English
Not reciting, while others recite a million times. This is called the root recitation. Now, it is desired to recite four times the amount. To replenish, the above is extensive, abandoning the three wheels is intermediate, and reciting only the main deity, the father and mother, is concise. Seventh, what are the limbs mentioned that should be recited without diminishing the limbs of the mantra? The limbs that reside in the mantra itself are: avoiding the three mistakes of being too long or short, arbitrarily adding or subtracting letters, and errors. The limbs of conducive conditions are: when accomplishing the four activities separately, directions, times, intentions, offerings, and changing the end of the mantra, etc., are necessary. Although ordinary yoga does not require this, clarity of the form of the mantra letters and the sound is mantra recitation, clarity of the form of the deities and repeated meditation is form recitation, and repeatedly meditating on the recollection of emptiness of these is yoga recitation. Each session must have these complete. Sometimes all three must be complete. Sometimes only one is necessary. Or two together, or three together, or whatever is appropriate is sufficient. It should be combined as appropriate according to the guru's instructions. The method of recitation is: first, to bless the speech and dispel the malevolent, recite the four-faced deity slightly. If not reciting each type of mantra, then recite whatever is appropriate at the time. If reciting the complete mantra garland, then first recite the root mantra of the father deity, then recite the root mantra of the mother deity. Then the heart mantra, then the near-heart mantra, then the near-heart mantra of the heart mantra, then the four yoginis of the heart mantra, then the deities of the three wheels, then the eight gate-guarding mothers, and finally recite the armor mantra. Whichever one desires to recite more, recite it at its respective time. The instruction for reciting the father and mother as non-dual is the practice of Phamtengpa and his followers. Because the mantra of the yogini is the main one in this tantra, and the tantric words such as "secret mantra of mutual offering" and "becoming united in union" also clearly show it, the method of recitation appears to be the most excellent. At the beginning of the twelve mothers is Sumba (藏文，梵文天城体，梵文罗马拟音，Sumba，subjugation), and the eight feet of the hero.
Chinese
那么，十二相乘，在卢伊巴的时代，帕姆廷巴也这样认为，出处是金刚手赞释。然而，这里不适用于黑法的规矩，而且这里还有一些口诀的要点，需要在其他地方了解。计数念珠的支分，一般来说，念珠的材质、数量、计数方式和加持的次第等不同之处，与通常的相同，需要分别了解。这里是用人头盖骨制成的念珠，按照仪轨进行加持后，用左手拇指和食指计数。《现观庄严论》中说：“取来海螺大念珠，以左手拇指食指，念诵秘密真言。”这样念诵，也成为左手行为的一部分。食指是风，火也包含在其中；拇指是土，水也包含在其中；业气点燃脐部的火，使柔软的精液（水）和坚硬的地的明点融化。从融化中产生大乐，用头盖骨念珠来象征。大乐是无与伦比的声音，用来衡量咒语。要像这样理解它的象征意义。第三，进入座间时，盔甲瑜伽是：嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），哈纳玛哈斯瓦哈（藏文：ཧ་ན་མ་ཧི་སྭཱ་ཧཱ，梵文天城体：हन महा स्वाहा，梵文罗马拟音：hana mahā svāhā，汉语字面意思：哈纳玛哈斯瓦哈），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），博夏扎嘿（藏文：བོཥ་ཊ་ཧེ，梵文天城体：वो ष ट हे，梵文罗马拟音：boṣa ṭa he，汉语字面意思：博夏扎嘿），吽吽霍（藏文：ཧཱུྃ་ཧཱུྃ་ཧོ，梵文天城体：हुं हुं हो，梵文罗马拟音：hūṃ hūṃ ho，汉语字面意思：吽吽霍），啪特 航（藏文：ཕཊ་ཧཾ，梵文天城体：फट् हं，梵文罗马拟音：phaṭ haṃ，汉语字面意思：啪特 航）。这是六种勇士的盔甲。嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡） 班（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：班），航 永（藏文：ཧཾ་ཡོཾ，梵文天城体：हं यों，梵文罗马拟音：haṃ yoṃ，汉语字面意思：航 永），舍 蒙（藏文：ཧྲཱིཾ་མོཾ，梵文天城体：ह्रीं मों，梵文罗马拟音：hrīṃ moṃ，汉语字面意思：舍 蒙），舍 舍 吽 吽 啪特 啪特（藏文：ཧྲིཾ་ཧྲིཾ་ཧཱུཾ་ཧཱུཾ་ཕཊ་ཕཊ，梵文天城体：ह्रिं ह्रिं हुं हुं फट् फट्，梵文罗马拟音：hriṃ hriṃ hūṃ hūṃ phaṭ phaṭ，汉语字面意思：舍 舍 吽 吽 啪特 啪特）。字母嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）在一切处，是六种瑜伽母的盔甲。这样说，也就是增加额外的嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字，因为十二者都有，所以玛哈等五者和航永等五者，各自都有一个嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字。在两个组别的最开始两个，额外增加了嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），所以嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字是双倍的。其中，父续母续的根本咒语两个，心咒两个，近心咒两个，盔甲两个，被称为四种珍宝。因为在根本续中，对每一对组合的四种，都说了许多事业，所以才这样出名。根本续中说：“地上有四种珍宝，念珠咒语是殊胜的。”也就是说，因为事先要靠近坛城，所以在进入座间时，要穿戴盔甲。其中的靠近是，之前已经
English
So, the twelve multiplications, in the time of Luipa, Pamtingpa also held this view, the source is from the commentary on the praise of Vajrapani. However, here it is not applied to the rules of black magic, and there are still some key points of the oral instructions here, which need to be understood elsewhere. The branch of counting rosaries, in general, the different materials of the rosary, the number, the method of counting, and the order of blessings are the same as usual, and need to be understood separately. Here, the rosary made of human skulls is blessed according to the ritual, and counted with the left thumb and forefinger. In the Abhisamayalankara it says: "Having taken the great conch rosary, with the left thumb and forefinger, one should recite the secret mantras." Reciting in this way also becomes part of the left-hand practice. The forefinger is wind, and fire is also contained in it; the thumb is earth, and water is also contained in it; the working wind ignites the fire in the navel, causing the soft essence (water) and the hard earth bindu to melt. From the melting arises great bliss, which is symbolized by the skull rosary. Great bliss is the incomparable sound, used to measure the mantra. One should understand its symbolic meaning in this way. Third, entering the session break, the armor yoga is: Om（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）, Hana Maha Svaha（藏文：ཧ་ན་མ་ཧི་སྭཱ་ཧཱ，梵文天城体：हन महा स्वाहा，梵文罗马拟音：hana mahā svāhā，汉语字面意思：哈纳玛哈斯瓦哈）, Hum（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）, Bosata He（藏文：བོཥ་ཊ་ཧེ，梵文天城体：वो ष ट हे，梵文罗马拟音：boṣa ṭa he，汉语字面意思：博夏扎嘿）, Hum Hum Ho（藏文：ཧཱུྃ་ཧཱུྃ་ཧོ，梵文天城体：हुं हुं हो，梵文罗马拟音：hūṃ hūṃ ho，汉语字面意思：吽吽霍）, Phet Ham（藏文：ཕཊ་ཧཾ，梵文天城体：फट् हं，梵文罗马拟音：phaṭ haṃ，汉语字面意思：啪特 航）. These are the six armors of the heroes. Om（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡） Bam（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：班）, Ham Yom（藏文：ཧཾ་ཡོཾ，梵文天城体：हं यों，梵文罗马拟音：haṃ yoṃ，汉语字面意思：航 永）, Hrim Mom（藏文：ཧྲཱིཾ་མོཾ，梵文天城体：ह्रीं मों，梵文罗马拟音：hrīṃ moṃ，汉语字面意思：舍 蒙）, Hrim Hrim Hum Hum Phet Phet（藏文：ཧྲིཾ་ཧྲིཾ་ཧཱུཾ་ཧཱུཾ་ཕཊ་ཕཊ，梵文天城体：ह्रिं ह्रिं हुं हुं फट् फट्，梵文罗马拟音：hriṃ hriṃ hūṃ hūṃ phaṭ phaṭ，汉语字面意思：舍 舍 吽 吽 啪特 啪特）. The letter Om（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡） is everywhere, it is the armor of the six yoginis. It is said that adding the extra letter Om（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡） is because all twelve have it, so the five of Maha etc. and the five of Ham Yom etc., each have a letter Om（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）. In the first two of the two groups, an extra Om（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡） is added, so the letter Om（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡） is doubled. Among them, the two root mantras of the father and mother tantras, the two heart mantras, the two near heart mantras, and the two armors are called the four jewels. Because in the root tantra, many activities are said for each of the four pairs, so it is famous. The root tantra says: "On the earth there are four jewels, the rosary mantra is supreme." That is to say, because one must approach the mandala beforehand, one must wear armor when entering the session break. The approaching is what was previously
Chinese
瑜伽守护，说是依赖于座间的三种守护。之后将善根回向菩提。如果对这些稍加能净和所净，那么念诵是代表以语金刚的事业之门来利益有情。能净化轮回中声义混杂的分别念，以及产生的众多名、句、字、语。通过收摄坛城，法身的显现是无量无边的，一切事业都汇集于此，即器情融入守护轮，以及无量显现汇集于大悲心中，即尸林守护轮等融入宫殿，并且其本身是身金刚的自性，因此，它融入身轮，它融入语，它融入意，并且它也是大乐智慧的自性，融入四轮次第，一切平等于自性身，因此，是收摄于主尊，诸佛汇集于乐和空二者之中，以右旋左旋的次第收摄于两鼻孔中，并且一切种类的空性也是大乐的自性，因此，明妃也融入明王，智慧也是法界的自性，因此，剩余的面和手融入根本的面和手，或者直到将其收摄于光明中。除此之外，为了利他，色身的显现持续不断地产生，这代表着通过观想座间的本尊。有些人认为，如果没有真实的所化对象，那么安住于法身本身就是坛城的收摄，如果出现了所化对象，那么显现为随应调伏的色身就是座间的本尊。通过它，轮回的法如何净化呢？也是从脉、界、风的各种能力，乃至二十蕴界次第融入，是从器情开始直到收摄于宫殿为止。地融入水，是宫殿融入身轮，同样，水融入身轮，火融入语轮，风融入意轮，虚空融入大乐轮，这样进行收摄。以左旋的方式融入是显现，以右旋的方式
English
Yoga protection, it is said that there are three protections that depend on the session interval. After that, dedicate the virtue to Bodhi. If we add a little bit of purification and what is to be purified to these, then recitation represents benefiting sentient beings through the activity gate of speech vajra, such as turning the wheel of Dharma. It can purify the mixed thoughts of sound and meaning in samsara, as well as the many names, sentences, letters, and words that arise. By gathering the mandala, the appearance of the Dharmakaya is immeasurable and infinite, and all activities are gathered here, that is, the vessel and essence merge into the protection wheel, and the infinite appearances gather in the great compassion, that is, the charnel ground protection wheel, etc. merge into the palace, and it itself is the nature of the body vajra, therefore, it merges into the body wheel, it merges into speech, it merges into mind, and it is also the nature of great bliss wisdom, merges into the four wheels in order, everything is equal to the nature body, therefore, it is gathering into the main deity, and all the deities gather into bliss and emptiness, in the order of clockwise and counterclockwise, gathering into the two nostrils, and all kinds of emptiness are also the nature of great bliss, therefore, the consort also merges into the consort, and wisdom is also the nature of the Dharmadhatu, therefore, the remaining face and hands merge into the root face and hands, or until it is gathered into the clear light. Apart from that, for the benefit of others, the appearance of the form body continues to arise, which represents the visualization of the deity in the session interval. Some people think that if there is no real object to be tamed, then abiding in the Dharmakaya itself is the gathering of the mandala, and if an object to be tamed appears, then appearing as the form body that can be tamed is the deity in the session interval. Through it, how is the Dharma of samsara purified? It is also from the various abilities of the channels, elements, and winds, and even the twenty aggregates and elements are gradually merged, starting from the vessel and essence until the gathering in the palace. Earth merges into water, which is the palace merging into the body wheel, and similarly, water merges into the body wheel, fire merges into the speech wheel, wind merges into the mind wheel, and space merges into the great bliss wheel, thus performing the gathering. Merging in a counterclockwise direction is appearance, and in a clockwise direction
Chinese
消融次第。获得母尊和颜面手等剩余部分消融。从一切消融于心间到主尊消融之间光明显现，持续到死亡和深度睡眠。从中生起梦境和中阴身，是座间本尊。此处五轮坛城的收摄次第如是发生。对于轮的次第极多的情况，也应以此类推而广知。十三尊法的修法等精简的情况，也要理解为五大消融次第归纳为一等，主要内容是完整的。此处大乐轮黄色如何转变为虚空界呢？《喜金刚》中说：“喜为虚空之体性，虚空悭吝为金刚。”如同虚空界与宝生部相合一样，此处也是如此，没有相违。因此，主尊的座垫杂色莲花也是识界。如果是其他续部所说的智慧界，那么此处虚空和识被视为一个界，这种情况较多。其中的识是空性且具有觉性，虚空是安乐。其他分类中，虚空被认为是空性，智慧被认为是安乐。这二者被认为是各自独立的界。这些会成为哪个圆满次第的成熟之因呢？虽然是不清净显现收摄于光明的种类，以及从中生起本尊的种类等的成熟之因，但大多已与之前的其他情况相合。因此，此处结合不是最主要的。然而，可以与从等持乐空生起后得本尊，从睡眠光明中生起梦境本尊，以及从中醒来时的本尊生起等结合。第二，没有直接开示，而是通过续部所说来补充。分为常时瑜伽和特殊瑜伽两种。第一种是，根本续部中说：“睡眠未睡或已起，饮食或村落行法，持咒者恒常念诵，彼处魔障则不生。”这是说，睡眠是睡眠瑜伽。未睡是行住瑜伽。已起是起立瑜伽。饮食