Chinese
勾召的兵器和，摧毁分别念的忿怒尊的猛烈事业，救度者忿怒尊砍断的兵器和，击打六种兵器等，降伏断魔命者的一切。锋利而发出呼呼声的芥子猛咒。第三是正行方便和所依，对染污、悦意、知识执着、颠倒，以及具有男女之相的蹲姿。书写名号、名字、种姓和那哩。向寂怒秘密坛城本尊众，顶礼、祈求救护，以威力遣送，加持、迁转处所、净除业障，以及灌顶等，救度祈请。救护的伞和身量幡，莲花座、竹子、镜子上，邪魔无法侵入的妙香和，香气扑鼻的绸缎用香熏。心识不散乱地作为所依。方便有四种，以慈悲力量勾召是，三宝的谛实和，自续清净的谛实，六道中阴逝者等，无论生于何处，处于何地，断除恶趣之门，于高处的，秘密坛城险地中，刹那顷刻勾召。以咒语和手印勾召是，以勾召的铁钩手印，阿苏那哩智贝都和，那哩扬巴扎阿姆库夏匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。念诵七遍或二十一遍。如同风吹动灰色纸张般，也会再次勾回彼者。以明觉力量勾召是，从我的心间的匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）放出，从那放出无数化身，出现如同光芒铁钩，从死者的旷野抓住，心想来到我的面前。以此锐利迅速勾回。到达限度之相于他处知晓。之后融入所依，剖开身体融入无二。以铁钩抓住，以索套束缚，以铁链锁住，聚集欢喜。以厌离转变中阴的认识。先前具有有部的肉身，由于中阴的意识容易转变，因此要知道就在那里。如果不具备这些仪轨，那么对亡者行饶益将变得毫无意义。愿所有无余的众生，获得无上自性之地。这是印度阿阇黎比玛拉米扎的亲口所说，象雄仲嘉古玛ra所著。
English
The weapons of summoning and, the fierce activity of the wrathful one who destroys conceptualization, the weapons of the liberating wrathful one who cuts, and striking with six weapons, etc., subdue all those who cut off demons and take life. The sharp and rustling mustard seed mantra. The third is the main practice, the means and the support, for defilement, pleasure, knowledge attachment, reversal, and squatting with male and female characteristics. Write the title, name, lineage, and nri. To the peaceful and wrathful secret mandala deity assembly, prostrate, pray for refuge, send away with power, bless, transfer the place, purify obscurations, and empower, etc., liberate and pray. The protective umbrella and the body-sized banner, on the lotus seat, bamboo, and mirror, the great incense that cannot be invaded by obstacles and, the fragrant silk is fumigated with incense. Make the consciousness the support so that it does not wander. There are four types of means, summoning with compassion and power is, the truth of the Three Jewels and, the truth of the purity of one's own continuum, the six realms, intermediate state departed ones, etc., wherever they are born, wherever they dwell, cut off the gate of bad destinies, in the secret mandala dangerous place of the high, summon in an instant. Summoning with mantra and mudra is, with the iron hook mudra that summons, a su nri tri pre du and, nri yam vajra am kusha jah (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning). Recite seven or twenty-one times. Like a gray paper blown by the wind, it will be hooked back to that very place. Summoning with the power of awareness is, from the jah (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) of my heart, emanate countless emanations from that, appear like rays of light iron hooks, seize from the wilderness of the dead, think that they come before me. With this sharp and swift hook, it will be hooked back. The sign of reaching the limit is known elsewhere. Then, having absorbed into the support, split the body and absorb into non-duality. Grasp with an iron hook, bind with a lasso, lock with an iron chain, gather joy. Transform the intermediate state's perception with sorrow. Previously having the fleshy body of existence, since the consciousness of the intermediate state is easy to transform, therefore know that it is right there. If these rituals are not complete, then benefiting the deceased will become meaningless. May all sentient beings without exception, attain the supreme state of their own nature. This was spoken by the Indian master Vimalamitra, and written by Zhangdrung Jnyanakumara.
English
Translated. ༈. A short treatise on the logic of attracting consciousness. In Sanskrit: Ayu Gata Vijnana Hetu Abrita Atika Raksha Dakana Ma. In Tibetan: Called a short treatise on the logic of attracting the consciousness of the deceased. Homage to the tutelary deity. To act for the deceased, King Bimbisara, from the abode of the thirty-three gods, the immaculate jewel of the gods, due to the karma of killing his father in the past, falling into the realm of suffering, by attracting the consciousness with support, like being liberated from the realm of suffering. Therefore, whatever it may be, from a supported basis, after attracting it with the mind of meditation, purifying the support, obtaining the fruit of consciousness, is the teaching of the Buddha. The great method of attracting consciousness comes from elsewhere. There are three types of signs: the best is the actual object, the medium is the experience, and the last is the dream omen. The first, for those with great power and ability, the habitual body appears pure, impurities are reversed, reeds move, and mirrors and nameplates may tremble. In experience, the appearance of experience is similar to the above. Similar appearances in the realm of mind, the support is not suitable for the realm of mind, and in such a dream, others will be seen. A person who is highly endowed with bodhicitta, a man who is skilled in rituals for the benefit of others, a dwelling place for the image, the letter, and the deity. oṃ buddha curu curu mahā curu ke svāhā. Recite one hundred and thirty thousand times, keeping silent. The main practice is on the auspicious time of the waxing moon, bathe the body and offer prayers, eat the three whites and offer clothes, face the great bodhi, lie down to the north and observe the dream, observe where you will be reborn, and do things for the benefit of others. The wise should perform the seven hundred thousand actions in accordance with the scriptures. Alternatively, cast the omen of the dakini, in a clean and immaculate place, arrange the support, make offerings, and circumambulate the tsok khor. Wash the mirror and apply fragrance. Contemplate the nature of the five dakinis, holding a damaru and a mirror, making a high handle, a wide mouth, and a dot. Brighten the eyes with ointment, showing the signs. Recite thirty thousand times yourself. oṃ dhī ri dhī ri, dhuru dhuru śaga śaga, tsalpa tsalpa, pramo śaga tsalpa, ya śug ri nirti phobh phobh ya ya. After that, five pure girls, after bathing, contemplate as the five dakinis, forcefully throw white mustard seeds with mantras, will show good and bad omens and begin to speak, drive away bears, tigers, and ghost kings, wise
Chinese
宣说。二者头空手空，手中拿着经书。右手是拇指的打开方式，口中宣说法的声音，示现各种乘。箭的意义也和前面一样有三种。从箭杆到箭镞之间，观想吽（ཧཱུྃ，hūṃ，hum，种子字）等十忿怒尊。四位主尊和四位事业尊，方便和智慧二忿怒尊，十波罗蜜多和，父尊母尊以交合的方式，箭杆和箭身结合，父尊母尊全部进行交合。菩提心的自性，在竹子的空心中向上引导，智慧取在箭镞的顶端，它也做着转移的事业。断除十不善业之后，安置在十善业上，十自在圆满十地圆满。不具足勇气和不共同，如同罗刹手中拿着武器一样。比玛拉米扎以吽（ཧཱུྃ，hūṃ，hum，种子字）作，从后来的分别念中取出而作，完毕。
English
Declare. Both the head and hands are empty, holding a book in their hands. The right hand shows the gesture of opening the thumb, and the sound of Dharma is proclaimed from the mouth, demonstrating various vehicles. The meaning of the arrow is also the same as before, with three aspects. From the shaft to the arrowhead, visualize the ten wrathful deities, including Hūṃ (ཧཱུྃ，hūṃ，hum，seed syllable). The four lords and the four accomplishing ones, the two wrathful ones of method and wisdom, the ten pāramitās, and the union of father and mother. By joining the shaft and the body of the arrow, all the fathers and mothers engage in union. The nature of bodhicitta is guided upwards in the hollow of the bamboo, and wisdom is taken to the tip of the arrowhead. It also performs the actions of transference. After cutting off the ten non-virtuous deeds, and placing them on the ten virtuous deeds, the ten powers are perfected and the ten bhūmis are completed. Lacking confidence and being uncommon, it is like a demon holding a weapon in its hand. Vimalamitra made this with Hūṃ (ཧཱུྃ，hūṃ，hum，seed syllable), extracted from later conceptual thoughts, and it is completed.
Chinese
特别是度脱六续，从经文的衡量中修习。 天人的乘，四种集合处，布施的闲暇因缘，生之障碍消除。 阿罗汉不压低地位，不是从其他处获得，内宗的彼岸意念五种。 在普光之地度脱，是资粮道菩萨的乘，法性住处赞颂中间的联系。 圆满获得灌顶，烦恼自然清净，一切地法身空性智慧。 在密严刹土度脱时，加行道外续长远必定赞颂，度脱者水的灌顶，烦恼障碍消除。 密严报身如镜般清明，在莲花处度脱时，见道从玛约嘎愤怒中赞颂。 作为原因解释，秘密主一切行清净，莲花现证平等性。 在法轮大集会度脱时，修道阿努瑜伽大悲，金刚界智慧俱生清净。 法轮化身事业成就明显，在智慧上师处度脱时，究竟道阿底瑜伽自性赞颂。 任运成就大乐自性清净，普贤金刚一切分别明显。 总之，道上的四种住处闲暇，灌顶障碍地位压低身和，智慧和九被称为。 愿所化众生自相现证获得。印度堪布无垢友的意趣，无垢月光自身所著的遮除障碍十八的后续所说完毕。
English
Specifically, liberating the six tantras, through studying with the measure of scripture. The vehicle of gods and humans, the four gathering places, the leisure and connection of generosity, may the obscurations of birth be removed. Arhats do not suppress their position, they do not obtain it from elsewhere, the five aspects of the inner school's intention of the other shore. Having liberated the ground of all-pervading light, it is the path of accumulation, the Bodhisattva vehicle, the connection of praising the nature of reality. Completely obtaining empowerment, the afflictions are naturally purified, all ground, Dharmakaya, emptiness, and wisdom. When liberating in the Dense Array, the path of joining, the outer tantra, the long and certain praise. The empowerment of water that liberates, the afflictions and obscurations are removed. The Dense Array, Sambhogakaya, is clear like a mirror. When liberating in the Lotus Land, the path of seeing, Mayogakrodha praises. Explaining the cause, the secret lord, all actions are purified. The Lotus, manifest enlightenment, is equality itself. When liberating in the Wheel, the Great Assembly, the path of meditation, Anu Yoga, great compassion. Vajradhatu wisdom, co-emergent, is purified. The Wheel, Nirmanakaya, activity accomplishment is clear. When liberating in the Wisdom Lama, the final path, Ati Yoga, praises the natural state. Spontaneously accomplished, great bliss, the natural state is purified. Samantabhadra Vajra, all conceptualization is clear. In short, the four places of the path are leisurely. Empowerment, obscurations, position suppression, body, and wisdom, and nine are called. May the disciples attain the manifestation of their own characteristics. From the intention of the Indian Abbot Vimalamitra, the stainless moon himself composed the eighteenth sequel to the removal of obstacles.", }, { "chinese_translation": "吽字自身增长的短文，汇集了轮回和涅槃的精华，摧毁习气，圆满具备功德。对不可言说的吽字恭敬顶礼后，为了没有见到自性而迷惑的众生，将宣说吽字的体性。为了从内部取出隐藏的意义，应当了知吽字自身的三种方式，通过住处和显现者以及究竟，这个次第将完全圆满。住处是法界声音的意义本身。འབྱི་མ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）འདུ་མ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）ང་ཚེས་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和，དབྱུག་པ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）ཧ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）二者是摄受的长音，从珍贵的紫色之中，如命根一般。འབྱི་མ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是父亲的菩提心，འདུ་མ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是母亲的菩提心，ང་ཚེས་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是无二的菩提心，དབྱུག་པ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）二者是分别的殊胜，ཧ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）以能作使珍宝显现，ཧུ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）能摄集一切，足句能使无二转变，长音自身是一切智者，初始和中间二者。", "english_translation": "The short text of the Hum syllable itself, which has been lengthened, gathers the essence of samsara and nirvana, destroys habitual patterns, and is fully endowed with qualities. Having respectfully prostrated to the inexpressible Hum syllable, for the sake of those who have not seen their own nature and are wandering in delusion, I will explain the characteristics of the Hum syllable. In order to extract the hidden meaning from within, one should understand the three aspects of the Hum syllable itself. Through the abode, the manifester, and the ultimate, this sequence will be completely perfected. The abode is the very meaning of the sound of the Dharmadhatu. Ibyima, Duma, Ngatshe, and Dhyukpa, Ha, the two are the long sounds that gather power, from within the precious purple, like the life force. Ibyima is the Bodhicitta of the father, Duma is the Bodhicitta of the mother, Ngatshe is the non-dual Bodhicitta, Dhyukpa, the two are the best of distinctions, Ha makes the precious jewel clear by enabling it, Hu gathers everything, the foot makes the non-dual transformation, the long sound itself is all-knowing, the beginning and the middle are two.