English
Oṃ. The instruction of the wheel. Then, one should begin the practice from the first, eighth, or fifteenth day of the waxing moon and sun. In the early morning, get up from bed and contemplate that in the expanse of the sky, Saraswati is surrounded by immeasurable auspicious goddesses, who encourage you with vajra songs and auspicious verses, and by reciting vidyā mantras such as Oṃ Hrīḥ Dhīḥ (藏文：ཨོཾ་ཧྲཱིཿདྷཱིཿ，梵文天城体：，梵文罗马拟音：oṃ hrīḥ dhīḥ，汉语字面意思：Oṃ Hrīḥ Dhīḥ). Then get up, first take a bath and cleanse yourself. Sit on a comfortable seat facing east. Take refuge, meditate on the four immeasurables, and generate the mind of enlightenment. Then, contemplate that all phenomena are emptiness by reciting Oṃ Śūnyatā Jñāna Vajra Svabhāva Ātmako'haṃ (藏文：ཨོཾ་ཤཱུ་ནྱ་ཏཱ་ཛྙཱ་ན་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ་，梵文天城体：，梵文罗马拟音：oṃ śūnyatā jñāna vajra svabhāva ātmako'haṃ，汉语字面意思：Oṃ Emptiness Wisdom Vajra Self-nature I). From the state of emptiness, by uttering Bhrūṃ (藏文：བྷྲུྃ་，梵文天城体：，梵文罗马拟音：bhrūṃ，汉语字面意思：Bhrūṃ), contemplate that all the outer world transforms into a pure land like Sukhavati. In the sky in the center of it, from Saṃ (藏文：སྃ་，梵文天城体：，梵文罗马拟音：saṃ，汉语字面意思：Saṃ) arises a blue lion, and on top of that, from Paṃ (藏文：པྃ་，梵文天城体：，梵文罗马拟音：paṃ，汉语字面意思：Paṃ) arises a lotus of various colors, and on top of that, from A (藏文：ཨ་，梵文天城体：，梵文罗马拟音：a，汉语字面意思：A) arises a moon mandala. On top of that, from Raṃ (藏文：རྃ་，梵文天城体：，梵文罗马拟音：raṃ，汉语字面意思：Raṃ) arises a sun, and on top of that, your own mind is the red letter Dhīḥ (藏文：དྷཱིཿ，梵文天城体：，梵文罗马拟音：dhīḥ，汉语字面意思：Dhīḥ) with a tsek and drag, from which red rays of light radiate in the ten directions, offering to the noble ones and benefiting sentient beings. Then they gather back and dissolve into the Dhīḥ (藏文：དྷཱིཿ，梵文天城体：，梵文罗马拟音：dhīḥ，汉语字面意思：Dhīḥ), contemplate yourself as Manjushri, the Lion of Speech, with a red body, one face, and two arms. The hands are in the teaching mudra at the heart, holding the root of an utpala flower between them, with blossoming petals near the ears, and a sword and a book on the right and left sides. The two legs are in the half-lotus posture or the vajra posture. The lower body is adorned with various silk garments, and the upper body is covered with a celestial garment and a pañcalika. The smiling face has a jeweled ornament at the top of the hair knot. Between the lotus, jewel, and utpala flower clusters intertwined on the crown, the jewel in the middle of the forehead and the five locks of hair are very clear. The utpala flowers are blooming on the ear lobes, and the ear pendants are adorned with hanging jewels. The head ornament is made of various jewels and flowers, and there are necklaces, earrings, neck ornaments, and various tinkling bracelets. He is like an eight-year-old youth, radiating red light and possessing a moon-like halo, exceedingly beautiful. Contemplate that in your heart, in the center of the lotus and moon, is the Bhrūṃ (藏文：བྷྲུྃ་，梵文天城体：，梵文罗马拟音：bhrūṃ，汉语字面意思：Bhrūṃ) syllable, which completely transforms into the center of a four-spoked wheel.
Chinese
四指剑的剑柄处是དྷཱིཿ（藏文，梵文天城体：धी，梵文罗马拟音：dhīḥ，汉语字面意思：智），剑尖处是ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：惭），中间的剑脊是མཱུྃ།（藏文，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：无），剑刃的中央，根本咒如同排列的灯火，光明照耀，观想以此遣除所有意念的黑暗。此处有些上师认为，剑柄处是དྷཱིཿ（藏文，梵文天城体：धी，梵文罗马拟音：dhīḥ，汉语字面意思：智），剑尖处是ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：惭），中间是剑脊根本咒。剑刃的顶端是ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：惭），根部是ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：惭），中间安置根本咒。有些则在剑上安置两个种子字，剑刃上观想各自的དྷཱིཿ（藏文，梵文天城体：धी，梵文罗马拟音：dhīḥ，汉语字面意思：智），这也是一种修行方式。无论如何修习，在目标不清晰之前都要珍视。之后，从心间的宝剑发出光芒，面前的钵盂中，莲花和月亮之上，那些丸药融化成光，从中生出一个蓝色发光的ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：惭），以其光芒成办二利。收摄汇聚，完全转化成蓝色妙音天女，笑容威严，一面二臂，手持法器和坐姿与父尊相同，以各种珍宝装饰，发出蓝色光芒，如同八岁少女，在其心间，莲花和月亮之上，四瓣莲花的中央，宝剑的剑柄处是ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：惭），剑尖处是དྷྲཱིཿ，中间的剑脊是མཱུྃ།（藏文，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：无），花瓣上以逆时针方向书写根本咒，观想父尊的轮，比手指低十个单位，处于交合的程度，高度有高有低。此处也如前一样，那些上师认为咒语的解释是由父尊来象征的。如此观想后，从心间发出的光芒，从自性处和五台山（五台山）顶，迎请如父尊母尊一般观想的智慧尊者第二佛陀和菩萨眷属，并供养。观想父尊融入父尊，母尊融入母尊，与佛陀和菩萨眷属无二无别。从心间的轮发出光芒，消除身语意三门的疾病、邪魔、罪障、业障和无知的黑暗，观想智慧的光芒增长，一心不乱地将心专注于文字、宝剑等。此时，身体正直端坐，压住上气，收紧下气，眼睛注视鼻尖，心专注于文字。
English
At the hilt of the four-finger sword is dhīḥ (藏文，梵文天城体：धी，梵文罗马拟音：dhīḥ，汉语字面意思：Intelligence), at the tip is hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Shame), and in the middle of the spine is mūṃ (藏文，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：None). In the center of the blade, the root mantras are like a string of lamps, shining brightly, and one should contemplate that they purify all the darkness of the mind. Here, some lamas consider the dhīḥ (藏文，梵文天城体：धी，梵文罗马拟音：dhīḥ，汉语字面意思：Intelligence) at the hilt of the sword, the hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Shame) at the tip, and the root mantra in the middle of the spine. At the top of the blade is hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Shame), at the base is hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Shame), and in the middle, the root mantra is placed. Some also place two seed syllables on the sword, and contemplate each dhīḥ (藏文，梵文天城体：धी，梵文罗马拟音：dhīḥ，汉语字面意思：Intelligence) on the blade, which is also a practice. In any case, it is important to cherish the practice until the object of meditation is clear. Then, from the sword in the heart, light radiates. In the begging bowl in front, the pills on top of the lotus and moon melt into light, from which arises a blue, radiant hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Shame), whose light accomplishes the two benefits. Gathering and converging, it completely transforms into the blue goddess Saraswati, smiling and wrathful, and exceedingly majestic. With one face and two arms, her hand implements and posture are the same as the father deity. Adorned with various precious ornaments, she radiates blue light and is like a young girl of eight years old. In her heart, on top of the lotus and moon, in the center of a four-petaled lotus, at the hilt of the sword is hrīḥ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Shame), at the tip is dhrīḥ, and in the middle of the spine is mūṃ (藏文，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：None). On the petals, the root mantras are written counterclockwise. One should contemplate that the wheel of the father deity is ten finger-widths lower, in a state of union, with varying heights. Here too, as before, those lamas consider that the explanation of the mantra is symbolized by the father deity. Having contemplated in this way, from the heart, the light radiating from the syllables invites and offers the wisdom beings, the second Buddha and the bodhisattvas, who are like the father and mother deities contemplated from the natural abode and the five peaks of Wutai Mountain (五台山). One should contemplate that the father deity dissolves into the father deity, the mother deity dissolves into the mother deity, and they are inseparable from the assembly of Buddhas and bodhisattvas. From the wheel in the heart, light arises, dispelling all diseases, evil spirits, sins, obscurations, and the darkness of ignorance of the three doors of body, speech, and mind. One should contemplate that the light of wisdom increases, and with unwavering focus, one should keep the mind balanced on the syllables and the sword. At this time, sit upright, press down the upper air, tighten the lower air, fix the eyes on the tip of the nose, and hold the mind on the syllables.
Tibetan
་མ་འགུལ་བས་རླུང་དལ་བུས་ཐུབ་ཐང་དུ་ནང་དུ་བཟུང་བ་དང༌། ཕྱིར་འཕང་བ་དང་དབང་དུ་གནས་པར་བྱ་བ་ནི་མན་ངག་དམ་པའོ། །དེ་ལྟར་སྒོམ་པས་སྐྱོན་བཟླས་པ་དང་སྤྲོ་བསྡུའི་རྣལ་འབྱོར་ལ་སེམས་བཟུང་བ་ནི། དེ་ལྟར་འཇམ་དཔལ་ཡབ་ཡུམ་ལ་སངས་རྒྱས་དང་བྱང་ཆུབ་སེམས་དཔའ་ས་གཞི་དང་བར་སྣང་གང་བས་བསྐོར་བར་བསམ་པ་རྣམས་ཀྱི་སྐུའི་འོད་ཀྱིས་རང་གཞན་གྱི་མི་ཤེས་པའི་མུན་པ་ཐམས་ཅད་བསལ། ཡེ་ཤེས་སྣང་བ་ཆེན་པོ་རྒྱས་བར་བསམ་ཞིང༌། འཇམ་དཔལ་ཐུགས་ཀའི་དྷཱིཿལས་སྔགས་ཀྱི་ཕྲེང་བ་རྣམས་མར་མེ་ལས་མར་མེ་ཆད་པ་ལྟར་འོད་ཀྱི་ཚུལ་དུ་ཡིག་འབྲུ་རྣམས་སྣ་བུག་གཡས་སུ་ཐོན། ཡུམ་གྱི་གཡོན་དུ་ཞུགས་ཐུགས་ཀའི་ཧྲཱིཿལས་གྲོལ་བའི་ཚུལ་དུ་སྣ་བུག་གཡས་ནས་ཐོན། འཇམ་དཔལ་གྱི་གཡོན་དུ་ཞུགས་ཏེ་འགལ་མེ་ལྟར་འཁོར་བ་དང་ མཉམ་བདག་གི་ཐུགས་ཀའི་སྔགས་ལས་འོད་ཟེར་ཕར་བྱུང་བ་དང་ལྷ་མོའི་ ཐུགས་ཀ་ནས་ཚུར་བྱུང་བ་གཉིས་ལྕགས་ཀྱུ་བཞིན་དུ་སྦྲིལ་ནས་འཁོར་བར་བསམ་པའི་སྔགས་ཕྲེང་དང་འོད་ཟེར་ཕྲེང་བར་འཁོར་བའི་ཕྲེང་བ་ལས་འོད་ཟེར་དཔག་ཏུ་མེད་པ་ཕྱིར་འཕྲོས་པའི་འོད་ཀྱིས་སངས་རྒྱས་དང་བྱང་ཆུབ་སེམས་དཔའ་དང༌། ཉི་མ་དང༌། ཟླ་བ་དང༌། གཟའ་དང༌།སྐར་མ་དང༌། རྩི་ཤི་ནགས་ཚལ་ལ་སོགས་པའི་འོད་གཟི་བརྗིད་ཚེ་བསོད་ནམས་ཤེས་རབ་ཐམས་ཅད་ཚུར་བསྡུ་ཐུགས་ཀའི་རལ་གྲི་སྔགས་དང་བཅས་པ་ལ་ཐིམ་པས་བདག་ཉིད་ཤེས་རབ་ཕུན་སུམ་ཚོགས་པར་གྱུར། ཡང་ཕྱིར་འཕྲོས་པའི་འོད་ཀྱིས་སྣོད་ཀྱི་འཇིག་རྟེན་ལ་ཕོབ །རིན་པོ་ཆེའི་གཞལ་ཡས་ཁང་དང་ཞིང་ཁམས་དག་པར་བསམ། ཡང་འོད་འཕྲོས་བཅུད་ཀྱི་སེམས་ཅན་ལ་ཕོག་པས་སེམས་ཅན་ཐམས་ཅད་འཇམ་དཔལ་གྱི་སྐུ་དང༌། སྒྲ་སྐད་ཐམས་ཅད་སྔགས་ཀྱི་རྒྱལ་པོ་ཉི་ཤུ་རྩ་གཅིག་པོའི་རང་སྒྲར་བསམས་ལ། ཡིད་འོང་འཕྲོས་ནུས་པ་ཐམས་ཅད་བཀུག །རང་གི་སྤྱི་བོར་ཐིམ་ཞིང་ཡེ་ཤེས་ཀྱི་སྣང་བ་རྒྱས་པར་བསམས་ལ། རྩ་བའི་སྔགས་ཅི་འགྲུབ་བཟླས་པ་བྱའོ། །དེ་ནས་རྫོགས་པའི་རིམ་པ་ལ་སེམས་བཟུང་བ་ལ། མཚན་མ་དང་བཅས་པ་དང༌། མཚན་མ་མེད་པ་གཉིས་ལས། མཚན་མ་དང་བཅས་པ་ནི། དེའི་རྗེས་ལ་མཚན་མོ་ཉལ་བའམ། འཕྲོ་གཅོད་པའི་ཚེ་གང་རུང་གི་ངང་ལ་བཞག་པར་གསུངས་ཀྱང་ཕྱག་ལེན་ལ་འདི་ལྟར་མཛད་དོ། །དེ་ཡང་སྔ་དྲོ་དང་ཕྱི་དྲོ་གུང་གི་ཐུན་རྣམས་ལ་བསྐྱེད་རིམ་བཟླས་བརྗོད་དང་བཅས་པ་ཟིན་པའི་རྗེས་ལ། རང་གི་ལྟེ་བའི་དབུས་སུ་ཟླ་བའི་དཀྱིལ་འཁོར་གྱི་སྟེང་དུ་ཐིག་ལེ་དམར་པོ་མར་མེ་འབར་བ་ལྟ་བུ་ཞིག་བསམ་པའི་འོ
Chinese
不动的风以缓慢的方式在内部保持，向外发射并处于控制之下，这是神圣的口诀。像这样禅修，通过重复错误和收放瑜伽来保持心。像这样，文殊师利父母被佛和菩萨充满大地和虚空所围绕，观想所有这些身体的光芒消除了自己和他人的无知黑暗。观想伟大的智慧之光增长，从文殊师利心间的དྷཱིཿ（藏文，梵文天城体：धी，梵文罗马拟音：dhīḥ，汉语字面意思： धीः）中，咒语的念珠像蜡烛传递蜡烛一样，以光的形式，字母从右鼻孔出来。进入佛母的左侧，从佛母心间的ཧྲཱིཿ（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：ह्रीः）中解脱出来，从右鼻孔出来。进入文殊师利的左侧，像火花一样旋转，同时观想自己的心间咒语发出的光芒和佛母心间发出的光芒像铁钩一样交织旋转，从咒语念珠和光芒念珠的旋转中，向外放射出无量光芒，这光芒照耀着佛和菩萨，以及太阳、月亮、行星、星星、植物、树木等的光芒、光辉、寿命、福德、智慧全部收回，融入心间的宝剑咒语中，使自己变得圆满智慧。再次，向外放射的光芒照耀着外在的世界，观想成为珍宝的宫殿和清净的刹土。再次，光芒照耀着内在的有情众生，观想一切有情众生都是文殊师利的身体，一切声音都是二十一个咒语之王的自声。吸引所有令人愉悦的放射能力，融入自己的头顶，观想智慧之光增长，尽可能多地念诵根本咒语。然后，将心放在圆满次第上，分为有相和无相两种。有相是：据说在那之后，无论是在晚上睡觉还是中断时，都要保持在任何一种状态，但实际上是这样做的。也就是说，在早晨、下午和中午的各个时段，在完成生起次第的念诵之后，观想在自己的肚脐中央，在月轮之上，有一个红色的明点，像燃烧的蜡烛一样。
English
The wind that does not move is held inside in a slow manner, and to cast it out and to be in control is the sacred mantra. Meditating like this, keeping the mind on repeating mistakes and the yoga of gathering and dispersing. Like this, Manjushri and his consort are surrounded by Buddhas and Bodhisattvas filling the earth and space, and the light of the bodies of all those who are contemplated eliminates all the darkness of ignorance of oneself and others. Contemplate that the great light of wisdom increases, and from the dhīḥ (Tibetan, Devanagari: धी, Romanized Sanskrit: dhīḥ, Literal meaning: धीः) in the heart of Manjushri, the rosary of mantras, like a candle passing on a candle, in the form of light, the letters emerge from the right nostril. Entering the left side of the consort, from the hrīḥ (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal meaning: ह्रीः) in the consort's heart, it is released, emerging from the right nostril. Entering the left side of Manjushri, rotating like sparks, and at the same time contemplating that the light emanating from the mantra in one's own heart and the light emanating from the consort's heart intertwine and rotate like iron hooks, from the rotation of the mantra rosary and the light rosary, immeasurable light radiates outwards, and this light illuminates the Buddhas and Bodhisattvas, as well as the light, splendor, life, merit, and wisdom of the sun, moon, planets, stars, plants, trees, etc., all of which are gathered back and absorbed into the sword mantra in the heart, making oneself perfect in wisdom. Again, the outward radiating light shines on the external world, contemplating it as a palace of jewels and a pure realm. Again, the light shines on the sentient beings within, contemplating all sentient beings as the body of Manjushri, and all sounds as the self-sound of the twenty-one mantra kings. Attract all the pleasing radiating abilities, absorb them into the crown of one's head, and contemplate that the light of wisdom increases, reciting the root mantra as much as possible. Then, placing the mind on the completion stage, it is divided into two types: with signs and without signs. The one with signs is: It is said that after that, whether sleeping at night or interrupting, one should remain in any state, but in practice, it is done like this. That is, in the morning, afternoon, and evening sessions, after completing the generation stage with recitation, contemplate that in the center of one's navel, above the moon disc, there is a red bindu, like a burning candle.