Chinese
根据结合广大仪轨次第的沐浴法，生起次第之前行的次第，正行四支瑜伽，之后是念诵供养朵玛等。第一，有共同的前行和不共同的前行两种。共同的是，虽然经典中没有明确说明，但是是上师大德们的口诀，对于现在时代的瑜伽士们来说也是非常重要的。其中，皈依发心与共同的相同，意义等如引导文中所说。金刚萨埵的瑜伽是，经典中说在座间进行观修念诵，是为了弥补不足，巩固座间观修念诵的加持，以及为了劝请本尊的心意，主要为了清净罪障和过患。一般来说，在任何座间都可以进行，但是要配合其他座间的时间，在进入座的开始时一定要结合，这是上师们实践的传统，因此只有这个才是依据，不需要寻找旧地方的散乱依据。这里，如果有具种性的化身昆奔钦波的引导，会有一个观想红色佛母的，这是证悟者的智慧显现，也是具种性者们语言显现中产生的口诀，所以也要这样观修。还有，仲巴上师们和色卡隆巴的文字，以及擦弥和噶洛的口诀传承等，大多数旧译的百字明观修念诵都与共同的相同，全知法王和心子们也都是这样实践的，就像通常所说的那样。其中，将金刚萨埵寂静化后放入金刚萨埵的名号，以及将金刚萨埵转变为忿怒尊黑汝嘎，然后念诵黑汝嘎的百字明是可选的，所以做哪个都可以。主要是时轮金刚以忿怒尊的形象存在，所以这里也主要以金刚萨埵黑汝嘎为主。因此，这里的黑汝嘎百字明观修念诵是，胜乐金刚现观上师
English
Based on the empowerment combined with the extensive sequence of bathing rituals, there is the preliminary sequence to the generation stage, the actual practice of the four-branch yoga, followed by recitation, offerings, and torma. First, there are two types of preliminaries: common and uncommon. The common ones, although not explicitly stated in the scriptures, are the oral instructions of the noble lamas and are also very important for the yogis of the present time. Among them, refuge and bodhicitta are the same as the common ones, and the meanings are as explained in the guiding texts. The yoga of Vajrasattva is said in the tantras to be practiced in the session breaks, in order to make up for deficiencies, to strengthen the blessings of meditation and recitation during the session, and for the purpose of urging the deity's mind-stream, mainly for purifying sins, obscurations, and faults. In general, it can be done in any session break, but it should be coordinated with the time of other sessions, and it is essential to combine it at the beginning of entering the session, as this is the tradition practiced by the lamas. Therefore, only this is the source, and there is no need to look for scattered sources in old places. Here, if there is a guide from the lineage-holder Tulku Kunpang Chenpo, there is one that visualizes a red mother. This is the wisdom manifestation of the realized one, and it is also an oral instruction that arises from the speech manifestation of the lineage-holders, so it should also be meditated upon in this way. Also, the writings of the Dro masters and Seka Lungpa, and the oral instruction lineages of Tsami and Galo, etc., most of the old translations of the Hundred Syllable mantra meditation and recitation are the same as the common ones. The all-knowing Dharma King and his heart-sons also practiced in this way, as is commonly said. Among them, it is optional to pacify Vajrasattva and insert the name of Vajrasattva, or to transform Vajrasattva into the wrathful Heruka and then recite the Hundred Syllable mantra of Heruka, so it doesn't matter which one you do. Mainly, Kalachakra exists in the form of a wrathful deity, so here also Vajrasattva Heruka is mainly emphasized. Therefore, the Hundred Syllable mantra meditation and recitation of Heruka here is, the Clear Manifestation of Chakrasamvara, the guru
Chinese
是佛母所说，由于像日月一样普遍为汉藏两地的金刚持者所熟知，因此这方面绝对没有错谬。它本身是共同的秘密仪轨，为了能应用于各种同类和不同类的续部，因此仅仅修持这个就可以了。如果认为，在脐间安立（ཧོཿ，hoḥ，हः，诃）字，岂不是仅仅解释为时轮金刚的宗规吗？要知道，细微的补充从多种途径进行也是可以的。对于《现观庄严论》的上师仪轨，时轮金刚完全可以作为补充，因为时轮金刚也可以用其他续部的总摄等来作为补充。而且，脐间的（ཧོཿ，hoḥ，हः，诃）字是智慧金刚的体性，因为在《现观庄严论》的上师仪轨中也有阐述，因此也不一定是从时轮金刚中补充的。因此，有些人修习从这个坛城的本尊众中生起的蓝色金刚萨埵，三面六臂，并念诵百字明咒，这是任何地方都没有阐述的，而且二者混合就变成了非二，就像愚蠢的野人混合水和火一样。因此，在宣说百字明咒的续部中，没有阐述过这样的身相修法，而且在宣说蓝色金刚萨埵三面六臂的时候，也从来没有说过念诵百字明咒，因此是完全没有关联的。如果将六转轮的主尊白色金刚萨埵黑汝嘎和}གས་黑汝嘎的百字明咒结合起来，以灌顶的水流洗涤罪障，说是赞叹清净罪堕，这只是针对特殊情况而言的。如果从普遍的角度来说，仅仅因为是金刚萨埵本尊，就没有理由赞叹从不动佛和毗卢遮那佛等本尊那里清净罪障，比如不动佛和普明毗卢遮那佛等。}གས་即使是黑汝嘎的百字明咒，也会变成上面所说的金刚萨埵的咒语，但并不是所有的金刚萨埵都可以结合，比如合修、双运和月密明点等。因此，应当舍弃这类自作聪明的想法，而应依止具有传承的上师口诀。
English
It is spoken by the Mother, and because it is as well-known as the sun and moon to most Vajra holders in both China and Tibet, there is absolutely no error in this regard. It itself is a common secret ritual, and in order to be applied to various similar and dissimilar tantras, it is sufficient to practice only this. If one thinks that establishing the syllable (ཧོཿ, hoḥ, हः, Ho) in the navel is not merely explained as the tenets of the Kalachakra, one should know that subtle supplements can be made from various paths. For the Guru ritual of the Abhisamayalankara, Kalachakra can be used as a supplement, because Kalachakra can also be supplemented by the compilation of other tantras. Moreover, the syllable (ཧོཿ, hoḥ, हः, Ho) in the navel is the nature of the Wisdom Vajra, because it is also explained in the Guru ritual of the Abhisamayalankara, so it is not necessarily supplemented from the Kalachakra. Therefore, some people practice the blue Vajrasattva arising from the deity assembly of this mandala, with three faces and six arms, and recite the hundred-syllable mantra, which is not explained anywhere, and the combination of the two becomes non-dual, just like a foolish savage mixing water and fire. Therefore, in the tantra that speaks of the hundred-syllable mantra, there is no explanation of such a physical posture practice, and when speaking of the blue Vajrasattva with three faces and six arms, it is never said to recite the hundred-syllable mantra, so it is completely unrelated. If one combines the chief deity of the six chakravartins, the white Vajrasattva Heruka, with the hundred-syllable mantra of }གས་ Heruka, and aims to cleanse sins and obscurations with the stream of empowerment, it is said to praise the purification of sins and transgressions, but this is only for special circumstances. From a general perspective, just because it is a Vajrasattva deity, there is no reason to praise the purification of obscurations from Akshobhya Buddha and Vairochana Buddha, such as Akshobhya Buddha and Universal Illuminating Vairochana Buddha. }གས་ Even the hundred-syllable mantra of Heruka will become the mantra of the Vajrasattva mentioned above, but not all Vajrasattvas can be combined, such as union practice, co-emergence, and lunar secret bindu. Therefore, one should abandon such self-made clever ideas and rely on the oral instructions of the Guru that have lineage.
Chinese
不确定和各自的意义两种。第一种是：一般为了清净身语意三门的过患，而使金刚的容颜清净，以及基、道、果三者所摄的自他相续的一切，没有不包括在六种姓中的，为了加持这些遍及的智慧，而安立六种姓，并且种姓的遍及者一般都包括在四金刚中，特别是都包括在智慧金刚中，所有这些一般都加持为四金刚，特别是加持为智慧金刚的自性，这就是以四金刚加持，或者以胜妙手印加持。从总的方面来说，修习这些也能起到消除障碍、守护和遮止不顺品的作用，虽然是这样，但不是仅仅为了守护，所以这些不会真正变成守护轮的仪轨。在仪轨非常广大的方式中，因为要修成守护所要守护的基础，所以作为守护轮的前行来应用。安立六支是：虽然不是守护轮正行仪轨的组成部分，但总的来说，这本身就是殊胜的自护仪轨，而且为了焚烧魔众的前行需要稳固的自护，所以与此相关。在仪轨广大的时候，这里是为了在焚烧掉原有的魔之后，以后不再进入而修习守护轮，所以焚烧魔众也与守护轮正行的支分相关，而且次第也是先焚烧为好。后来的大多数都说，焚烧后没有烧着而逃跑的那些，后来用橛来钉，事物不需要烧着，用橛来钉也不需要，因为修行者的心识显现中，一切都烧掉了，一切都用橛钉住了，所以反复修习不同遮止障碍的门，不是烧掉一些用橛钉一些，如果那样的话，就会变成无穷无尽的缘故。对此，显示守护轮的金刚之语是这样说的：具德金刚们，所有遍及一切方位的魔众，必定要焚烧，之后在轮的十辐上，方位
English
There are two types: uncertain and individual meanings. The first is: generally, in order to purify the faults of body, speech, and mind, the face of the Vajra is purified, and all the specific lineages included in the base, path, and result, both self and other, are included in the six lineages. In order to bless these pervasive wisdoms, the six lineages are established, and the pervasive lineages are generally included in the four Vajras, and especially in the Wisdom Vajra itself. All of these are generally blessed as the four Vajras, and especially as the nature of the Wisdom Vajra, which is blessed by the four Vajras or by the supreme mudra. In general, meditating on these can also eliminate obstacles, protect and avert unfavorable conditions, but it is not solely for protection, so these do not actually become the ritual of the protection wheel. In the very extensive ritual system, because the basis to be protected is to be accomplished, it is applied as a preliminary to the protection wheel. Establishing the six limbs is: although it is not actually a part of the main ritual of the protection wheel, in general, this itself is a special self-protection ritual, and because a stable self-protection is needed as a preliminary to burning the hordes of demons, it is related to this. In the case of an extensive ritual, here, after burning the existing demons, the protection wheel is meditated on so that they will not enter again in the future, so burning the hordes of demons is also related to the limb of the main protection wheel, and the order is also better to burn first. Most of the later ones say that those who ran away without being burned after being burned are later nailed with a stake. Things do not need to be burned, and it is not necessary to nail with a stake, because in the practitioner's mind, everything is burned and everything is nailed with a stake, so the different doors of averting obstacles are repeatedly meditated on, not burning some and nailing some with a stake, because if that were the case, it would become endless. Regarding this, the Vajra words that show the protection wheel are as follows: The glorious Vajras, all the hordes of demons that pervade all directions, must be burned. Afterwards, on the ten spokes of the wheel, the directions
Chinese
我等应当观想那远离方隅而住的忿怒尊众。于轮中央，具足二胜佛手与时面容的忿怒尊主金刚力。其后，凡具足上师之决断，稍微有所希求的成就者，应当修持。安住于金刚三地的坛城，三重围墙乃是遥远可见的边际。黎明阴影的边际，从地基之处直至虚空，皆是金刚堆砌。中央是莲花日轮之量，其中心与座垫等，也变为时轮之量。其上，瑜伽士应当观想自身远离罪过。于此地的各方，首先以金刚三者布施食子予守护田地的众生。其后，以金刚四者焚烧安住于方隅与无方隅的魔众。如是于地仪轨之时所说。具德金刚等，于身上布置金刚后，显示焚烧魔众。从外，以轮等显示守护轮之神忿怒十尊，暗示于释文中。守护神六十尊为何？于轮中央等，观想金刚力，并显示从彼等成就一切事业与悉地。此处说“稍微有所希求”，随欲而兴造坛城，以及仅于地仪轨时压制谷物等。于大释中，因彼时所需而取稍微希求之名相，误以为是显示名相之特质。将广大的续部意义浓缩为微小的一部分，并非善妙。金刚三者等，乃是守护轮的围墙与楼房，以及主尊的座垫等。地的各方等，也显示了布施食子，以及其后焚烧魔众的前后关联。又于续部中说：祈请彼等一切后，以坚硬如铁的橛子钉入地下。各方的忿怒尊，手持兵器，为了守护各方，应当安放。如是于地仪轨之时，因说钉橛之仪轨，其目的相同之故，于兴盛守护轮之时，必须结合，因为是修持守护神六十尊的主要事业之故。
English
I/we should contemplate the assembly of wrathful deities residing away from the directions. In the center of the wheel, the wrathful lord Vajra Force, possessing the two excellent Buddha hands and the face of time. Thereafter, whoever possesses the certainty of the guru, the accomplisher who slightly desires something, should practice. Situated on the mandala of the three Vajras, the three walls are the distant visible boundary. At the edge of the dawn shadow, from the foundation to the sky, Vajras are piled up. In the center, the measure of the lotus sun, its center and cushions, etc., also become the measure of time. On top of that, the yogi should contemplate himself as being completely free from faults. In all directions of this place, first offer the torma to the field protectors with the three Vajras. Then, with the four Vajras, burn the hordes of demons dwelling in the directions and non-directions. Thus it is said at the time of the earth ritual. The glorious Vajra and others, having arranged the Vajras on their bodies, show the burning of demons. From the outside, the wheel and others show the ten wrathful deities of the protection wheel, implicitly stated in the commentary. What are the sixty guardian deities? In the center of the wheel, etc., contemplate Vajra Force, and show that from them all actions and siddhis are accomplished. Here it is said, "slightly desires something," to create a mandala as desired, and to suppress grains only at the time of the earth ritual. In the great commentary, it is mistaken to take the name of slightly desiring as a characteristic because it is needed at that time, and to show the characteristics. It is not good to condense the vast meaning of the tantra into a small part. The three Vajras, etc., are the walls and buildings of the protection wheel, and the cushions of the main deity, etc. The directions of the earth, etc., also show the offering of torma, and the before and after connection of burning demons thereafter. Again, in the tantra it is said: After praying to all of them, drive the pegs that are as hard as iron into the ground. The wrathful deities of the directions, holding weapons, should be placed to protect the directions. Thus, at the time of the earth ritual, because the ritual of driving pegs is mentioned, and the purpose is the same, it must be combined at the time of flourishing the protection wheel, because it is the main activity of practicing the sixty guardian deities.