Chinese
嗡，见闻转为解脱道，忆念生起一切功德，四方成熟寿自在，手印任成持明四，四隅灌顶赐予传承，修补解脱上师四，无数空行眷属众，安住无漏禅定乐。诸佛总集众生怙，无上上师之坛城，具有周遍常有之自性，明观智慧光辉灿烂。禅定稳固后念诵是，结合清净圆满成熟之要诀， 嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），班匝（藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚），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），贝玛（藏文：པདྨ，梵文天城体：पद्म，梵文罗马拟音：padma，汉语字面意思：莲花），桑巴瓦（藏文：སཾ་བྷ་བ་，梵文天城体：संभव，梵文罗马拟音：saṃbhava，汉语字面意思：生），萨瓦（藏文：སརྦ，梵文天城体：सर्व，梵文罗马拟音：sarva，汉语字面意思：一切），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），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）！心间咒语之鬘中，金色光芒遍虚空，祈请诸佛菩萨动心弦，众生远离一切衰败，汇集共同殊胜之功德，融入自身光辉更炽燃，无死寿命与无尽藏，圆满十力智慧之功德。 嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），班匝（藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚），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），贝玛（藏文：པདྨ，梵文天城体：पद्म，梵文罗马拟音：padma，汉语字面意思：莲花），桑巴瓦（藏文：སཾ་བྷ་བ་，梵文天城体：संभव，梵文罗马拟音：saṃbhava，汉语字面意思：生），惹那（藏文：རཏྣ，梵文天城体：रत्न，梵文罗马拟音：ratna，汉语字面意思：宝），阿玉（藏文：ཨཱ་ཡུཿ，梵文天城体：आयुः，梵文罗马拟音：āyuḥ，汉语字面意思：寿），布涅（藏文：པུཎྱེ，梵文天城体：पुण्ये，梵文罗马拟音：puṇye，汉语字面意思：福德），萨瓦（藏文：སརྦ，梵文天城体：सर्व，梵文罗马拟音：sarva，汉语字面意思：一切），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），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），布什丁（藏文：པུཥྚིཾ，梵文天城体：पुष्टिं，梵文罗马拟音：puṣṭiṃ，汉语字面意思：增长），咕噜（藏文：ཀུ་རུ，梵文天城体：कुरु，梵文罗马拟音：kuru，汉语字面意思：作），耶（藏文：ཡེ，梵文天城体：ये，梵文罗马拟音：ye，汉语字面意思：于），梭哈（藏文：སྭཱ་ཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）！念诵此咒成就一切所愿。 依此等之甚深生圆法，虽浩瀚无边，然于外密三乘中，若与事部之修法相结合，则法身道用为智慧聚，无分别、无显现、无形动，超越有无之光明，具有各自自证之体性，观实相离四边。彼之功德世俗谛，于三族姓轮中显现而证悟，断除显现执着为真实，形与文字自性为本尊，修诵色身道用之，积资净障苦行，以清净之行持为主。要诀之修持精髓为，于脐间白色明点中，观修念诵哈字，一切显有皆成哈字，收摄融入自身，以及生起之明点融入于字，其亦消失于空性界，安住于无分别之状态。后得不执着于显现，尽力行持身语之善。又或为使平凡三门，增长为身语意，自身观为三族姓本尊之身，随喜显空如彩虹，清净明亮断除障碍之，三处
English
Oṃ, may seeing and hearing transform into the path of liberation, may remembrance generate all qualities. In the four directions, may the ripening empowerments of life, the four mudra spontaneously accomplished vidyadharas, in the four intermediate directions, may the empowerments bestowing transmissions and the four masters who restore and liberate the lineage, together with immeasurable assemblies of dakinis, reside in the enjoyment of uncontaminated samadhi. The embodiment of all Buddhas, the protector of beings, the mandala of the unsurpassed Lama, possessing the nature of being pervasive and eternal, contemplate the splendor of wisdom vividly. Having stabilized the samadhi, the recitation is, combining the key points of purification, completion, and maturation. Oṃ Āḥ Vajra Guru Padma Saṃbhava Sarva Siddhi Hūṃ. From the rosary of mantras in the heart, golden rays fill the sky, arousing the heart strings of the victorious ones and their children, may beings be free from all decline, gathering the common and supreme qualities, dissolving into oneself, the splendor blazing even more, immortal life and inexhaustible wealth, contemplating the perfection of the wisdom of the ten powers. Oṃ Vajra Guru Padma Saṃbhava Ratna Āyuḥ Puṇye Sarva Siddhi Hūṃ Puṣṭiṃ Kuru Ye Svāhā. Reciting this accomplishes whatever one desires. Depending on these, although the profound generation and completion stages are vast and boundless, from the three outer tantric vehicles, if combined with the practice of Kriya, the path of Dharmakaya is the gathering of wisdom, without thought, without appearance, without movement of form, beyond existence and non-existence, luminous, possessing the characteristic of individual self-awareness, contemplate ultimate reality as being free from the four extremes. The qualities of that, in relative truth, manifest and realize as the three family mandalas, abandoning the grasping of appearances as true and real, forms and letters are inherently deities, the accumulation of merit through meditation and recitation, purification and asceticism, emphasizing pure conduct. The essence of the key practice is, in the white bindu at the navel, by meditating and reciting the letter Ha, all appearances and existences become the letter Ha, gathering back into oneself, and the bindu, the basis of emanation, dissolves into the letter, which also vanishes into the realm of emptiness, remaining in a state of non-conceptualization. In the post-meditation, without clinging to appearances, strive to do whatever good one can with body, speech, and mind. Or, in order to expand the ordinary three doors into body, speech, and mind, visualize oneself as the body of the three family bodhisattvas, whichever one prefers, appearing empty like a rainbow, clear and transparent, free from obscurations, the three places