English
That which is free from conceptualization, utterly pure, immaculate, stable and unmoving, profound and subtle, like a mirror, appears as the form of a lunar disc. To rely on the basis is to focus single-pointedly on the body of the Thus-Gone One who is present in front. The term "immutable secret mantra" refers to the clarity and stability of the four bases. The latter "basis" in "to abide in the basis" refers to focusing single-pointedly on the clarity of one's own basis, visualizing the deity as the root deity. Thus, one should recite the secret mantra with the samadhi that does not diminish the four limbs. That is, by drawing back all the winds that flow through the senses such as the eyes and to the ends of the hairs, into the body. "Life" refers to the wind, and "effort" refers to the movement of the mind's memory. It is said that both of these should be combined and recited. In short, one should contemplate the ground lord as the deity in front, contemplate the mind as the lunar disc in the heart, contemplate the sound of the mantra on top of that sound, combine life and effort, and recite while focusing on the deity in front along with the mantra. When exhaling, focus on reciting one's own deity and the rosary of mantras. When reciting the mantra, recite it without error and without diminishing it. By doing so, one rests in a state of non-conceptualization. The suchness of meditation is: In Thatness itself, it says: "Secret mantra abides in fire, bestows accomplishment. Abiding in sound, remember to bestow yoga. The end of sound, causes liberation to be bestowed. These are the three of Thatness." Therefore, the first of the three Thatnesses, the secret mantra abiding in fire, refers to visualizing in the heart of oneself and the deity in front, a non-conceptual form, untouched and unobstructed, clear and luminous and immaculate, on top of the lunar disc, visualizing a harmless, painless, and pleasing nature, an utterly peaceful flame, with exceedingly excellent light. Abiding within that flame. The second of the Thatnesses, abiding in sound, refers to the continuous abiding of the string of letters of the mantra, the sound being clear and complete, appearing uninterruptedly in the mind like the sound of a bell, abiding single-pointedly on this, the stable clarity of appearance is said to be the basis of the immutable secret mantra. Without verbal recitation, one contemplates the essence of the deity, the sound of the mantra, clinging to the mind. The third of the Thatnesses, the end of sound, refers to the sound appearance vanishing and not being grasped.
Chinese
即是说，消失之处是远离边际的法界。如何让声响显现消失呢？声响显现之处，文字的形象显现，以及使声音显现的念诵和默念也停止。自性声响显现也消失，变得不可见。对寂静、本来不生的意义进行禅定，即是舍弃一切努力。这之中，第一个是成办一切事业的基础，第二个是生起止观的所依，第三个是生起胜观智慧的近取因。详细内容可以从全知上师嘉瓦嘉贝所赐予的《后禅定根本续释》等处了解。这里按照精要总义所说，嘿汝嘎嘎波中说：法性、声音和文字形象是心，以圆满智慧成就身来修持。这样通过克里亚义的六尊本尊之门生起誓言尊。其中，第一，空性本尊，是对自与本尊的真如不作分别，在法界中无二无别的定解或我慢，是无显现的等持。从那样的状态中，观想任何本尊的咒语的字的声音仅仅从虚空中发出，是声音本尊。从那个声音中，咒语的文字形象在虚空中显现，是文字本尊。然后，为了使形象本尊的身相圆满显现，观想自之真如转变为月轮的形象之上，本尊的体性，咒语的文字安住在虚空中，那些聚集在一起，像纯净的汞与金粉混合一样，从自与本尊无二无别成为一体的自性中，光芒放射和收摄，做了二利之后，更加清晰地观想剩余的本尊形象，并且在那上面生起我慢，是形象本尊。４从那之后，在顶髻和顶轮等处，以任何本尊的种姓的印记盖印，从而稳固和加持，是手印的５本尊。然后，对如是本尊的身和肢体的各个部分也分别观想清晰，并且心专注于其相，思维这是如何如何，并且持续执着，是相的６本尊。这样在自身显现为誓言尊的前面，作真实的祈愿
English
That is to say, the place of disappearance is the Dharmadhatu, which is free from extremes. How to let the appearance of sound disappear? The place where sound appears, the form of letters appears, and the recitation and silent recitation that make the sound appear also cease. The appearance of self-nature sound also disappears, becoming invisible. Meditating on the meaning of tranquility and original non-arising means abandoning all efforts. Among these, the first is the basis for accomplishing all actions, the second is the support for the arising of calm abiding, and the third is the proximate cause for the arising of insight wisdom. Detailed information can be found in the "Explanation of the Root Tantra of Subsequent Meditation" bestowed by the omniscient Guru Gyalwa Gyepa. Here, according to the general meaning of the essence, it is said in Heruka Galpo: "Dharmata, sound, and letter form are mind; practice accomplishing the body as complete wisdom." Thus, the Samaya being is generated through the door of the six deities of Kriya meaning. Among them, first, the emptiness deity is the definite understanding or pride that self and deity are non-dual in the Dharmadhatu without any distinction, which is a samadhi without appearance. From that state, imagine that the sound of the mantra letters of any deity is only emitted from the sky, which is the sound deity. From that sound, the form of the mantra letters appears in the sky, which is the letter deity. Then, in order to perfect the manifestation of the form deity's body, imagine that the essence of oneself transforms into the form of a moon mandala, and the nature of the deity, the letters of the mantra, abide in the sky. Those gather together, mixing like pure mercury and gold powder. From the nature of self and deity being non-dual and becoming one, light radiates and gathers, accomplishing the two benefits. Then, clearly visualize the remaining form of the deity and generate pride in it, which is the form deity. 4 After that, stamping with the seal of the lineage of any deity on the crown of the head and the top of the head, etc., thereby stabilizing and blessing, is the mudra deity. 5 Then, each part of the body and limbs of such a deity is also visualized clearly, and the mind is focused on its characteristics, thinking about how it is, and constantly clinging to it, which is the characteristic deity. 6 Thus, in front of oneself appearing as the Samaya being, make sincere prayers.
Chinese
在由道的威力所生的净土宫殿和座垫中，迎请智慧本尊安住后，进行供养、赞颂、恒常忏悔等。菩提子是胜者种姓，莲花心是莲花种姓，金刚子是金刚种姓等，分别赞颂各个本尊。或者，像海螺等特别赞颂的念珠仪轨一样加持，这是寂静和增益事业中用拇指和食指等分别宣说的。或者，共同用拇指和无名指抓住。在各个种姓本尊的心间，观想世俗菩提心月轮，其上安立所念诵的咒语，连同音声，观想秘密咒语的本尊如同显现一般，反复不断地思维，以不间断的忆念，修持清净对外境颠倒邪念的专注一心，然后念诵种姓咒语等，观想所修本尊和自己如同君臣一般，从而获得成就。如《自显》中所说：本尊和瑜伽士，如同君臣般观待。又如《获得一切种姓成就之续》中所说：观想如同君主国王，自己以忆念的意识，念诵咒语，成就的精华，获得无上的殊胜。二是无相：对有相的本尊和文字等所观想的显现，也不执着，安住在远离四边的清净状态中，因此修持胜义和世俗谛轮流交替。如《拉善》中所说：显空次第稳固。行持：有六种行为。进入的时间是：如《军队善》中所说：从初八开始，对于极其殊胜的事业，以吉祥的星宿来接受，菩提行持广大增上。食物３是：食用三白三甜，禁酒肉葱蒜。衣服２是：穿着不破旧的布衣。洁净４是：身体和语言的洁净，第三是意念的洁净，第四是说真话，第五是外在的洁净。这是五种洁净。或者，还有四种沐浴的行为：烦恼现行粗大的习气，通过见解１证悟而消除。潜在的习气，通过禅定２修习而消除。行为没有损坏
English
After inviting the wisdom deities to reside in the pure land palace and seat arising from the power of the path, and making offerings, praises, constant confessions, etc., praise each deity separately, such as the Bodhi seed being the lineage of the victorious ones, the lotus heart being the lotus lineage, the rudraksha being the vajra lineage, etc. Alternatively, bless them according to the rosary ritual that is specifically praised, such as with a conch shell. These are spoken of separately in peaceful and increasing activities using the thumb and forefinger, etc. Or, commonly hold them with the thumb and ring finger. At the heart of each lineage deity, visualize the relative bodhicitta moon disc. On top of that, arrange the mantra to be recited, complete with sound and tone, and contemplate the deities of secret mantra as if they were actually appearing. With constant and uninterrupted mindfulness, cultivate single-pointed concentration that clears away distorted and negative thoughts about objects. Then, recite the lineage mantra, etc., and view the deity to be accomplished and oneself as being in a lord-servant relationship, thereby obtaining accomplishments. As it says in 'Self-Arisen': The deity and the yogi are both viewed as being in a lord-servant relationship. And as it says in the tantra of obtaining the accomplishments of all lineages: View it as being like a lord or king, and with the awareness of your own mindfulness, recite the mantra. The essence of accomplishment is to take the supreme and unsurpassed. Secondly, the formless: The appearance of contemplating the deity with form and letters, etc., is also not fixated upon, but is placed in a state of purity that is free from the four extremes, thus cultivating the alternating of the two truths. As it says in 'La Shan': Gradually stabilize appearance and emptiness. Conduct: There are six activities. The time of entry is: As it says in 'Army Good': Begin on the eighth day of the waxing moon. For extremely auspicious activities, take it with auspicious planets and stars. The practice of bodhi increases greatly. Food 3 is: Eating the three whites and three sweets, and abstaining from alcohol, meat, garlic, and onions. Clothes 2 are: Wearing undamaged cotton clothes. Cleanliness 4 is: Cleanliness of body and speech, the third is cleanliness of mind, the fourth is speaking the truth, and the fifth is considered external cleanliness. These are the five kinds of cleanliness. Or, there are also four acts of bathing: The manifest and coarse habitual tendencies of afflictions are eliminated by realizing the view 1. The latent habitual tendencies are eliminated by cultivating samadhi 2. Conduct is not impaired.
Chinese
世俗的污垢通过收集本尊坛城和智慧尊降临而得以清除。普通的污垢通过咒语加持的水来清除。所缘是具有相好的画像等本尊的身像，通过洁净来塑造。念诵咒语的行为，在那聚集之中说：具备三密，舍弃十过而受持，造作五无间罪和行持十不善，无论造作何种罪业，通过念诵都能清净。如是说，通过具备本尊、自生和他生三者，舍弃咒语的十种过失，如在灌顶时所立誓的数目一样念诵。勇猛祥说：念诵之时，不散乱，不懈怠，不大声，也不太小声，不是一边说话一边念诵，也不是一边散乱一边念诵。以及，弯曲、增长、顶髻、圆点完整，音节清晰，密咒清净且极其如仪轨。如是说。要点是：星宿时节，饮食衣服洁净，行持苦行。如是说。观鬘中说：身像、心咒和念诵等等。果：通过行续自道，从资粮道到大资粮道之间，见到佛陀化身，暂时获得与所欲之神同等地位的持明，成就空行，依靠此，通过修习密咒的六度波罗蜜多，获得究竟的果位。七世之中，身种姓是毗卢遮那佛，语种姓是无量光佛，意种姓是不动金刚，成为三族金刚持的地位，获得三身五智的自性。如是希求。要点是：七世成佛，三族怙主调伏众生。如是说。此处的七世，是指成就持明后长久住世而言。要知道这与行续自道从八大福分连接到果位的说法并不矛盾。总的来说，内外密续中都广泛地讲述了持明的分类，如果归纳起来，可以分为超世间和非超世间两种。前者是从见道到无学道之间的殊胜成就，如宁玛派的四种持明。这里所说的是