Chinese
因为大多数忿怒尊坛城都呈现出那样的形象，而且“金刚亥母”这个名称的含义，从外表上看也是属于这一类的缘故。这里作为补充说明，稍微讲一下念诵的现观。一般来说，念诵也分为两种：世俗谛的念诵和胜义谛的念诵。或者说是生起次第的念诵和圆满次第的念诵两种。其中，胜义谛和圆满次第的念诵，在《春之滴》（dpyid kyi thig le）等中有阐述，所以这里不赘述。如果按照生起次第的念诵来说，有念诵者的特征、念诵的必要、念诵的本体、念诵的分类、四种事业的诀窍、念诵的次数、念诵的支分等等。第一，是具有誓言并且对念诵非常欢喜。第二，是为了清净心的垢染，为了获得语的能量，以及为了策励与自己属于不同传承并且有名的智慧本尊，以及属于其眷属的那些本尊的意续。在《金刚帐续》中说：“佛陀菩提萨埵和，空行母和自女伴，为了显现于眼前，真言乃是敬奉语。” 这样也说了像是迎请智慧本尊一样的意义。虽然智慧本尊有迎请和不迎请的区别，但并不是说迎请了就听得到，不迎请就听不到，或者有远近的差别。而是说，通过与语金刚的因相符的念诵来对治障碍，并且通过法性的念诵使障碍一点一点地减少时，与智慧本尊越来越接近，这也是事物的法性。咒语的本尊是从咒语中产生的，因此修持因咒语，果本尊也会变得亲近。例如，多次呼唤拉辛（lha sbyin），拉辛就会靠近，这只是一个比喻。第三，以意念想着诸佛的语，也就是法身的自性，与智慧的明咒种类相同，口中念诵，并且信解为智慧明咒的本体，在那时如果以执着进入，那么依靠缘起就不会被欺骗。虽然显现果的明咒的因，也就是平凡的文字，那样的形象和信解一次是不够的，但是经常反复地
English
Because most wrathful deity mandalas appear that way, and the meaning of the name "Vajravarahi" also seems to belong to this category from the outside. Here, as a supplementary explanation, I will briefly discuss the realization of recitation. Generally, recitation is also divided into two types: conventional truth recitation and ultimate truth recitation. Or, there are two types: the recitation of the generation stage and the recitation of the completion stage. Among them, the recitation of ultimate truth and the completion stage is explained in texts such as "Spring Drop" (dpyid kyi thig le), so I will not elaborate on it here. If we consider the recitation of the generation stage, there are the characteristics of the reciter, the necessity of recitation, the essence of recitation, the classification of recitation, the key instructions for the four actions, the number of recitations, and the limbs of recitation. First, it is to have vows and be very happy with recitation. Second, it is to purify the defilements of the mind, to obtain the power of speech, and to stimulate the mind-stream of the wisdom deities who belong to different lineages from oneself and are famous, as well as those who belong to their retinue. In the Vajra Tent Tantra, it says: "Buddhas, Bodhisattvas, Dakinis, and one's own consorts, in order to make them manifest, mantra is said to be offered for hearing." This also explains the meaning of inviting wisdom deities. Although there is a difference between inviting and not inviting wisdom deities, it is not that inviting them means they can hear, and not inviting them means they cannot hear, or that there is a difference in distance. Rather, it is that by reciting in accordance with the cause of speech vajra, one counteracts obscurations, and by reciting the nature of reality, obscurations gradually decrease, and one becomes closer and closer to the wisdom deities, which is also the nature of things. The deity of mantra arises from mantra, so by practicing the cause mantra, the result deity also becomes closer. For example, if one calls Lhasbyin many times, Lhasbyin will come closer, which is just a metaphor. Third, one thinks in one's mind that the speech of the Buddhas, which is the nature of the Dharmakaya, is the same as the wisdom mantra, and one recites it with one's mouth, and one believes that it is the essence of the wisdom mantra. At that time, if one enters with attachment, then one will not be deceived by interdependence. Although the cause of manifesting the result mantra, which is the ordinary letters, is not enough with just one such image and belief, one must constantly and repeatedly
Chinese
通过反复念诵而成就，是念诵的意义。其中有两种成就的方式：当咒语能够成就共同的悉地和各种事业时，这可以算是成就了明咒，但仅凭这一点还不能算是成就了智慧。在具有这种能力的基础上，更进一步地将一切声音都理解为咒语的本性时，才能算是成就了智慧。当它远离一切障碍时，就变成了佛陀所说的金刚咒。这种方式不仅仅适用于咒语。正如所说：无论以何种想法，能将人们的心紧密相连，它就会变成那样的自性，如具有各种形状的如意宝。因此，如果以对果位的信心，持续不断地观想心中所观想的本尊，那么暂时能够执行本尊的事业，并且它会转变成另一种法，成为获得佛陀果位的直接原因。同样，对于佛像和悉地的物质等，也应了解加持融入的方式与此类似。因此，与智慧明咒相似的事物，通过与之相关的信心，反复地重复念诵，这就是念诵的本质。有些人说这是止观瑜伽，但并非如此，因为从止观中起身与语言行为的业有关。如果认为需要不散乱的心，所以是止观，那么其他所有的后行也都需要不散乱的心，因此它们也会变成止观。第四，如果厌倦了止观，那么观想从心间的智慧萨埵的心中，从等持萨埵的“那达”中，随着气息呼出，伴随着吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的声音，开展本尊众，成办二利；随着气息吸入，伴随着嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）的声音，将本尊众收摄回来，安住时，观想以阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）字的声音融入那达，这就是金刚念诵。从心间的“那达”或种子字或咒语鬘中，开展本尊众，成办二利；收摄回来，收摄到最初开展之处，这就是开展和收摄的念诵，或者誓言的念诵。安住在一切法平等性的我慢中，因此咒语鬘从外面进入自己的口中，通过身体的形状，通过金刚道。
English
The meaning of recitation is to achieve through repeated recitation. There are two ways to achieve this: when the mantra can accomplish common siddhis and various activities, it can be considered as achieving the knowledge mantra, but this alone is not enough to be considered as achieving wisdom. On top of having this ability, further understanding all sounds as the nature of the mantra is considered as achieving wisdom. When it is free from all obscurations, it becomes the Vajra mantra spoken by the Buddha. This method is not only applicable to mantras. As it is said: Whatever thoughts can closely connect people's minds, it will become that nature, like a wish-fulfilling jewel with various shapes. Therefore, if one constantly contemplates the deity visualized in the mind with faith in the fruition, one can temporarily perform the activities of the deity, and it will transform into another Dharma, becoming the direct cause of attaining the Buddhahood. Similarly, one should understand that the way blessings enter into statues and substances of siddhis is similar to this. Therefore, things similar to the wisdom knowledge mantra, through the faith associated with it, repeatedly reciting, is the essence of recitation. Some say this is Shamatha-Vipassana yoga, but it is not, because rising from Shamatha is related to the karma of speech actions. If one thinks that Shamatha is necessary because it requires an undistracted mind, then all other subsequent actions also require an undistracted mind, so they would also become Shamatha. Fourth, if one becomes tired of Shamatha, then visualize that from the heart of the wisdom being in the heart, from the nada of the Samadhi being, along with the exhalation of breath, accompanied by the sound of Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), the assembly of deities is emanated, accomplishing the two benefits; with the inhalation of breath, accompanied by the sound of Oṃ (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡), the assembly of deities is gathered back, and when abiding, visualize that with the sound of Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) the nada dissolves, this is Vajra recitation. From the nada, seed syllable, or mantra garland in the heart, emanate the assembly of deities, accomplishing the two benefits; gathering back, gathering back to where it was first emanated from, this is the recitation of emanation and gathering, or the recitation of vows. Abiding in the pride of the equality of all dharmas, therefore the mantra garlands enter one's own mouth from the outside, passing through the shape of the body, through the Vajra path.
Chinese
从……到莲花处成熟。从阿瓦都提道向上升起，从母亲的口中出来。进入自己的口中，融入心间的纳达或种子。又由此产生咒鬘，进入莲花处，如前观修轮转等。这是“多里”，即“肩舆”的念诵。其他与此相似，父母二者皆以三重菩萨的形相传递，从自己心间的禅定菩萨中升起，轮转的方式是向外轮转，因此从自己的口中出来，进入母亲的口中等。认为是智慧的念诵。这二者都是轮的念诵。顶轮的吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）和脐轮的阿（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿）本来就已成就，认为由此产生咒语的声音，这是自性的念诵。此外，《现观庄严论》中说：“如命勤作与仪轨，当修智慧之念诵，以舒卷之结合力，速疾获得诸成就，具足五甘露已后，轮之誓言念诵者，以忿怒语念诵已，一切成就皆易得，坛城之众一切之，念诵亦以等持作，如慧方便之仪轨，念诵能赐瑜伽义，瑜伽母与空行勇，现前亦能施胜妙。”这里说，命勤作等是金刚念诵。舒卷等是誓言念诵。轮等是多里和智慧的念诵。智慧方便等也旁敲侧击地显示了自性念诵。坛城众等是轮的念诵的作法。五甘露是指，念诵时口中含着五甘露丸念诵的意思。这是修法的时候，闭关时则不需要。以忿怒语是指，口念诵声音强烈的忿怒念诵，也显示了这一点。实际上是指猛厉黑鲁嘎的念诵。安置念诵是指，在心中安置咒鬘，像阅读一样进行，这也是像普遍流传的那样，在这里也同样适用。还有遮止念诵、意念诵、耳语念诵、语念诵、忿怒念诵、咒语和形象。
English
From... to the lotus, it matures. Rising upwards from the Avadhuti path, it emerges from the mother's mouth. Entering one's own mouth, it dissolves into the nada or seed in the heart. Again, from this, a mantra garland arises, enters the lotus, and meditates on the cycles as before. This is the "Doli," or "Palanquin" recitation. Others, similar to this, transmit the form of three stacked bodhisattvas in both the father and mother, and the samadhi bodhisattva rises from the samadhi in one's own heart, and the way of cycling is to cycle outwards, so it emerges from one's own mouth and enters the mother's mouth, etc. It is considered the wisdom recitation. Both of these are wheel recitations. The Haṃ (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽) of the crown chakra and the Aṃ (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿) of the navel chakra are originally accomplished, and believing that the sound of mantra arises from this is the recitation of self-nature. Moreover, in the Abhisamayalankara it says: "Like life exertion and ritual, one should practice the wisdom recitation, with the union of expansion and contraction, one will quickly obtain all accomplishments, having possessed the five amritas, the wheel's samaya recitation, having recited with wrathful words, all accomplishments are easily obtained, the mandala assembly, all recitations are also done with equipoise, like the ritual of wisdom and means, recitation bestows the great meaning of yoga, the yogini and dakini heroes, will also directly bestow the supreme." Here it says that life exertion, etc., is the vajra recitation. Expansion, etc., is the samaya recitation. Wheel, etc., is the Doli and wisdom recitation. Wisdom means, etc., also alludes to the self-nature recitation. Mandala assembly, etc., is the method of doing the wheel recitation. The five amritas refer to the meaning of reciting with five amrita pills in the mouth during recitation. This is during practice, but it is not necessary during retreat. With wrathful words refers to the wrathful recitation with a strong vocal recitation, which also shows this. In reality, it refers to the recitation of the fierce Heruka. The arrangement recitation refers to arranging the mantra garland in the heart and proceeding like reading, which is also applied here as it is commonly known. There are also the stopping recitation, the mind recitation, the whispering recitation, the speech recitation, the wrathful recitation, mantras, and forms.
Chinese
以及，瑜伽的念诵等也属于念诵的分类。第五是，根本续中说：任何最为著名的明咒，它的分类次第有四种，颜色、使者等明咒，如箭之势般周遍运行。互相交合的秘密明咒，由处所本身来区分。寂静法业是松缓的，不是猛烈粗暴的。从种子字（藏文：ས་བོན་，梵文天城体：बीज，梵文罗马拟音：bīja，汉语字面意思：种子）之鬘开始持诵，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）位于末尾。如果所调伏的对境被遮止，一步也不能移动。交合而结合，以金刚套索系缚，以金刚分开，同样以羽毛束围绕。等等这样说了。这些续部的金刚语，虽然有很多可以与其他意义的类别相连，但此处与四种事业的念诵相联系是：颜色，指息灾时念诵白色咒鬘，增益时黄色，怀爱时红色，降伏的事业是黑色，从咒语幻化的使者也是各自不同的。如箭之势运行，一些早期藏人认为是息灾的时候，但这与息灾时应松缓相违背，因此印度的注释者们与降伏相联系是正确的。因此，在念诵父母双运的明咒时，在父亲的明咒念完之后，母亲的明咒的字母出现时，不要区分，要观想父母的明咒如双重编织的鬘一样出现，而不是观想父母明咒的字母互相交合的状态。如果只是念诵父亲等，那么同一个明咒的两个字母，观想成嘎乌盒交合的状态，这就是交合结合等的意义。看起来，对于息增怀诛四种事业的观想，都适用于开展、收摄、布置和轮涅念诵这三种。开展收摄时，将明咒本身与光芒一起，与开展和收摄的节奏相结合。布置的时候，需要与从明咒产生的光芒相结合等等。而轮涅誓句念诵，如经中所说：以忿怒尊的语句念诵。因为吉祥黑汝嘎金刚是所有忿怒尊中最殊胜的，所以赞叹对忿怒尊进行轮涅念诵。