English
Even after it has passed, eliminate doubts and inappropriate faults, etc. No matter how you meditate, strive to enter the samadhi that transforms all appearances into the play of deities, like brandishing a spear in the sky, thereby enhancing and developing awareness. Strive to enter the samadhi that transforms all these impure karmic appearances into pure deities. In this way, in the samadhi of clear deity appearance, eliminate the obstacles of sinking and agitation, and blend the deity appearance with your own mind without separation, because there is no mind apart from abandoning the deity, and there is no deity apart from abandoning the mind, so protect in the state of inseparable deity appearance and my mind. Be skilled in taking the union of the profound emptiness and the clear form of the body, the union of the two kayas and wisdom, as the path. Second, the instruction on reciting mantras is divided into two: the general collection of the three roots and the individual recitation intentions. First, in the heart of Hayagriva, above the lotus and the moon, visualize the wisdom being, the noble Avalokiteshvara, with a white and clear body, peaceful and smiling, the right hand in the mudra of supreme giving, extended above the knee. The left hand holds the stem of a white lotus, with the petals blooming at the level of the ear. Fully adorned with silk and jewel ornaments, sitting in a half-lotus posture. In the center of his heart, in the realm of the union of the sun and moon, there is the heart-life samadhi being, or the white (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese Meaning: Shame). Surrounding it are twenty-one mantras of the general collection of the three roots, rotating to the right, from which light radiates. The light offers pleasing offerings to the Buddhas of the ten directions and their retinues, causing them to rejoice. Through the blessing, all accomplishments are gathered back to oneself. Purify the two obscurations of all beings, along with their habitual tendencies. The rays of light gather back and dissolve into oneself, thereby obtaining both supreme and common accomplishments. Visualize all appearances and existence as the body of the deity. Sound is mantra. Thoughts are transformed into the wheel of wisdom. After visualizing in this way, recite Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Literal Chinese Meaning: Om), Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese Meaning: Ah), Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hum), Vajra (Tibetan: བཛྲ, Sanskrit Devanagari: वज्र, Sanskrit Romanization: vajra, Literal Chinese Meaning: Diamond), Guru (Tibetan: གུ་རུ, Sanskrit Devanagari: गुरु, Sanskrit Romanization: guru, Literal Chinese Meaning: Teacher), Padma (Tibetan: པདྨ, Sanskrit Devanagari: पद्म, Sanskrit Romanization: padma, Literal Chinese Meaning: Lotus), Deva, etc. Here, the deity to be practiced is the general collection of the three roots, the samadhi to be meditated upon is the unification of approach, accomplishment, and activity, and the mantra to be recited is also the unification of general collection, approach, accomplishment, and activity. Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, Literal Chinese Meaning: Om), Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese Meaning: Ah), Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: Hum) are the seed syllables of body, speech, and mind,ྲངས་ཏེ། Vajra (Tibetan, वज्र, vajra, Diamond). Guru (Tibetan, गुरु, guru, Teacher). Padma (Tibetan, पद्म, padma, Lotus), which is the name retained in Chinese transliteration. The lama of these, and Deva (Tibetan, देव, deva, God) refers to the deity. The term for Dakini of Oddiyana is Deva (Tibetan, देव, deva, God), referring to the deity. Dakini (Tibetan, डाकिनी, ḍākinī, Sky Dancer) refers to the Sky Dancer, which also became Dakini (Tibetan, डाकिनी, ḍākinī, Sky Dancer) as a term for Sky Dancer. Thus, after invoking the three roots and urging the vow, what is actually sought? Sarva Siddhi (Tibetan, सर्वसिद्धि, sarvasiddhi, All Accomplishment), meaning all accomplishments. Phala (Tibetan, फल, phala, Fruit) is the auspiciousness of meaning transformation. Urging to grant these, therefore, Hūṃ (Tibetan, हूं, hūṃ, Seed Syllable) is added. If it is combined with the three activities of recitation, practice, and action, then recitation is up to the lama, practice is the deity and sky dancer, and urging accomplishment is the mantra of action. Secondly, regarding the separate recitation, in the first of the two, recitation and practice, relying on the lineage lord to gather blessings for oneself, and relying on the wisdom being in the heart to perform recitations that pervade the sky for the benefit of others, these two. Firstly, there are also two, the meaning of meditation and the meaning of mantra. Firstly, in the heart of the lineage lord, on the moon, the mantra revolves to the right around the red Hrīḥ (Tibetan, ह्रीः, hrīḥ, Seed Syllable), from which light radiates. Summoning all the life essence and glory of existence and peace in the form of nectar and light, entering into the life vase in the hand, filling it, entering from one's own crown. Contemplating that all blessings and accomplishments are obtained by filling the entire inside of the body, and reciting. The second is, starting with Oṃ (Tibetan, ओं, oṃ, Mantra Beginning) which is a letter that brings auspiciousness and happiness. Amaraṇi (Tibetan, अमरणि, amaraṇi, Immortal), A is a negative word, and Māraya (Tibetan, मारय, māraya, Kill) means death, so if combined it means immortal or imperishable, which is calling upon the Bhagavan himself. Jīvanti (Tibetan, जीवन्ति, jīvanti, Living). Svāhā (Tibetan, स्वाहा, svāhā, Completion). Or, Su (Tibetan, सु, su, Good) is good, and if it becomes a sound of giving, it becomes please give good. The second also has two, the meaning of meditation and the meaning of mantra. Firstly, in the heart of the wisdom being in the heart, instead of visualizing the general mantra, the six-syllable mantra surrounds it, from which light radiates, purifying all the sins and obscurations of all sentient beings in the six realms. Contemplating that all of these without exception are transformed into the nature of the lords of the six realms respectively, and reciting. The second is the meaning of the mantra. Oṃ (Tibetan, ओं, oṃ, Mantra Beginning) is the beginning. Maṇi (Tibetan, मणि, maṇi, Jewel). Padme (Tibetan, पद्मे, padme, Lotus). Hūṃ (Tibetan, हूं, hūṃ, Seed Syllable) is urging the vow, which is the jewel lotus
Chinese
或者说，以水晶念珠和白莲花为法器，这是直义还是？ 确义是指空性和慈悲的结合等等，许多解释都像其他论典中所说的那样。第二是修法，分为寂静和忿怒两种。首先，寂静法又分为观修意义和咒语意义两种。首先，观想智慧勇识心间，以班杂咕噜（藏文：བཛྲ་གུ་རུ་，梵文天城体：वज्रगुरु，梵文罗马拟音：vajraguru，汉语字面意思：金刚上师）代替嘛呢，从中发出光芒。供养诸佛，聚集加持，净化众生的业障，从而自然成就自他二利，如此观想后念诵咒语。第二是咒语的意义。以嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三字，即身语意或三身的种子字开始。 班杂（藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）意为金刚，即法身秘密集，金刚是不坏的意思，表示法身远离戏论，不可思议。 咕噜（藏文：གུ་རུ་，梵文天城体：गुरु，梵文罗马拟音：guru，汉语字面意思：上师）意为上师，咕噜的声音有沉重之意，表示具备七支结合，功德无与伦比，如完全充满般沉重，表示报身五颅鬘尊。 莲花（藏文：པདྨ，梵文天城体：पद्म，梵文罗马拟音：padma，汉语字面意思：莲花）。 在汉藏两种语言中都保留了原词，表示语金刚无染，在无垢莲花部中示现的化身莲花生。 像这样，向不可分割的三身金刚持大自在，自生莲花颅鬘尊祈请，所寻求的目的是什么呢？ 悉地（藏文：སིདྡྷི，梵文天城体：सिद्धि，梵文罗马拟音：siddhi，汉语字面意思：成就）意为殊胜和共同的成就。 吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）表示催请的咒语，因此意思是请赐予成就。 这个金刚咒是所有咒语之王，这里只是从字面上直译，其他内外秘密的解释方法，都超越了普通人的理解范围。 第二，忿怒法也分为观修意义和理解意义两种。 首先，通过自己念诵咒语，激发忿怒五部的誓言。 从身中化现的忿怒众，以兵器摧毁一切障碍、邪魔、恶鬼和凶残者。 夺取命根，加以控制，役为奴仆。 观想将一切无法以寂静调伏者，焚烧于智慧的法界中，然后念诵。 第二，以三个种子字开始。 阿则（藏文：ཨར྄་ཙིག，梵文天城体：अर्चिक，梵文罗马拟音：arcika，汉语字面意思：愤怒），涅则（藏文：ནིར྄་ཙིག，梵文天城体：निरचिक，梵文罗马拟音：niracika，汉语字面意思：极度愤怒），是如来的表示。 有些译师通过声音的修饰，将其翻译成具有光芒火焰之链。 巴嘎瓦帝（藏文：བྷ་ག་ཝ་ཏེ，梵文天城体：भगवते，梵文罗马拟音：bhagavate，汉语字面意思：薄伽梵），世尊
English
Or, with a crystal rosary and a white lotus as a weapon, is this the direct meaning or? The definitive meaning refers to the union of emptiness and compassion, etc., many explanations of which appear in other treatises. Second is the practice, which is divided into peaceful and wrathful. First, the peaceful practice is further divided into the meaning of contemplation and the meaning of mantra. First, visualize Vajra Guru (Tibetan: བཛྲ་གུ་རུ་, Sanskrit Devanagari: वज्रगुरु, Sanskrit Romanization: vajraguru, Chinese literal meaning: Diamond Master) in the heart of the Wisdom Hero instead of mani, from which light radiates. Offer to the Buddhas, gather blessings, purify the obscurations of sentient beings, and thus spontaneously accomplish the benefit of oneself and others, contemplate in this way and recite the mantra. Second is the meaning of the mantra. Beginning with the syllables Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: Ah), Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), which are the seed syllables of body, speech, and mind, or the three kayas. Vajra (Tibetan: བཛྲ, Sanskrit Devanagari: वज्र, Sanskrit Romanization: vajra, Chinese literal meaning: Diamond) means vajra, which is the Dharmakaya Secret Assembly. Vajra means indestructible, indicating that the Dharmakaya is free from elaboration and inconceivable. Guru (Tibetan: གུ་རུ་, Sanskrit Devanagari: गुरु, Sanskrit Romanization: guru, Chinese literal meaning: Master) means master, the sound of guru has a heavy meaning, indicating that it possesses the sevenfold union, incomparable qualities, and is heavy as if completely full, representing the Sambhogakaya Five Skull Garland Lords. Padma (Tibetan: པདྨ, Sanskrit Devanagari: पद्म, Sanskrit Romanization: padma, Chinese literal meaning: Lotus). The original word is retained in both Chinese and Tibetan, indicating the speech vajra is undefiled, the emanation of the Lotus family, Padmasambhava. Like this, to the indivisible three kayas, the great Vajradhara, the self-born Lotus Skull Garland Lord, what is the purpose of requesting? Siddhi (Tibetan: སིདྡྷི, Sanskrit Devanagari: सिद्धि, Sanskrit Romanization: siddhi, Chinese literal meaning: Accomplishment) means supreme and common accomplishments. Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) indicates the mantra of urging, therefore it means please grant accomplishments. This vajra mantra is the king of all mantras, here it is only translated directly from the literal meaning, other inner and outer secret explanations, all exceed the scope of ordinary people's understanding. Second, the wrathful practice is also divided into the meaning of contemplation and the meaning of understanding. First, through reciting the mantra oneself, arouse the vows of the five wrathful families. The wrathful assembly emanated from the body, with weapons, destroys all obstacles, demons, evil spirits, and cruel beings. Seize their life force, control them, and employ them as servants. Contemplate burning all those who cannot be subdued by peaceful means in the realm of wisdom, and then recite. Second, beginning with the three seed syllables. Arcika (Tibetan: ཨར྄་ཙིག, Sanskrit Devanagari: अर्चिक, Sanskrit Romanization: arcika, Chinese literal meaning: Wrathful), Niracika (Tibetan: ནིར྄་ཙིག, Sanskrit Devanagari: निरचिक, Sanskrit Romanization: niracika, Chinese literal meaning: Extremely Wrathful), is the representation of the Tathagata. Some translators, through the modification of sound, translate it as having a chain of light flames. Bhagavati (Tibetan: བྷ་ག་ཝ་ཏེ, Sanskrit Devanagari: भगवते, Sanskrit Romanization: bhagavate, Chinese literal meaning: Bhagavan), Blessed One.