English
Thinking of reciting the seven-syllable mantra. After reciting "Om Mani Padme Hum Hrih (藏文：ༀ་མ་ཎི་པདྨེ་ཧཱུྃ་ཧྲཱིཿ)" with a beautiful melody, visualize the light rays of the Great Compassionate One's body touching sentient beings, and everything dissolving into emptiness. I also dissolve into emptiness. The Great Compassionate One also abides in a state of non-objectification, rests for a moment, and then dedicates the merit. This is the most profound of all methods for purifying sins and obscurations. This is the ninety-third instruction. Next is the practice tantra. I am the Samaya Being, and the Wisdom Being resides in front of me. For now, combine it with the practice of the venerable Achala. After taking refuge and generating Bodhicitta, through "Om Svabhava Shuddhah Sarva Dharma Svabhava Vishuddho 'Ham (藏文：ༀ་སྭ་བྷཱ་ཝ་ཤུདྡྷཱཿསརྦ་དྷརྨཱཿསྭ་བྷཱ་ཝ་བི་ཤུདྡྷོ྅་ཧཾ་，梵文天城体： ॐ स्वभाव शुद्धाः सर्व धर्माः स्वभाव वि शुद्धोऽहम्，梵文罗马拟音：oṃ svabhāva śuddhāḥ sarva dharmāḥ svabhāva vi śuddho'ham，汉语字面意思：Om, purity of nature, all dharmas, purity of nature, I am)" make all dharmas empty. On top of the lotus and sun and moon, visualize yourself as white Achala, one face and three eyes. The upper teeth press down on the lower lip, with a beard and reddish-yellow hair. The right hand raises a sword above the head, and the left hand points a threatening mudra towards the heart. The right knee presses on the sun, and the left palm presses on the moon. Adorned with all precious jewels and wearing a silk skirt. In the heart, in the middle of the lotus and moon, visualize the Hum syllable surrounded by the root mantra. In front of you, also visualize Achala identical to this. The mantra garland on the Hum syllable in your heart enters the mouth of the deity in front. Passing through the form, it enters your own navel from the sternum, and through the light rays of the mantra garland, all the qualities of wisdom, samadhi, realization, longevity, and merit of the Buddhas and Bodhisattvas of the ten directions are gathered and dissolve into the Hum syllable in your heart, and visualize yourself as possessing these qualities. Recite "Om Vajra Chanda Maha Roshana Hum Phat (藏文：ༀ་བཛྲ་ཙཎྜ་མ་ཧཱ་རོ་ཥ་ཎ་ཧཱུྃ་ཕཊ，梵文罗马拟音：oṃ vajra caṇḍa mahā roṣaṇa hūṃ phaṭ，汉语字面意思：Om, Vajra Fierce Great Wrathful One, Hum, Phat)" as much as possible. Gather the mantra garland into the heart, and the Wisdom Being departs. The Samaya Being abides in a state of non-objectification, and dedicate the merit. This is the ninety-fourth instruction. Next is the yoga tantra. I am the Samaya Being, inviting and sending away the Wisdom Being, and wishing to obtain siddhis. Here, temporarily combine it with the purification of the lower realms. After taking refuge and generating Bodhicitta, from emptiness arises the wrathful Conqueror of the Three Worlds, with a blue-green body, one face and two hands, holding a vajra and bell, with feet
Chinese
主要是修习在那样的阶段生起次第，比如吉祥密集金刚等。这里如果与马王嬉戏续结合，皈依和发心后，从空性中莲花和日月上，由舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍）和嘛（藏文：མཿ，梵文天城体：मः，梵文罗马拟音：maḥ，汉语字面意思：嘛）完全变化生起，马头金刚父母双运，以伸屈的姿势安住，父亲的右手臂拿着手杖，左手以怖畏印指向心间，母亲的右手臂挥舞着钺刀，左手拿着颅碗献给父亲，二者都是一面三目，身色红色，以所有忿怒尊的装饰品庄严。父亲的头顶上有翠绿色的马头，发出马的嘶鸣声响彻四方。身披田野的护身符和老虎的下裙，以及头鬘的骨饰垂下。身体高大肢体粗壮，身体燃起劫末之火焚烧所有虚空。观想心间莲花和日月上，有吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，并以根本咒围绕。融入智慧尊后，观想无量光佛为之顶严。从心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中，发出火星和无数的化身小忿怒尊，观想它们摇动、震动所有虚空，像火焰般游荡。念诵：嗡 班匝 卓达 哈雅 哲瓦 呼噜 呼噜 吽 啪（藏文：ༀ་བཛྲ་ཀྲོ་དྷ་ཧྱ་གྲཱི་ཝ་ཧུ་ལུ་ཧུ་ལུ་ཧཱུཾ་ཕཊ，梵文罗马拟音：oṃ vajra krodha hayagrīva hulu hulu hūṃ phaṭ），尽力念诵后，所有这些依次融入心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中，那也融入于宾度，在无所缘的法性中安住，然后回向。引导次第第九十六。然后是无上瑜伽，意为所有法在法界和智慧无二无别中成佛，以生起次第和圆满次第的大乐来修持。比如吉祥胜乐金刚等。这里如果与黑汝嘎嘎拉布扎结合，皈依和发心后，以观修三三摩地为前行，在莲花和日月上，自己观想为大吉祥尊三面六臂四足，以抛掷的方式伸展。身色青黑色，右边白色左边红色，三面都露出獠牙。六只手中，右边第一只手拿着金刚杵，中间拿着班杂（藏文：བྷནྡྷ，梵文天城体：भण्डे，梵文罗马拟音：bhaṇḍe，汉语字面意思：班杂），最后拿着犁头。左边第一只手拿着铃，中间拿着卡章嘎，最后拿着小鼓。明妃金刚忿怒自在母，身色青黑色一面二臂，右手握拳搂着父亲的脖子，左手拿着班杂（藏文：བྷནྡྷ，梵文天城体：भण्डे，梵文罗马拟音：bhaṇḍe，汉语字面意思：班杂）血。
English
Mainly practicing the generation stage of skillful means at that stage, such as glorious Guhyasamaja, etc. Here, if combined with the Hayagriva Playful Tantra, after taking refuge and generating bodhicitta, from emptiness, on top of a lotus and sun and moon, from Hrih (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Hrih) and Mah (藏文：མཿ，梵文天城体：मः，梵文罗马拟音：maḥ，汉语字面意思：Mah) completely transformed, Hayagriva in union, abiding in a posture of stretching and contracting, the father holding a staff in his right hand, the left hand pointing a threatening mudra at his heart, the mother brandishing a curved knife in her right hand, the left hand offering a skull cup of blood to the father, both with one face and three eyes, body red in color, adorned with all the ornaments of wrathful deities. On the crown of the father's head is a verdant horse head, from which the sound of a horse neighing resounds in all directions. Wearing a field amulet and a tiger skin loincloth, and a garland of skulls hanging down. The body is large and the limbs are stout, from the body blazing the fire of the eon, burning all of space. In the heart, on top of a lotus and sun and moon, visualize Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) surrounded by the root mantra. Dissolve the wisdom being, and visualize Amitabha adorning the head. From the Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) in the heart, sparks of fire and countless emanated small wrathful ones radiate, visualize them shaking and agitating all of space, wandering like flames. Recite: Om Vajra Krodha Hayagriva Hulu Hulu Hum Phat (藏文：ༀ་བཛྲ་ཀྲོ་དྷ་ཧྱ་གྲཱི་ཝ་ཧུ་ལུ་ཧུ་ལུ་ཧཱུཾ་ཕཊ，梵文罗马拟音：oṃ vajra krodha hayagrīva hulu hulu hūṃ phaṭ), at the end of as many recitations as possible. All of these gradually dissolve into the Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) in the heart, and that also dissolves into bindu, abiding in the nature of reality without any object of focus, and then dedicate the merit. This is the ninety-sixth instruction. Then, the unsurpassable is the meaning of all phenomena becoming enlightened in the indivisibility of the sphere of reality and wisdom, desiring to practice with the great bliss of the generation and completion stages. Such as glorious Chakrasamvara, etc. Here, if combined with Heruka Galpo, after taking refuge and generating bodhicitta, with the practice of the three samadhis as a preliminary, on top of a lotus and sun and moon, visualize oneself as the great glorious one with three faces, six arms, and four legs outstretched in a throwing manner. Dark blue-black, white on the right, red on the left, each face with three eyes and bared fangs. Of the six hands, the first on the right holds a vajra, the middle one holds a bhanda (藏文：བྷནྡྷ，梵文天城体：भण्डे，梵文罗马拟音：bhaṇḍe，汉语字面意思：bhanda), and the last holds a plow. The first on the left holds a bell, the middle one holds a khatvanga, and the last holds a small drum. The consort Vajrakrodheshvari, dark blue-black, with one face and two arms. The right hand makes a fist and embraces the father's neck, and the left hand holds a bhanda (藏文：བྷནྡྷ，梵文天城体：भण्डे，梵文罗马拟音：bhaṇḍe，汉语字面意思：bhanda) of blood.
Chinese
我等受持律仪者，为了智慧身圣言之故而倾注心力，之后又以班杂木（藏文：བཛྲ་མུཿ，梵文天城体：वज्र मु，梵文罗马拟音：vajra mu，汉语字面意思：金刚木）安住于空性之中。修习如是性、普光明和因之三摩地，从白色阿字降下本尊的种子字于各自坛城之座，以化为本尊之方式生起幻化寂怒坛城，融入智慧尊，直至供养、赞颂和嬉戏念诵，广为行持，是否会供轮荟供皆可，修习两种圆满次第后作回向。这些广说可见于《寂静尊胜宝网》和《忿怒尊光明庄严》。引导次第第九十八条。之后，胎生之净化，广大中等的修法是，从之前的修法中，舍弃观想福田的不缘想，其他与之前相同而修。引导次第第九十九条。之后，为了净化暖湿生之间的中阴，修习简略法，即皈依发心后，从空性中，仅以念诵各自名号的方式，观想所依宫殿和所依本尊坛城，显现为寂怒本尊。“此乃圆满灌顶”直至“一切皆为本尊与本母之相”念诵一遍后，了知自性本为本尊之自性而证悟成佛之体性。从心间的莲花日月之上的普贤父母的吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放出光明，净化未证悟众生的业障，化为本尊，供养圣众，观想以咒语的自声遍布世界。念诵嗡啊吽（藏文：ༀ་ཨཱཿཧཱུཾ，梵文天城体：ओँ आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽），嗡吽创赫阿（藏文：ༀ་ཧཱུཾ་ཏྲཱཾ་ཧྲཱིཿཨཿ，梵文天城体：ओँ हुं त्राम् ह्रीः अः，梵文罗马拟音：oṃ hūṃ trāṃ hrīḥ aḥ，汉语字面意思：嗡吽创赫阿）尽力念诵，修习两种圆满次第中的任何一种后作回向。引导次第第一百条。之后，净化化生的习气，极其简略的方法是，皈依发心后，从空性中刹那间观想显现，念诵咒语后修习圆满次第。此时，发心后，在虚空中央的日月之上，观想普贤父母双运，金刚跏趺坐，入于等持，从中放出光明，将一切显有存在净化为五智的刹土。观想轮涅一切皆为一味，本自清净的佛陀，念诵嗡啊吽（藏文：ༀ་ཨཱཿཧཱུཾ，梵文天城体：ओँ आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽）尽力念诵
English
Those who uphold vows, having focused their minds for the sake of the words of the supreme wisdom body, then again, abide in emptiness with Vajra Mu (Tibetan: བཛྲ་མུཿ, Sanskrit Devanagari: वज्र मु, Sanskrit Romanization: vajra mu, Literal Chinese meaning: Diamond Mu). Meditate on the Samadhi of Suchness, All-Illuminating, and Cause, from the white A, the seed syllables of the deities descend upon the seats of their respective mandalas. Generate the illusory peaceful and wrathful mandala in the manner of becoming deities, merge the wisdom beings, and extensively perform offerings, praises, and playful recitations, whether or not to engage in a feast gathering is optional. Practice both stages of completion and dedicate the merit. These extensive explanations can be found in the "Precious Net of Peaceful Ones" and "Wrathful Ones Adorned with Light." This is the ninety-eighth instruction step. Then, the method of meditating on the purification of womb-born beings, in a medium and extensive manner, is to abandon the non-conceptualization of the field of merit from the previous practice, and meditate in the same way as before. This is the ninety-ninth instruction step. Then, for the purification of the intermediate state of heat and moisture-born beings, practice the condensed method, which is to take refuge and generate bodhicitta. From emptiness, merely by reciting their respective names, visualize the supporting palace and the supported mandala of deities, manifesting as peaceful and wrathful deities. Recite once from "This is the complete empowerment" to "Everything is in the nature of deities and goddesses," and realize that one's own nature is the nature of the deity and awaken to the essence of Buddhahood. From the Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) syllable of Samantabhadra and Samantabhadrī above the lotus sun and moon in the heart, light radiates, purifying the obscurations of sentient beings who have not realized, transforming them into deities, making offerings to the noble ones, and contemplate the world pervaded by the sound of the mantra. Recite Oṃ Āḥ Hūṃ (Tibetan: ༀ་ཨཱཿཧཱུཾ, Sanskrit Devanagari: ओँ आः हूँ, Sanskrit Romanization: oṃ āḥ hūṃ, Literal Chinese meaning: Oṃ Āḥ Hūṃ), Oṃ Hūṃ Trāṃ Hrīḥ Aḥ (Tibetan: ༀ་ཧཱུཾ་ཏྲཱཾ་ཧྲཱིཿཨཿ, Sanskrit Devanagari: ओँ हुं त्राम् ह्रीः अः, Sanskrit Romanization: oṃ hūṃ trāṃ hrīḥ aḥ, Literal Chinese meaning: Oṃ Hūṃ Trāṃ Hrīḥ Aḥ) as much as possible, practice either of the two stages of completion, and then dedicate the merit. This is the one hundredth instruction step. Then, the extremely condensed method for purifying the imprints of spontaneously born beings is to take refuge and generate bodhicitta. From emptiness, visualize and manifest in an instant, recite the mantra, and then practice the completion stage. At this time, after generating bodhicitta, visualize Samantabhadra and Samantabhadrī in union, seated in vajra posture in meditative equipoise above the sun and moon in the center of the sky. From them, light radiates, purifying all appearances and existences into the pure lands of the five wisdoms. Visualize all of saṃsāra and nirvāṇa as one taste, the Buddha who is primordially pure, and recite Oṃ Āḥ Hūṃ (Tibetan: ༀ་ཨཱཿཧཱུཾ, Sanskrit Devanagari: ओँ आः हूँ, Sanskrit Romanization: oṃ āḥ hūṃ, Literal Chinese meaning: Oṃ Āḥ Hūṃ) as much as possible.