English
Homage to the auspicious Vajra Acharya Zaranakamala. Whose speech and body are boundless like the sky, The realm of space is perfectly equal, the mind is the sole wisdom. The nature of Vajra, even in all that is stable and moving, Grants opportunity, I bow to the noble mother, the mother of the world. Whoever is weary in the great wilderness hermitage of existence, With conditioned and unconditioned samadhi, When ascending the four steps of that, How could one not approach the excellent palace of unsurpassed Bodhi? Therefore, whoever seeks liberation, By all means, engage in this excellent feast. Thus, having taken up the burden of the earth-protecting king's command, I, foolish as I am, also wish to make a slight attempt. Among them, some fortunate ones, starting from the Fruition Vehicle, the path to unsurpassed Bodhi is also this. This belongs to the Lotus family among the six Action Tantra families. That is, the practice of the venerable Holy Mother White Tara, according to the tradition revealed by the feet of the master Wish-fulfilling Jewel Bestower. For those who are outwardly inclined, there is the unique tradition of the Action Tantra; for those who are inwardly inclined towards yoga, there is the tradition of the Yoga Tantra of equal meaning. However, the main point here is the latter. But briefly speaking of the former, it is for the sake of learning this path. In general, to summarize how it arises from the Action Tantra: Entering, practicing, accomplishing, and the four conducts of accomplishment. The first is: having received empowerment in any of the mandalas of the three families that transcend the world, or only in this place, knowing that in the past Prasen and others have practiced secret mantras, and those who have been blessed after seeing the signs of purification of sins from the ritual of the Bhagavan's three samaya vows, etc., are also acceptable. As the Sutra Requested by Truly Accomplished states: "Quickly attain accomplishment, Explain the taming of mantras, Practice all mantras, And all the deities, Reciting the great self, The wise should not be angry." And so on, "One should not use mantras for others, Abandon for the sake of competition and awakening," Thus, it is said to abandon thirty kinds of downfalls, etc., one should practice all austerities.
Chinese
即是懒惰。总而言之，就是对于能成就和不能成就的人，共同和不共同的苦行和灌顶。第二是结合的行为，分为我和本尊、咒语、禅定之实性四种，第一是我，即自己的心，自性光明，自明，是空性，具足一切相。第二是六本尊等，第三是咒语的禅定，也称为念诵之实性，第四是无相的等持。如果将这些归纳起来，就是六本尊有相等持和胜义等持二者无别地结合。 从二者结合中，稍微讲述一下它的意义。第一，为了从具足所需支分的勇猛中获得成就，宣说了十三种相：咒师和自咒、侍者和物品，精进、方位和土地、时间和，支分圆满的本尊和心力。其他一些人说“明妃是朋友”。另一些人说方位、精进、时间等。另一些人说是物品、土地、本尊和咒语。有些人说就是心力。为了成就，这些有十种、八种和五种。同样，有四种、三种和一种。咒师各自以自己的智慧进行解释。在佛陀续部中，通过两种仪轨成就。任何成就者，自己功德圆满，具足殊胜的精进和正直，并且对别人的获得也不嫉妒，不贪执欲望，能忍受业的烦恼，具足弯曲、增长、顶髻，圆满边际，秘密咒语清净且极为具足仪轨，依靠佛陀菩萨，安住于处所，就能获得如意的成就。咒师是成就者，自咒是本尊，成就的助手是侍者，樟脑等是物品，结合的精进，犍陀罗和中部地区等是方位，山顶等是土地，春月和早晨等是时间，画像等是支分圆满的本尊，能忍耐的心力是十种，除了后面两种是八种，咒师、助手、方位、精进、时间是五种，舍弃前面两种是三种，物品、土地、本尊、咒语是四种，心力唯一。这些对于不区分世间神祇的主次而获得成就。
English
That is laziness. In short, it is the common and uncommon asceticism and empowerment for both those who can achieve and those who cannot. The second is the practice of union, which is divided into four: self, deity, mantra, and the reality of meditation. The first is self, which is one's own mind, self-luminous by nature, self-aware, emptiness, possessing all aspects. The second is the six deities, and the third is the meditation of mantra, also called the reality of recitation. The fourth is the formless samadhi. If these are summarized, it is the union of the six deities with form samadhi and the inseparability of ultimate samadhi. From the union of the two, let's briefly explain its meaning. First, in order to obtain accomplishment from the brave who possesses the necessary limbs, thirteen aspects are taught: mantra practitioner and self-mantra, servant and substance, diligence, direction and ground, time and, deity with complete limbs and mental strength. Some others say "vidyadhara is a friend." Others say direction, diligence, and time. Others say substance, ground, deity, and mantra. Some say it is mental strength. For accomplishment, these are ten, eight, and five. Similarly, there are four, three, and one. Mantra practitioners explain according to their own wisdom. In the Buddha's tantra, it is accomplished through two rituals. Any accomplished one who has perfected his own qualities, possesses excellent diligence and integrity, and is not jealous of others' gains, is not attached to desires, can endure the afflictions of karma, has complete curvature, growth, and crown, and is perfect in all aspects. The secret mantra is pure and extremely complete with rituals. By relying on the Buddhas and Bodhisattvas, and abiding in the place, one can obtain the desired accomplishment. The mantra practitioner is the accomplished one, the self-mantra is the deity, the assistant of accomplishment is the servant, camphor and other substances are the materials, the diligence of union, Gandhara and the central region are the directions, the mountain top and other places are the ground, the spring month and morning are the times, the painted image and other things are the deity with complete limbs, and the enduring mental strength is ten. Except for the last two, there are eight. Mantra practitioner, assistant, direction, diligence, and time are five. Abandoning the first two, there are three. Substance, ground, deity, and mantra are four. Mental strength is one. These are for achieving accomplishments without distinguishing the primary and secondary of worldly deities.
Chinese
变成修持的长期。无论何时，当圆满正等觉的佛陀出现并教导佛法时，修持者具备特征，以及密咒清净且仪轨不缺损，这两者是主要抓住的。其他的则以次要的方式宣说。第一点容易理解，彻底精通等等的咒语，以及仪轨不缺损，即天神的瑜伽和咒语的禅定仪轨这两者。第一者是，如所说：首先沐浴的瑜伽士，坐在金刚座上之后，观想供养和祈请六尊神，空性、字、声音形象，以及手印特征认为是六种。那也是，首先是洁净沐浴的瑜伽，在《臂护》中说：身体用土擦拭之后，进入清澈无垢的大水中，随心所欲地沐浴，面向北方或东方，或面向北方，用水清洗手脚之后，膝盖向外伸展，中间放着手，蹲着坐下，无声无泡沫地进行亲近。亲近的特殊之处是，牙齿上的污垢用舌头舔舐，或者感到麻木时也要洗口。出家男子、年轻女子，以及年轻女子和婆罗门老妇，咒师永远不要接触她们。咒师不要思念她们。修持者如果接触了她们，或者大众接触了她们，那么再次沐浴，喝掉灰尘，然后再次进入念诵。如是说。土渣、粪便为五种，名称为三种。左右各三，两手为七种。或者用水和土，直到污垢清除为止。如是说。金刚座是守护自己和处所，然后坐在具相的画像前，以自己的种姓的跏趺坐姿坐下，迎请智慧尊并进行供养之后，首先将自己的真如自性光明，能取所取二空的智慧，无我的所有行相长久地安住于平等中。然后从自己的真如中起身，显现六尊神，在《后禅定》中说：在那天神身像的处所，首先仅仅供养之后，具有瑜伽和智慧的人，思维如来在前方。
English
It becomes a long period of practice. Whenever a perfectly enlightened Buddha appears and teaches the Dharma, the practitioner possessing characteristics, and the secret mantra being pure and the ritual not being deficient, these two are mainly grasped. The others are spoken of in a secondary manner. The first point is easy to understand, the mantra of thorough mastery, etc., and the ritual not being deficient, namely the yoga of the deity and the ritual of meditation on the mantra. The first is, as it is said: First, the yogi who has bathed, after sitting on the vajra seat, contemplates the offering and supplication to the six deities, emptiness, letters, sound images, and handprint characteristics are considered as six. That is also, first is the yoga of cleanliness and bathing, in the "Arm Protector" it says: After wiping the body with earth, enter the clear and stainless great water, bathe as much as you desire, face north or east, or face north, wash your hands and feet with water, stretch your knees outwards, put your hands in the middle, sit squatting, and perform intimacy without sound or foam. The special feature of intimacy is that the dirt on the teeth is licked with the tongue, or the mouth should be washed again when numbness is felt. A renunciate man, a young woman, and a young woman and a Brahmin old woman, the mantra practitioner should never touch them. The mantra practitioner should not think of them. If the practitioner touches them, or the public touches them, then bathe again, drink the ashes, and then enter the recitation again. Thus it is said. Soil residue, feces are five types, names are three types. Three on the left and right, seven on both hands. Or with water and soil, until the dirt is removed. Thus it is said. The vajra seat is to protect oneself and the place, and then sit in front of the qualified painted image, sitting in the lotus posture of one's own lineage, invite the wisdom being and make offerings, first, the luminosity of the very nature of oneself, the wisdom of the emptiness of the two graspers, abide in equality for a long time in all aspects of selflessness. Then arise from the very nature of oneself and manifest the six deities, in the "Later Meditation" it says: In that place of the deity's body, first only after offering, the one with yoga and wisdom, thinking of the Sugata in front.