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English version Knowing the Emptiness of Phenomena Is precisely the manifestation of one's own principal deity; due to this superior understanding, At all times and places, reciting mantras will lead to accomplishment. Again, form the Jnana Mudra (wisdom fist) in front, and recite the one-syllable secret mantra. Visualize the body as described before, with a moon disc at the navel in the heart, Manifesting the golden light of the syllable 'A' (अ) , and also at the tip of the tongue. This is the syllable transforming into a wheel, and this wheel is the Dharma wheel. Hold the body color like the appearance of gold, complete with the seven precious emblems surrounding it. The precious wheel is in front, and the remaining treasures are placed in a clockwise direction. Jewels and immeasurable treasures, surrounded by a multitude of Mani jewels. Next is the precious woman, together with boundless celestial maidens. The precious horse and the precious elephant, the deity who is the master of the treasury. Each leads their own retinue, with immeasurable multitudes standing in attendance. The precious general holds the Vajra (diamond scepter), with Aparajita (invincible one) as the teacher. Buddhalocana (Buddha's Eye) the Tathagata Mother, together reside in the eight directions. Like the worldly Chakravartin (wheel-turning king), possessing the seven precious emblems and retinue. The Tathagata's crown wheel king, with the Buddha's unsurpassed treasure, As the retinue surrounding him, when making such visualizations, Recite the principal deity's secret mantra, contemplating carefully each and every time. From oneself becoming a Buddha body, pervading through every pore of the body, Equally flowing out all, the number of dust motes in the world, The Tathagata's body extends and pervades, exhausting all sentient beings' realms, Uprooting suffering and giving joy, in order to turn the Righteous Dharma wheel, Manifesting miraculous displays, subduing all demons, Causing beings to manifest and attain Siddhi (accomplishment), obtaining delightful enjoyments, etc. Then returning and entering one's own body, abiding in the Samadhi (meditative absorption) thought, Until fatigued, or one hundred and eight times, seven times, or three times, Again form the supreme body Mudra (hand gesture), reciting the three-syllable secret mantra, Three times or seven times as appropriate, then take the Bodhi beads, Place them within the joined palms, reciting the secret mantra before the heart, The Bodhicitta (enlightenment mind) secret mantra, three times or seven times, Raise the beads and place them on the crown of the head, reciting the Vajra (diamond) heart mantra. raṃ (seed syllable) 囕 Due to this secret mantra, blessing the prayer beads, The recited principal deity's secret mantra, each time a bead is counted, Is counted as completing one thousand recitations, with both hands in front of the heart, Each gathering and joining the five fingers.
Chinese
从母初珠起 一诵掐一遍 与密言齐平 至母珠却回 不应越母珠 蓦过越法罪 万千或百八 一数为常定 不应有增减 数限既终毕 还捧合加持 放置于净处 敬珠由如佛 不应轻弃触 瑜伽珠经云 珠表菩萨果 中绝为断漏 线贯表观音 母为弥陀佛 以是不应越 由珠积功德 速获成就故 次陈前供养 复结智拳印 入前三摩地 观念于一字 思惟其字义 诸法本无坏 无尘亦无染 清净如虚空 清净如空故 一切法无坏 诸法不坏故 一切法本净 诸法本净故 一切法无染 诸法非染故 空净不可得 观字义相应 心缘住于理 不缘于其字 同一体清净 遍周于法界 获得无戏论 轮王实相定 乃至于一念 净心相应故 获无上正智 无始积罪障 顿灭无有余 十方诸如来 本尊皆现前 满所希求愿 世间出世间 一切皆与思 乃至于现生 成就本尊身 复结身胜印 诵三字密言 即观菩提心 思惟阿字门 诸法本不生 每作观念时 定慧应俱运 且如观婀字 才观即了知 诸法本不生 知本不生故 是名奢摩地 谛观于字体 是毗婆舍那 此名为 现代汉语译本 从母初珠（念珠中最大的那颗珠子）开始，每念诵一遍咒语，就拨动一颗念珠，使念诵的密言与拨动的念珠数量保持一致。 念到母珠时，应该返回，不要越过母珠。如果越过母珠，就犯了越法的罪过。念珠的数量可以是万千遍，也可以是一百零八遍，以一个固定的数字为常数，不应该随意增加或减少。 当念诵的数量达到预定的限度时，还要双手捧起念珠，进行加持。将念珠放置在干净的地方，尊敬念珠如同尊敬佛陀一样。不应该轻率地丢弃或触摸念珠。《瑜伽珠经》中说，念珠代表菩萨的果位，中间的线结表示断除烦恼，贯穿念珠的线代表观音菩萨，母珠代表阿弥陀佛。 因此，不应该越过母珠。通过念珠积累功德，可以迅速获得成就。接下来陈设供养，再次结智拳印，进入之前的三摩地（Samadhi，禅定）。 观想‘一’字，思维这个字的含义：一切诸法本来没有生灭，没有尘垢，也没有污染，清净如同虚空。因为清净如同虚空，所以一切法没有生灭；因为诸法没有生灭，所以一切法本来清净；因为诸法本来清净，所以一切法没有污染；因为诸法没有污染，所以空性和清净是不可得的。观想字义要与心相应，心念专注于理，不要执着于字本身。 与清净的本体合为一体，遍布整个法界，获得没有戏论的轮王实相定。乃至在一念之间，因为与清净的心相应，所以获得无上的正智。无始以来积累的罪障，顿时消灭无余。十方诸佛如来和本尊都会显现在眼前，满足所希望的愿望，世间和出世间的一切都会如你所愿。 乃至在现世，成就本尊的身。再次结身胜印，诵念三字密言，立即观想菩提心，思维阿字门：诸法本来不生。每次进行观想时，禅定和智慧应该同时运用。比如观想‘阿’字，才观想就了知诸法本来不生。知道本来不生，这叫做奢摩他（Samatha，止）。 仔细观察字体的形象，这是毗婆舍那（Vipassanā，观）。这叫做...
English
English version Starting from the mother bead (the largest bead in the rosary), move one bead for each mantra recited, keeping the number of mantras recited consistent with the number of beads moved. When reaching the mother bead, one should turn back and not cross over it. Crossing over the mother bead is a transgression. The number of recitations can be thousands or one hundred and eight, using a fixed number as a constant, which should not be arbitrarily increased or decreased. When the number of recitations reaches the predetermined limit, the rosary should be held up with both hands for blessing. Place the rosary in a clean place, respecting it as you would respect the Buddha. It should not be carelessly discarded or touched. The 'Yoga Rosary Sutra' says that the rosary represents the fruit of the Bodhisattva, the knot in the middle of the string represents the cutting off of afflictions, the string that runs through the beads represents Avalokiteśvara (Guanyin), and the mother bead represents Amitābha Buddha. Therefore, one should not cross over the mother bead. By accumulating merit through the rosary, one can quickly attain accomplishment. Next, arrange the offerings, and then form the wisdom fist mudra (智拳印), entering the previous Samadhi (禅定). Visualize the syllable 'A', contemplating its meaning: all dharmas (诸法) are originally without arising or ceasing, without dust or defilement, pure like space. Because they are pure like space, all dharmas are without arising or ceasing; because all dharmas are without arising or ceasing, all dharmas are originally pure; because all dharmas are originally pure, all dharmas are without defilement; because all dharmas are without defilement, emptiness and purity are unattainable. Contemplate the meaning of the syllable in accordance with the mind, focusing the mind on the principle, without clinging to the syllable itself. Become one with the pure essence, pervading the entire Dharma realm, attaining the King of Dharma's (轮王) true nature Samadhi (实相定) without conceptual proliferation. Even in a single thought, because of being in accordance with the pure mind, one attains unsurpassed perfect wisdom. The accumulated karmic obstacles from beginningless time are instantly extinguished without remainder. All Buddhas and Tathagatas (如来) of the ten directions and the Yidam (本尊) will appear before you, fulfilling your desired wishes, everything worldly and otherworldly will be as you wish. Even in this present life, one attains the body of the Yidam (本尊). Again, form the supreme body mudra (身胜印), reciting the three-syllable mantra, immediately visualizing the Bodhicitta (菩提心), contemplating the 'A' syllable gate: all dharmas are originally unborn. Each time you contemplate, Samatha (奢摩他) and Vipassanā (毗婆舍那) should be practiced simultaneously. For example, when contemplating the syllable 'A', as soon as you contemplate, you realize that all dharmas are originally unborn. Knowing that they are originally unborn is called Samatha (止). Carefully observing the form of the syllable is Vipassanā (观). This is called...
Chinese
双运 诸观皆如是 又结胜身印 于心额喉顶 各一掣印开 诵此解脱心 bhrūṃ 勃噜唵(二合)目 由此印密言 圣众得离缚 各归于本宫 修习瑜伽者 至于解脱地 复结佛眼印 诵佛母密言 如前加持身 又用本部中 无能胜明王 密言印自身 五处如前法 八指右指左 掌内各交合 大指开微屈 少离头指侧 诵此心密言 huṃ 吽(短呼) 由作此加持 于一切时处 魔冤不能侵 虎狼诸毒虫 恶心人非人 尽无能陵屈 如来初成佛 于菩提树下 以此印密言 摧坏天魔军 若入便易处 用触身忿怒 乌刍瑟摩印 右手如常拳 翘大指加持 五处如先说 诵此心密言 oṃ ṭru ka 唵 特嘞(二合) 迦 由作此加持 入一切秽处 魔障不得便 次明念诵时 瑜伽教王中 如来所称赞 无有时方处 当知不令间 四时或三时 二时乃至一 无间一切时 三谓晨午昏 加夜半成四 二时谓晨暮 一时随得暇 从初乃至终 皆依此仪轨 或无坛净室 随处作念诵 先当观囕字 净身及净处 安字于顶上 发智火 现代汉语译本 双运：所有观想都应如此进行。 再结胜身印，在心、额、喉、顶各处，各一次掣印打开，诵念此解脱心咒。 勃噜唵(bhrūṃ)：目 由此手印和密言，圣众得以脱离束缚，各自回归本宫。修习瑜伽者，到达解脱之地。再结佛眼印，诵念佛母密言，如前加持自身。又用本部中的无能胜明王密言印自身，五处如前法。八指右手压左手，掌内各自交合，大拇指打开微屈，稍微离开头指侧面，诵念此心密言。 吽(huṃ)：（短促的呼气声） 由此加持，在一切时处，魔冤不能侵扰，虎狼及各种毒虫，恶心的人和非人，都不能够欺凌屈服。如来初成佛时，在菩提树下，以此手印和密言，摧毁天魔军。若进入不洁之处，用触身忿怒乌刍瑟摩(Ucchuṣma)印，右手如常拳，翘起大拇指加持，五处如先前所说，诵念此心密言。 唵(oṃ) 特嘞(ṭru) 迦(ka) 由此加持，进入一切污秽之处，魔障不得其便。接下来阐明念诵的时间，在瑜伽教王中，如来所称赞的，没有时间、方位、处所的限制，应当知道不令间断。四时或三时，二时乃至一时，无间断地在一切时间。三时指早晨、中午、黄昏，加上半夜成为四时，二时指早晨和傍晚，一时随有空闲即可。从开始到结束，都依照此仪轨。或者没有坛城和清净的房间，随处都可以作念诵。先应当观想囕(raṃ)字，净化自身及净化处所，安放安(a)字于头顶上，引发智慧之火。
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English version Dual Union: All contemplations should be done in this way. Again, form the Supreme Body Mudra, at the heart, forehead, throat, and crown, each time snapping the mudra open once, and recite this mantra of the liberated mind. bhrūṃ: Eye By this mudra and mantra, the holy assembly is freed from bondage, each returning to their original palace. Those who practice yoga reach the ground of liberation. Again, form the Buddha Eye Mudra, recite the Buddha Mother's mantra, and bless the body as before. Also, use the Aparājitā (Invincible) Vidyārāja (Wisdom King) mantra from its own family to seal the body in five places as before. With the eight fingers, the right hand presses the left, the palms interlocked, the thumbs open and slightly bent, slightly away from the side of the index fingers, and recite this heart mantra. huṃ: (A short exhalation) By performing this blessing, at all times and places, demonic enemies cannot invade, tigers, wolves, and various poisonous insects, malicious humans and non-humans, all are unable to oppress or subdue. When the Tathāgata (Thus Come One) first attained Buddhahood, under the Bodhi tree, with this mudra and mantra, he destroyed the armies of the heavenly demons. If entering unclean places, use the Ucchuṣma (Filth Destroyer) angry mudra that touches the body, the right hand in a fist as usual, the thumb raised to bless, in five places as previously said, and recite this heart mantra. oṃ tru ka By performing this blessing, when entering all defiled places, demonic obstacles cannot take advantage. Next, explain the time for recitation. In the Yoga Tantras, as praised by the Tathāgata, there are no restrictions of time, direction, or place; it should be known that it should not be interrupted. Four times or three times, two times or even one time, uninterruptedly at all times. Three times refers to morning, noon, and dusk; adding midnight makes it four times; two times refers to morning and evening; one time is whenever there is free time. From beginning to end, all follow this ritual. Or without a mandala (sacred enclosure) and a clean room, recitation can be done anywhere. First, one should visualize the syllable raṃ, purify oneself and the place, place the syllable a on the crown of the head, and ignite the fire of wisdom.