Chinese
等等，不要过于执着。然后进入实际的修持，陈设执持、食子、内供等。食子一陈设完毕，立即进行守护非常重要。每次修法开始时，如果能完成前行食子和加持处所及物品，那就最好不过了。首先加持内供，如果没能完成，就在金刚萨埵观修念诵之后加持内供。然后，对于现观的次第，不要让文字流于表面，要将念诵文字和观修文字的含义结合起来进行。念诵的诀窍是，在日常瑜伽中，可以收摄坛城，以自身圆满的本尊慢进行念诵，但在此修持期间，不要收摄坛城。首先念诵七遍松巴（Sumbha）。然后念诵一遍根本咒等，然后尽力念诵所修的本尊。最后，对眷属们各念诵一遍，并念诵各种松巴（Sumbha），然后进行后行收摄。无论如何，都要将身坛城的 главный བདེ་མཆོག་（梵文： सुख，罗马转写：sukha，汉语：乐）安住在心间的乐空智慧心中，按照三重叠的次第，或者在身坛城 главный 的前方观修，怎么方便怎么来。观想从心间的吽字中，不断地发出念诵的咒语之链，从自己的莲花嘴里出来，进入佛母的嘴里，通过佛母的身体进入莲花中，从自己的金刚道进入，通过身体，再次融入心间的吽字中，再次出现咒语之链等等，要 постоянно 这样观想。或者观想从吽字中出现咒语之链，通过自己的身体，从金刚道出来进入莲花，从莲花进入佛母的身体，从佛母的嘴里出来，进入自己的嘴里，融入心间的吽字中也可以。前者可以消除昏沉，后者可以消除掉举。如果修 पहले 的时候，出现胸闷、气短、意识飘忽等情况，修 后者 也可以消除障碍。至尊上师说，पहले 在圆满次第的时候，可以消除命根下泄，后者的成熟可以正确地将下泄融入命根，现在用咒语加持，那个时候就不会出现魔障了。日常修持的时候，字
English
Etc., don't be too attached. Then enter the actual practice, arrange the implements, torma, inner offering, etc. It is very important to perform protection immediately after the torma is arranged. At the beginning of each session, it would be best if the preliminary torma and the blessing of the place and objects are completed. First, bless the inner offering. If it is not completed, bless the inner offering after the Vajrasattva meditation and recitation. Then, for the stages of realization, do not let the words flow on the surface, but combine the recitation of the words and the contemplation of their meaning. The key to recitation is that in daily yoga, one can gather the mandala and recite with the pride of complete self-deity, but in this practice period, do not gather the mandala. First recite Sumbha seven times. Then recite the root mantra etc. once each, and then recite as much as possible the deity being practiced. Finally, recite once each for the retinue, and recite various Sumbhas, and then perform the subsequent gathering. In any case, the main deity of the body mandala, the bliss of the heart, should be placed in the heart of bliss and emptiness, according to the three-layered order, or in front of the main deity of the body mandala, whichever is convenient. Visualize that from the Hum (ཧཱུྃ，梵文天城体：हुं，梵文罗马转写：hūṃ，汉语字面意思：吽) syllable in the heart, a chain of mantras being recited constantly emerges, comes out of one's own lotus mouth, enters the mouth of the consort, passes through the consort's body into the lotus, enters from one's own vajra path, passes through the body, and merges back into the Hum (ཧཱུྃ，梵文天城体：हुं，梵文罗马转写：hūṃ，汉语字面意思：吽) syllable in the heart, and again a chain of mantras appears, etc., one should always contemplate this. Or visualize that a chain of mantras emerges from the Hum (ཧཱུྃ，梵文天城体：हुं，梵文罗马转写：hūṃ，汉语字面意思：吽) syllable, passes through one's own body, comes out from the vajra path and enters the lotus, enters the consort's body from the lotus, comes out from the consort's mouth, enters one's own mouth, and merges into the Hum (ཧཱུྃ，梵文天城体：हुं，梵文罗马转写：hūṃ，汉语字面意思：吽) syllable in the heart. The former can eliminate dullness, and the latter can eliminate agitation. If one experiences chest tightness, shortness of breath, or wandering consciousness when meditating on the former, meditating on the latter can also eliminate obstacles. The precious lama said that the former can eliminate the downward flow of life force during the completion stage, and the latter's maturation can correctly integrate the downward flow into the life force, and now blessed by the mantra, no obstacles will occur at that time. During daily practice, the letters
Chinese
与虹身颜色相同，修习快慢适中的行走也可以。修四种事业的时候，根据时机，息法时像白色箭的速度一样快，增法时像黄色羽毛束一样行走，怀法时像红色铁钩一样行走，诛法时像黑色线团一样行走。这些例子和意义要从口诀中了解。此外，还有舒卷念诵和陈设念诵等多种念诵方式，也应根据情况进行。但主要还是以上面提到的朵里或容器念诵为主，这是实践。无论如何，在念诵咒语时，每个字母都要各自发出不间断的声音，四面都念诵咒语，六十眷属也都协助念诵咒语，十方诸佛菩萨，二十四境的勇士和瑜伽母们，为了加持自己，都充满在面前的虚空中，协助念诵咒语并加持。如果观想广大，则将一切众生都安置于黑汝嘎的果位，并观想他们都在念诵咒语。无论如何，要发出没有声音大小、快慢等过失，心不散乱的声音。每次座间如果能供朵玛（食子）最好，如果不能，就在傍晚最后供朵玛。座间不能禁语也没有大的过失。无论何时吃饭，都要像供养朵玛一样供养，并观想自己是本尊，在心中观想坛城后食用，这一点非常重要。所有座间都不要说无意义的话。以神像的方式起身，并反复念诵咒语。在此期间，如果每天没有念诵这么多咒语就不行，如果这样的大焦虑成为障碍，那么对于一百遍、一千遍左右的多少不要固定，从那里尽量多念。关于座的次数，说是四个座，并说在夜晚的中间的座的最后供养朵玛。实践中有多种方式，主要是在黎明到中午之间作为早座，从下午到傍晚之间作为晚座，分为两个座。
English
It is the same as the color of the rainbow body, and it is also good to practice walking at a moderate pace. When performing the four activities, according to the timing, the pacifying activity should be as fast as the speed of a white arrow, the increasing activity should walk like a yellow feather bundle, the subjugating activity should walk like a red iron hook, and the wrathful activity should walk like a black thread ball. These examples and meanings should be understood from the oral instructions. In addition, there are many kinds of recitations such as expanding and contracting recitation and arranging recitation, which should also be done according to the situation. But mainly, the recitation of Doli or container mentioned above is the practice. In any case, when reciting mantras, each letter should emit an uninterrupted sound, all four faces should recite mantras, and all sixty retinues should also assist in reciting mantras. All the Buddhas and Bodhisattvas of the ten directions, the heroes and yoginis of the twenty-four realms, in order to bless themselves, are all present in the sky in front, assisting in reciting mantras and blessing. If the visualization is vast, then all sentient beings are placed in the state of Heruka, and it is visualized that they are all reciting mantras. In any case, pronounce the sound without faults such as loud or soft, fast or slow, and without distraction. It is best to offer Torma (food offering) at each session. If not, offer Torma at the end of the evening. If you cannot keep silent during the session, there is no great fault. Whenever you eat, you should offer it like offering Torma, and it is very important to visualize yourself as the deity and visualize the mandala in your heart before eating. Do not say meaningless words in all sessions. Get up in the manner of a deity and repeat the mantra again and again. During this time, if you don't recite this many mantras every day, it won't work. If such great anxiety becomes an obstacle, then don't fix the amount of about a hundred or a thousand times, and recite as much as possible from there. Regarding the number of sessions, it is said that there are four sessions, and it is said that Torma is offered at the end of the middle session of the night. There are various practices, mainly from dawn to noon as the morning session, and from afternoon to evening as the evening session, divided into two sessions.
Chinese
因为行为广大，所以才那样做。如果生起不愉快，就放松心态。如果散乱于世俗的分别念，就忆念没有意义。总之，如果有一个想要本尊迅速成就的强烈愿望，加持就会迅速降临。从开始实际修持本尊开始，禁语期间所念诵的都算作念诵的数量。在座间念诵是为了平息障碍和加持不断，不算作念诵的数量。如果出现轻微的粗猛现象，就猛烈地修持保护轮，多多念诵苏姆巴（སུམྦྷ་，梵文天城体：सुम्भ，梵文罗马拟音：sumbha，摧坏）。如果那样还不能消除，就供奉高灯和食子，再次像以前一样进行橛击。因为修持保护轮在前，所以念诵苏姆巴（སུམྦྷ་，梵文天城体：सुम्भ，梵文罗马拟音：sumbha，摧坏）几天，必定会消除。在进行完整坛城的念诵时，虽然有各种不同的仪轨，需要将主尊的十分之一念诵给眷属，但是在没有完成主尊的念诵之前，不要念诵眷属，专注于主尊。在念诵眷属时，也要在没有完成所修持的眷属本尊的咒语之前，放弃念诵其他眷属的繁琐，将咒语专注于所修持的本尊，这样似乎更好。念诵眷属咒语时，像四面念诵等一般情况一样，在自己的心间将主尊的咒语以左旋的方式排列，观想其光芒照射到该眷属本尊的心间，从而激发其心续。也可以在该眷属本尊的心间也排列其咒语，并观想光芒照射到其上。对于三十七尊瑜伽母的念诵方式还有其他。念诵完成后，向空行母大量供奉酬谢的食子。如果能在通常的供养基础上进行火供，那就非常好。在没有完成念诵之前，不要让任何人知道自己正在修持哪个本尊。关于念诵方面的最初行为，开始、进入实际念诵和完成等与分别念和后续相关的事项，似乎都应该在吉祥的日期进行。生起次第的引导是，从认识所净、能净到修持方法，以及生起次第的摄心方式的详细阐述，已经在其他地方写过了。
English
Because the action is vast, that's why it is done that way. If unpleasantness arises, relax your mind. If you are distracted by worldly thoughts, remember that they are meaningless. In short, if there is a strong desire to quickly accomplish the yidam, blessings will quickly descend. From the time the actual practice of the deity begins, whatever is recited during the period of silence is counted as the number of recitations. Reciting during breaks is for pacifying obstacles and for the uninterrupted flow of blessings, and is not counted as the number of recitations. If a slight roughness occurs, meditate intensely on the protective circle and recite Sumbha (སུམྦྷ་，梵文天城体：सुम्भ，梵文罗马拟音：sumbha，Destroyer) many times. If that does not eliminate it, offer high lamps and tormas, and then perform the pegging again as before. Since meditating on the protective circle comes first, reciting the Sumbha (སུམྦྷ་，梵文天城体：सुम्भ，梵文罗马拟音：sumbha，Destroyer) for a few days will surely eliminate it. When performing the recitation of the complete mandala, although there are various different practices that require reciting one-tenth of the main deity's mantra for the retinue, do not recite for the retinue until the recitation of the main deity is completed, but focus on the main deity itself. When reciting for the retinue, also, before the mantra of the deity being practiced is completed, abandon the complexity of reciting for the other deities, and it seems better to focus the mantra on that particular deity. When reciting the mantras of the retinue, like the general practice of reciting with four faces, etc., arrange the main deity's mantra in a counterclockwise direction in your own heart, and visualize its light striking the heart of that deity, thereby stimulating its mind-stream. If you wish, you can also arrange the mantra of that deity in its heart and visualize the light striking it. There are also other ways to recite for the thirty-seven yoginis. After the recitation is completed, offer a large thanksgiving torma to the dakinis. It would be very good if the fire offering could also be performed on top of the usual offerings. Until the recitation is completed, do not let anyone know which deity you are practicing. Regarding the initial activities related to the recitation, starting, entering the actual recitation, and completing, and matters related to thoughts and subsequent actions, it seems that they should be performed on auspicious dates. The instructions for the generation stage are, from the introduction of what is to be purified and what purifies to the method of meditation, and the detailed explanation of the mind-holding methods of the generation stage, have already been written elsewhere.
Chinese
在此因文字过多故不书写。观修座次的次数是：收摄坛城后，生起自己具有四面十二臂的慢心，并专注。又对于不修广大现观之类者，在皈依、发心和念诵百字明之后，作上师瑜伽，观想上师为勇士金刚法红色，具金刚跏趺坐，持持颅鼓和颅骨天杖，具黑汝嘎之相，作接受四灌顶之仪轨。自我想像是上师已将自己放入坛城中。外观想为胜乐四面十二臂，内观想脉气是六十二尊本尊。无论如何观想四面十二臂的道，首先专注发髻顶端的宝珠，此为一次观修。或者首先专注红色发光的手指甲，也有这种说法。之后，专注包括发髻在内的顶髻。同样，对其余三面也一一专注。对整个身体专注一次。对十二只手，左右合起来共专注六次。对包括坐垫在内的左脚专注一次。同样，对右脚也专注一次。对包括衣饰在内的装饰品专注一次。再次，对整个圆满的身体一次性地专注，共十六次。关于生起慢心，粗略地说，首先要生起自己是真实本尊黑汝嘎的想法。其次，特意舍弃自己的名字、种姓等分别念，仅仅修习本尊的慢心。第三，我是断尽一切过失、圆满一切功德的黑汝嘎。黑汝嘎的身语意功德我全部具有。因此，我就是黑汝嘎，如此生起坚固的慢心，并长久保持。再次，如果能在慢心和明观之上，安住于自然不造作的状态，那就应该这样做，这样就转变为明空无二的状态。又观想生起次第的本尊身相，并通过它所象征的一切法无有自性，依靠缘起的道理等，观想显现如幻而无自性的状态，从而修习明空。然而，对于初学者来说，即使是止观的少许相似之处尚未成就，甚至尚未生起少许不分别的禅定之门，也会出现许多问题。