Chinese
念诵时遗漏四颗念珠，咳嗽五次，打嗝三次，打喷嚏十次，吐口水一次，这些都不计数，这是咒语学的人们说的。其中，首先是本尊显现清晰，然后是咒鬘清晰，然后是开展和收摄等。对于先前的，如果没有获得清晰显现的稳固，那么后面的就不要做，这很重要。然后是收座，为了弥补念诵的不足和缺失，念诵三遍元音、辅音、百字明、耶达等，最后进行供养和赞颂，禅修的要点如前所述。在修法的时候，如果出现好的征兆，如果不立即获得成就，就有消失的危险。因此，此时要获得通常的成就，在最终圆满的黎明时分，尤其是一定要获得成就。此处的禅修要点将在下面阐述。然后是酬谢的供养和赞颂先进行，然后是祈请宽恕，因为我等凡夫的无知和不谨慎等，由于初学者的缘故，禅定不清晰，念诵数量少，仪轨有遗漏，供品和用具不充足，以及懒惰和散乱等，对于使用深奥的密咒仪轨所造成的过失和错误，全部祈请宽恕，并以强烈的后悔心忏悔，祈请宽恕并赐予清净的梵天。这样祈祷后，念诵百字明，观想所有的缺失都得以净化和清净。第三是心之光明瑜伽，如修法时有对生本尊，对生本尊如果有所依，就安住于所依上，如果没有，就祈请前往自性法界。将誓言尊收摄于自生本尊。仅仅是自生本尊的时候，自己的智慧尊永远不会离开，用收摄的语句来明确。观想所有内外器情都化为光，融入宫殿。并且从外向内逐渐收摄，融入眷属本尊。眷属融入主尊父母。母尊融入父尊。然后融入心间的智慧勇识。然后依次融入赞颂轮。然后观想融入禅定勇识的心命之中，心专注于此。它逐渐变薄，直到消失于顶上的那达，并在无所缘的空性中停止分别。
English
When four beads are lost during recitation, five coughs, three hiccups, ten sneezes, and one spit are not counted, so say those skilled in mantra. Furthermore, first the deity appearance is clear, then the mantra garland is clear, then the spreading and gathering, etc. It is crucial not to do the later ones without having gained stability in the clarity of the earlier ones. Then, the conclusion of the session is for the purpose of fulfilling any excess or deficiency in the recitation. Recite the vowels, consonants, the Hundred Syllable Mantra, and the Ye Dharma mantra three times each, and finally make offerings and praises. The meditation points are as previously explained. Also, when good omens occur during the accomplishment phase, there is a risk of them disappearing if the siddhis are not immediately taken. Therefore, at this time, take the usual siddhis, and especially at the dawn of the final completion, when the sky brightens, be sure to take the siddhis. The meditation points for this will be explained below. Then, since the thanksgiving offering and praise precede, the request for forgiveness is due to my ignorance and carelessness, etc., and due to being a beginner, the samadhi is not clear, the number of recitations is small, the ritual has excesses and deficiencies, the offering substances and implements are not available, and laziness and distraction, etc. For all the faults and errors that have occurred in using the profound secret mantra ritual, please forgive and confess with strong remorse, and request forgiveness and grant the pure Brahma. After praying in this way, recite the Hundred Syllable Mantra, thinking that all deficiencies are purified and cleansed. The third is the yoga of the clear light of the heart. As in the accomplishment phase, if there is a front generation, if the wisdom beings in front have a support, they should remain on that support. If not, pray that they depart into the nature of the Dharma realm. Gather the samaya beings into the self-generation. Only during the self-generation, one's own wisdom being never departs, so clarify with the words of gathering. Visualize all the outer and inner contents dissolving into light and merging into the palace. Also, gradually gather inward from the outside, merging into the retinue deities. The retinue merges into the main deity, father and mother. The mother merges into the father. Then it merges into the wisdom being in the heart. Then gradually merge into the praise wheel. Then visualize merging into the heart-life of the samadhi being, and focus the mind on that. It becomes thinner and thinner, disappearing up to the nada at the crown, and ceasing conceptualization in the emptiness without object.
Chinese
在远离的境界中，安住于任何状态，以此消除常边的执着。或者像彩虹消逝一样，将量度收摄于虚空之中，或者像彩虹消逝一样，或者前者是后破，后者是圆执，无论如何收摄都可以。但在最初的修行时，像前者一样进行后破非常重要。如全知大士所说：生起次第阻断此显现的实执，圆满次第舍弃执着于幻化的分别念。对于谁来说，显空没有实执，生起圆满无二自性清净。如是，将器情执着于自相，是庸常执着分别念的对治。将显现为本尊的幻化显现执着收摄于光明之界，称为圆满次第，是临终中阴修持法身的关键，不可舍弃。之后从那之中起立时，以念诵一遍根本咒语的缘起，后得幻化的本尊身以同一手印的形象生起，以此消除断边。以三处三字来加持身语意金刚。在头顶上安立吽（ཧྃ，hūṃ，हूँ，种子字），并以寂静的十字杵来固定。在指尖生起两个忿怒尊来守护身体。系紧头饰和发髻，使其非常稳固。进行明观守护轮等，直至回向、发愿、吉祥。如是，在生起次第时，要明确区分所净、能净、净果，将清净、圆满、成熟三者结合起来非常重要，但这些细节要从其他地方了解。第二，后得瑜伽，就是将之前的七种殊胜转化为本尊道，也就是如是所说：后得如幻如阳焰，如梦如影如水月。如幻如谷响乾闼婆城，如水泡如化身般行持。如是了知十种所知，不舍上师本尊，取舍不谬禅定，修义行持秘密六，是生起次第的誓言。如是六种誓言要取舍，此外，要知道三座是本尊的坛城，要学习不离三种道用。三种座是：蕴界是逝者逝母的座，处界是勇士勇母的座，支分是忿怒
English
By abiding in the state of separation, remaining equally in whatever state, the extreme of permanence is eliminated. Or, like a rainbow dissolving, gathering the measured into the sky, or like a rainbow dissolving, either the former is subsequent destruction, and the latter is round grasping, however it is gathered, it is the same. But in the first practice, it is very important to do subsequent destruction like the former. As the Omniscient Great One said: The generation stage obstructs the clinging to the truth of this appearance, the completion stage abandons the thoughts clinging to illusion. For whom there is no clinging to the truth of appearance and emptiness, the generation and completion are non-dual, and the nature is pure. Like that, grasping the container and contents as their own characteristics is the antidote to the ordinary clinging thoughts. Gathering the illusory appearance of appearing as a deity into the realm of clear light is called the completion stage, which is the key to the practice of transforming death and bardo into the Dharmakaya, so it should not be abandoned. Then, when arising from that, by the cause of reciting the root mantra once, the deity body of the subsequent illusion arises in the form of the same mudra, thereby eliminating the extreme of annihilation. Marked by the three syllables in the three places, the body, speech, and mind are blessed as Vajra. Place Hūṃ (ཧྃ，hūṃ，हूँ，seed syllable) on the crown of the head and fix it with the peaceful crossed Vajra. Generate two wrathful deities at the fingertips to protect the body. Tie the headdress and crown to make it very stable. Perform the visualization of the protective wheel, etc., until the dedication, aspiration, and auspiciousness. Like that, in the generation stage, it is very important to clearly distinguish the object to be purified, the means of purification, and the result of purification, and to combine the three: purification, completion, and maturation, but the details of these should be learned from elsewhere. Second, the yoga of the subsequent attainment is to transform the previous seven distinctions into the deity path, which is as it is said: Subsequent attainment is like illusion, like a mirage, like a dream, like a reflection, like a water moon. Like illusion, like an echo, like a Gandharva city, like a bubble, act like an emanation. Thus, know the ten objects of knowledge, do not abandon the Guru and Yidam, take and abandon without error, Samadhi, practice the meaning, conduct the six secrets, is the vow of the generation stage. Like that, the six essential vows should be taken and abandoned, and also, know that the three seats are the mandala of the deity, and learn not to be separated from the three ways of taking the path. The three seats are: the aggregates and elements are the seats of the departed male and female, the sense bases are the seats of the heroes and heroines, the limbs are the wrathful
Chinese
如筵席之座。如是三十四尊，这些勇士勇母也是从清净果位的角度安立的佛，不要误认为是地道的菩萨。因此，无论在座间休息时，还是在行走坐卧的威仪中，都要以不离本尊慢之心，行持净治刹土，转为欲妙资粮，顶礼绕转念诵等十种行法之事，以及成熟有情相续等，凡能转为道用之事，都要做到三门不堕于庸常。如果在座间休息时，任由分别念如洪水般泛滥，那么座修也会变成虚应故事。在座间休息时，生起出离心、厌离心等，然后入座。如果了知是厌倦的，那么这个座修也一定会变得有意义，由此生起欢喜，之后的座修也会逐渐增上功德。此外，关于如何修持饮食、衣着、行为等瑜伽，也应如达玛师利在《内法行》中所说的那样去理解。之后，在其他的座修时，将所有资粮田迎请到防护轮内的虚空中，从祈请皈依发心开始，到最后的收摄等，以及回向发愿吉祥之间，都如常进行。有些修法仪轨中，后面的座修会舍弃驱魔、防护轮等，从供养加持开始，座修结束时不作收摄次第，或者即使作也只在晚座的最后才作，但像这样作是很好的。原因是，在修持的这个阶段，生起次第的仪轨，需要对修习生、死、中阴三者进行完整的窍诀修心，并且需要驱逐座间的游荡者，守护障碍等。如果平时有供施地基鬼神的朵玛，就在早座的开始进行。即使没有，也不会成为过失。晚座时，作朵玛供施，以及举行会供，可简可繁，间隔进行。一般来说，会供的关键时间一定是在傍晚和夜晚，所以应该那样做，或者为了方便等原因，在下午的座修中做也没有妨碍。如果平时不能经常聚集，那么在修法开始和结束时，以及在节日里做就可以了。
English
Like a feast seat. Thus, the thirty-four deities, these heroes and heroines are also Buddhas established from the perspective of pure fruition, and should not be mistaken for ordinary Bodhisattvas. Therefore, whether during breaks between sessions or in the conduct of walking, sitting, eating, and resting, one should, with a mind inseparable from the pride of the deity, engage in purifying the fields, transforming them into a collection of desirable qualities, and performing the ten practices such as prostrations, circumambulations, and recitations, as well as maturing the minds of sentient beings, and whatever can be transformed into a means of practice. One must ensure that the three doors do not fall into ordinariness. If, during breaks between sessions, conceptual thoughts run rampant like a flood, then the session will also become a mere formality. During breaks between sessions, generate renunciation, aversion, etc., and then enter the session. If it is known to be wearisome, then that session will surely become meaningful, and from this, joy will arise, and the subsequent sessions will gradually increase in merit. Furthermore, regarding how to practice the yoga of food, clothing, conduct, etc., it should be understood as Dharma Shri said in the "Inner Dharma Practice." After that, during the other sessions, invite all the fields of merit into the sky within the protective circle, and from the beginning of supplication, refuge, and bodhicitta, to the final absorption, etc., and between the dedication, aspiration, and auspiciousness, proceed as usual. In some sadhana texts, the later sessions omit the exorcism, protective circle, etc., and begin with offering blessings, and at the end of the session, the stages of dissolution are not performed, or even if they are, they are only performed at the end of the evening session, but it is good to do it this way. The reason is that during this stage of practice, the ritual of the generation stage requires complete key instructions for training the mind in the three stages of birth, death, and bardo, and there is a need to expel wanderers during the session and protect against obstacles, etc. If there is a torma offering to the ground spirits to be offered regularly, it should be done at the beginning of the morning session. Even if there isn't, it will not become a fault. In the evening session, make torma offerings and hold a feast gathering, which can be elaborate or concise, and done intermittently. Generally, the key time for the feast gathering is definitely in the evening and at night, so it should be done that way, or for convenience, etc., it is not contradictory to do it in the afternoon session. If one cannot gather regularly, it is sufficient to do it at the beginning and end of the practice, and on holidays.