Chinese
使其清晰。第二个吽将一切都聚集到我身上。第三个吽将我和誓言尊，以及智慧尊分为二。我的誓言尊坛城在前，智慧尊坛城清晰，就像从一盏灯中分出两盏灯一样观想。念诵有五种：本体、念诵方法、展开和收摄、数量和避免过失。本体有两种：共同念诵和个别念诵。共同念诵是所有部族都聚集为金刚萨埵，吽 班杂 扎热。 穆 达 杜 效 瑞。总的来说，念诵 嗡 菩提 支达 玛哈 苏卡 嘉那 达度 阿。个别念诵是直接念诵各个本尊的咒语。念诵方法有三种：外观身体的念诵，内在脉的念诵，秘密虚空的念诵。外在念诵是：在我的心间，有日月莲花座。其上有完整的金刚萨埵像。右手拿着金色的金刚杵，像大麦一样。左手拿着绿松石的铃，像手肘一样。上半身穿着白色丝绸，上面有金色的天鹅图案。下半身穿着紫色的裙子。用大丝绸的土地图案覆盖心间的装饰。穿着带有孔雀眼图案的功德法衣。用蓝色丝绸制作事业行为的袖子。用各种珍宝装饰。观想放出无量光芒。在其心间有太阳。其上有像大麦一样的金刚杵。其中心有蓝色的吽（ཧཱུྃ，हूँ，hūṃ，吽），像芥子一样。在其周围观想咒语环绕。在前方也这样观想。对念诵的我和前方的二者进行展开和收摄。内在念诵是：我的顶轮是大乐轮，有三十二根脉。喉轮是受用轮，有十六根脉。心轮是法轮，有八根脉。脐轮是化身轮，有六十四根脉。密处是风轮，像弓一样有五根脉。观想顶轮为毗卢遮那佛，喉轮为无量光佛，心轮为不动佛，脐轮为宝生佛，密处为不空成就佛。在他们各自的心间有智慧尊。在他们的心间有金刚杵和法轮等标志。
English
Make it clear. The second Hūṃ gathers everything to me. The third Hūṃ separates me and the Samaya Being, and the Wisdom Being into two. In front of my Samaya Being's mandala, the Wisdom Being's mandala is clear, like separating two lamps from one lamp, visualize. There are five types of recitation: essence, method of recitation, expansion and contraction, quantity, and avoiding faults. There are two essences: common recitation and specific recitation. Common recitation is when all families gather as Vajrasattva, Hūṃ Vajra Dhṛk. Muṃ Dhā Du Śva Ri. Generally, recite Oṃ Bodhicitta Mahā Sukha Jñāna Dhātu Ā. Specific recitation is directly reciting the mantras of each deity. There are three methods of recitation: recitation focused on the external body, recitation focused on the internal channels, and recitation focused on the secret space. External recitation is: In my heart, there is a seat of sun and moon lotus. On it is a complete image of Vajrasattva. The right hand holds a golden vajra, like a barleycorn. The left hand holds a turquoise bell, like an elbow. The upper body wears white silk with golden swan patterns. The lower body wears a purple skirt. Cover the heart's decoration with a large silk land pattern. Wear a merit dharma robe with peacock eye patterns. Make sleeves of action with blue silk. Adorn with various jewels. Visualize emitting immeasurable light. In its heart is the sun. On it is a vajra like a barleycorn. In its center is a blue Hūṃ (ཧཱུྃ，हूँ，hūṃ，seed syllable) like a mustard seed. Visualize mantras surrounding it. Visualize the same in front. Perform expansion and contraction on the reciting self and the one in front. Internal recitation is: My crown chakra is the great bliss wheel, with thirty-two channels. The throat chakra is the enjoyment wheel, with sixteen channels. The heart chakra is the dharma wheel, with eight channels. The navel chakra is the emanation wheel, with sixty-four channels. The secret place is the wind wheel, like a bow, with five channels. Visualize Vairocana at the crown, Amitābha at the throat, Akṣobhya at the heart, Ratnasambhava at the navel, and Amoghasiddhi at the secret place. In each of their hearts is a Wisdom Being. In their hearts are symbols such as vajras and wheels.
Chinese
何谓相？其中心以吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）和嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）等各自的咒语围绕。于此专注而念诵，光芒从自身发出，击中顶轮。菩提心甘露降至喉咙，然后是心间，然后是脐轮，然后显现于密处。复又放出，击中自身的顶轮。如是如燃火般行之。如秘密般念诵是：我念诵之后，心间的咒语从命脉向上升，融入顶轮。于脊椎之马道，显现于金刚道。放出于明妃的虚空，融入前方的胸间。如是念诵。放收是：于近修之时，放出白色光芒如日光。于近成就之时，放出黄色光芒，净化众生的业障。于成就之时，放出红色光芒，净化有情众生的业障。收回时，聚集悉地。于大成就之时，不放出绿色光芒，而是收回，聚集身语意的所有悉地。数量是：数量的近修六十万遍。时间的近修，上根者六个月，中根者十四个月，下根者十六个月。征兆是：上等者得见本尊之面，中等者修法之物显现征兆，下等者体验和梦境清晰。过患是：禅定不清晰，念诵发音不正确，懒惰和散乱应舍弃。由此成就。知见是因，进入是修，禅修是道，相是基，道本身是果，获得是联系的要点。显现是成熟的果，是产生果的因和道的缘。基之知性的相是见，如道的因。缘起进入的相是禅修，如道的缘。显现之果的相是果。获得的要点是联系，基和道是所知和能知的联系，道和果是获得者的联系。其中，基之知性的相是见，见与真谛无别，觉性远离造作之处，七支安住于自性之因。缘起进入的相是禅修，从各自的身体，四十二种妄念之聚中，观修四十二尊智慧本尊。
English
What is the aspect? Its center is surrounded by the respective mantras such as Hūṃ (藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽) and Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡). Focusing on this and reciting, rays of light emanate from oneself, striking the crown. Bodhicitta nectar descends to the throat, then to the heart, then to the navel chakra, then manifests in the secret place. Again, it radiates out, striking one's own crown. Thus, it should be done like a burning fire. Recitation in a secret manner is: After I recite, the mantra in the heart rises up from the life-vein, dissolving into the crown. On the spinal horse-path, it appears on the vajra path. It radiates into the space of the consort, dissolving into the chest in front. Thus is the recitation. Emanation and gathering are: During the approach, white light radiates outward like sunlight. During the near-attainment, yellow light radiates outward, purifying the obscurations of beings. During the accomplishment, red light radiates outward, purifying the obscurations of sentient beings. When gathering back, collect the siddhis. During the great accomplishment, do not emanate green light outward, but gather back, collecting all the siddhis of body, speech, and mind. The quantity is: The approach of quantity is six hundred thousand times. The approach of time, for the superior faculty, is six months, for the intermediate, fourteen months, and for the inferior, sixteen months. The signs are: The superior sees the face of the yidam deity, the intermediate, signs appear in the substances of accomplishment, the inferior, experiences and dreams become clear. The faults are: Samadhi is not clear, recitation is not phonetically correct, laziness and distraction should be abandoned. By this, it is accomplished. Knowing is the view as the cause, entering is the practice, meditation is the path, the sign is the basis, the path itself is the fruit, obtaining is the essence of the connection. Manifestation is the ripened fruit, the cause of producing the fruit and the condition of the path. The aspect of the knowledge of the basis is the view, like the cause of the path. The aspect of the arising condition is meditation, like the condition of the path. The aspect of the manifested fruit is the fruit. The essence of obtaining is the connection, the basis and the path are the connection of the knowable and the knowing, the path and the fruit are the connection of the obtainer. Among these, the aspect of the knowledge of the basis is the view, the view is inseparable from the truth, awareness is free from fabrication, the seven branches abide in the cause of self-nature. The aspect of the arising condition is meditation, from one's own body, the forty-two aggregates of thoughts, meditate on the forty-two wisdom deities.
Chinese
然后自己也融化成光，融入法界无生之中。这就是空性的盔甲，无论如何也不会被摧毁。这是因为远离了常边的缘故，所以要修习圆满次第。以空性的盔甲守护身体，这样修习就是空性的盔甲，无论如何也不会被摧毁。然后从康（藏文：ཀཾ་，梵文天城体：कं，梵文罗马拟音：kam，汉语字面意思：康）字生出金刚盔甲，从杭（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：ham，汉语字面意思：杭）字生出绳索，从嗡（藏文：ༀ་，梵文天城体：ॐ，梵文罗马拟音：om，汉语字面意思：嗡）字生出金刚，从吽（藏文：ཧཱུཾ་，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生出珍宝绳索，各自想好后系缚。念诵“ra da na ma le a be shin tsa”，用珍宝串珠系缚。念诵“pa ta lam”，白色丝绸彩带向右飘扬，念诵“a bi shin tsa mam”，红色丝绸彩带向左飘扬。一切行住坐卧之中，不要造作。一切时中的行为，也不要造作自己未证悟的本尊身，而是将自己本有的状态作为行为。具有坛城的坛城，意思是说，要通过认识的方便来认识自性坛城。在坛城上修习坛城，这样在自性坛城上，修习三摩地的坛城，就是为了证悟。坛城从坛城中生出，意思是说，从自性坛城中生出的是三摩地的坛城。心的坛城是殊胜的坛城，意思是说，三摩地坛城的中心主尊是殊胜的金刚萨埵，因此在一切行为中都要修习金刚萨埵。这些都是想要修习本尊身的方法。行走、安住、睡眠时，不离其法界而安住。在一切行住坐卧中，也不要偏离空性之状态，安住于此状态。如果稍微有些心胸狭窄，就从那个状态中生起自己的本尊身来守护身体，穿上盔甲，这样做。一切行为都观想为明观的本尊身。或者，如果从内在的圆满次第来说，具有坛城是指：自己头顶有大乐轮，有三十二根脉；喉咙有受用轮，有十六根脉；心间有法轮，有八根脉；肚脐
English
Then oneself also dissolves into light, merging into the unborn Dharmadhatu. This is the armor of emptiness, which can never be destroyed. This is because it is free from the extreme of permanence, therefore one should practice the completion stage. Protect the body with the armor of emptiness, practicing in this way is the armor of emptiness, which can never be destroyed. Then from Kam (Tibetan: ཀཾ་, Sanskrit Devanagari: कं, Sanskrit Romanization: kam, Literal meaning: Kam) arises the Vajra armor, from Ham (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Romanization: ham, Literal meaning: Ham) arises the rope, from Om (Tibetan: ༀ་, Sanskrit Devanagari: ॐ, Sanskrit Romanization: om, Literal meaning: Om) arises the Vajra, from Hum (Tibetan: ཧཱུཾ་, Sanskrit Devanagari: हूं, Sanskrit Romanization: hūṃ, Literal meaning: Hum) arises the jewel rope, each thought of and bound. Recite "ra da na ma le a be shin tsa", and bind with a string of jewels. Recite "pa ta lam", and a white silk banner flies to the right, recite "a bi shin tsa mam", and a red silk banner flies to the left. In all activities of walking, staying, sitting, and lying down, do not be artificial. All the time, do not create a deity body that you have not realized yourself, but make your own inherent state the activity. The mandala with the mandala, means that the self-nature mandala should be known through the means of recognition. Meditate on the mandala on the mandala, thus on the self-nature mandala, meditate on the samadhi mandala, which is to realize it. The mandala arises from the mandala, meaning that what arises from the self-nature mandala is the samadhi mandala. The mandala of the heart is the supreme mandala, meaning that the main deity in the center of the samadhi mandala is the supreme Vajrasattva, therefore in all activities one should meditate on Vajrasattva. These are all methods for wanting to meditate on the deity body. When walking, staying, and sleeping, abide in its Dharmadhatu without deviation. In all activities of walking, sleeping, staying, and sitting, do not deviate from the state of emptiness, and abide in this state. If you are a little narrow-minded, generate your own deity body from that state to protect the body, put on armor, and do this. Visualize all activities as a clear deity body. Or, if explained from the inner completion stage, having a mandala means: one's own crown has the great bliss wheel, with thirty-two channels; the throat has the enjoyment wheel, with sixteen channels; the heart has the Dharma wheel, with eight channels; the navel
Chinese
那时以十六为限。若能获得寿命自在的持明，仅在那时也能获得大手印持明。在那之上，如果能修持十六个月，必定能获得成就。之后，便与任运成就的持明相结合。五身任运圆满，是指示五身任运成就的证悟之理。也就是说，圆满正等觉佛的五身任运成就，仅从持明本身就能以名言来衡量。遮蔽消除的智慧本身不经造作，任运身语意功德事业二十五种圆满。那是究竟的任运圆满。从智慧明点本身，如何获得呢？智慧是任运圆满的持明。明点是身语意功德事业无别。那本身就是持明。是从那之中特别区分出来的。智慧明点自身显现，智慧明点自身是基之实物、实相。实相即是金刚萨埵。明点自身显现，是指以觉性证悟那实义。不可思议，无边无际至高无上。那些并非从他处而来，而是从基之自生智慧，远离一切戏论的那本身，智慧的游舞不间断地显现。智慧的伟大功德，力量和无畏，总持和禅定，相和好，一切任运成就的文字轮大集会之地显现出来。十方四时现证菩提，指示本尊和宫殿的安住方式。为十方和四时所摄的现证菩提之自性，五身任运成就的安住处所是特别的。清净刹土和宫殿，佛的清净刹土，外在法界远离戏论，内在显现如同色究竟天，秘密是空乐之觉受的明妃之虚空。远离边际的宫殿，宫殿清净，没有边际，是远离大小的尺度和边际。轮之庄严和乐器之聚，在那宫殿中，有无数珍宝的庄严，以及令人向往的妙欲天女。