Chinese
要知道，由世俗谛所包含的咒语誓言的自性是能够独立存在的。这样顺便说说就可以了。此外，这六种事业在续释中，于念诵时被广泛阐述，并且印度和西藏的大多数时轮金刚都非常重视，为了理解续的意义，所以清楚地说明。然而，我自己的观点是这样的：这种做法是遗忘了本尊的关键，因此，对于先前对咒语本尊具有信心的，稍微对生起次第心生稳定，直至念诵圆满的人，才能成就真实的悉地，或者即使是细微的事业，也会无始以来自然成就，是为了实现这个目的而修持的。对于初学者来说，这不是必需的，所以在当今时代，以随顺的方式进行修持时，首先要念诵心咒或近心咒，或者十相自在，进行百万次并进行火供。稍微接受过生起次第引导的人，以对本尊恭敬的态度进行这六种事业，然后念诵语咒十万次并进行火供。之后，如果能成就身之念诵，那就更好了。即使将之前念诵的百万次作为替代也是可以的。续释的真实意图是将六种事业说成是近修，这是为了事业或悉地的目的而进行的特殊近修，而不是根本的近修。如果对生起次第获得了稳定，并且没有遗忘本尊的关键，那么对于那些无法成就的人来说，也有三种类型：最好的人通过进行六种事业来获得悉地；中等的人在此基础上念诵语咒并进行火供；最差的人在此基础上念诵身咒百万次来获得悉地。这样粗略地理解之后，如果每个人对生起次第获得少许稳定，那么息灾等就能毫不费力地实现，中等的人能够真实地成就僵尸等，而获得最好成就的人，能够真实地获得两大持明者的悉地之景象。获得这些之后，通过实践行为，就能迅速获得持明果位。现在，在这里将要阐述通常念诵的观想方法：在心间，于月亮或太阳，或者月亮、太阳、罗睺堆叠的座垫上，堆叠十相自在的字母，具有各自元素的特定颜色。
English
Know that the nature of the mantra vows contained by the conventional truth is able to stand independently. It is enough to mention this in passing. Furthermore, these six activities are extensively explained in the commentary on the tantra during the time of recitation, and most Kalachakras in India and Tibet have emphasized them greatly. In order to understand the meaning of the tantra, they are clearly explained. However, my own view is this: such practices are a forgetting of the key to the deity, therefore, for those who previously had faith in the mantra deity, who have slightly stabilized their minds in the generation stage, and up to the completion of recitation, they can achieve the actual siddhi, or even subtle activities will naturally be accomplished from beginningless time, and it is for the purpose of achieving this that they are practiced. For beginners, this is not necessary, so in the present time, when practicing in accordance with the circumstances, first recite the heart mantra or near-heart mantra, or the ten powerful ones, a million times and perform a fire offering. Those who have received some guidance on the generation stage should perform these six activities with respect for the deity, and then recite the speech mantra a hundred thousand times and perform a fire offering. After that, it would be even better if the body recitation could be accomplished. It is also acceptable to consider the previously recited million times as a substitute. The true intention of the tantra commentary is to explain the six activities as approaching, which is a special approaching for the purpose of activities or siddhis, and not the fundamental approaching. If stability is obtained in the generation stage, and the key to the deity is not forgotten, then even for those who cannot achieve it, there are three types: the best person obtains siddhi by performing the six activities; the intermediate person recites the speech mantra and performs a fire offering on top of that; the worst person obtains siddhi by reciting the body mantra a million times on top of that. After understanding this roughly, if each person obtains a small amount of stability in the generation stage, then pacification and so on can be achieved without hindrance, the intermediate person can actually accomplish zombies and so on, and the person who obtains the best achievement will actually obtain the vision of the siddhis of the two great vidyadharas. After obtaining these, by practicing the conduct, one will quickly obtain the vidyadhara level. Now, here I will explain the visualization method for ordinary recitation: in the heart, on a moon or sun, or a seat stacked with the moon, sun, and Rahu, stack the letters of the ten powerful ones, with specific colors for each element.
Chinese
那摩。或者观想成与主尊身色相同的蓝色，为了成办一切事业，观想成绿色也可以。从那（绿色）中发出光芒，为了利益有情众生，再收回，观想融入十相自在中。念诵“嗡 梭哈”。又在四个位置上，认真地观想四个金刚的种子字，即头顶、密处、心间的吽字上方。在这三个位置的任何一个上，如前一样观想。对所有这些进行光芒的放射和收摄，这是心咒的念诵方式。将六道的种子字和近心咒的六个字，安置在六个位置上，进行光芒的放射和收摄。特别是在近心咒的每个字的方位上，在左右或上下观想嗡和梭哈。对于身语的咒语，观想在心间太阳等上方，种子字吽被那个咒语围绕，然后进行放射和收摄。眷属的念诵也用同样的方式来解释。对于六种事业，在心间观想月亮、太阳、罗睺重叠的上方，是各自咒语的字，上方加嗡，下方加啪特和梭哈等，根据各自的情况添加，观想放射光芒。观想主尊自己的身体做了任何与事业和行为相符的事情。关于字体的颜色，像迦字一样，与本尊的身色相同，有些人认为嗡也与此相同。如果上方的字和本尊的咒语二者需要与事业和行为相符，那么第一个是僵硬的事业，所以是黄色；第二个属于分离，所以是黑色；第三个是勾招，第六个是怀柔，所以是红色；第四个是息灭，第五个是增益，所以是白色。或者与事业相符的颜色，或者与其他的哈等相同，做成各自的颜色也可以，如果认为这样好，那么这时将名字的第一个字做成事业的颜色。如果需要成就眷属的本尊，那么对于各自的种子字，与共同的一样，做成三叠或五叠等的心咒念诵。仅仅是语、名、咒语不做为主，而是做成以种子字为先导的名字，即嗡 阿 汤 达热 吽 萨。
English
Namo. Or visualize it as blue, the same color as the main deity's body. To accomplish all activities, it is also acceptable to visualize it as green. From that (green) light radiates out, benefiting sentient beings, and then is drawn back in, visualizing it dissolving into the Ten-Powered One. Recite "Om Svaha." Also, at the four locations, clearly visualize the seed syllables of the four vajras, namely the crown of the head, the secret place, and just above the Hum at the heart. At any one of these three locations, meditate as before. Radiating and withdrawing light from all of these is the method of reciting the heart essence. Place the seed syllables of the six realms and the six syllables of the near-heart essence at the six locations, radiating and withdrawing light. Especially at the location of each of the six syllables of the near-heart essence, visualize Om and Svaha, one each to the left and right or above and below. For the mantras of body and speech, visualize the seed syllable Hum surrounded by that mantra on top of the sun, etc., at the heart, and then radiate and withdraw. The recitation of the retinue is also explained in the same way. For the six activities, visualize the syllables of the respective mantras on top of the overlapping moon, sun, and Rahu at the heart, adding Om above and Phat and Svaha, etc., below, according to the respective circumstances, and visualize light radiating. Visualize that the main deity's own body has done whatever actions are in accordance with the activity. Regarding the color of the letters, like the Ka syllable, it is the same as the deity's body color, and some consider Om to be the same as well. If the upper syllable and the mantra of the deity both need to be in accordance with the activity, then the first is the activity of stiffening, so it is yellow; the second belongs to separation, so it is black; the third is summoning and the sixth is subjugation, so it is red; the fourth is pacifying and the fifth is increasing, so it is white. Or, the color that is in accordance with the activity, or making the Ha, etc., the same as the other, making them their respective colors is also acceptable, if it is considered good. At that time, the first syllable of the name is made the color of the activity. If it is necessary to accomplish the retinue deities, then for their respective seed syllables, in accordance with the common one, do the heart mantra recitation of making them three-fold or five-fold, etc. Merely speech, name, and mantra are not made the main thing, but rather made into a name preceded by a seed syllable, namely Om Ah Tam Tare Hum Sa.
Chinese
说，因此，从心间的种子字中，咒语的字随着气息的呼出而一同产生，从太阳之路的右鼻孔以不合常规的方式，咒语的结尾引导着出去，随着气息的进入，合乎常规，即以嗡等咒语的开头引导着从月亮之路的左鼻孔进入，融入心间的种子字。当气停留在那里时，心专注于唯一的种子字，像这样的生起次第的金刚念诵也清楚地说明了。因此，三个字的真实金刚念诵也由此暗示而得以阐明。第四，计算利益和损害的支分：如前所述，详细说明了计算阿、库、哈、ྈྐ等各个元素的敌人、朋友和中立者的三种方式。要义的核心是，一般来说，从这个续部来看，在其他大多数情况下，有三十或三十二个元音，三十个辅音，以及在前面八十种例子的情况下，分为四十种等等。但在计算敌人和朋友的情况下，与语法等论典中出现的情况一致，即语连接的次第，稳定和移动各自的种子字，在各个时期出现的形态，以及字母之间相互利益和损害的方式，这四个阶段大多相似，但由于各自的需要，也有很多不同之处。因此，前三个阶段的水火等属于敌对的类别，但不一定实际的字母之间会相互损害，有些是中立的，有些是有益的。这里，咒语的开头和名称这两个必定会出现利益、损害和中立这三种情况，只是说了这一点。如果按照这个来说，水肯定是火的敌人，风是中立的，也就是无能为力，土肯定是朋友，但总的来说，仅仅是水元素的字母是火的敌人等等的类别，即使仅仅是这样产生，火、风、土三个的字母，每一个都有可能出现利益、损害和中立三种情况。因此，在其他场合所说的三十个辅音，内部每五个一组分为六组，每一组与六个元素中的一个结合，每一组五组也是五个。元音分为六组，对应六个元素。
English
It is said, therefore, from the seed syllable in the heart, the letters of the mantra arise together with the exhalation of breath, and from the right nostril of the solar path, in an unconventional manner, the end of the mantra leads the way out, and with the inhalation of breath, in a conventional manner, that is, with the beginning of mantras such as Om leading the way, it enters from the left nostril of the lunar path and dissolves into the seed syllable in the heart. When the breath remains there, the mind is focused on the single seed syllable, and this kind of Vajra recitation of the generation stage is also clearly explained. Therefore, the actual Vajra recitation of the three syllables is also clarified by this implication. Fourth, calculating the limbs of benefit and harm: As mentioned above, the method of calculating the three types of enemies, friends, and neutrals for each element, such as A, Ku, Ha, ྈྐ, etc., is explained in detail. The essence of the meaning is that, in general, from this tantra, in most other cases, there are thirty or thirty-two vowels, thirty consonants, and in the case of the eighty examples above, they are divided into forty, etc. However, in the case of calculating enemies and friends, it is in accordance with what appears in treatises on grammar, etc., that is, the order of verbal combination, the seed syllables of the stable and mobile respectively, the manner of appearance at various times, and the manner in which letters mutually benefit and harm each other. These four stages are mostly similar, but there are also many differences due to their respective needs. Therefore, the fire and water of the first three stages belong to the category of enemies, but it is not necessarily the case that the letters actually harm each other, some are neutral, and some are beneficial. Here, it is assumed that the beginning and the name of the mantra will necessarily have the three effects of benefit, harm, and neutrality, and this is all that is said. If we take this into account, water is definitely the enemy of fire, wind is neutral, that is, powerless, and earth is definitely a friend, but in general, just the letter of the water element is born into the category of the enemy of fire, etc., even if it is just born like that, each of the letters of fire, wind, and earth may have the three situations of benefit, harm, and neutrality. Therefore, the thirty consonants mentioned in other contexts are divided into six groups of five internally, and each group is combined with one of the six elements, and each group of five is also five. Vowels are divided into six categories, corresponding to the six elements.