English
Or appearing clearly in the Samaya Sattva, in order to purify the subtle channels, energies, and bindus, appearing clearly in the wisdom Sattva of pure manifestation, and in order to purify the impure aspects of one's own mind, meditating on the heart essence of the Sugata of mind itself, which is the Samadhi Sattva. Here, there are four types of Japa contemplation, namely the contemplation of the moon surrounded by stars, and the Japa contemplation like a king's messenger, these two mainly belong to Maha. There is also the Japa of a palanquin or basket, which is the nature of the four Japas, and the Japa like a beehive, which is the tradition of Ati Yoga, as it has been passed down orally by the previous ones. But here, I think it is reasonable to put these four types of Japa contemplation in one text. First, just as the moon is surrounded by stars, the root seed syllable is surrounded by the mantra to be recited, focusing the mind on this, until the mind completely grasps it, then the mantra should be recited. It is crucial that the three, energy, mantra, and mind, are inseparable, and that one is certain of the sound of the mantra. Then, the second, the Japa contemplation like a king's messenger is: with the light rays of the mantra in my heart, in the manner of offering, etc., the objects to be recited are all related to the front generation. But in this stage of self-generation, it is elaborated in the manner of offering to the wisdom deities residing in Ogmin, visualizing that all the accomplishments and blessings of the body, speech, and mind of the wisdom deities are bestowed upon me and absorbed into me in the form of light and light rays. Furthermore, in order to accomplish the four common activities of pacifying, increasing, magnetizing, and wrathful, visualizing the emission and absorption of light rays to accomplish various activities. And the four supreme great activities: pacifying afflictions, increasing the ability of wisdom, freely obtaining the wisdom of as it is and as many as there are, and cutting off karma and habitual tendencies, these are all accomplished solely through visualizing the emission and absorption of the light rays of the mantra. The third, the Japa of the basket or palanquin is: from the mantra garland in the heart, many other mantra garlands appear, matching the body color of the root deity, or connected like a rosary by a thread of white light, emerging from the nostrils of the wisdom Sattva, emerging from the right nostril of my Samaya Sattva, entering the left nostril of the consort, rotating counterclockwise on the seed syllable in the consort's heart, passing through the shape of the body, from the secret place to the stone of the father.
Chinese
从尊主诺布之道，传承身之法界。观想融入父亲心间的种子字根本咒鬘，而念诵。此外，若心过于沉没，或过于掉举，则念诵下方的多列。对此，有些人认为是以后的咒字抓住之前的咒字，从而连接的解说，但在此观想以光芒之线连接，此在经文中的明点降注引导之时，极为重要，故务必如此行持。第四，如蜂巢般的念诵是，内外一切音声，反复习惯于咒语的声调。一时之间，即使不特意关注外境的生起之声，以及内在有情之声，也如咒语在自己的心中清晰地树立起傲慢一般。在一切声响都嗡嗡地涌向咒语声调之前，在没有熟练声调之前，通过观想而使其熟练。这四者需要在生起次第和圆满次第两者上结合运用。仅从片面讲述，难以完整表达要点。如是，在修持多少的一半以上，仅以自生本尊念诵，从一半以下开始，务必清晰地安立对生本尊，在两者本尊显现不消失的状态中，结合四种念诵诀窍而念诵。如是，需要通晓经续二者，结合亲近修持的四种支分，如《总集智慧经》所说：金刚集合而亲近，以及近修与修持，应结合大修持。其中，亲近修持四支，无论在道之决定圆满，还是意乐修学二者上，都需要通晓结合运用，这一点至关重要。在后三个座次中，发起菩提心，观想护轮而明晰，从如是之自性三摩地中，于五层殿宇中生起七母四姊之结尾。日夜恒时救护一切。念诵至那摩吽之间，是饮血根本坛城，故安立三界坛城即可，故念诵至此。灌顶与加持二者，仅以咒语即可。从迎请至安住之间如常进行，以普贤四交式供养。药物朵玛、血供等以咒语即可。从赞颂至念诵之间如常进行。
English
From the path of Lord Norbu, transmit the sphere of the body. Visualize dissolving into the root mantra garland of the seed syllable in the heart of the father, and recite. Moreover, if the mind is too dull, or too agitated, then recite the lower doli. Regarding this, some explain that the later mantra syllable grasps the previous mantra syllable, thus connecting them, but here, visualizing connection with a thread of light is extremely important during the time of dropping and guiding bindus in the context of the scriptures, so it must be done this way. Fourth, the recitation like a beehive is: repeatedly familiarizing all external and internal sounds with the tone of the mantra. For a while, even if one does not intentionally pay attention to the sounds of external elements and the sounds of internal sentient beings, it is as if the mantra clearly establishes pride in one's own mind. Until all sounds come buzzing into the tone of the mantra, familiarize yourself with the tone through visualization until you are accustomed to it. These four must be applied to both the generation stage and the completion stage. It is difficult to fully express the key points by explaining only one aspect. Thus, for more than half of the practice, recite only with self-generation, and from less than half, be sure to clearly establish the front generation deity, and in the state where the deity appearance of both does not disappear, combine the four recitation contemplations and recite. Thus, one needs to understand both the tantras and the scriptures, and know how to combine the four branches of approach and accomplishment, as stated in the All-Encompassing Wisdom Sutra: "Gather the vajras and approach, and also near attainment and accomplishment, should be combined with great accomplishment." Among them, it is crucial to know how to combine and apply the four branches of approach and accomplishment, both in the definitive completion of the path and in the intention to learn. In the latter three sessions, generate the mind of enlightenment, visualize the protection circle clearly, and from the samadhi of suchness, at the end of generating the seven mothers and four sisters in the five-layered palace. May they always protect all day and night. Reciting up to Namo Hum is the root mandala of the blood drinkers, so it is sufficient to establish the mandalas of the three realms, so recite up to that point. Empowerment and blessing are sufficient with just the mantra. From invocation to requesting to be seated, proceed as usual, offering with the four intertwined Samantabhadras. Medicine, torma, rakta, etc., are sufficient with the mantra. From praise to japa, proceed as usual.
Chinese
如是放。于能分别之基，刹那间使坛城明显。普贤父母之咒一百万遍。五部各十万遍。勇士佛母及六门等各五万遍。忿怒尊胜乐金刚父母合诵如噜七十万遍。续部之九忿怒尊，生起咒与如噜合诵各十万遍。自此之后，生起咒与如噜合诵各一万遍。明咒师十万遍。寂静之总咒，古雅十五，四十万遍。忿怒总集如噜四十万遍成就，则成为圆满之支分。若不能如是，则普贤父母四十万遍。五部各十万遍。自此之后各一万遍。总集四十万遍。忿怒尊之主尊胜乐金刚父母，咒不合如噜四十万遍。续部之九忿怒尊，各自之咒五万遍。此下之咒等各五万遍。总集如噜四十万遍必定要完成。晚间之末尾，需要一次供养乐善之食子。每一座之后，收摄念诵处，以及近摄、盔甲、身护等圆满完成。上下弦之初十及节日等，每一次荟供都要完成。如是根本念诵圆满完成之后，于甘露药之修法念诵时，仪轨如前。于念诵时，根本坛城不必改变方向。观想自心间咒鬘所出之光，与拇指指环马头明王父母双运之菩提心光，从金刚链之空隙中发出，击中甘露宫殿。以此甘露净化、融化、燃烧之蒸汽，催动坛城所有本尊之心续。之后，以贪着而双运，菩提心之光芒向十方放射。汇集轮涅一切甘露，父母欢喜双运之菩提心流降下，融入甘露，融化混合，成为智慧甘露之大海。观想后念诵：嗡。圆满之智慧甚奇哉。半月坛城珍宝力。面向东方。迎请过去之佛陀。如意宝供殿。
English
Thus it is released. Upon the basis of differentiation, the mandala is made clear in an instant. The mantra of Samantabhadra father and mother, one million times. For each of the five families, one hundred thousand times. For the heroes and heroines, including the six gatekeepers, fifty thousand times each. For the wrathful Heruka father and mother, combined with rulu, seven hundred thousand times. For the nine wrathful deities of the tantras, the generation stage mantra and rulu combined, one hundred thousand times each. After that, the generation stage mantra and rulu combined, ten thousand times each. For the vidyadhara, one hundred thousand times. The general peaceful mantra, Guhya Fifteen, four hundred thousand times. If the wrathful general aggregation rulu is accomplished four hundred thousand times, it becomes a complete limb. If that much is not possible, then Samantabhadra father and mother four hundred thousand times. The five families one hundred thousand times each. After that, ten thousand times each. General aggregation four hundred thousand times. The main wrathful deity, Heruka father and mother, mantra without rulu combined, four hundred thousand times. For the nine wrathful deities of the tantras, their own mantra fifty thousand times each. The mantras below that, fifty thousand times each. The general aggregation rulu must be completed four hundred thousand times. At the end of the evening session, one torma offering of Legden is needed. After each session, the mantra house is collected, and the near collection, armor, and body protection are fully completed. On the tenth days of the waxing and waning moon and on festivals, each tsok offering must be completed. Thus, when the root approach is well accomplished, for the approach of the sadhana of nectar medicine, the activity text is straightened as before. When it comes to recitation, the root mandala does not need to change direction. Visualize that the light emanating from the mantra garland at your heart, and the bodhicitta light of the thumb-ring Hayagriva father and mother united, emanating from the space of the vajra chain, strikes the nectar palace. With that, the steam of the nectar purifying, melting, and burning, stimulates the heart streams of all the deities of the mandala. Afterwards, uniting with attachment, the bodhicitta light radiates in ten directions. Gathering all the nectar of samsara and nirvana, the stream of bodhicitta of the father and mother joyfully uniting descends, dissolving into the nectar, melting and mixing, becoming a sea of wisdom nectar. After visualizing, recite: Om. Wondrous is the perfect wisdom. Crescent mandala, precious power. Facing the east. We also invite the Buddhas of the past. Wish-fulfilling jewel offering chamber.
Chinese
大！如汝八字智慧鬘，向外散发以策励誓言，复又收回以赐予成就。此亦为修持之殊胜，任何时候皆无衰败之时。令三毒于法界中清净。如是策励后，以左手拇指与食指执持咒索，（念诵）秘密十五尊，以及如汝八字两百遍，以及嗡 萨瓦 班杂 阿弥利达 吽 舍（藏文，梵文天城体：ॐ सर्व पञ्चामृत हुं ह्रीः ठः，梵文罗马拟音：oṃ sarva pañcāmṛta hūṃ hrīḥ ṭhaḥ，汉语字面意思：嗡，一切，五，甘露，吽，舍），四百万遍，以及班杂 阿弥利达 嗡 阿 舍（藏文，梵文天城体：वज्र अम्रित ॐ आः ह्रीः ठः，梵文罗马拟音：vajra amṛta oṃ āḥ hrīḥ ṭhaḥ，汉语字面意思：金刚，甘露，嗡，阿，舍），一百万遍。赞颂忏悔，收摄念诵处等一切皆如修法仪轨而行。其后陈设寿命宝瓶、增长月牙、寿命药丸、寿命丸、寿命酒、箭幡等。此处乃依于大胜根本无死金刚之坛城而修长寿法，故无需另生无量寿佛之本尊，只需如前念诵《成就降雨》之修法仪轨，于念诵之时，观想先前所陈设之长寿物，于寂静总集秘密十五尊之末尾，加持勃隆 班杂 阿瑜舍 吽 阿（藏文，梵文天城体：भ्रुं वज्र आयुषे हुं आ，梵文罗马拟音：bhrūṃ vajra āyuṣe hūṃ ā，汉语字面意思：勃隆，金刚，寿命，吽，阿），念诵一百万遍。于结行时，舍，西方莲花自在宫殿中，世尊五部怙主父母无量寿，菩萨眷属及门卫等诸尊，祈请成办勾招寿命与智慧之事业。嗡 尼 勃隆 吽 阿瑜舍 杂 杂 吽 阿（藏文，梵文天城体：ॐ नृ भ्रुं हुं आयुषे ज ज हुं आः，梵文罗马拟音：oṃ nṛ bhrūṃ hūṃ āyuṣe ja jaḥ hūṃ āḥ，汉语字面意思：嗡，尼，勃隆，吽，寿命，杂，杂，吽，阿），如是勾招寿命后融入自身。若欲广修，则可于灌顶仪轨中了知。于修法之日渐近圆满，尚余七日左右之时，为策励成就而添加修持，如前行持事业仪轨，于念诵之时，寂静忿怒各自念诵百轮，于总集秘密十五尊后添加萨瓦 悉地 杂 吽 阿（藏文，梵文天城体：सर्व सिद्धि ज हुं आः，梵文罗马拟音：sarva siddhi jaḥ hūṃ āḥ，汉语字面意思：一切，成就，杂，吽，阿），并将彼等之寿命本尊观想为智慧尊之体性，不向外散发光芒，观想诸佛众之三处所出之身语意加持与一切成就，皆化为光与光芒融入自身与成就之物中。其后于圆满之日，最后一夜提早起身，如常行持事业仪轨，念诵寂静忿怒各自之咒语，并于总集处念诵策励成就之咒语一千零八遍后，于天亮之际，获得成就，此乃幻化之修持。