English
Meditate with one-pointed devotion to the deity, recite secret mantras in one session, harmonize with the flow of breath in one session, directly point out the essential points in one session, the un fabricated awareness is Samantabhadra. Thus it is said. The Great Orgyen said: Recite with unwavering samadhi. Otherwise, if you are distracted, even if you recite for eons, it will not bear fruit. Furthermore, the Secret Tantra says: Recitation mixed with dullness is the cause of obstacles from demons. Recitation with wrong thoughts will not lead to the path of enlightenment. Moreover, the Padma Stem Stacked Tantra says: Samadhi, mantra, and recitation, one radiance generates another. Therefore, clear and pure recitation is precious. Then whatever fruit is desired, siddhis will arise. As it is said, whether meditating on the deity or reciting mantras, it is important not to be separated from mindfulness and awareness. The Gongdu says: By practicing good or bad conduct, like filling water into an overturned vessel. If you do not realize your own mistakes, there is danger and fault. Therefore, at times, turn the senses inward, observe the separation of good and bad, and look at the path. Shorten the session, increase the number of recitations, harmonize inner and outer, and rest in the true nature. As it is said. Another way to recite, as said in the Lamrim: Abandon the ten faults and with the three aspects, complete the recitation according to the number. The ten faults are as mentioned earlier. The three aspects are: the three clarities, the three outer, inner, and secret, and the way to recite with the three subtle aspects. Among them, the way to recite with the three clarities is: the deity from whom the emanation and absorption arise, the object in front to whom the emanation is directed, and the clarity of the radiating and gathering light rays in between. Furthermore, the Lamrim says: In front of the wisdom deity, recite with the three clarities. Thus, with ཕཊ་ཛཿ (Tibetan: ཕཊ་ཛཿ, Sanskrit Devanagari: फट् जः, Sanskrit Romanization: phaṭ jaḥ, Literal Chinese Meaning: 呸 扎), open the wisdom being in the sky in front, including the support and the supported. From the heart of the self-commitment being, emanate light rays, and visualize the gathering light rays like a wheel of fire at the end of an eon, and the sound of the mantra itself like the roar of a thousand dragons, and recite in a state of inseparability of sound and emptiness. The way to recite with the three outer, inner, and secret aspects is: outwardly, open the commitment being and the wisdom being, emanate and absorb, entering from mouth to mouth. Secretly, recite from the vajra in a rotating manner. Or, emanate light rays to dispel obscurations, and gather light rays to purify obscurations, becoming a vessel for accomplishments.
Chinese
应当这样做。内在方面，无论是区分还是不区分智慧勇识，通过光芒的外射来激发成就，通过聚集方式来思考获得成就。秘密方面，不是向外散发，而是仅仅收集方式成就，或者从父亲的脸进入母亲的脸，从虚空秘密处专注于方式轮回。三种微细的念诵方式是：在散发和收摄时，念诵字句和手印，微细身的散发和收摄，或者进行金刚念诵。此外，还有语言的念诵、形象的念诵、瑜伽的念诵和金刚的念诵四种。第一种是散发和收摄或者誓言的念诵，忿怒尊的念诵，以及通过容器的念诵，即先前所说的障碍、火、轮等等语言念诵的念诵方法。形象的念诵是忆念本尊的形象。瑜伽的念诵是通过思维真如。金刚念诵有四种，如《意旨显说》中所说：“念诵和专注相结合，象征性和胜义谛。”念诵三个字，通过语言念诵是具念诵的金刚念诵。观想三个字的形状和颜色是专注的金刚念诵。相信气息的生起、进入和安住三种状态是三个字的音声，通过了知气息和咒语无二无别而念诵是转变的金刚念诵。通过了知气息的运行、出入和安住三种状态，以及三门和大手印无二无别，从而了知名词和语句一切都如幻象般，这是胜义谛金刚念诵。此时，关于咒语的念珠，大导师说：“材质中最好的是珍宝，中等的是树的果实，最下等的是木头和苏石，以及药草的念珠。”这是下面的注释。海螺是寂静的念珠，赞颂寂静的事业。金子的念珠是增益的事业，珊瑚的念珠能成就怀业，铁和绿松石的念珠是猛厉的事业，玛瑙和各种颜色的念珠用于各种事业。土或者树的果实用于寂静的事业，豆蔻果实用于增益，龙脑香用于怀业，那伽、琼鸟、鸟喙、兽角用于猛厉事业的念珠。菩提子对一切都有利，菩提树和亲属的念珠，吉祥于寂静事业的念珠。诃梨勒等有果实的念珠，是成就增益事业的念珠。牦
English
This should be done. In the inner aspect, whether or not distinguishing the wisdom being, by the outward radiation of light, one stimulates accomplishment, and by gathering the means, one thinks of attaining accomplishment. In the secret aspect, it is not radiating outward, but only collecting the means of accomplishment, or from the face of the father entering into the face of the mother, from the secret space focusing on the means of cyclic existence. The three subtle recitations are: at the time of radiating and gathering, reciting the syllables and mudras, the radiation and gathering of the subtle body, or performing the vajra recitation. Furthermore, there are four types of recitation: vocal recitation, visual recitation, yogic recitation, and vajra recitation. The first is the recitation of radiating and gathering or the samaya, the recitation of wrathful deities, and the recitation through containers, which are the recitation methods of obstacles, fire, wheels, etc., previously mentioned in vocal recitation. Visual recitation is remembering the form of the deity. Yogic recitation is through contemplating Suchness. Vajra recitation has four types, as stated in the 'Intentional Revelation': "Recitation combined with expression and focus, symbolic and ultimate." Reciting three syllables, reciting through speech is the vajra recitation with expression. Visualizing the shape and color of the three syllables is the vajra recitation with focus. Believing that the three states of arising, entering, and abiding of breath are the sound of the three syllables, reciting through knowing that breath and mantra are inseparable is the transforming vajra recitation. Through knowing that the three states of movement, entering and exiting, and abiding of breath, and the three doors and the Great Seal are inseparable, thereby realizing that all names and words are like illusions, this is the ultimate vajra recitation. At this time, regarding the rosary for mantras, the great teacher said: "Among materials, the best is jewel, the middle is the fruit of a tree, the lowest are wood and Su stone, and a rosary of medicinal herbs." This is the note below. Conch shell is the rosary of pacification, praising the activity of pacification. A rosary of gold is the activity of increase, a rosary of coral accomplishes subjugation, a rosary of iron and turquoise is the activity of wrath, agate and various colored rosaries are known for various activities. Earth or tree fruit is for the activity of pacification, cardamom fruit is for increase, camphor is for subjugation, Naga, Garuda, bird beak, animal horn are praised as rosaries for wrathful activities. Bodhi seed is auspicious for everything, Bodhi tree and relative's rosary, auspicious for the rosary of peaceful activities. Haritaki and other rosaries with fruit, are rosaries for accomplishing increasing activities. Yak
Chinese
菩提树和伞树的念珠，在增益事业中被赞颂为念珠。金刚黑荆棘是猛烈的吉祥，中间空心树的念珠，在所有事业中都被赞颂。用白檀念珠能成就一切事业，对于寂静事业的念珠，增益事业中石头的念珠是吉祥的。用药材的念珠能成就怀柔事业，用头盖骨等大骨的念珠，能成就猛烈的事业。据说用各种材料混合的念珠，能成就所有事业。如是说。还说了用材料和颜色的区分，对于四种事业各自的吉祥差别。特别是，菩提子对一切都是吉祥的，如是说。数量变化的差别也是，菩提子是无数的，如是说，对于寂静和猛烈都是吉祥的，是最殊胜的赞颂。不应持有的有，造作五无间罪的屠夫，破誓者，染污者，寡妇，盗贼等手中得到的，以及抢夺他人的，他人供奉给神灵的，从神灵的饰品上取下的，数量不完整的，被火烧过的，被牲畜跨越的，被虫子吃过的等等，据说会使咒语失去加持，应当避免。可以用的材料，用水清洗，用牛黄和香料涂抹，这是从《文殊根本续》中所说的。自生续中说：念珠线三五九缠绕，象征三身五部九乘。结扣三重象征三身。如是说。念珠的线也要用与四种事业相应的线，猛烈事业用肠子缠绕的，以及肌腱等，也有说到。那也是，《意合续》中说：一切粗细念珠，与眼睛相称而适宜，不要太宽也不要太紧，不要太长也不要太短，太紧则事业不成，太宽则间隙松散会中断，太长则神灵疏远修行懈怠，太短则对寿命有害，有接头和有结的，粗细不均匀会发生灾祸，要了解这些区别。如是说。如果绳子断了，不要隔夜马上接上。如是说。线的穿法是，在《桑布扎续》中说：阿 আলি（藏文，梵文天城体，ā，梵文罗马拟音，啊）里ཀཱ་ཀཱ་ལི་（藏文，梵文天城体，kāli，梵文罗马拟音，嘎里）是自性，用ཧཱུྃ་（藏文，梵文天城体，हूँ，梵文罗马拟音，吽，汉语字面意思：吽）的线来穿。如是说，因此念珠线要观想本尊的主尊，念珠被眷属的本尊众围绕，与唱诵ཧཱུྃ་（藏文，梵文天城体，हूँ，梵文罗马拟音，吽，汉语字面意思：吽）的歌声一同穿。
English
Rosaries of Bodhi trees and umbrella trees are praised as rosaries for accomplishing empowering activities. Black acacia thorns are auspicious for wrathful activities. Rosaries of middle-hollowed wood are praised for all activities. Rosaries of white sandalwood accomplish all activities. For rosaries of peaceful activities, stone rosaries are auspicious for increasing activities. Rosaries of medicine accomplish subjugating activities. Rosaries of large bones such as skulls accomplish wrathful activities. It is said that rosaries made of various combined materials accomplish all activities. Thus it is said. The specific auspiciousness for each of the four activities is also mentioned based on the distinction of materials and colors. In particular, Bodhi seeds are auspicious for everything, it is said. The distinction in the change of numbers is also that Bodhi seeds are countless, it is said, and they are auspicious for both peaceful and wrathful activities, and are supremely praised. What should not be held are those obtained from the hands of butchers who have committed the five inexpiable sins, vow-breakers, defiled individuals, widows, thieves, etc., as well as those stolen from others, those offered to deities by others, those taken from the ornaments of deities, those with incomplete numbers, those burned by fire, those crossed by animals, those eaten by insects, etc., because it is said that they cause mantras to lose their power, and should be avoided. The materials that are suitable should be washed with water and smeared with cow dung and fragrant substances, as stated in the Root Tantra of Manjushri. In the Self-Arisen Tantra, it says: The rosary thread should be twisted three, five, or nine times, symbolizing the three bodies, the five families, and the nine vehicles. The triple knot represents the three bodies. As such, the rosary thread should also be made of threads corresponding to the four activities, and for wrathful activities, it should be wrapped with intestines, as well as tendons, etc., which are also mentioned. Furthermore, in the Gongdu it says: All rosaries, whether thin or thick, should be suitable and in accordance with the eyes. It should not be too wide or too tight, not too long or too short. If it is too tight, the activity will not be accomplished. If it is too wide, the gaps will be loose and interruptions will occur. If it is too long, the deities will be distant and the practice will be distracted. If it is too short, it will be harmful to life. Those with joints and knots, and those with uneven thickness, will cause misfortune. One should understand these distinctions. Thus it says. If the string breaks, it should be repaired quickly without delay. Thus it says. As for how to thread the string, in the Sambhuta Tantra it says: Āli (藏文，梵文天城体，ā，梵文罗马拟音，啊) and Kāli (藏文，梵文天城体，kāli，梵文罗马拟音，嘎里) are the nature itself, the thread should be threaded with Hūṃ (藏文，梵文天城体，हूँ，梵文罗马拟音，吽，汉语字面意思：吽). Thus it says, therefore, one should visualize the main deity of the rosary thread, with the rosary surrounded by the assembly of retinue deities, and thread it while singing the song of Hūṃ (藏文，梵文天城体，हूँ，梵文罗马拟音，吽，汉语字面意思：吽).