English
It should be done like (a certain) posture. It is said that the deity, because of great merit, has the necessity of approaching accomplishment. The saying of the Magical Teaching School is that what is called self-nature refers to oneself as Vajra Rakshasa Child. It should be done like an angry little Rakshasa child. Although the body is an ordinary body, the appearance should be like a Rakshasa. It emerges from the heart of the Yidam deity, circles the mandala three times, sits at the west gate, faces east, and makes three single-handed gestures. Praying, saying: I am originally a Buddha, but I have not recognized this. Now, please equally unite the Yidam deity and all sentient beings that I uphold. The purpose of doing this is to subdue the strong beings, so it manifests as an angry little deity. Any of these three methods can be used. Because Brahma is peaceful, it is appropriate to proceed according to the Teaching School outwardly. Om, the great vow of the past is, when to vow to liberate? The deity of the mandala, the vow you made in the past was to generate the supreme Bodhicitta and then vow. So how did you vow? To liberate all the worlds completely. What did you vow to liberate? In order to transform the entire world of outer vessel and inner essence into the manifestation of pure wisdom, thereby abandoning the impure manifestation of delusion. Therefore, transcending the karma of samsara, merging victory into each pure land. Where did you vow to liberate? You vowed to liberate in the pure land of the Victorious Ones. Now, please also let me yogi realize within your realm. Please merge me into the Mahamudra. So how to liberate? Please also unite me, the yogi, with your body, speech, and mind Mahamudra, indivisibly. Thus praying. With non-dual means and wisdom. After praying in this way, all the deities of the mandala unite with non-dual wisdom. The continuum of Bodhicitta arises from the father and dissolves into the mother. The body of the wisdom ray purifies the conceptual thoughts. From the mother's emptiness, rays of wisdom light radiate, burning all the conceptual thoughts of my body, speech, and mind like burning a bird's feather, completely purifying all sins, obscurations, and evil deeds, all bad habits. In the pure mind like molten gold. That awareness Bodhicitta, like uncooled molten gold.
Chinese
如同在孔穴中，缓缓融化安住的，阿赖耶识菩提心的影像。三者的加持，光明的种子。又从诸佛的身语意处，发出三个字，光融入。那些光变成无自性的文字嗡（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཾཿ，梵文天城体：अः，梵文罗马拟音：aḥ，汉语字面意思：阿），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。这三个字也变成吽字。吽字光明的文字，如幻如化。融入心中，成为身的明点。吽字也在中庭绕三圈，如蜜蜂绕花。融入主尊的心中。这成为身的明点。金刚道生起，空行母的虚空。如无云晴空的阳光般凝聚。从身的明点，到脊柱的脉络。在金刚道中生起。降临到空行母的虚空，带着光芒安住。法身安住于菩提心。吽字的光芒。令父母双运融化。法身的体性。觉性菩提心的自性。如无云晴空的阳光般清明。诸佛各自心咒的声音。坛城诸佛也，发出各自的心咒吽哈嘿啪的响声。融入光中。发出吽哈嘿啪的声音。五部的咒语吽。处所的八母哈。境的嘿。四门母啪。这样念诵后融入光中。五部的吽字发出声音，融入光中。由此一切混合。融入菩提心成为一体。那些光也融入中央的光中。坛城的中央，变成一个光团安住。那光就是心髓法身。之后仅仅忆念心髓。之后仅仅在心中忆念吽字。吽字变成两个反写的字。语的印两个圆满。语文字的仪轨是，吽字清楚地显现为两个缠绕的字。清楚地显示吽字，就是完全圆满。光芒放射和收摄的结合。从吽字放射出光芒。激励诸佛的誓言。净化众生的习气和分别念的障碍后，融入吽字。心的手印极其炽盛。金刚
English
Like being in a hollow space, slowly melting and abiding, the image of the Alaya consciousness Bodhicitta. The blessings of the three, the seed of light. Again, from the body, speech, and mind of all the deities, three syllables emanate, and the light dissolves. Those lights become the letters OM (Tibetan: ཨཱོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Literal Chinese Meaning: Om), AH (Tibetan: ཨཾཿ, Sanskrit Devanagari: अः, Sanskrit Romanization: aḥ, Literal Chinese Meaning: Ah), HUM (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hum), devoid of inherent existence. Those three letters also become HUM. The letter HUM of light, just like an illusion. Dissolving into the heart, it becomes the essence of the body. The letter HUM also circles three times in the courtyard, like a bee hovering around a flower. It dissolves into the heart of the main deity. This becomes the essence of the body. The Vajra path arises, the space of the Yogini. Concentrated like the sunlight of a cloudless sky. From the essence of the body, to the spinal cord's channel. It arises in the Vajra path. Descending into the space of the Yogini, it abides with light rays. The Dharmakaya abides in Bodhicitta. By the light rays of the HUM. Causing the union of the father and mother to melt. The nature of the Dharmakaya. The self-nature of awareness Bodhicitta. Clear like the sunlight of a cloudless sky. The sound of the heart mantras of each deity. The deities of the mandala also, emit the sound of their respective heart mantras HUM HA HE PHAT. Dissolving into light. The sound of HUM HA HE PHAT arises. The mantra HUM of the five families. The eight mothers of the place HA. The HE of the realm. The PHAT of the four gatekeepers. After reciting thus, they dissolve into light. The sound of the HUM of the five families resounds and dissolves into light. By this, everything is mixed. Dissolving into Bodhicitta as one. Those lights also dissolve into the central light. In the center of the mandala, it becomes a single mass of light abiding. That light is the essence, the Dharmakaya. Then, just by remembering the essence. Then, just by remembering the letter HUM vividly in the mind. The letter HUM becomes two reversed letters. The two mudras of speech are complete. The ritual of the speech syllable is, the letter HUM clearly appears as two intertwined letters. Clearly showing the HUM, is completely perfect. By the union of radiating and gathering light rays. From that HUM, light radiates outwards. Arousing the Samaya of the Sugatas. Purifying the habitual tendencies and conceptual obscurations of sentient beings, and then dissolving into the HUM. The heart mudra blazes exceedingly. Vajra
Chinese
是心之咒。金刚父莲花母加持。从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）生出蓝色五尖金刚杵。从帕（藏文：པ，梵文天城体：प，梵文罗马拟音：pa，汉语字面意思：帕）生出红色莲花，在未被颠倒过失玷污的法界自性中。从玛（藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：玛）观想日轮。父之处，以吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）瓦吉拉表示心具五智之相，观想为五尖金刚杵。母之虚空，在化为八瓣莲花的中央，为了生出一切善逝之相，于日轮之上观想一红色玛。然后以手印催促，母以“萨玛雅 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）”催促，父以“萨玛雅 斯东”催促，母说“阿努拉嘎亚 弥”，父说“阿努拉嘎亚 杭”，父与母交替催促，以六歌生喜悦，降下菩提心，以二咒作供养。之后以贪欲之咒于内持心，以供养普扎之咒聚集四方，供养善逝。从夏达帕中积聚的歌声。夏达（根本长）第二，嘎达帕（中等二），布让额瓦，东额瓦，邦嘎德吾，江嘎德吾歌。每一个都具有十种功德：生起聚集之识，完全明了，悦耳，无不和，极其深奥，随顺，任何事物都无法阻挡，悦耳，不混乱，极其隐秘。这十种功德中的每一种又被六首歌所遍布，即六十组。这被称为六十种语调分支，像这样的歌声，父与母各自为了生起贪欲的喜悦而极力催促。催促“萨玛雅 霍”等也应极力使用六十种语调分支。亲近和近亲近。生起母并加持虚空秘密是亲近。交替催促是近亲近。成就和大的成就。以四手印嬉戏，即方便与智慧结合是成就。体验喜悦，特别是菩提心降临是大的成就。 общей 亲近和成就总共有三种，外
English
It is the mantra of the mind. Vajra Father and Lotus Mother bless. From Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) arises a blue five-pointed vajra. From Pa (藏文：པ，梵文天城体：प，梵文罗马拟音：pa，汉语字面意思：帕) arises a red lotus, in the nature of the Dharmadhatu unblemished by the faults of inversion. From Ma (藏文：མ，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：玛) contemplate the solar disc. The Father's place, with Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Vajra, as a sign that the mind possesses the five wisdoms, contemplate it as a five-pointed vajra. The Mother's space, in the center transformed into an eight-petaled lotus, as a sign of generating all Sugatas, on top of the solar disc, contemplate a red Ma. Then, urged by gestures, the Mother urges with "Samaya Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)", the Father urges with "Samaya Stoṃ", the Mother says "Anuragaya Mi", the Father says "Anuragaya Haṃ", the Father and Mother urge alternately, generating joy with six songs, causing Bodhicitta to descend, and making offerings with two mantras. Afterwards, hold the mind within with the mantra of desire, and with the mantra of offering Puza, gather the directions and offer to the Sugatas. The songs accumulated from Shatapa. Shata (root length) second, Gartapa (middle two), Brangngeva, Dungngeva, Pangkadeu, and Changkadeu songs. Each of these possesses ten qualities: generating assembled knowledge, complete understanding, pleasing to the ear, without disharmony, extremely profound, following, unassailable by anything, pleasing to the ear, not confusing, and extremely secret. Each of these ten qualities is also pervaded by six songs, that is, sixty groups. These are called sixty branches of vocal melody, and such songs should be used to urge the Father and Mother to generate the bliss of their respective desires. Urging "Samaya Ho" and so on should also make great use of the sixty branches of vocal melody. Approach and near approach. Generating the Mother and blessing the secret space is approach. Alternately urging is near approach. Accomplishment and great accomplishment. Playing with the four mudras, that is, the union of method and wisdom, is accomplishment. Experiencing bliss, especially the descent of Bodhicitta, is great accomplishment. In general, there are three types of approach and accomplishment: outer
Chinese
以及，内和，秘密。外在是道上的四种亲近和修持：从寻找见地到一切显现为止是亲近；从唯一手印以上到戏论为止是近亲近；从无间道到大手印持明为止是修持；从任运成就到与佛结合是大的修持。内在的四种是：首先从积聚资粮到第一个夜晚为止是亲近；从那之后到做到一半为止是近亲近；中间的夜晚是修持；在最后一个夜晚获得成就，是大的修持。那是修持时期的亲近修持。秘密有两种：度脱和，结合。度脱四种是：首先从寻找基础到灌顶是亲近；具备四种度脱是近亲近；剖开腹部是修持；断除烦恼之流而度脱是大的修持。结合是：从寻找明妃到进入状态是亲近；在淫欲中生起是近亲近；享用是修持；明点一失二住之时是大的修持。因此，这属于结合的范畴。那有二种：生起本尊和，灌顶。这里生起本尊的四种亲近修持是：在明妃的莲花坛城中，明妃的宫殿中，剩余菩提心明亮，并且没有分别念。对于所有诸佛的坛城，也散布安乐之心的坛城。以菩提心、安乐、智慧的自性，也向所有安乐逝者散布。那又是如何呢？对于所有无余的佛陀云聚，充满虚空界，以三千世界进入芥子般的方式迎请，融入自己父母的身中。宣说上面的两个咒语，以喜乐平等殊胜的布施融入。献上悦意的供养之后，佛陀欢喜，使众生喜悦，做了众生的利益之后，融入明妃的空性宫殿之中。然后，清晰地安立坛城。宫殿变成字，从那变成手印，从那变成细微身，将其从咒语中取出，安立于宫殿中。智慧 嗡 萨瓦 达 他 所有 如来 达 玛哈 大 希日 巴拉 嘿汝 喜悦 嘎玛哈 大 吞巴 赞达 萨瓦 所有 杜 丹达 嘎 哈 纳 达 哈 巴 匝 吽 吽 吽。
English
And, inner and, secret. The outer is the four approaches and accomplishments on the path: from seeking the view to all appearances is approaching; from the single mudra onwards to elaboration is near approaching; from the uninterrupted to the great seal vidyadhara is accomplishing; from spontaneous accomplishment to joining with the Buddha is great accomplishment. The inner four are: first, from accumulating provisions to the first night is approaching; from then until half of what is done is near approaching; the middle night is accomplishing; at the time of the last night, taking the siddhi is great accomplishment. That is the approach and accomplishment of the time of accomplishment. There are two secrets: liberation and, union. The four liberations are: first, from seeking the base to empowerment is approaching; possessing the four liberations is near approaching; tearing open the abdomen is accomplishing; cutting off the stream of afflictions and liberating is great accomplishment. Union is: from seeking the consort to entering the state is approaching; generating in lust is near approaching; enjoying is accomplishing; the time of one drop lost and two remaining is great accomplishment. Therefore, this goes into the category of union. There are two of those: generating the deity and, empowerment. Here, the four approaches and accomplishments of generating the deity are: In the mandala of the lotus of the consort, in the palace of the consort, the remaining bodhicitta is clear, and without conceptualization. To all the mandalas of the victorious ones, also spread the mandala of the bliss of the heart. With the nature of bodhicitta, bliss, and wisdom, also spread to all the sugatas. And how is that? To all the clouds of Buddhas without remainder, filling the expanse of space, invite them in the manner of the three thousand worlds entering a mustard seed, and dissolve them into the body of the father and mother of oneself. Explaining the above two mantras, dissolve them with the giving of joy, equality, and supreme. Having offered pleasing offerings, the Buddhas rejoice, making sentient beings happy, having done the benefit of sentient beings, dissolve them into the empty palace of the consort. Then, clearly establish the mandala. The palace becomes a letter, from that it becomes a hand implement, from that it becomes a subtle body, taking it out from the mantra and establishing it in the palace. Wisdom Om Sarva Ta Tha All Tathagata Ta Maha Great Shri Bala Heru Delight Kama Maha Great Tumbo Tsanda Sarva All Du Danda Ga Hana Da Ha Ba Tsa Hum Hum Hum.