的方式，圆满一切众生的心愿，并通过自己的解脱之门，使众生不懈怠，并清晰地显现如来部的坛城，然后返回，在金刚界大坛城之外的第五个轮中，按照顺序安置。种姓的分类是，这里每个种姓有十九个。这种种姓的分类，在展现化身的时候，也是以这样的分类来展现，再次收摄并布置轮的时候，也是以种姓的分类来安住。然后，用胜施金刚等来赞颂。嗡 萨尔瓦 达尔玛（藏文：ༀ་སརྦྦ་དྷརྨྨཱ་，梵文天城体：ॐ सर्वधर्म，梵文罗马拟音：oṃ sarvadharma，汉语字面意思：嗡，一切法）等的咒语，就是上面所说的。然后等是随喜的赞颂之词。也应该念诵功德之词。然后稍微坚定一下信心，按照上面所说的，供养近修的供品。也要忏悔和祈求所愿之事。事情结束后，也要按照顺序收摄坛城的大众，将其收摄到智慧菩萨心中的字母中。然后进行身体的守护，安住在舒适的地方。这种方式是完全广大的禅定，非常广大的就是观修七轮的方式。这个禅定，因为是具有信心、精进和智慧的人所修持的，所以是广大的。为了那些不能做到的人，或者信心、精进或智慧不足的人的缘故，将要宣说简略的禅定。对此，秘密
English
In the fourth great wheel, each transforms into letters of its own color and are arranged in order. The classification of this lineage is that each lineage is associated with twenty-five. Then, from "What is realized by all Buddhas" to "Mañjuśrī, the most auspicious," reciting fifteen verses, ninety-five words of the name mantra are extracted from the letters in the heart of the wisdom bodhisattva. In the manner of the Bhagavan Amoghasiddhi, it fulfills the wishes of all sentient beings, and through its own door of liberation, it makes sentient beings unlazy, and also clearly manifests the mandala of the Tathagata family, and then returns, and in the fifth wheel outside the great mandala of the Vajra realm, it is arranged in order. The classification of the lineage is that here each lineage has nineteen. This classification of lineage, even when displaying manifestations, is displayed with such a classification, and when gathering again and arranging the wheel, it also abides by the classification of lineage. Then, praise with Supreme Giving Vajra and others. Oṃ Sarva Dharma (藏文：ༀ་སརྦྦ་དྷརྨྨཱ་，梵文天城体：ॐ सर्वधर्म，梵文罗马拟音：oṃ sarvadharma，汉语字面意思：Om, all dharmas) and other mantras are as mentioned above. Then, etc., are words of praise for rejoicing. The words of merit should also be recited. Then, having strengthened the mind a little, offer the assembly of offerings of close practice as arranged above. One should also confess and pray for what is desired. After the matter is completed, the great assembly of the mandala should also be gathered in order, and it should be gathered into the letters in the heart of the wisdom bodhisattva. Then, protect the body and abide in comfort. This method is a completely extensive meditation, and the way of meditating on the seven wheels is very extensive. This meditation is extensive because it is practiced by those who have faith, diligence, and wisdom. For the sake of those who cannot do it, or those who lack faith, diligence, or wisdom, a concise meditation will be taught. To that, secret