English
Also, in the Condensed Intentions Sutra, it says: When reciting mantras, if the sound is too long, the breath cannot sustain it and the voice becomes hoarse, so it should be avoided. If the sound is too short, the breath is cut off, which is harmful to life or the complexion is not clear, so it should be avoided. If the sound is too violent, it is harmful to the body. If the sound is too rough, it will offend non-humans and cause them to faint, so it should be avoided. If the sound is too weak, the mantra will not have power and the effect will not manifest quickly, so it should be avoided. If the sound is too slow, the number of recitations will be too few, so it should be avoided. If the sound is too fast, the words will not be clear and there will be omissions and additions, so these six faults should be avoided, and one should recite in this way. Furthermore, in the Precious Dragon Sound of the Speech Lineage, it says: Eating mountain garlic for nine days, licking with the tongue for twenty-one days, consuming turmeric and haritaki for three days, and drinking unblessed meat wine for five days will diminish the power of the mantra. Lying and sowing discord, and all other non-virtuous deeds of speech, will completely destroy the power of the mantra, or at the very least, delay it for a long time. Using adulterated worldly measures will diminish the power of the mantra, so it should be avoided. Having avoided these common and individual faults, one should recite with a clear, pure, and pleasant sound. At that time, focusing on the "Subon" mantra garland visualized as encircling the heart, reciting in the manner of reading, this is the arranged recitation, or the recitation that encircles like the moon and stars, which is a branch of the approach retreat. In some places, it is said that standing up from the seat, with one's own voice, focusing on samsara to recite, this is said to be a recitation that encircles like the stars, but the view of the tantras and the gurus is the same as the former. The approach retreat, like a wheel of fire, is: From the mantra garland in the heart, a second mantra garland emanates, with each letter standing in such a way that the foot of one letter is at the head of another, one overlapping the other, like a continuous thread, touching but not sticking, emanating like a garland, with the sound of the mantra, emanating sequentially from the mouths of the wisdom deities and the commitment deities, entering the mouth of the consort, passing through the inner channels of the body, the secret space and the jewel path, dissolving into the essence of the great bliss bodhicitta, dissolving into the life force of the heart, thinking that one will obtain all common and supreme accomplishments. Then, again, as before, visualize continuously rotating and reciting. Alternatively, when the commitment and wisdom are separated, emanating from one's own mouth, entering the mouth of the wisdom deity in front, emanating from his navel, entering one's own navel, and visualizing rotating in this way. Also, sometimes, visualizing the rays of light of the mantra rotating
Chinese
从那里，也有未讲述咒鬘轮的情况。对于有前生者，应如此结合念诵之意。自身与前生之间需要光芒的放射与收摄。修法中，如国王使者般的念诵之意是：从心间的“苏”字放射光芒，次第激励轮众的心续等。又，从咒鬘放射光芒遍布虚空，以令诸佛欢喜的供养来圆满二资粮，彼等的加持和悉地全部以光芒的形式显现融入自身，获得四灌顶，清净四种障碍，显现四身，如此观想是为自身利益而摄集加持的念诵。又，光芒放射触及遍布虚空的六道一切众生，净化所有业、烦恼、痛苦和习气，观想他们以身语意金刚的自性成佛，是为利他事业的念诵。如大成就者蜂巢般的念诵是：从本尊和咒鬘放射出无数光芒，净化和清净六道众生的障碍，所有外器内情都转变为本尊和宫殿的自性，成为本尊坛城。所有声音都如蜂巢般发出“迪日日”的声音，是咒语的自声。所有心之念头都处于乐空不二的智慧法身游戏中，在无执的状态中念诵，是为自他无二的念诵。又，在光芒放射和收摄的观想中，一般情况下，从心间的咒鬘中产生的光芒从顶髻、眉间毫毛、舌头和心间的莲花、毛孔等处发出，遍布以三千大千世界为代表的十方刹土，在光芒的前端，出现不可思议的供养云、赞颂的歌声、花雨和香水大雨，以及化现为菩萨童男童女的形象，供养和赞颂所有佛和菩萨，为了利益众生而激励他们的心续。所有这些都显现为本尊的身相，大小和形态不定，以各种调伏方式。
English
From there, there are also cases where the garland of mantras is not explained in a circular manner. For those who have a front generation, the intention of recitation should be combined in this way. It is necessary to radiate and gather light between oneself and the front generation. In practice, the intention of recitation, like a royal messenger, is: light radiates from the 'Su' syllable at the heart, gradually stimulating the mindstreams of the retinue, and so on. Also, as light radiates from the garland of mantras, pervading the sky, offering pleasing offerings to all Buddhas, completing the two accumulations, all the blessings and siddhis of those appear in the form of light and dissolve into oneself, obtaining the four empowerments, purifying the four obscurations, and manifesting the four bodies. Thinking in this way is the recitation of gathering blessings for one's own benefit. Furthermore, as light radiates, touching all sentient beings of the six realms pervading the sky, purifying all karma, afflictions, suffering, and habitual tendencies, and contemplating them becoming Buddhas in the nature of the three vajras of body, speech, and mind, is the recitation of altruistic activity. The recitation like a great achiever's beehive is: countless lights radiate from the deity and the garland of mantras, purifying and cleansing the obscurations of the six realms, and all containers and contents transform into the nature of the deity and palace, becoming the mandala of the yidam deity. All sounds resound with the self-sound of mantra, like a beehive buzzing 'di ri ri'. All thoughts of the mind are in the play of bliss-clarity-non-thought wisdom dharmakaya, reciting in a state of non-grasping, which is the recitation of non-duality of self and other. Also, in the visualization of radiating and gathering light, generally, the light that arises from the garland of mantras at the heart emanates from the crown of the head, the urna hair, the tongue, the lotus at the heart, the pores of the skin, etc., spreading to the realms of the ten directions, represented by this three-thousandfold world system. At the tip of the light, inconceivable clouds of offerings, songs of praise, showers of flowers, and great showers of scented water appear, as well as forms of bodhisattva boys and girls, offering and praising all Buddhas and bodhisattvas, stimulating their mindstreams for the benefit of beings. All of these manifest as the body of the yidam, of various sizes and forms, engaging in various ways of taming.
Chinese
所有身体的中心，以及秘密处，两个髋关节，膝盖骨，脚底具有千辐轮等等，身体和光芒咒语的自声充满并扩展一切世间界。净化三界六道一切有情众生的业、烦恼、错觉、习气，如阳光照在雾上一般。所有一切都变成本尊的身相，咒语的自声如蜂巢破裂般发出“孜的日日”的声音。再次，观想光芒收摄，与诸佛菩萨的智慧、慈悲、能力的一切功德，以及清净的器情世界一切显现，都化为身、字、手印、光芒的形态，从根本坛城和主尊的毛孔进入，融入心间命脉。将轮涅、自他的执着分别，全部融入觉性的智慧中，成为同味无别。修习纯熟于本尊、显现、法性三者合一的关键。如堪布贝多所说。此外，四种事业各自场合的观想差别，应按照各自的仪轨进行。总而言之，身要具备手印清晰的禅定，语要清净念诵本尊咒语，意要证悟一切誓言手印本性空性。虽然不一定非要将这四种念诵诀窍结合在一个仪轨中，但最重要的是结合自身仪轨念诵时所明确指示的内容即可。无论如何，念诵咒语时，观想咒语的字句也发出“的日日”的声音，诸佛菩萨也从口中发出咒语的“嗡的日日”的声音，所有器情、众生、草木等一切都变成本尊的自性，发出咒语“嗡的日日”的声音，这样想利益和力量会更大，这是华智仁波切所说的。对于初学者，首先要专注于咒语念珠进行念诵，生起自己是本尊的自豪感，每念完一圈念珠就重复观想本尊，习惯之后再逐渐学习光芒的放出和收摄等。这样，在完成近修的基础上，进行修法的观想和念诵。此外，在《真实一滴》的窍诀中说：一座
English
All the centers of the body, as well as the secret place, the two hip joints, the kneecaps, the soles of the feet with their thousand-spoked wheels, etc., the body and the rays of light, the self-sound of mantra, fill and expand all realms of the universe. Purify the karma, afflictions, illusions, and habitual tendencies of all sentient beings in the three realms and six classes, like sunlight falling on mist. May all become the form of the yidam, and may the self-sound of the mantra resound with the sound of "zi di ri ri" like a broken beehive. Again, visualize the rays of light converging, and together with all the qualities of wisdom, compassion, and power of the victorious ones and their sons, and all the pure realms of environment and beings, all appearing as body, letters, hand implements, and rays of light, entering from the pores of the root mandala and the main deity, and dissolving into the life force at the heart. Blend all the thoughts and distinctions of samsara and nirvana, self and other, into the wisdom of awareness, becoming of one taste and indivisible. Become accustomed to the key point of blending the deity, appearance, and dharmata into one. As Khenpo Pedor said. Furthermore, the specific visualizations for each of the four activities should be performed according to their respective rituals. In short, the body should possess the samadhi of clear mudras, the speech should purely recite the deity's mantra, and the mind should realize that all vows and mudras are empty in nature. Although it is not necessary to combine these four recitation secrets into one ritual, it is most important to combine what is explicitly indicated in your own ritual during the recitation visualization. In any case, when reciting the mantra, visualize that the syllables of the mantra also emit the sound of "di ri ri", and that all the Buddhas and Bodhisattvas also utter the sound of "om di ri ri" of the mantra from their mouths, and that all environments and beings, sentient beings, plants, etc., all become the nature of the deity, emitting the sound of "om di ri ri" of the mantra. Thinking in this way will bring greater benefit and power, as Paltrul Rinpoche said. For beginners, first focus on the mantra rosary and recite, generating the pride of being the deity. Repeat the visualization of the deity after each round of the rosary. Gradually learn the emanation and absorption of light rays, etc., as you become accustomed to it. In this way, after completing the approach retreat, perform the visualization and recitation of the accomplishment practice. Furthermore, in the pith instructions of the "Perfect Single Drop" it says: One session
Chinese
一心专注于本尊瑜伽，一座之中念诵秘密真言，一座之中调整气息出入，一座之中直指显现之要点，未作矫饰之觉性即是普贤王如来。邬金大士说：不散乱，具足禅定而念诵，否则若心散乱，纵经多劫念诵亦无果。又，密续中说：二者昏昧混杂之念诵，乃是魔障入侵之因。以邪念而念诵，则不可能步入菩提道。又，莲花茎累积续中说：禅定、真言与念诵三者，一者之光辉能生起另一者，故而清晰、清净之念诵至关重要，如此则能成就一切所欲之悉地。如是所说，无论修持本尊或念诵真言之时，不离忆念与觉知至关重要。意集经中说：行为良善或恶劣，犹如以底部朝上的皮囊盛水一般。若未觉察自身之错谬，则有危险与过失，故而时时将根识收摄于内，观察善恶之分解与道路，缩短一座时长，增加念诵次数，内外兼顾，安住于真实之本性中。如是所说。其他念诵之方式，如道次第中所说：舍弃十过失，以三种方式，如数圆满念诵。所谓十过失，如前文所说。三种方式为：三种明观，外内密三种，以及微细三种之念诵方式。其中，以三种明观念诵之方式为：从何处生起与收摄之本尊，向何处放出之对境，以及放出之光芒于其间闪耀。又，道次第中说：于智慧尊前，以三种明观而念诵。如是，以 ཕཊ་ཛཿ （藏文，梵文天城体：फट् जः，梵文罗马拟音：phaṭ jaḥ，汉语字面意思：呸 扎）于前方虚空中开启智慧尊，包括所依与能依。自生起誓言尊，从心间放出光芒，并观想收摄之光芒如劫末之火轮，以及真言之自声如千龙轰鸣般，于声空无别之状态中念诵。外内密三种念诵之方式为：外在而言，开启誓言尊与智慧尊，放出与收摄，从口入于口。秘密而言，从金刚中以旋转之方式念诵。或者，放出光芒以遣除障碍，收摄光芒则清净障碍，成为成就之容器。