Chinese
由于融入了各自的种子字，就与一切如来的金刚三身无二无别了。从各个种子字完全转变后，观想头顶为白色身金刚轮，喉间为红色语金刚莲花，心间为蓝色意金刚金刚持等尊的印玺。再次，从心间的吽字发出光芒，唤醒十方四时的诸佛及其眷属，遍布虚空，观想他们与自己无分别地融合在一起，反复念诵，这是重新添加智慧勇识的结合。然后，将心专注于身的光明显现上。如果不清晰，就中断，以“瓦尔”祈请。如果清晰，就将心稍微放在那样的状态上，然后中断。又反复地使观修等清晰，并抓住心。通过对本尊形象的总体和细节分别进行练习，从获得清晰显现的时刻起，将本尊观想成清澈透明、没有杂质，如同镜子中显现的影像一般，一心专注地安住。时而进行融化和引导，并稍微观察那样的自性，学习显现为空乐的本尊形象。又在自心中生起并保持对胜义谛和世俗谛无二无别的本尊形象的完全清净的定解。在尚未生起五种验相之前，都要一心专注地观修。如果因观修而感到厌倦，就将心专注于心间的吽字周围，白色百字明咒咒鬘向右旋转，并进行念诵。从咒鬘中发出的光芒，激励诸佛及其眷属的意愿。从我和遍布虚空的一切如来的口中发出咒语的声音和慈悲的光芒，照亮三界一切。净化一切业和烦恼。从根本上动摇那落迦等恶趣之处，将众生救度到佛的净土。光芒再次聚集，融入咒鬘。将所显、声音、动念三者修习成佛、咒语、光明的光明轮。念诵不少于二十一遍百字明。收座时，将器情世间的一切显现融化为光，融入头顶的部主。部主也融入自身。自身融入智慧勇识。智慧勇识融入三摩地勇识吽字。吽字融入阿乌哈。哈融入头部。头部融入月亮
English
By dissolving into the respective seed syllables, one becomes non-dual with the three vajras of all the Tathagatas. From the complete transformation of each syllable, visualize the white body vajra wheel at the crown of the head, the red speech vajra lotus at the throat, and the blue mind vajra Vajradhara and other deities' seals at the heart. Again, from the HUM (ཧཱུྃ, हूँ, hūṃ, 种子字) at the heart, rays of light awaken the Buddhas and their retinues of the ten directions and four times, pervading the sky, and visualize them mixing inseparably with oneself. Repeat this again and again, which is the union of re-adding the wisdom being. Then, focus the mind single-pointedly on the clarity of the form. If it is not clear, interrupt and pray with "Wal." If it is clear, leave the mind in that state for a moment and then interrupt. Again and again, make the meditation etc. clear and hold the mind. By practicing the general and specific aspects of the deity's form separately, from the moment of obtaining clear appearance, keep the deity clear and transparent, without turbidity, like an image appearing in a mirror, and remain single-pointedly in equipoise. Sometimes, practice melting and drawing in, and look at the self-nature of that, and train to arise as the bliss-emptiness deity form. Also, generate and cultivate the definite understanding that one's own mind is the deity form of the indivisibility of the two truths, and meditate single-pointedly until the five experiences arise as appropriate. If you get tired of meditating, focus your mind on the garland of the hundred-syllable mantra, white in color, rotating clockwise around the HUM (ཧཱུྃ, हूँ, hūṃ, 种子字) syllable at your heart, and recite it. The rays of light emanating from the mantra garland stimulate the samaya of the Buddhas and their retinues. From the mouths of myself and all the Tathagatas pervading the sky, the sound of mantra and the rays of compassion emanate, illuminating all the three realms. Purify all karma and afflictions. Shake the abodes of the lower realms such as Naraka from their foundations, and liberate sentient beings into the Buddha's pure lands. The rays of light gather again and dissolve into the mantra garland. Practice transforming the three aspects of appearance, sound, and movement into the wheel of the deity, mantra, and clear light. Recite no less than twenty-one hundred-syllable mantras. When concluding the session, dissolve all appearances of the container and its contents into light, which dissolves into the family lord at the crown of the head. The family lord also dissolves into oneself. Oneself dissolves into the wisdom being. The wisdom being dissolves into the samadhi being HUM (ཧཱུྃ, हूँ, hūṃ, 种子字). The HUM (ཧཱུྃ, हूँ, hūṃ, 种子字) dissolves into A U HA. HA dissolves into the head. The head dissolves into the moon.
Chinese
之后，月亮日期滴，滴那达，也融入无分别的任运自成如虚空般的境界中放松，安住。从禅定中起身时，观想金刚萨埵如幻影般的身体显现，对显现、声音、移动三者加持本尊、咒语、光明的三轮印。一切行为都以本尊的身语意游戏来行持。第二，从无分别的原始清净的自性中，对未证悟的遍布虚空的众生生起如幻般的慈悲。从那之中，观想器世界的颅器广大如虚空，其中有无量无边的月轮，灰白色。其上，所有有情自他的一切处所、身体、受用、善根等，都化为自性任运成就的誓言物五肉五甘露的体性，从那之中，降下与诸佛的智慧等同的甘露精华，如河流般流淌，融为一体，观想成为智慧甘露的大海。之后，遍布虚空轮涅一切的供养处，以及所有众生，都觉醒为清净的显现，轮回涅槃一切都成为供养处，清净的身语意秘密，自性法界的空行母无尽庄严的轮，与自己的身语意三者无二无别，安住于大乐炽燃之中。口中念诵根本传承的上师、本尊寂怒尊众、诸佛菩萨、勇士空行、护法、六道众生等一切本尊坛城，念诵“ཁ་ཁ་ཁཱ་ཧི་ཁཱ་ཧི། (藏文) खा खा खाही खाही (梵文天城体) kha kha khāhi khāhi (梵文罗马拟音) 吃 吃 吃喜 吃喜 (汉语字面意思)”，并以身语意三者的体验随意修持，这是轮涅平等的结合。第三，在舒适的坐垫上，身体正直，双腿跏趺坐，双手结禅定印，脊椎挺直，颈部稍微弯曲，舌抵上颚，牙齿和嘴唇之间留有空隙，眼睛不要眨动，眼球不要移动，稍微睁大眼睛。语的要诀是让气息自然流动。心的要诀是观想在自己的心间，月亮上有普贤佛母，蓝色，双跏趺坐。
English
Then, the moon date drop, drop Nada, also merge into the non-conceptual spontaneous accomplishment like the void, relax and abide. When rising from meditation, visualize Vajrasattva appearing as an illusory body, and bless the three appearances, sounds, and movements with the three wheels of deity, mantra, and light. All actions should be performed with the play of the deity's body, speech, and mind. Second, from the nature of non-conceptual primordial purity, generate illusion-like compassion for sentient beings who pervade the sky without realization. From that, visualize the vessel world's skull wide and vast like the sky, in which there is an immeasurable moon mandala, gray-white. On top of that, all the places, bodies, enjoyments, and roots of virtue of all sentient beings, self and others, are transformed into the nature of the spontaneously accomplished samaya substances, the five meats and five ambrosias. From that, the essence of ambrosia, equal to the wisdom of all Buddhas, descends like a river, merging into one taste, and visualize it becoming a great ocean of wisdom ambrosia. Then, all the objects of offering residing in the wheel of samsara and nirvana pervading the sky, and all sentient beings, awaken to pure appearances. All of samsara and nirvana become objects of offering, the secret of pure body, speech, and mind, the inexhaustible adornment wheel of the Dakinis of the nature of reality, and one's own body, speech, and mind are inseparable, abiding in the blazing great bliss. In the mouth, recite the root lineage's precious guru, the yidam peaceful and wrathful deities, all the Buddhas and Bodhisattvas, heroes and dakinis, protectors, and all the deity mandalas of the six realms of sentient beings, reciting "ཁ་ཁ་ཁཱ་ཧི་ཁཱ་ཧི། (Tibetan) खा खा खाही खाही (Sanskrit Devanagari) kha kha khāhi khāhi (Sanskrit Romanization) Eat Eat Eat喜 Eat喜 (Chinese literal meaning)", and cultivate the experiences of body, speech, and mind at will. This is the union of samsara and nirvana being equal. Third, on a comfortable cushion, the body is upright, the legs are in the lotus position, the hands are in the meditation mudra, the spine is straight, the neck is slightly bent, the tongue touches the upper palate, there is a gap between the teeth and lips, the eyes should not blink, the eyeballs should not move, and the eyes should be slightly opened. The key point of speech is to let the breath flow naturally. The key point of mind is to visualize in one's heart, on the moon, Samantabhadri, blue, in full lotus position.
Tibetan
ཞག་གི་ཕྱག་རྒྱ་ཅན། སྐུ་དྭངས་ཤིང་སྒྲིབ་པ་མེད་པ་འོད་ཀྱི་རང་བཞིན་ཅན་གཅིག་གསལ་བཏབ་པ་ལ་ཆེད་འཛིན་མེད་པར་ཡིད་གཏད་དེ། མ་སྒྲིམ། མ་གློད། དུས་གསུམ་གྱི་རྟོག་པ་གང་ཡང་ཡིད་ལ་མི་བྱེད་པར་རང་བབས་སུ་འཇོག་ཅིང་། དེ་ཁའི་རང་ངོ་ལ་ཆེ་རེ་བལྟ། དེ་ལྟར་བལྟས་པས་གང་དུའང་ངོས་བཟུང་མེད་ཅིང་བློའི་ཡུལ་ལས་འདས་པའི་གསལ་རིག་རྗེན་པ་སྤྲོས་པ་དང་བྲལ་བ་ཞིག་འཆར་བས། དེ་ཀ་ཡེ་ཤེས་ལྔའི་རང་བཞིན་ཀུན་ཏུ་བཟང་པོའི་ཐུགས་ཏེ། དེ་གའི་རང་ལ་རྩོལ་བྲལ་བསལ་བཞག་མེད་པར་ བསྐྱང་བར་བྱ་སྟེ། །ནམ་མཁའ་ཆེ་ལས་སྔར་རྗེས་མི་བཅད་ཞེན་པའི་འདུ་ཤེས་དོར། །ཕྱིས་སྔུན་མི་བསུ་ཡིད་ཀྱི་འབྲེལ་ཐག་བཅད། །བར་དུ་འཛིན་མེད་ནམ་མཁའི་ངང་ལ་བཞག །ཅེས་དང་དབང་ཚིག་ལས། །རིག་པ་སེམས་ཀྱི་ངོ་བོ་ཉིད། །སྤྲོས་མེད་རྣམ་དག་ཡེ་ཤེས་ཡིན། །ཀུན་གཞི་ཡེ་ནས་མ་བཅོས་པ། །བདེ་ཆེན་རང་ཤར་ཀློད་དེ་ཞོག་ཅེས་གསུངས་པས་སོ། །གཞན་ཡང་དེའི་ཚེ་སེམས་ཀྱི་གཤིས་སྣང་རིག་ངོས་བཟུང་བྲལ་བ་ལ། རང་གདངས་བདེ་ཆེན་དུ་མ་འགགས་ཤིང་། རྩལ་ཅིར་ཡང་འཆར་བ། བསྒོམ་བྱ་སྒོམ་བྱེད་ལས་འདས་པའི་ཡུལ་མེད་རང་གསལ་དུ་ཕྱམ་བརྡལ་བ་སྟེ། དེ་ལས་སྣང་སྟོང་དབྱེར་མེད་ཆོས་སྐུ་ལས། །རིག་སྟོང་བདེ་བ་ཆེན་པོར་ཤར། །ཟུང་འཇུག་སྤྲོས་དང་བྲལ་བ་དེ། །ཀུན་ཏུ་བཟང་པོའི་ངོ་བོའོ། །ཞེས་གསུངས། དེ་ཀ་ལ་གནས་ན་ལེགས། གལ་ཏེ་རྣམ་རྟོག་འཕྲོ་ན་གང་ཤར་དེ་ཀའི་རང་ངོ་ལ་ཆེ་རེ་བལྟས་པས། སྐྱེས་ཟིན་སྐྱེ་འགྱུར་སྐྱེ་བཞིན་པའི་རྟོག་པ་ཐམས་ཅད་ཝལ་ཁྱུག་གིས་སོངས་ནས། རང་ཤར་རང་གྲོལ་གྱི་ཡེ་ཤེས་གསལ་ལ་མི་རྟོག་པར་རྗེན་ལྷག་གིས་འཆར་ཏེ། དེ་གའི་ངང་ལ་ཆེད་འཛིན་མེད་པར་ཤེགས་སེ་རང་ལུགས་སུ་བསྐྱང་བར་བྱའོ། །དེ་ལྟར་མཉམ་རྗེས་ཐམས་ཅད་ལ་དྲན་པ་བདག་པོར་གྱུར་པའི་སྒོ་ནས་སྐད་ཅིག་ཀྱང་ཡེངས་པ་མེད་པར་བྱར་མེད་བློ་འདས་གཉུག་མའི་ཡེ་ཤེས་ཀྱི་ངང་ལ་གནས་ཤེས་པའི་ཐག་ཆོད་སྐྱེ་ཞིང་། དགེ་སྦྱོར་རྐྱེན་ཐུབ་སྐྱོང་བདེ་མོར་འགྲོ་བ་ལ་ཚེགས་མེད་དོ། །བཞི་པ་ནི། འདི་ལྟར་སྣང་བ་སྣ་ཚོགས་སུ་སྣང་བ་ཕྱི་སྣོད་ཀྱི་འཇིག་རྟེན་དང་། ནང་ བཅུད་སེམས་ཅན་ཐམས་ཅད་ཀྱི་རང་བཞིན་ནམ་གཤིས་ཚུལ་ཡེ་གདོད་མ་ནས་རྣམ་པར་དག་པ་ཡིན་ཀྱང་། དེ་ལྟར་མ་རྟོགས་ཏེ་ལས་ཀྱི་བགོ་སྐལ་ལ་སྤྱོད་པ་འདི་དག་ལ་བཅོས་མིན་གྱི་སྙིང་རྗེ་ཆེན་པོ་བསྐྱེད། དོན་དམ་པར་འཁོར་འདས་རྒྱུད་ཚུལ་གཅིག་ཏུ་ཤེས་པས་སྣོད་བཅུད་དག་སྣང་གི་འཁོར་ལོ་སངས་རྒྱས
Chinese
具有寂印者。对身清净、无垢、具有光明自性之一境明观，不作意执取而信赖之。勿紧勿松，对于过去、现在、未来之念头皆不忆念，安住于自性之中。于彼自面目，谛视之。如是谛视，于任何处皆无所执，且现起超越心识范畴之赤裸明觉，远离戏论。彼即是五智之自性，普贤王如来之意。于彼自性之中，无勤无整，不加改造地修持。 如虚空般广大，舍弃不分先后之执着念。未来不迎，断绝心之系缚。中间无执，安住于虚空之状态。如是及灌顶词句中说：觉性乃心之自性，无戏论、极清净之智慧。本初未造作之阿赖耶，大乐任运生起，放松安住。又，于彼时，心之体性显现，觉性无所执取，自生之大乐不间断，任运显现各种妙用，超越所修能修之无境自明中，坦然舒展。彼即是从显空无别之法身中，觉空大乐生起。远离二取戏论之双运，即是普贤王如来之体性。安住于彼甚佳。若念头纷飞，于任何生起之念头之自性，谛视之。所有已生、将生、正生之念头，如旋风般消逝。自生自解脱之智慧，明晰且无念，赤裸显现。于彼状态中，不作意执取，任其自然安住。如是于一切定中与定后，以正念守护，刹那亦不散乱，于无为、离念、本觉之状态中，生起了知安住之定解。善行能克服违缘，安乐修持，毫不费力。第四，如是显现之各种显现，外器世间与内 情众有情之一切自性或体性，虽从本初即是清净，然未能了悟，而受业力支配之此等众生，生起无伪之大悲心。于胜义谛中，了知轮涅为一，器情清净显现之轮，即是成佛
English
Possessing the seal of quiescence. Trust in the clarity of the one, whose body is clear, without obscurations, and of the nature of light, without deliberate grasping. Do not tighten, do not loosen. Do not bring to mind any thoughts of the three times, but leave it in its natural state. Gaze intently at that very face. By gazing in that way, there is no grasping anywhere, and a naked, clear awareness beyond the realm of the mind arises, free from elaboration. That is the mind of Kuntuzangpo, the nature of the five wisdoms. In that very nature, without effort, without alteration, without placement, It should be cultivated. Abandon the notion of clinging, cutting off before and after like the vast sky. Do not welcome the future, cut the thread of the mind. In the middle, without grasping, rest in the state of the sky. As it is said in the empowerment words: Awareness is the very nature of mind. It is immaculate wisdom, free from elaboration. The alaya, primordially uncreated, great bliss arises spontaneously, let it be relaxed. Furthermore, at that time, the nature of the mind appears, awareness is free from grasping, the great bliss of self-arising is uninterrupted, various displays arise spontaneously, and it is openly spread in the self-illuminating realm beyond what is to be meditated upon and the meditator. From that, from the Dharmakaya, where appearance and emptiness are inseparable, clear emptiness, great bliss arises. That union, free from elaboration, is the essence of Kuntuzangpo. It is good to abide in that. If thoughts arise, gaze intently at the very nature of whatever arises. All thoughts that have arisen, will arise, and are arising will vanish like a whirlwind. The wisdom of self-arising and self-liberation arises clearly and non-conceptually, nakedly. In that state, without deliberate grasping, let it be cultivated naturally. Thus, in all post-meditation, through mindfulness becoming the master, without a moment's distraction, the certainty of knowing how to abide in the state of the unborn, beyond mind, innate wisdom arises. Virtuous practice overcomes obstacles, and cultivation is easy and effortless. Fourth, in this way, the various appearances that appear, the outer container world and the inner The very nature or essence of all sentient beings, although pure from the very beginning, is not realized, and great compassion, free from artifice, is generated for those who are subject to the results of karma. In the ultimate sense, understanding samsara and nirvana as one continuum, the wheel of pure appearance of the container and its contents is enlightenment.