Chinese
然后把手指弯曲回来，用拇指按住指甲，伸出食指，从中间绕圈。那莫 萨曼塔 瓦日拉 南（藏文：ན་མཿ སམནྟ་བཛྲ་ཎཱཾ།，梵文天城体：नमः समन्त वज्राणां，梵文罗马拟音：namaḥ samanta vajrāṇāṃ，汉语字面意思：敬礼，普遍金刚），嗡 达拉 达拉，都如都如，玛达玛达，班达班达，萨瓦 扎 阿扎地哈德，萨斯美萨玛班达，咕如咕如达拉达拉萨曼塔 瓦日列（藏文：ས་མནྟ་བཛྲེ།，梵文天城体：समन्त वज्रे，梵文罗马拟音：samanta vajre，汉语字面意思：普遍金刚），萨曼塔 瓦日列（藏文：ས་མནྟ་བཛྲེ།，梵文天城体：समन्त वज्रे，梵文罗马拟音：samanta vajre，汉语字面意思：普遍金刚），咕如阿玛列咕如纳，玛耶都达耶都达耶，瓦拉瓦拉，嘎拉嘎拉，苏弥玛萨曼塔，比瓦萨耶 匝拉雅 梭哈（藏文：སྭཱ་ཧཱ།，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：成就）！这样观想所有罗刹的方向都被火焰覆盖，然后结界。第二部分分为两点：念诵的支分禅定，以及依靠它如何念诵。第一点是：在后面的禅定中说：“在天尊的身体所在之处，首先要供养，瑜伽士安住，具有智慧，观想安住在善逝面前。”意思是首先要供养天尊，然后在它之后生起自己为本尊。注释中说，供养只是象征，所以也必须做清洁、守护自己和处所、迎请天尊等，因为不做这些就没有供养天尊的机会。清洁等所有这些都要理解。这样说，佛陀的秘密就是这样认为的。勒哲的现观中说，首先生起自己为本尊，然后迎请天尊，再做供养等。虽然前一种观修次第看起来更舒服，但这里主要依靠至尊菩提的论典，所以按照后一种方式来讲解。这里分为两点：生起自己为本尊，以及迎请面前的智慧尊并进行供养等。第一点是：然后将身体正直地放好，将根识从对境的分别中收回，像孔雀一样伸直脖子，缓慢地呼出和吸入气息，稍微睁开眼睛，注视鼻尖，按住脉搏，舌抵上颚，缘念所有众生，生起要从痛苦中解救他们的重担的大慈悲心，为了他们的利益，发誓获得无上菩提之心，努力生起菩提心，积聚福德资粮。安住在那个心上，所有修持的善行都将引导到一切智智，并且
English
Then, bend the fingers back, press the nails with the thumbs, extend the index fingers, and circle from the middle. Namaḥ samanta vajrāṇāṃ (藏文：ན་མཿ སམནྟ་བཛྲ་ཎཱཾ།，梵文天城体：नमः समन्त वज्राणां，梵文罗马拟音：namaḥ samanta vajrāṇāṃ，汉语字面意思：Homage, all-pervading vajras!), oṃ tara tara, turu turu, maṭa maṭa, bandha bandha, sarvatra apratihate, sasi me sama bandha, kuru kuru tara tara samanta vajre (藏文：ས་མནྟ་བཛྲེ།，梵文天城体：समन्त वज्रे，梵文罗马拟音：samanta vajre，汉语字面意思：all-pervading vajra!), samanta vajre (藏文：ས་མནྟ་བཛྲེ།，梵文天城体：समन्त वज्रे，梵文罗马拟音：samanta vajre，汉语字面意思：all-pervading vajra!), kuru amale kuruṇa, maye tuta yetu taye, vara vara, kara kara, sumi ma samanta, vidhvaṃsaye jvalāya svāhā (藏文：སྭཱ་ཧཱ།，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：hail!). Thus, visualize that all directions of the rākṣasas are covered with blazing flames, and then create a boundary. The second part has two aspects: the samādhi of the limb of recitation, and how to recite based on that. The first is: In the later samādhi, it says, "In that place of the deity's body, first offer, the yogi abides, possessing wisdom, having contemplated in front of the Sugata." It explains that first one should offer to the deity, and then after that, generate oneself as the deity. The commentary says that offering is only symbolic, so one must also do cleansing, protect oneself and the place, invite the deity, etc., because without doing these, there is no opportunity to offer to the deity. All those cleansings, etc., should be understood for everything. Thus, Buddha's Secret considers the order to be like that. Lekdrub's Abhisamaya says that one should first generate oneself as the deity, then invite the deity and make offerings, etc. Although the former order of meditation seems more comfortable, here, since it relies more on the texts of Supreme Bodhi, it will be explained according to the latter. There are two aspects to this: generating oneself as the deity, and inviting the jñānasattva in front and making offerings, etc. The first is: Then, straighten the body and place it upright, turn the senses inward from the distinctions of objects, make the throat like a peacock, exhale and inhale slowly, open the eyes slightly, focus on the tip of the nose, press the pulse, touch the tongue to the palate, and focus on all sentient beings. Generate great compassion, bearing the burden of liberating them from suffering. For their sake, generate the mind of bodhicitta, thinking, "I shall attain unsurpassed bodhi," and accumulate merit. Abiding in that mind, all the virtuous deeds that are accomplished will lead to omniscient wisdom, and
Chinese
加持的善，即使在轮回中也能引来无尽的安乐。然后，修习胜义菩提心，在后面的禅定中说：从外肢体解脱，不分别，分别者皆舍弃，微细不动，明亮，智慧观察在前。这表明了。外道所遍计的“我”即使在名言中也不存在，仅仅是在这五蕴上假立为“我”而已。像那样的“我”的真如，应该如是引导。时间是迎请本尊后，供养等等之后。如何做呢？如果依靠胜义谛的分别来观察，则其他相续的眼等识不分别，即不执着，而那个“我”也舍弃了分别其他境，即执着。胜义谛中，眼等肢体完全解脱，即不成立之故。这遮止了执着能取所取为实有，因此是二空的，即如此做了自性。即使如此，如同梦中的识一样，由于内在错乱的力量而显现为真实，谁能遮止呢？如果认为二空的识是真实的，那么，它也没有自性，因为极其微细，所以说“微细”。这表明了“我”的胜义谛，远离一切戏论的相。修习它的方式，用“不动”这半句来表示，这将在下面解释。殊胜菩提也似乎与佛密所说意义相同。如此，“我”的真如在胜义谛中如何远离一切戏论，同样，本尊的真如也是如此，因此，二者如水乳交融般不可分离，不分别，在那显现之门中，生起“我”与本尊二者是一体的慢心，在无显现中，自己对觉性的认识变得非常确定，如此禅定，即是胜义谛的本尊。如此，修习空性，即人我和法我全部空性，与其他续部中修习本尊之前念诵自生咒（藏文：སྭ་བྷཱ་བ་，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性）等咒语，并修习其意义的要点相同。从那之中起立，当时的本尊
English
The virtues of blessings lead to infinite happiness even in samsara. Then, the cultivation of the ultimate Bodhicitta is stated in the later meditation: 'From the outside, the limbs are liberated, not distinguishing, those who distinguish are abandoned, subtle, unmoving, clear, wisdom's examination is present.' This shows that. The self that is imputed by the Tirthikas does not even exist in name, it is merely imputed as 'self' on these five aggregates. The suchness of such a self should be guided in this way. The time is after the deity is invoked and offerings are made. How is it done? If examined by the discriminating of the ultimate truth, the consciousness of the eyes, etc., of other continuums does not distinguish, that is, does not grasp, and that 'self' also abandons the distinguishing of other objects, that is, grasping. In the ultimate truth, the limbs such as the eyes are completely liberated, that is, they are not established. This prevents the grasping and the grasped from being truly existent, so it is empty of two, that is, the nature is done like this. Even so, like the consciousness in a dream, who can prevent this appearance as reality due to the power of inner delusion? If one thinks that the consciousness of the emptiness of two is real, then it also has no self-nature, because it is extremely subtle, so it is said to be 'subtle'. This shows that the ultimate suchness of the 'self' is free from all elaborations of characteristics. The way to cultivate it is indicated by the half sentence 'unmoving', which will be explained below. Supreme Bodhi also seems to have the same meaning as that spoken by Buddha Secret. Thus, how the suchness of the 'self' is free from all elaborations in the ultimate truth, similarly, the suchness of the deity is also the same, therefore, the two are inseparable like water and milk, without distinguishing, in that door of appearance, generate the pride that 'I' and the deity are one, in non-appearance, one's own awareness of awareness becomes very certain, meditate in this way, that is the deity of the ultimate truth. Thus, the cultivation of emptiness, which is the emptiness of all phenomena and persons, is the same as the point of reciting mantras such as Svabhava (藏文：སྭ་བྷཱ་བ་，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性) before cultivating the deity in other tantras, and cultivating its meaning. Arising from that, the deity of the occasion