English
Each holds a vase filled with water. Finally, visualize all appearances dissolving into sentient beings, then into the Buddha, then into oneself. Then, gather oneself into the Hūṃ (ཧཱུྃ) at one's heart. Like a rainbow dissolving, rest in a state beyond conceptualization, without mental fabrication. Third, the recitation and the instructions on speech are twofold: the recitation of Vajrapāṇi and the recitation of the Garuḍa. First, the Vajrapāṇi recitation has three parts. First, the outer recitation: In the heart of oneself visualized as the clear five families of Vajrapāṇi, on a lotus and moon seat, around a blue Hūṃ (ཧཱུྃ), visualize a string of blue beryl-like beads, and recite: Oṃ Vajrapāṇi Hūṃ (ཨོཾ་བཛྲ་པཱ་ཎི་ཧཱུྃ།, Devanagari: ओँ वज्र पाणि हूँ, Romanized Sanskrit: oṃ vajra pāṇi hūṃ, Literal meaning: Om, Vajrapani, Hum). Second, the instructions on the inner recitation: In the heart of oneself visualized as the clear Vajrapāṇi, on a lotus and sun seat, in the center of a blazing blue vajra, around the letter Hūṃ (ཧཱུྃ), visualize a garland of ten naturally arising letters with the nature of hot, burning red light revolving. From the blazing fire of wisdom, fill the inside of the body. Think that all sickness, negative actions, and obscurations are like feathers burned in a fire, and recite: Oṃ Vajracanda Mahāroṣaṇa Hūṃ Phaṭ (ཨོཾ་བཛྲ་ཙཎྜ་མ་ཧཱ་རོ་ཥ་ཎ་ཧཱུྃ་ཕཊ།). Third, the secret recitation with the mind: In the heart of oneself visualized as the utterly clear Vajrapāṇi, on a lotus and sun seat, light radiates from the letter Hūṃ (ཧཱུྃ) surrounded by peaceful and wrathful mantras. It fills the inside of the body, radiates from the tips of the hairs, strikes the outer world, transforming it into a lotus garden, strikes sentient beings, transforming them into the forms of the five families of Vajrapāṇi. Think that the sound of the mantra "di ri ri" is emitted from the mouth. The rays of light gather back and dissolve into the body, so that the body and all the pores transform into the forms of the five families of Vajrapāṇi. Visualize the mantra sound resounding in the midst of a fire mass, with the face turned outward. Again, as that light enters into the body, visualize that the entire inside of the body is filled with the forms of the five families of Vajrapāṇi, sealed like a stamp, and recite, visualizing the mantra sound resounding with the face turned inward. Second, the instructions on the Garuḍa recitation have three parts. First, the outer recitation: On the lotus and sun seat in the hearts of the five families of Garuḍa, visualize the five syllables Kṣroṃ in white, red, blue, yellow, and green. Oṃ Garuḍa Cale Cale Hūṃ (ཨོཾ་ག་རུ་ཌ་ཙ་ལེ་ཙ་ལེ་ཧཱུྃ།), visualize the five revolving, and accomplishing the recitation is the instruction on the outer recitation. Second, the instructions on the inner recitation: Garuḍa.
Chinese
五部的（种子字）心间，莲花日轮之上，有白色、红色、蓝色、黄色、绿色五种（藏文：ཁྲོཾ་）。嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），吽（藏文：ཧཱུྃ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽）， 珍（藏文：ཏྲཱཾ，梵文天城体：त्रं，梵文罗马拟音：trāṃ，汉语字面意思：珍），舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍），阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿），嘎汝达 匝咧匝咧 吽 啪（藏文：ག་རུ་ཌ་ཙ་ལེ་ཙ་ལེ་ཧཱུྃ་ཕཊ།）。念诵此咒，观想其呈炽热燃烧之相旋转，如火焚鸟羽般焚烧体内疾病、邪魔、罪障，并观想体内充满智慧之火，从而进行念修。第三是秘密意念之念诵：于五部鹏鸟心间莲花日轮之上，观想白色、红色、蓝色、黄色、绿色五种（藏文：ཁྲོཾ་）围绕，放射五色光芒，充满体内。从毛孔中向外放射，使外器世间化为柳林世界。光芒触及诸佛菩萨，一切皆化为五部鹏鸟。光芒触及六道众生，一切皆化为五部鹏鸟。观想猛烈发出咒音“的日日”。光芒收回，体外之毛发皆化为五部鹏鸟，身躯微小而肢体完整，数量无量无边，皆以禁锢之姿面朝外，并观想念诵咒语。随后光芒融入体内，观想体内一切皆化为智慧之五部鹏鸟，呈禁锢之姿面朝内，于火焰中央发出咒音而安住。如是毫不散乱地进行意念之念诵。最终，外器内情融入自身，自身融入心间种子字，种子字安住于无所缘之状态中。此乃念诵之语教导。 第四，心性之意教导圆满次第，有四层含义。第一，生起止观，有三层含义。首先，于有相之物上系住心。此处有四点，第一点，于不清净之柱子、瓶子上系住心：于柱子、瓶子、树枝、石子等任何事物上，以身体姿势、观看方式等系住心。不令其散乱，也不散布分别念，于其上放松、放下，置于无分别、不做作之状态。若出现昏沉或掉举，亦应知晓将心向上向下、向左向右系住。第二点，于清净之佛身像上系住心：于前方放置金刚手菩萨之身像，或无身像亦可观想，不散布分别念，也不令其散乱，于其上不散乱地放松，安住心，此乃清净之
English
In the heart of the five families, on a lotus and sun disc, are the five syllables KROṂ (藏文：ཁྲོཾ་) in white, red, blue, yellow, and green. The mantra OṂ HŪṂ TRĀṂ HRĪḤ ĀḤ GARUḌA CALE CALE HŪṂ PHAṬ (藏文：ཨོཾ་ཧཱུྃ་ཏྲཱཾ་ཧྲཱིཿཨཱཿག་རུ་ཌ་ཙ་ལེ་ཙ་ལེ་ཧཱུྃ་ཕཊ།) is recited, visualized as rotating in a hot, blazing manner, burning away diseases, evil spirits, sins, and obscurations within the body like burning a bird's feather in fire. Contemplate the body being filled with the fire of wisdom and engage in recitation practice. Third, the secret mental recitation: On the lotus and sun disc in the heart of the five Garuda families, visualize the five syllables KROṂ (藏文：ཁྲོཾ་) in white, red, blue, yellow, and green, surrounded by five rays of light emanating outwards, filling the body. Radiate outwards from the roots of the hairs, transforming the outer world into the Copper-Colored Mountain. The light strikes all the Buddhas and Bodhisattvas, transforming them all into the five Garuda families. The light strikes the sentient beings of the six realms, transforming them all into the five Garuda families. Contemplate uttering the mantra sound "di ri ri" intensely. The light gathers back, and all the hair on the outside of the body transforms into the five Garuda families, small in stature but with complete limbs, immeasurable in number, all facing outwards in a locked posture, and contemplate reciting the mantra. Then the light gathers back into the body, and contemplate that everything inside the body has transformed into the five wisdom Garuda families, facing inwards in a locked posture, residing in the center of a blazing fire, uttering the mantra sound. In this way, perform the mental recitation without distraction. Finally, the outer world and its inhabitants dissolve into oneself, oneself dissolves into the seed syllable in the heart, and the seed syllable rests evenly in a state of non-objectification. This is the instruction on the speech recitation. Fourth, the completion stage of the mind-itself heart instruction has four aspects. First, generating calm abiding has three aspects. Initially, holding the mind on an object. This has four points: First, holding the mind on an impure pillar or vase. Hold the mind on any object such as a pillar, vase, branch, or pebble, with the correct body posture and gaze. Do not allow it to wander, nor scatter thoughts. Relax and release onto it, and leave it in a state of non-conceptualization and non-fabrication. If dullness or agitation arises, one should also know how to hold the mind upwards, downwards, to the left, and to the right. Second, holding the mind on a pure Buddha image: Place an image of Vajrapani in front, or even without an image, contemplate it. Do not proliferate thoughts about it, nor allow it to wander. Relax and rest the mind on it without distraction. This is the pure
Chinese
执持于幻化之身。第二，执持于不净明点，即观想自身心间有青色闪耀如豆粒般的明点，对此不令散乱，也不散布分别念，而执持心念。第四，于自身心间莲花日轮之上，观想持金刚，身色饱满，具足火焰，心不散乱，亦不散布分别念，仅于不散乱中执持心念。于净与不净二者之时，总的来说，于额间执持心念。第二，执持于分别念，即于分别念突然生起之时，认识它，以无分别的眼睛凝视，令其消融于无执之中，自明觉性于空明无处中清晰显现。专注于任何生起的分别念之自性，令觉性自识自性而修持。此乃执持于分别念。第三，执持于无分别念，身体具足毗卢七法，双眼凝视虚空，将过去、未来、现在三时的分别念之流彻底断绝，心中不作任何思虑，于空明无边无际、心性不作修饰、无分别的清晰状态中安住。若于此中生起分别念，则将突发的分别念彻底断绝。再次于远离一切作意的无分别状态中安住。由此将生起乐明无分别的体验。以上为寂止。第二，胜观有三种意义，第一是作为因的胜观，对心进行辨析与观察，即思索我的心从何而来，住在何处，将往何处而去，如此辨析生、住、灭三种自性。并且思索五大种和自身是否具有生处、住处、去处这三者。此外，思索心是否具有白色、红色、蓝色、黄色、绿色、杂色等颜色，或者根本没有颜色。我的心是具有地、水、火、风、空的形状，还是圆形、方形、三角形、长条形等形状？思索分别念是否独立于心，或者分别念就是心？此外，
English
Holding the mind on the illusory body. Second, holding the mind on the impure bindu, which is to meditate on a blue, shimmering bindu the size of a bean in one's own heart, not allowing it to be distracted, nor scattering thoughts, but holding the mind. Fourth, on a lotus sun disc in one's own heart, visualize Vajrapani, full of color, with flames, not allowing the mind to be distracted, nor scattering thoughts, but holding the mind in a state of non-distraction. In both pure and impure states, in general, hold the mind on the forehead. Second, holding the mind on thoughts, which is to recognize the sudden arising of thoughts, and staring at them with non-conceptual eyes, dissolving them into non-grasping, so that self-awareness clearly arises in a clear and empty, objectless state. Focus on the nature of whatever thought arises, and let awareness recognize its own nature and cultivate it. This is holding the mind on thoughts. Third, holding the mind on non-conceptuality, with the body in the seven postures of Vairocana, eyes gazing into the sky, completely cutting off all the flow of thoughts of the past, present, and future, not thinking anything in the mind, abiding in a clear, empty, boundless state, the uncorrected nature of mind, clearly and distinctly in a non-conceptual state. If thoughts arise from this, then completely cut off the sudden arising. Again, abide in a state of non-conceptuality, free from all mental activity. This will give rise to the experience of bliss, clarity, and non-conceptuality. These are the accomplishments of calm abiding. Second, insight has three meanings, the first is insight as a cause, analyzing and examining the mind, which is to think about where my mind comes from, where it dwells, and where it will go, thus analyzing the three natures of arising, dwelling, and ceasing. And to think about whether the five elements and the body itself have these three places of arising, dwelling, and going. Furthermore, to think about whether the mind has colors such as white, red, blue, yellow, green, or mixed colors, or whether it has no color at all. Does my mind have the shape of earth, water, fire, wind, or space, or does it have shapes such as round, square, triangular, or oblong? To think about whether thoughts are separate from the mind, or whether thoughts are the mind. Furthermore,