English
And, the recitation of yoga etc. also belongs to the category of recitation. The fifth is, as stated in the Root Tantra: Whatever mantra is most famous, its divisions are in four orders. Mantras such as color and messengers, revolve completely like the force of an arrow. The secret mantras that unite with each other are distinguished by the place itself. For pacifying actions, it is relaxed, not fierce or harsh. Hold the garland of seed syllables (Tibetan: ས་བོན་, Sanskrit Devanagari: बीज, Sanskrit Romanization: bīja, Chinese literal meaning: seed) from there, Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) resides at the end. If the object to be subdued is obstructed, not even one step can be taken. Being joined in union, bound with a vajra lasso, separated by a vajra, and similarly surrounded by a cluster of feathers. And so on, it is said. These vajra words of the tantras, although there are many that can be connected to other categories of meaning, here, connecting them with the recitation of the four actions is: color, referring to reciting a white mantra garland for pacifying, yellow for increasing, red for magnetizing, and black for subjugating actions, the messengers emanated from the mantra are also different. Some early Tibetans believed that going with the force of an arrow is for the time of pacifying, but this contradicts the statement that pacifying should be relaxed, therefore the Indian commentators correctly connect it with subjugation. Therefore, in the practice of reciting the union of father and mother mantras, after the father's mantra is completed, when the letters of the mother's mantra appear, do not distinguish them, but visualize the father and mother mantras appearing like a double-woven garland, rather than visualizing the letters of the father and mother mantras residing in a state of mutual union. If only the father etc. are recited, then visualize two letters of the same mantra in the state of a gau box in union, this is the meaning of being joined in union etc. It seems that the visualization of the four actions is applicable to all three: expanding, contracting, arranging, and wheel recitation. During expansion and contraction, the mantra itself, together with light, is combined with the rhythm of expanding and contracting. During arrangement, it is necessary to combine with the rays of light arising from the mantra etc. As for the wheel samaya recitation, as it says in the scripture: Recite with the words of the wrathful deity. Because the glorious Heruka Vajra is the supreme of all wrathful deities, therefore it is praised to perform wheel recitation for the wrathful deity.
Chinese
因此，如果与此结合，那么寂静法的咒语字稍微不接触。观想每个字都发出白色光芒，缓慢旋转，松弛而缓慢地运行。对于怀业，红色字发出红色光芒，前一个字的下方有铁钩般的光芒，后一个字上方有绳索眼般的光芒。像铁钩一样钩住后，前一个字引导后一个字的方式，就像一串小羊羔一样运行。对于猛咒，上师们说像是黑色线绳一般。第一个字面向东方，第二个字面向北方，第三个字面向西方，第四个字面向南方等等。或者像金刚分割的运行方式，前一个字推前一个字，后一个字推后一个字，非常快速，像箭一样运行。对于增法，观想每个咒字都发出光芒，在字下方的方向逐渐增多，顶端稍微卷曲，形成许多重叠的形状，像孔雀羽毛堆一样。对于所有情况，同样地，前一个字的前一个字的下方连接着后一个字的后一个字的上方，观想字不接触，光芒连接的方式旋转。“用铁钩自身来钩取。”以及“用穿刺的箭来结合。”这些是怀业的使者展现的方式。“用杵木来搅拌。”以及“用金刚口来吞噬。”这些是猛咒的使者的行为。从非时死亡中获得胜利，与手杖（梵文：Khaṭvāṅga）结合。在颅骨的供养容器中，口中必定结合武器。这些是寂静法和增法。为了成就悉地而念诵时，咒字的颜色与本尊的身色相同，光芒的颜色是五种颜色，或者为了本尊的怀业而呈现红色。也这样说过，运行方式与寂静法相同，缓慢运行。对此，从口轮向外放射，从金刚道返回，能够生起稳固和明亮的体验。有融入下部脉轮的利益，然而，可能会出现气息向上涌动的障碍。从金刚向外运行，从口轮
English
Therefore, if combined with this, the mantra syllables for pacifying actions should be slightly non-touching. Meditate on each syllable emitting white light, slowly rotating, relaxed and slowly moving. For the action of subjugation, the red syllables emit red light, with a hook-like light at the bottom of the previous syllable, and a lasso-eye-like light at the top of the following syllable. After hooking with the hook-like light, the way the previous syllable leads the following syllable is like a string of lambs running. For wrathful actions, the previous lamas say it is like a black thread. If the first syllable faces east, the second faces north, the third faces west, and the fourth faces south, and so on. Alternatively, it is the way of vajra division, where the previous syllable pushes the previous syllable, and the following syllable pushes the following syllable, moving very quickly, like the force of an arrow. For increasing actions, meditate on each mantra syllable emitting light, gradually increasing in the direction below the syllable, with the tip slightly curled, forming many overlapping shapes, like a pile of peacock feathers. For all cases, similarly, the bottom of the previous syllable of the previous syllable is connected to the top of the following syllable of the following syllable, meditating on the syllables not touching, but the light connecting and rotating. "Attract with the hook itself." And "Bind with the piercing arrow." These are the ways the messengers of subjugation manifest. "Stir with the pestle." And "Devour with the vajra mouth." These are the actions of the messengers of wrathful actions. Overcoming untimely death, combine with the khaṭvāṅga. In the skull offering vessel, definitely combine weapons in the mouth. These are for pacifying and increasing actions. When reciting for the purpose of accomplishing siddhis, the color of the mantra syllables is the same as the body color of the deity, and the color of the light is five colors, or red for the subjugation of the deity. It is also said that the way of moving is the same as pacifying actions, moving slowly. In this regard, radiating outward from the mouth chakra and returning from the vajra path creates the experience of stability and clarity. There is the benefit of dissolving into the lower chakra, however, there is a possibility of obstacles arising from the upward rush of wind. Moving outward from the vajra and from the mouth
Chinese
进入其中的专注是为了生起无分别的体验，使命气融入中脉，消除风向上涌的障碍。然而，稍微这样专注可能会有专注不清晰的危险，所以不要只做一种，而是将两者分别交替修习为好。也就是早上和傍晚修习往回收摄，中午和下午修习向外放散，这样认为是好的。有些人认为像用箭的力量排列文字一样旋转，等等，这只不过是随意说说而已。对于眷属的念诵，应以摄散念诵为主。也就是在主尊心间观想那个本尊的咒语，并想眷属以念诵咒语的帮助来作为主尊，念诵那个本尊的咒语是口诀。第六，对于成就悉地，认为是不可限量的。然而，因为那个宗派非常习惯于本尊的观修，所以为了成就，如续部所说，念诵一万遍等等少量也能成就。如果专注不稳定，仅仅口头念诵成就悉地是困难的。有些人说要念诵直到获得菩提等等，这是在胡说八道，只不过是哄骗愚人而已。想要成办一些普通上师的事业，仅仅做数量的念诵和共同的一样。对于父母本尊的近心咒，念诵七十万遍等等，父母本尊中以哪个为主，就念诵那个本尊的种子字十万遍。心咒念诵四十万遍。根本咒念诵八千遍。对于眷属们，念诵一万遍。或者按照后来的实践，对于三个轮的本尊，每个念诵四万遍，对于十二母神，念诵四千遍。据说根本咒、心咒、近心咒这三个，只要各自的数量达到也可以，对于灌顶和开光等等，为了请求允许的念诵，现在被称为补念，主尊的心咒三万遍，三个轮念诵两万遍，十二瑜伽母念诵五千五百遍，有些人认为这是根本念诵，那是不好的。经藏中说：首先要做念诵，按照仪轨念诵十万遍，轮的秘密咒语十万
English
The focus of entering into it is to generate the experience of non-discrimination, to make the life-force energy dissolve into the central channel, and to eliminate the obstacle of the wind rushing upwards. However, focusing in this way slightly may have the danger of the focus becoming unclear, so do not do only one, but rather alternate and practice both separately as better. That is, it is considered good to practice drawing back in the morning and evening, and scattering outwards at noon and afternoon. Some people think that the way of rotation is like arranging letters with the force of an arrow, etc., which is just talking randomly. For the recitation of the retinue, the recitation of gathering and scattering should be the main focus. That is, visualize the mantra of that deity in the heart of the main deity, and think that the retinue is acting as the main deity with the help of reciting the mantra, and reciting the mantra of that deity is the oral instruction. Sixth, it is considered immeasurable for accomplishing siddhis. However, because that lineage is very accustomed to the visualization of the deity, in order to accomplish it, as stated in the tantras, even a small amount of recitation, such as ten thousand times, can be accomplished. If the focus is not stable, it is difficult to accomplish siddhis by merely reciting verbally. Some people say to recite until enlightenment is attained, etc., which is nonsense and only deceives fools. If you want to accomplish some activities of ordinary teachers, just doing the number of recitations is the same as the common ones. For the near-heart mantra of the parent deities, recite seven hundred thousand times, etc., and whichever of the parent deities is the main one, recite the seed syllable of that deity one hundred thousand times. Recite the heart mantra four hundred thousand times. Recite the root mantra eight thousand times. For the retinue, recite ten thousand times. Or according to later practice, for the deities of the three wheels, recite forty thousand times each, and for the twelve mothers, recite four thousand times. It is said that for the root mantra, heart mantra, and near-heart mantra, it is acceptable as long as the respective numbers are reached. For empowerments and consecrations, etc., the recitation to request permission, which is now called supplementary recitation, is three hundred thousand times for the heart mantra of the main deity, two hundred thousand times for the three wheels, and five thousand five hundred times for the twelve yoginis. Some people think this is the root recitation, which is not good. It is said in the Abhidharma: First, the recitation should be done, reciting one hundred thousand times according to the ritual, and the secret mantra of the wheel one hundred thousand.
Chinese
不念诵，其他则念诵百万遍。这叫做根本念修。现在想要念诵四倍的数量。补充圆满时，以上面的为广大，舍弃三轮为中等，只念诵主尊父母为简略。第七，所说的念诵不损减咒语的支分，那个支分又是什么呢？安住于咒语本身的支分是，避免长短不一、随意增减文字以及错谬这三种情况。顺合助缘的支分是，各自成办四种事业时，需要方位、时间和意乐以及供品和咒语的结尾改变等等。虽然通常的瑜伽不需要这样，但是咒语的字形和声音的形态清晰是咒语的念诵，诸佛的形态清晰而反复观修是形象的念诵，并且对这些也忆念为空性而反复观修是瑜伽的念诵。每次一座都必须具足这些。有些时候必须三个都齐全。有些时候必须只有一个。或者两个合在一起，或者三个合在一起，或者怎样合适都可以，应该像上师的诀窍一样，怎样合适就怎样结合。念诵的方式是，首先为了加持语和驱逐恶毒者，稍微念诵四面尊。如果不念诵每个咒语种类，那么就念诵当时所适合的那个。如果念诵完整的咒语鬘，那么首先念诵父尊的根本咒，然后念诵母尊的根本咒。然后是心咒，然后是近心咒，然后是心咒的近心咒，然后是心咒的四瑜伽母，然后是三轮的本尊，之后是八门守护母，最后念诵盔甲咒。想要多念诵哪个，就在各自的那个时候念诵。父尊母尊无二念诵的诀窍是帕姆廷巴师徒的行持。因为此续中，瑜伽母的咒语是主要的，并且“互相敬献的秘密咒”以及“结合结合而成为”等等续部词句也清楚地显示了，所以念诵的方式显得最殊胜。十二母神的前面是松巴（藏文，梵文天城体，梵文罗马拟音，松巴，摧伏），勇士的足八。