Chinese
此外，有些上师没有请护法神离开，而是说把他们作为中间的见证人也很好。之后，以守护自身和坛城，以及祈愿和吉祥来结尾。第二，坛城的简略收摄：这是在修法完成时需要的，大致上与刚才所说的后行仪轨相似，但细微的差别就像在灌顶仪轨中所说的那样。然而，不将彩粉迎请到河流中。这样，此时要做到吉祥为止，这是第一座的仪轨。在之后的座次中，即使没有圆满完成自生本尊的修法也可以，自己刹那间观想为怖畏金刚的身相，念诵三种咒语中适合的一个，然后进入前生本尊的仪轨等，其他都一样。在简略修法的这个时候，按照适当的方式进行火供，最好每天进行一次火供，可以在第一座，或者第二座、第三座的中间间隙进行。在最后一座的结尾，以外供朵玛的方式，在修法房间的门外供养六十四个朵玛。敲击钹，进入房间后，在三种咒语的结尾，加上“哈哈嘻嘻嘿嘿吼吼”的八种笑声，一边发出声音一边绕圈，观想进入坛城，然后进行后续的仪轨。中等的话，像六个月那样，在上下弦月的初八、初十、十五等等进行一次火供，最下等也要在开始、中间、结尾三个阶段进行火供。朵玛方面，最好是四座，中等是两座，最下等是在傍晚或半夜一次，说是以供养神灵食物的角度来做，但通常的朵玛仪轨是每座都需要。这样，上师们将这种方式称为“近修、修持、念诵”的术语。一般来说，这被称为“近修”和“近成就”，意思是最大的念诵和最小的修持，因此是兼顾念诵和修持两方面的。有些人使用“修念”这个术语，如果指的是这个，就没有矛盾。后来出现的一种叫做“笑声”的修法中，在根本的念诵阶段，面前没有任何本尊的所依，刹那间将本尊迎请到面前，然后做出好像要杀敌人的样子。
English
Furthermore, some gurus do not ask the oath-bound protectors to depart, but say that it is good to keep them as intermediate witnesses. After that, it concludes with protection for oneself and the mandala, as well as prayers and auspiciousness. Secondly, the abbreviated gathering of the mandala: This is necessary when the practice is completed, and is generally similar to the subsequent rituals just mentioned, but the subtle differences are as described in the empowerment ritual. However, the colored powders are not invited into the river. Thus, at this point, one should perform up to the auspiciousness, which is the ritual of the first session. In the subsequent sessions, it is acceptable even if the self-generation of the deity is not fully accomplished. One should instantly visualize oneself as the form of the Great Vajrabhairava, recite one of the three mantras as appropriate, and then engage in the ritual of the front generation deity, etc. The rest is the same. During this time of abbreviated practice, perform the fire puja as appropriate. It is best to perform one fire puja each day, which can be done during the interval between the first, second, or third session. At the end of the final session, offer sixty-four tormas outside the door of the practice room in the manner of an outer offering. Ring the cymbals and enter the room. At the end of the three mantras, add the eight laughter sounds of "Haha Hihi Hehe Hoho", making sounds while circumambulating, and visualizing entering the mandala. Then perform the subsequent rituals. For the intermediate level, like six months, perform one fire puja on the eighth, tenth, and fifteenth days of both the waxing and waning moons. Even the lowest level should perform fire pujas at the beginning, middle, and end. As for tormas, the best is four sessions, the intermediate is two sessions, and the lowest is one session in the evening or midnight, saying that it is done from the perspective of offering food to the deities, but the usual torma ritual is needed for each session. Thus, the former lamas used the term "approach, accomplishment, recitation" for this method. Generally, this is called "near approach" and "near accomplishment", meaning the greatest recitation and the smallest accomplishment, so it encompasses both recitation and accomplishment. Some people use the term "accomplishment-approach", and if it refers to this, there is no contradiction. In a later practice called "Laughter", during the fundamental recitation stage, there is no support of any deity in front, and in an instant, the deity is invited to the front, and then one acts as if intending to kill the enemy.
Chinese
叫做“啦，修持”。说“粗猛迅速”等，是没有口诀却假装有口诀，如同瞥见一种简陋的修法，似乎模仿了它，但即使粗猛迅速，也只是徒劳无功。一般来说，如果没有其他功德，就没有必要仅仅粗猛。现在大多数的咒师，除了修法的表面形式外，很难真正地实践修法，因此，对于现在要实践修法的人来说，这次的念诵修持最为重要。之后，实际的修法也大多与此相似，如果将表面形式作为道路，那么观想的特点是在前生起念诵之前，将自与前融合，在念诵时，从自己的心间发出光芒，供养所有的佛，并以此来获得加持，这才是最重要的。还有，自己从心间出来，特别是供养洁净的食品，也就是供养神馐的朵玛等等。最好在四座的每个座间都不断地进行火供和外朵玛。如果自己无法做到，并且有清净的道友，也可以由道友来做。最差也要每天在任何一个座间，不断地进行一次火供。如果没有准备好用具，但观想清晰，那么就按照适当的方式进行物质的火供，并说要进行四座的禅定火供，但观想清晰是很难的。如果进行半月等修持，为了避免在实际修持中昏睡，晚上可以让道友念诵咒语。大修的表面形式是，在头盖骨或吉祥的容器中，放置大肉等适当的誓言物，或者放置酥油或乳香等也可以。将其放置在坛城的中央或前方。其他与修法时相同。将修法物观想为清净、加持和咒语三者，或其中任何一个的字堆。在念诵时，从所有佛的心间，不断地迎请咒语字，融入修法物中，并在结束时进行保护。在最初的夜晚，在后续仪轨时，要强烈地祈祷，并
English
It is called "La, practice and recitation." Saying things like "rough, fierce, and swift," is pretending to have secret instructions when you don't. It's like catching a glimpse of a crude method of practice and imitating it, but even if it's rough and swift, it's just exhausting and fruitless. In general, if you don't have other qualities, there's no need to be just rough. Most mantra practitioners these days only have the appearance of practice, and it's difficult to actually put the real practice into practice. Therefore, for those who want to put practice into practice these days, this recitation practice is the most important. After that, the actual practice is mostly similar to this. If you take the appearance as the path, the special feature of the visualization is that before the recitation of the front generation, you mix yourself with the front, and during the recitation, light radiates from your heart, offering to all the Buddhas and receiving blessings, which is the most important thing. Also, you yourself come out from your heart, especially offering clean food, that is, offering the torma of the deity's food and so on. It is best to continuously perform fire pujas and outer tormas at all the session breaks of the four sessions. If you cannot do it yourself and have a pure friend, the friend can do it. At the very least, you must continuously perform one fire puja in any session of each day. If the equipment is not ready and the visualization is clear, then perform the material fire puja in an appropriate manner, and say that you should perform the four sessions of meditative fire puja, but clear visualization is difficult. If you are doing half a month of practice, etc., in order to avoid falling asleep during the actual practice, you can have a friend recite mantras at night. The superficial form of the great practice is to place the appropriate samaya substances such as large meat in a skull or an auspicious vessel, or you can place butter or ghee, etc. Place it in the center or front of the mandala. Otherwise, it is the same as during practice. Visualize the practice substance as a pile of letters of purification, blessing, and mantra, or any one of them. During the recitation, continuously invite the mantra letters from the hearts of all the Buddhas, dissolve them into the practice substance, and protect them at the end of the session. In the early nights, during the subsequent rituals, pray intensely and
Chinese
其他的想法也大致相同。最后的晚上，半夜或者黎明时分，在结束修法之后，将朵玛送出去，然后回到里面，强烈祈请赐予成就。心中想着（本尊）会说：你想要什么成就？祈请赐予获得不死金刚身，赐予金刚寿成就，赐予精华中的精华。像这样祈请之后，将之前的修法物品加持，想着主尊用左手赐予自己。用双手取修法物品，念诵三字真言，心中供养上师和坛城诸尊，以及所有佛菩萨。自己吃喝，想着所有众生都能获得这个成就，对此生起信心。之后再次进行火供，稍微做一下内供。或者不另外准备修法物品，为了这个目的，按照坛城仪轨中的方法进行瓶修，将瓶子安放在放置修法物品的地方。正式修法时，观想等与之前相同。此时，代替获得物品的成就，通过入我的方式，获得完整的瓶灌顶，或者仅仅是水灌顶，其必要与之前相同，但加持力更大。然而，为了不让物品修法的中断，也一定要进行之前的修法。之后像之前一样进行后行仪轨，迎请坛城本尊返回。之后在另一天，在坛城原来的地方，进行火供、朵玛和会供等。这些修法和大修法，即使只是模仿，也能产生巨大的力量和能力，以及增长寿命和财富等加持。如果念诵修持时，没有准备好所需的物品等，可以通过观想来修持坛城，或者依靠实际绘制的佛像也可以。这样说。因此，这种方法普遍适用于所有事业，是成就殊胜成就或成就的方法。在此基础上，增加一些猛厉事业的特点，进行念诵修持结合和修法事业等的方法是，《释论三篇》和实修
English
Other thoughts are roughly the same. On the last night, at midnight or dawn, after finishing the practice, send the torma outside, then return inside and strongly pray for accomplishments. Think that (the deity) will say: What accomplishment do you want? Pray to be granted the attainment of the immortal Vajra body, the accomplishment of Vajra life, and the supreme essence of elixirs. After praying like this, bless the previous practice items, thinking that the main deity bestows them to you with his left hand. Take the practice items with both hands, recite the three-syllable mantra, and mentally offer them to the Guru and the deities of the mandala, as well as all Buddhas and Bodhisattvas. Eat and drink, thinking that all sentient beings can obtain this accomplishment, and have faith in it. After that, perform the fire puja again, and do a brief inner offering. Alternatively, without preparing separate practice items, for this purpose, perform the vase practice as described in the mandala ritual, and place the vase where the practice items are placed. During the actual practice, the visualization etc. are the same as before. At this time, instead of obtaining the accomplishment of the items, through the method of self-entry, obtain the complete vase empowerment, or just the water empowerment, its necessity is the same as before, but the blessing is greater. However, in order not to interrupt the practice of items, the previous practice must also be performed. After that, perform the subsequent rituals as before, and invite the mandala deity to return. Then on another day, in the original place of the mandala, perform fire puja, torma, and tsokhor etc. These practices and great practices, even if they are just imitations, can generate great power and ability, as well as blessings such as increasing lifespan and wealth. If you have not prepared the necessary items etc. when reciting and practicing, you can practice the mandala through visualization, or you can rely on an actual painted Buddha image. It is said so. Therefore, this method is universally applicable to all activities, and is a method of accomplishing supreme accomplishment or accomplishment. On this basis, adding some characteristics of fierce activities, the methods of performing recitation and practice combined and practice activities etc. are in the "Three Commentaries" and practical
Chinese
要知道在仪轨等之中有明确的说明。仅仅为了诛杀敌人而建造大型坛城，进行六个月等的念诵和修持的结合，是不允许半途而废的。念诵和修持的结合，以及修持和盛大法会的场合，这些是用来展示实践的吗？即使只是象征性的情况也可以。近修、修持和盛大法会这三者不能在同一个坛城上进行，因为仪轨是不同的。然后，必须依次送走之前的坛城，并重新建造之后的坛城。如果在一个普通的房屋里建造坛城，有些人认为一个场地仪轨的土地就足够了。但在实践中，因为这是为了净化自己的心垢的关键，并且目的不同，所以必须按照所说的，逐一进行场地仪轨。这里实际所说的这些修持的次第，被称为殊胜修持。也就是说，按照这个续部的观点，殊胜并不一定只指大手印殊胜的成就，而是指一般的成就。七种分别的第一种分别的殊胜的含义也是这个。最初，即使对诛杀敌人等短暂的事务感到高兴，从而完成了念诵和修持，但在那种情况下，事务可能会稍微成功。正如所说：“如果神不高兴，自身就会被摧毁。”因此，地方狭小且不吉祥，成就的缘起也不会实现。为了殊胜修持的目的，如果通过精勤供养来完成根本的念诵和修持，那么从根本上，通过使神高兴的缘起，以后无论用于什么事务，都容易成功，并且事务的力量强大，不会出现违逆等不吉祥的事情。即使不是真正的修持，只是修持的象征，以后也会实现获得成就的缘起，并且现在立即也会使所有事务的仪轨变得吉祥。如果这些根本的修持被省略，那么以后在修持事务时，正如以前的旧文献中所说的那样，依赖于彩粉坛城，或者如果那也不成功，则依赖于绘画的坛城，