English
It is said in the Root Tantra of Manjushri that meditating on deities with wrathful and lustful aspects will increase attachment and aversion, so one must be certain that this will not become a branch path. Therefore, it is said that the best is the Dharma protector of view, the intermediate is the friendly deity of power, and the lowest is the wisdom deity who subdues demons, and it is important to attain the meaning of these. Similarly, all activities must be related to the four doors of the secret mantra teachings: revealing the ultimate truth, speaking words is the door of speech; the heart's commitment, imparting the key points is the door of secret mantra; focusing one-pointedly, meditation is the door of mind; symbolizing mudras, gestures are the door of action. As it is said, therefore, when reciting the words of the generation stage visualization ritual in sequence, do not be distracted elsewhere, but slowly recite each word one by one, focusing without separation. If you become distracted at times, go back to the beginning again. It is said that doing so will help prevent distraction in the future. Thus, when you become weary of meditating single-pointedly on the clear, pure, and stable generation stage, you enter into recitation. As it is said in the Precious Dragon's Roar of the Speech Lineage: The yogi who has faith and commitment, who desires supreme accomplishment, if he wishes to merge inseparably with the wisdom deity, should strive in mantra. This is the second common topic, concerning the yoga of speech recitation. The general understanding is: here, what is to be purified is impure, mistaken speech, words, sounds, and meanings, along with the habitual tendencies of clinging to them. The means of purification is mainly speech recitation, by repeatedly reciting the sounds of mantras. The result of purification is the activity of the vajra of speech, thereby establishing the auspicious connection for benefiting beings. The special necessity is: for example, just as when a person's name is called, that person naturally comes near, so too, calling the names of the wisdom deities is also the meaning of this. The Compendium of Intentions says: Wanting to accomplish activities is like seeking a friend, and calling out the name like "Hey, so-and-so friend" is the mantra. And the Vajra Tent Tantra says: For the sake of the Buddhas, Bodhisattvas, Dakinis, and one's own deities, to manifestly accomplish activities, one invokes them to listen with mantras. The essence is the vajra speech wisdom nature of all the Buddhas.
Chinese
ཞིན་种姓真言。观想它和普通文字形式相同，以虔诚之心念诵智慧种姓真言，反复念诵，这就是念诵的本质。如此这般，当本尊显现时，自身三昧耶尊的心，如珍宝般的光芒，像撑开的帐篷一样，在清澈透明、毫无遮蔽的内部，于日月之座上，智慧尊如同自身，舍弃装饰和法器，在法器的空隙中，于单独或重叠的日月之座上，如同撒满芥菜籽般，观想禅定尊根本心咒ཧྲཱིཿ（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）ཧཱུྃཿ（藏文：ཧཱུྃཿ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等，与本尊颜色相同，如同精细绘制般纤细，如蜡烛般明亮闪耀，以站立姿势，如同本尊面朝的方向一样，文字扁平面朝前方显现。据说，即使是三重尊，也必须避免像容器装容器一样的错误想法。有些人认为三重尊的存在与否各不相同，因此应根据仪轨和各自的论典来理解。正如身续中所说：从自身产生，与自身，安住于同一誓言，因此称为三昧耶尊。因此，将自己的身语意转化为本尊的身语意，不离此，故为三昧耶。显现为本尊，没有凡夫的邪见，故称为尊。又如其中所说：本来显现为智慧之王，因此是智慧尊。又如《金鬘论》中所说：为了不错乱地了解本来存在的意义，故说为智慧。因此，因为了解本来三身自然存在的意义，所以是智慧，没有二取之邪见，故称为尊，心不散乱，安住于一境的方便或所依，故为禅定，不会被昏沉等过失所染污，故称为尊。莲花玛蒂如是说。另，恰美认为，心咒的字面朝前，但宗喀巴大师的观点如前所述。从心咒的前面开始，需要念诵的咒语之链向右旋转，这是因为咒语的正面朝外，并且像从外面阅读的方向一样，文字以站立的姿势向左排列，像念珠一样旋转的开
English
The mantra of the Zhi lineage. Meditating on it in the same form as ordinary letters, and repeatedly reciting the wisdom lineage mantra with devotion, is the essence of recitation, which is called japa. In this way, when the deity appears clearly, one's own samaya-sattva's heart, the essence of light like a precious jewel, like a raised tent, within the clear and transparent, unobstructed space, on the seat of the sun and moon, the wisdom-sattva, like oneself, abandoning ornaments and hand implements, in the hollow of the hand implements at the heart, on the seat of the single or stacked sun and moon, just like scattering mustard seeds, visualize the root heart-essence of the samadhi-sattva, such as ཧྲཱིཿ（Tibetan: ཧྲཱིཿ, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal meaning: shame）ཧཱུྃཿ（Tibetan: ཧཱུྃཿ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: hum）, as thin as if finely drawn, the same color as the deity, clear and shining like a candle, in a standing posture, just as the deity's face is turned, the flat side of the letter facing forward. It is said that even with the triple-sattva, one must avoid the wrong idea of putting a container into a container. Some say that the existence or non-existence of the triple-sattva varies, so it should be understood according to the ritual and one's own treatise. As it is said in the Body Tantra: 'Because it arises from oneself and abides in the same samaya as oneself, it is called samaya-sattva.' Therefore, transforming one's own three doors into the body, speech, and mind of the deity, and not deviating from that, is samaya. Appearing as the deity and being free from the wrong view of ordinary beings is called sattva. Again, as it says in the same text: 'Originally appearing as the king of wisdom, therefore it is the wisdom-sattva.' And as it says in the Golden Rosary: 'Because one knows without error the meaning of what originally exists, it is called wisdom.' Therefore, because one knows the meaning of the three bodies naturally existing, it is wisdom, and because there is no wrong view of dualistic grasping, it is called sattva, and because it is a means or support for the mind to abide unwaveringly in one-pointedness, it is samadhi, and because it cannot be defiled by faults such as dullness and drowsiness, it is called sattva. Padma Mati said so. Also, Chakme considered the face of the heart-essence letter to be facing forward, but Je Tsongkhapa's view is as before. Starting from the front of that heart-essence, the string of mantras to be recited must rotate to the right, because the face of the mantra is turned outward, and like the direction of reading from the outside, the letters are arranged to the left in a standing posture, the beginning of the rotation like a rosary.
Chinese
如引导ༀ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等，以及ཧྲཱིཿཧཱུྃཿ等结尾的咒字。其中，对于长的咒语，观想从前面开始书写字头的咒语头在内，咒语尾在外，直接排列成两三圈盘绕的形状。念诵时，必须向右旋转。需要向左旋转的咒语念珠是：心咒从前面开始，像之前一样，所有字母竖立，咒语面朝内，从内向念诵方向右旋排列。长的咒语按照之前的旋转方式进行。念诵时需要左旋，这是从《双运穗》中所说的。也就是说，父续本尊大多右旋，母续本尊大多左旋，但这并非绝对，需要根据自己的传承和能力。此外，防护和遣除的要点等，应在适当的时候了解。也就是说，心咒和咒语念珠越细，据说越有助于把握心意。如此清晰地确立念诵的意图，首先进行止息念诵，然后是意念念诵和口头念诵，依次进行。首先是：将意识完全集中在围绕心咒的咒语念珠上，通过控制生命能量的结合，保持中间气息平稳适中，不损害身体。当气息呼出时，观想从心咒和咒语念珠中发出五色光芒，像拉长的丝线一样从两个鼻孔中出来，净化一切显现和存在。当吸气时，观想所有稳定和移动的器情万物都像酥油一样融化，五色光芒从两个鼻孔再次进入，融入咒语念珠和心咒中。当气息保持在内时，保持中间气息，并学习将觉知与咒语念珠无二无别地融合，这就是止息念诵。然后，将意识集中在从咒语念珠中发出自声的声音上，只进行意念念诵，不要遗漏或添加根本咒语。然后进行口头念诵。如《威猛电光》中所说：声音不大也不小，不快也不慢，不强也不弱，不要遗漏字母的组成部分，不要分心，不要像说话一样，不要有停顿等间隔。如是，应避免十种过失。
English
Such as guiding ༀ་ (Tibetan, Devanagari, Romanized Sanskrit, Literal Meaning), and encountering mantra syllables at the end, such as ཧྲཱིཿཧཱུྃཿ. Among these, for long mantras, visualize the mantra head starting with the letter head from the front, and the mantra tail directly arranged outside, in a sequence of two or three circles like a coiled snake. During recitation, it must rotate to the right for the purpose of reading. Those mantra garlands that need to rotate to the left are: from the heart-essence in the front, as before, all the letters standing upright, with the mantra facing inward, arranged in a rightward circle from the inside towards the direction of reading. Long mantras should be done according to the previous method of circling. It is said in the 'Nye-ma of Union' that it is necessary to rotate to the left during recitation. That is to say, the father deities mostly rotate to the right, and the mother deities mostly rotate to the left, but this is not absolute, so one needs to rely on the intention and ability of one's own tradition. Furthermore, the key points of protection and repulsion should be understood as the occasion arises. That is to say, the finer the heart-essence, life-force, and mantra garlands are, the more beneficial it is for grasping the mind. Thus, clearly establish the intention of recitation. First, perform the blocking recitation, then the mental recitation, and then the vocal recitation, in that order. The first is: focusing one's awareness single-pointedly on the mantra garland surrounding the heart-essence, through the practice of restraining the life-force, holding the intermediate breath gently and moderately, just enough not to harm the elements. When the breath is exhaled, visualize rays of five-colored light emanating from the heart-essence and mantra garland, like stretched silk threads, exiting from the two nostrils, purifying all appearances and existence into a wheel of purity. When inhaling, visualize all stable and moving objects of the environment and beings melting like butter, the forms of five-colored light re-entering from the two nostrils and dissolving into the mantra garland and heart-essence. When the breath remains inside, hold the intermediate breath and train in blending awareness inseparably with the mantra garland, this is the blocking recitation. Then, focusing awareness on the sound of the self-sound emanating from the mantra garland, perform only mental recitation without omitting or adding the root mantra. Then perform vocal recitation. As it is said in 'Fierce Lightning': The sound is neither loud nor small, neither fast nor slow, neither strong nor weak, do not omit the parts of the letters, do not be distracted, do not be like speaking, do not have interruptions such as gasping in between. Thus, one should avoid the ten faults.
Chinese
在《意集经》中也提到：念诵真言时，如果声音太长，气息不足，声音嘶哑，应当避免；如果声音太短，气息中断，对寿命有害或脸色不好，应当避免；声音太猛烈，对身体有害；声音太粗糙，会触怒非人，使之昏厥，应当避免；声音太弱，真言没有力量，效果不能迅速显现，应当避免；声音太慢，念诵次数太少，应当避免；声音太快，字句不清晰，出现遗漏和增补，要避免这六种过失，如是念诵。另外，在《语续宝龙吟》中说：吃了山蒜九天，用舌头舔舐二十一天，食用姜黄、诃子三种，以及未经加持的肉酒五天，都会使真言的力量减弱。说谎和挑拨离间等，所有口头上的不善业，会彻底摧毁真言的力量，或者最终也会拖延很长时间。用掺假的世俗升斗，会使真言的力量减弱，所以要避免。要避免以上这些共同和个别的过失，以清晰、纯正、悦耳的声音来念诵。那时，专注于心间的“苏本”真言念珠被观想围绕，以诵读的方式念诵，这是排列的念诵，或者说是如月亮星辰般围绕的念诵，是近修的支分。还有些地方说，从座位上站起来，带着自己的声音，专注于轮回来念诵，这被说成是如星辰般围绕的念诵，但经续和上师的观点还是如前者一样。近修如火轮般的念诵是：从心间的真言念珠中，发出第二串真言念珠，每个字母的站立方式是一个字母的脚下是另一个字母的头，一个接着一个重叠，像一条连续不断的线一样，相互接触但不粘连，像一串念珠一样发出，带着真言的声音，从智慧尊和誓言尊的口中依次发出，进入佛母的口中，通过身体内部的空行密道和宝珠道，融入大乐菩提心的本质中，融入心命，如此观想能获得所有共同和殊胜的成就。然后再次像之前一样，观想连续不断地旋转念诵。或者，在誓言智慧分开时，从自己的口中发出，进入前方智慧尊的口中，从他的脐轮发出，进入自己的脐轮，如此观想旋转。还有的时候，观想真言的光芒旋转