Chinese
仅仅观修三千世界也没有缩小，也没有不合适等过失。无论如何观修，以如在虚空中挥舞长矛般的等持，将一切显现都乐于化为本尊身相的游舞等，发挥增长功用的潜力。因此，要努力修持将所有这些不净的业相转化为清净本尊身相的等持。像这样，对于那些已经清净了沉掉和掉举的障碍，并已很好地修持的明观本尊，将本尊的显现和自心无二无别地混合，因为在舍弃本尊的彼岸没有心，在舍弃心的彼岸没有本尊，所以在本尊显现和风心无二无别的状态中守护，并且要精通将那唯一的方法和明观身相二者无别的身智双运的游舞作为道用的方式。第二，宣说念诵语咒的引导分二：总集三根本和各自的念诵意念。第一，马头明王的心间，在莲花和月亮之上，智慧萨埵圣观世音菩萨，身色洁白明亮，寂静且微笑，右手结胜施印，伸向膝盖之上。左手拿着一朵白色莲花的茎，在心间，花瓣在耳朵旁边张开。穿着丝绸和珍宝的装饰，双足半跏趺坐。在那的中心，在日月交融的光明藏中，心命等持萨埵或者白色（ཧྲཱིཿ，hrih，赫利，大种字）的周围，二十一个字的三根本总集咒语向右旋转，从中发出光芒。供养令十方诸佛及其眷属欢喜的供品。将所有加持和悉地都收回给自己。净化所有众生的二障及其习气。所有光芒都收回融入自己，从而获得殊胜和共同的两种悉地。所有显现存在都观想为显现本尊身相，声音为咒语，念头为智慧的轮转，然后念诵（嗡，啊，吽，班扎，格日，贝玛，德瓦）等。因此，此时所修的本尊是针对总集三根本，所修的等持是将近修、修持、事业三者合一，所念的咒语也是总集近修、修持、事业三者合一，即（嗡，啊，吽）。
English
Even meditating on about three thousand worlds does not diminish, and there are no faults such as inappropriateness. No matter how you meditate, with a samadhi like brandishing a spear in the sky, all appearances are delighted to transform into the play of deity forms, etc., unleashing the potential for increasing skillful appearances. Therefore, one should strive to cultivate the samadhi that transforms all these impure karmic appearances into pure deity forms. Like that, for those clear deity appearances that have purified the obstacles of sinking and excitement and have been well cultivated, mix the deity appearance and one's own mind without difference, because there is no mind beyond abandoning the deity, and there is no deity beyond abandoning the mind, so guard in the state of the deity appearance and wind-mind being inseparable, and be skilled in the way of taking the play of the union of body and wisdom, where that sole method and clear appearance of the body are inseparable, as the path. Second, the instruction on reciting speech mantras is divided into two: the general collection of the three roots and the individual intentions of japa. First, in the heart of Hayagriva, on a lotus and moon, the wisdom being Arya Avalokiteshvara, body color white and clear, peaceful and smiling, right hand in the mudra of supreme generosity, extended over the knee. The left hand holds the stem of a white lotus at the heart, with the petals open next to the ear. Completely adorned with silk and jewel ornaments, seated in half-lotus posture. In the center of that, in the sphere of the union of sun and moon, the heart-life samadhi being, or around the white (ཧྲཱིཿ，hrih，Hrih，seed syllable), the twenty-one syllable mantra of the general collection of the three roots rotates to the right, from which rays of light emanate. Offerings are made that please the buddhas of the ten directions and their retinues. All blessings and siddhis are gathered back to oneself. Purify the two obscurations and their habitual tendencies of all beings. All the rays of light gather back and dissolve into oneself, thereby obtaining the two kinds of supreme and common siddhis. All appearances and existence are visualized as the appearance of the deity's form, the sound as mantra, and thoughts as the wheel of wisdom, and then recite (Om, Ah, Hum, Vajra Guru Padma Deva), etc. Therefore, at this time, the deity to be practiced is aimed at the general collection of the three roots, the samadhi to be cultivated is the unification of approach, practice, and action, and the mantra to be recited is also the unification of general collection, approach, practice, and action, namely (Om, Ah, Hum).