English
Green. In the heart of the five peaceful deities, the five families of Hayagriva, in the center of the halo of the sun and moon, (ཧྲཱིཿ, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal meaning: Hrih) red, white, yellow, red, and green, surrounded by (ཧྱ་གྲཱི་ཝ་ཧཱུྃ་ཕཊཿ). In the hearts of the four swift mothers, on a moon disc, (ཛཿ, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal meaning: Dza), (ཧཱུྃ, Devanagari: हुँ, Romanized Sanskrit: hūṃ, Literal meaning: Hum), (བཾ, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal meaning: Vam), (ཧོཿ, Devanagari: होः, Romanized Sanskrit: hoḥ, Literal meaning: Hoh), surrounded by white, yellow, red, and green, (ཨོཾ་བཛྲ་ལཱ་སྱེ་ཧཱུྃ་ཛཿ), (ཨོཾ་བཛྲ་མཱ་ལྱེ་ཏྲཱཾ་ཧཱུྃ།), (ཨོཾ་བཛྲ་གཱིརྟཱི་ཧྲཱིཿབཾ།), (ཨོཾ་བཛྲ་ནིརྟི་ཨཱ་ཧོཿ). In the hearts of the four gatekeepers, on a moon disc, (ཛཿ, Devanagari: जः, Romanized Sanskrit: jaḥ, Literal meaning: Dza), (ཧཱུྃ, Devanagari: हुँ, Romanized Sanskrit: hūṃ, Literal meaning: Hum), (བཾ, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal meaning: Vam), (ཧོཿ, Devanagari: होः, Romanized Sanskrit: hoḥ, Literal meaning: Hoh), and (བཛྲ་ཨངྐུ་ཤ་ཛཿ), (བཛྲ་པཱ་ཤ་ཧཱུྃ།), (བཛྲ་སྥོ་ཊ་བཾ།), (བཛྲ་གཎྜེ་ཧོཿ), or (ཁཎྜ་རོ་ཧི་ཛ་ཛཿ), (རཱུ་པི་ནི་ཧཱུྃ་ཧཱུྃ།), (ཌཱ་ཀི་ནཱི་བཾ་བཾ།), (ས་མ་ཡ་ཧོཿཧོཿ), whichever is convenient, surrounded by white, yellow, red, and green, visualize clearly. Especially when shaking the bell and vajra during the recitation, the mantra wheel in the heart of the main deity appears clearly, from which emanates immeasurable light of five colors, mainly yellow, shining upwards, stimulating the vows of all Buddhas and Bodhisattvas; shining downwards, purifying the sins and obscurations of the three doors of all sentient beings in the six realms, and establishing them in the state of Buddhahood. The light reflects back, gathering the blessings of wisdom, compassion, and power of all Buddhas and Bodhisattvas of the ten directions and three times, as well as all worldly and supramundane accomplishments. The five elements of earth, water, fire, wind, and space, as the qualities of the outer world, and the life, merit, enjoyment, radiance, majesty, and pure essence of sentient beings, all transform into nectar, dissolving into the five places of oneself, contemplate that all the qualities of samsara and nirvana, life empowerment, and accomplishments are gathered within oneself, and recite the mantra. When performing longevity practice for the benefit of others, clearly visualize the image of the person to be practiced for, or the life seed syllable "Nri" (ནྲྀ), in front of the life seed syllable in the heart, and dissolve it into it. This point of visualization is very important. In general, in the state of possessing the three kinds of retention, combine the method of gathering the qualities of the outer and inner worlds, and the general rituals of longevity practice, for example, gathering the essence of the earth of golden mountains and Mount Meru, the essence of water of Rakshasa Sea and the ocean, the fire of the sun, moon, wish-fulfilling jewel, and horse-headed fire, and the fire produced by friction and collision, the wind of the lower foundation, etc., shaking, lifting, scattering, and contracting.
Chinese
流动的风和，虚空的空界等，空界的精华具有各种不同的颜色。诸佛菩萨、天龙人等有情众生，持寿明咒者、仙人、国王、小邦、八部众等精华的生灵，以理摄集寿命、光彩、能力、力量等。从宝瓶天女的身中降下不死甘露，充满宝瓶等。尤其在念诵期间，观想各本尊的心咒咒鬘发出光芒，如前一般，特别是五种智慧的光芒摧毁五毒，如同念诵仪轨。四位明妃加持地、水、火、风、空五界为寿命，融入血肉、暖气、气息、意界中。从四位速疾母中，化现出与自身相同的使者，向四方挥动白色、蓝色、红色、绿色的寿命幡。由 গন্ধর্ব (藏文，梵文天城体，梵文罗马拟音，乾闼婆，香神)，阎摩，龙和夜叉夺走的寿命，迎请并融入。四位门母如前一般化现，欲界、色界、无色界，即三界。上方天神的统治，中间人类的统治，下方龙族的统治，即三统治。第一空是总体的世界，第二空是中间的世界，第三空是空的世界，即三千世界。它们同时经历成住坏空，即三个世界。这些的寿命精华，由金刚、珍宝、莲花、事业的女神们迎请融入。忿怒尊迎请寿命时，迎请寿命诸神众，特别是从心间和食子宝瓶中化现的马头明王五部，以及再次化现的琼鸟、天铁霹雳和无数的金刚兵器。那些阻碍寿命者夺走、隐藏和遮蔽的寿命，通过琼鸟的翅膀拍打搅动大海，天铁霹雳摧毁世间的山峰，金刚兵器将所有鬼神摧毁成灰尘，夺取后融入自身，如此进行观想念诵。从续部和修法窍诀中，将仪轨、传承等宗义汇集并解释，并非自创，详细内容可参考那些经典。五部寿命本尊父母的心咒咒鬘等，虽然身色与（本尊）不符，但寿命迎请和事业仪轨的显现。
English
The flowing wind and the emptiness of space, etc., the essences of space have various colors. Buddhas and Bodhisattvas, gods, nagas, humans, and other sentient beings, holders of life-Vidyadharas, sages, kings, small states, the eight classes of gods and demons, etc., the life-light, power, and strength of the essence of beings are gathered by reason. From the body of the vase goddess descends the nectar of immortality, filling the vase, etc. Especially during the recitation, visualize that the heart mantras of each deity emit light, as before, and in particular, the light of the five wisdoms destroys the five poisons, as in the recitation manual. The four consorts bless the five elements of earth, water, fire, wind, and space as life, and integrate them into flesh, blood, warmth, breath, and mind. From the four swift mothers, emanate messengers similar to oneself in the four directions, waving white, blue, red, and green life banners. Invite and integrate the life that was taken away by the Gandharvas, Yama, Nagas, and Yakshas. The four gatekeepers emanate as before, the desire realm, the form realm, the formless realm, the three realms. The rule of the upper gods, the rule of the middle humans, the rule of the lower nagas, the three rules. The first emptiness is the general world, the second emptiness is the intermediate world, the third emptiness is the empty world, the three thousand worlds. They simultaneously experience formation, abiding, destruction, and emptiness, the three worlds. The life essence of these is invited and integrated by Vajra, Ratna, Padma, and Karma goddesses. When inviting the life of the wrathful ones, invite the life deity assembly, and in particular, the five families of Hayagriva emanating from the heart and the food vase, as well as the Garuda that emanates again, the sky iron thunderbolt, and countless vajra weapons. Those who obstruct life take away, hide, and conceal life, the Garuda's wings stir the ocean, the sky iron thunderbolt destroys the mountains of existence, the vajra weapons destroy all the spirits into dust, take them away and integrate them into oneself, thus performing the visualization and recitation. From the tantras and sadhana manuals, the meanings of the texts, lineages, etc. are collected and explained, not self-created, details can be understood by looking at those texts. The heart mantra garlands of the five life deity families, male and female, etc., although the body color does not match (the deity), the manifestation of life invitation and activity rituals.
Tibetan
་ཀྱི་དགོངས་པ་དང་། མགྱོགས་མ་དང་སྒོ་མའི་ས་བོན་ཟློས་པ་ལྟར་སྣང་ཡང་། མགྱོགས་མ་བཞི་ལཱ་སྱེ་མ་སོགས་སེམས་མ་བཞི་དང་། སྒོ་མ་བཞིི་འཁོར་ལོ་བདེ་མཆོག་གི་སྙིང་པོའི་རྣལ་འབྱོར་མ་ བཞིའི་ངོ་བོར་གཅིག་ཅིང་སྔགས་བྱང་དང་བསྟུན་པས་འགལ་འདུར་མི་འཁྲུལ་པ་ཤེས་དགོས་སོ། །དེ་ཡང་གཙོ་བོར་དྲིལ་འཛབ་ཁོ་ན་དང་ཐུན་བསྡུ་ཁར་སྒོས་འཛབ་རྣམས་བཟླ་བ་དང་། བསྙེན་ཚད་ངེས་ཅན་མ་གསུངས་མོད། འོན་ཀྱང་སྒྲུབ་ཁོག་གི་བུམ་པ་སྟ་གོན་སྐབས་ལས། སྒྲུབ་ཐབས་གང་བྱེད་གཙོར་བཟུང་ནས༔ གཙོ་ལ་ཁྲི་འབུམ་འཁོར་ལ་སྟོང༔ སྐབས་སུ་སྟོང་ཚིགས་མཆོད་བསྟོད་བྱའོ༔ ཞེས་གསུངས་པས་གཙོ་བོ་ཡབ་ཡུམ་ལ་འབུམ་ཕྲག་དང། རིགས་བཞི་ཡབ་ཡུམ་ལ་ཁྲི་ཕྲག །མགྱོགས་མ་དང་སྒོ་མར་སྟོང་ཕྲག་རེ་ཙམ་འཐད་པ་འདྲ་ཞིང་རྒྱས་པར་སྤྲོ་ན་སྒྲུབ་ཁོག་གི་སྙིང་པོ་ལུང་དབང་གི་སྐབས་སུ་བསྙེན་པ་དང་། སྒྲུབ་པ་དང་། ཉེ་བསྙེན་དང་། བསྙེན་སྒྲུབ་དྲིལ་བ་དང་། ཀུན་གྱི་དྲིལ་འཛབ་དང་། བསྙེན་པའི་དབང་འཛབ་སོགས་རྒྱ་ཆེར་གསུངས་པ་དང་། རྒྱུན་གྱི་ནར་མ་ཡེ་ཤེས་སྙིང་པོར་སྒྲུབ་ཁོག་གི་སྒྲུབ་སྔགས་དང་འདྲ་བ་ཞིག་དང་། རྒྱུན་ཁྱེར་གཉིས་པ་བདུད་རྩིའི་རྒྱུན་འབྱུང་དུ་སྔགས་ཐུང་གཉིས་བཤད་པ་སོགས་ཀྱང་རིགས་པས་སྤྲོས་ཏེ་སྐབས་སྦྱར་བཟླས་ཀྱང་སྐྱོན་དུ་མི་འགྱུར་ཞིང་ཕན་ཡོན་ཆེ་ལ། གཞན་དུ་ལས་གཞུང་གི་དྲིལ་འཛབ་དང་སྒོས་འཛབ་ཁོ་ནས་འཐུས་སོ། །ཐུན་མཚམས་ཀྱི་མཆོད་བསྟོད་དང་གཏེར་སྲུང་མཆོད་པ་ཚོགས་འཁོར་སོགས་ཕྱག་བཞེས་ལྟར་དང་། ཐུན་བཞི་ཀར་ལས་བྱང་ཚར་རེ་འགྲུབ་ ན་ལེགས་ཤིང་། མི་སྤྲོ་ན་སྔ་ཐུན་དང་སྲོད་ཐུན་ཙམ་ལ་ཚར་རེ། བསྡུ་ན་ཐོར་ཐུན་ལ་ལས་གཞུང་བསྲང་ཞིང་ཐུན་མཚམས་ཀྱི་ཚེ་འགུགས་མཆོད་བསྟོད་སོགས་ཚུལ་བཞིན་དང་། སྲོད་ཐུན་མཐར་གཏེར་སྲུང་མཆོད་ཅིང་ཚོགས་ལས་རྣམས་བྱ། ཐུན་གཞན་རྣམས་ལ་སྔར་ཡོད་གསལ་འདེབས་ཀྱི་ཚུལ་དུ་གསལ་བཏབ་སྟེ་བཟླས་པ་དང་། ཐུན་མཚམས་སུ་སྟོང་ཚིགས་ཀྱི་མཆོད་བསྟོད་དགེ་བསྔོ་ཙམ་བྱས་ཀྱང་ཉེས་པ་མེད་ཅིང་། གསར་མ་དང་རྒྱུད་སྡེ་འོག་མ་ལྟར་པར་བཀབ་མ་བྱུང་ཡང་རྫོགས་ཆེན་ཀ་དག་གི་ལྟ་བས་རྩིས་ཟིན་པའི་ལྷུན་གྲུབ་རིག་པའི་འཆར་སྒོ་ལྷ་དང་གཞལ་ཡས་ཁང་དུ་གསལ་བཏབ་ལ་ཞེན་འཛིན་མེད་པར་ཆུ་བོ་རྒྱུན་གྱི་རྣལ་འབྱོར་ལ་སྤྱོད་པ་ཡིན་ནོ། །སྒྲུབ་པའི་གེགས་བསལ་བ་དང་། སྒྲུབ་པའི་རྟགས་ལྟ་བ་སོགས་ནི་སྒྲུབ་ཁོག་ལྟར་རོ། །དེ་ལྟར་བསྙེན་སྒྲུབ་ལེགས་པར་སོང་ནས་ཁ་སྐོང་གི
Chinese
之意。虽然迅猛母和守门母的种子字看起来像是重复，但迅猛母四尊，如拉西耶玛等四位心母，以及守门母四尊，与胜乐金刚坛城四位瑜伽母的体性为一，且与明咒相符，因此要知道不会混淆矛盾。此外，主要念诵总持咒，在收座时念诵各自的咒语。虽然没有说念诵的数量，但在修法仪轨的瓶灌顶时说：“修何本尊为主，主尊十万眷属千，此时千颂赞供养。”因此，主尊父母念诵十万遍，四族父母念诵万遍，迅猛母和守门母念诵千遍左右是合理的。如果想详细了解，在修法仪轨心要口传的灌顶时，有广说念诵、修持、近修、念修合一、一切总持咒、念诵的灌顶咒等。在日常修持的智慧精要中，有一个与修法仪轨的修持咒相似的咒语。在第二个日常修持甘露续流中，说了两个短咒等，也可以通过理智来扩展，根据情况念诵也不会有过失，而且利益很大。其他时候，只需念诵事业仪轨的总持咒和各自的咒语即可。分座之间的供赞、供护法神、会供轮等按照惯例进行。如果四座都完成一次事业仪轨，那是最好的。如果不愿意，早座和晚座各完成一次。如果简化，在黎明座上念诵事业仪轨，分座之间如法进行迎请、供赞等。在晚座结束时，供护法神，进行会供等。其他座上，以唤醒先前存在的方式进行念诵。分座之间，只需进行千颂的供赞和回向即可，没有过失。虽然不像新派和下部密续那样有遮盖，但以大圆满本来清净的见地，将自生智慧的显现观想为本尊和宫殿，不执着，像河流一样进行瑜伽修持。遣除修持的障碍，观察修持的验相等，按照修法仪轨进行。这样，如果念修顺利完成，就进行补缺。
English
The meaning of. Although the seed syllables of the swift mothers and the gatekeepers appear to be repetitions, the four swift mothers, such as Lasye Ma and the other four mind mothers, and the four gatekeepers, are one in nature with the four yoginis of the Chakrasamvara mandala, and are in accordance with the mantra, so it is important to know that there will be no confusion or contradiction. In addition, mainly recite the general mantra, and recite the respective mantras when closing the session. Although the number of recitations is not specified, it is said during the vase initiation of the practice ritual: "Whichever deity is practiced as the main one, the main deity has one hundred thousand attendants and the retinue has one thousand, at this time offer praise with a thousand verses." Therefore, it is reasonable to recite the main deity parents one hundred thousand times, the four family parents ten thousand times, and the swift mothers and gatekeepers about one thousand times each. If you want to know more details, during the empowerment of the essential oral instructions of the practice ritual, there are extensive explanations of recitation, practice, near practice, the combination of recitation and practice, all general mantras, and the empowerment mantra of recitation. In the daily practice of the essence of wisdom, there is a mantra similar to the practice mantra of the practice ritual. In the second daily practice, the continuous flow of nectar, two short mantras are mentioned, etc., which can also be expanded through reason, and there will be no fault in reciting according to the situation, and the benefits are great. At other times, it is sufficient to recite only the general mantra and the respective mantras of the activity ritual. The offerings and praises between sessions, the offering to the Dharma protectors, the tsokhor, etc., are performed according to custom. It is best if one activity ritual is completed in all four sessions. If you are unwilling, complete one each in the morning and evening sessions. If simplified, recite the activity ritual in the dawn session, and perform the welcoming and praises etc. between sessions as appropriate. At the end of the evening session, offer to the Dharma protectors and perform the tsok activities etc. In other sessions, recite in the manner of awakening what was previously present. Between sessions, it is sufficient to perform the offering and dedication of the thousand verses, there is no fault. Although there is no covering like in the New Schools and the Lower Tantras, with the view of the Great Perfection Original Purity, visualize the manifestation of self-arisen wisdom as the deity and the palace, without attachment, and practice yoga like a flowing river. Remove the obstacles to practice, observe the signs of practice, etc., according to the practice ritual. In this way, if the recitation and practice are successfully completed, then perform the replenishment.