English
Furthermore, there are three aspects to recitation practice: the meaning of the words, the condensed meaning, and the literal meaning. The first of these has three parts. The nature of recitation practice is that it approaches the desired deity with the intention of manifest desire, hence it is the name and meaning of the special act of causing to listen. In particular, it stimulates the mind-stream, hence it is called the essence. Moreover, because it is repeated and spoken in a diligent manner, it is called repetition. By this alone, one becomes close and friendly with the supreme deity, hence it is called mantra. There are two methods for impoverishing: the general arrangement of rituals until the recitation practice is complete, and the actual method of engaging in recitation practice. The first is: from the beginning of the night when the recitation practice is started until it is finished, perform activities at four times, acting according to the scriptures and accumulating the gathering. During the daytime, invoke the mantra and bestow blessings. In the evening, after the gathering, make marks. Mix old and new tormas, burn incense and perform the offering of leftovers. Summon life and bestow empowerment. These do not change regardless of whether it is a time of recitation practice or accomplishment. Thus, it should be practiced. There are two aspects to actual recitation practice: in terms of the upper activity, recitation practice is done alone, and in relation to the lower activity, recitation practice is completely perfected. The first has two aspects: combining with the completion stage, and combining with the generation stage. In the completion stage, there are four aspects to recitation: opening the mantra palace, reciting the mantra, invoking the mantra, and praising the mantra. Opening the mantra palace is the four lines that say, "The commitment to liberate with compassion is." In the middle, reciting the mantra is called the recitation of the unborn, great bliss wrathful one. With the pride of the three mandalas of the body deity's wheel, only the fourteen syllables of the speech mantra wheel Kīlaya are recited, and the mind, the wheel of the nature of reality, is placed in a state of non-conceptualization. Moreover, there is no expansion or contraction, and no meditation. From the state of non-conceptualization, the sound of recitation is like thunder, reciting indivisibly empty. Invocation is, "Oṃ. The nature of the body, speech, and mind of the Buddhas of the three times," and so on. Praise is, "The vidyādharas of Vajrakumāra," and so on. If practicing in combination with the generation stage, then open the mantra palace. Reciting the mantra is visualizing oneself as the essence of the triple Vajrakumāra. In front, visualize the supreme son looking inward. From the pores of the triple wrathful one
Chinese
再次，我与忿怒尊的眷属一起念诵咒语，观想所有本尊都在重复“迪日日”，观想金刚橛的声音像劫末的雷鸣一样响亮。这是像捣毁蜂巢一样念诵。 再次，我与忿怒尊眷属一起，从咒语中发出光芒，向十方放射，触及所有善逝，献上喜悦的供养。触及三界众生，净化障碍，安置于解脱之地。触及怨敌魔障，观想他们像鸟羽被火烧毁一样被摧毁。这是像铁匠的火花飞溅一样念诵。 以上有三种念诵方法，三种念诵方式，三种念诵时间。 念诵方法是：将金刚橛与法性结合念诵，与本尊结合念诵，与恶咒结合念诵。 三种念诵方式是：像在头上旋转火把一样念诵，像捣毁蜂巢一样念诵，像铁的火花飞溅一样念诵。 三种念诵时间是：与法性结合时，像捣毁蜂巢一样念诵；与本尊结合时，像在头上旋转火把一样念诵；与恶咒结合时，像铁的火花飞溅一样念诵。 劝请是：中央方向燃烧的轮等等。赞颂相同。 如是，亲近智慧本尊的征兆是：最好是金刚橛亲自显现，中等是金刚橛自动摇动，下等是出现颤动。最差也会出现光芒、火星和声音。在梦中也会：日月从自身升起，在天空中飞翔，用锋利的武器毫无阻碍地斩断，降下花雨，经函
English
Again, as I, together with the retinue of wrathful ones, recite the mantra, contemplate all the deities repeating "diri diri," and contemplate the sound of Kīlaya resounding like the thunder of the end of an eon. This is reciting like destroying a beehive. Again, as I, together with the retinue of wrathful ones, recite the mantra, rays of light radiate to the ten directions, touching all the Sugatas, making offerings of delight. Touching the sentient beings of the three realms, purifying their obscurations, and establishing them on the ground of liberation. Touching the enemies and obstructors, contemplate them being destroyed like a bird's feather burned by fire. This is reciting like sparks flying from a blacksmith's forge. These have three methods of recitation, three ways of reciting, and three times for reciting. The methods of recitation are: reciting Kīlaya combined with dharmatā, reciting combined with the deity, and reciting combined with evil mantras. The three ways of reciting are: reciting like twirling a torch around the head, reciting like destroying a beehive, and reciting like sparks flying from iron. The three times for reciting are: when combined with dharmatā, recite like destroying a beehive; when combined with the deity, recite like twirling a torch around the head; when combined with evil mantras, recite like sparks flying from iron. The exhortation is: the wheel blazing in the central direction, and so forth. The praise is the same. Thus, the signs of closely approaching the wisdom deity are: the best is that Kīlaya appears in person; the intermediate is that the phurba moves on its own; the least is that trembling occurs. Even the worst will produce light, sparks, and sound. Also in dreams: the sun and moon rise from oneself, flying in the sky, cutting unobstructed with sharp weapons, a rain of flowers falls, scriptures
Chinese
下雨和预言家来临。 也就是，显示征兆和迹象。 如此说。 与下部事业相关联而修持圆满近修有三种：近修智慧本尊，近修誓言者，近修恶咒。 近修智慧本尊如前所述，特别是在生起次第中与念诵相关联。 近修誓言者是在如此圆满智慧本尊的近修之后出现，仪轨总体的形式没有差别。 念诵是将根本心咒合为一体而念诵。 其中有五种：首先，分开念诵室。 中间念诵是：嗡 班匝 几利 几拉亚 匝 吽 棒 霍 嘎当 嘎耶，匝耶 贝匝耶，阿匝得 阿巴匝得，玛拉 塞纳 札玛达纳耶 敌人魔障 萨瓦 维格南 棒 吽 啪特。 这样念诵，观想誓言者们如苍蝇聚集在腐肉上一般密集地到来。 祈请是在此时只祈请誓言者。 赞颂也相似。 征兆是，上等显示金刚橛护法的真身，中等显示成就的征兆，下等出现取出敌人的心脏，或带走生命，或直接杀害。 如此对誓言者出现征兆后，就应近修恶咒，仪轨总体的形式没有差别。 咒语是只念诵六种咒语，其中也有五种。 分开念诵室。 念诵是：嗡 班匝 几利 几拉亚 匝 吽 棒 霍 哈哈 萨亚拉 哈哈 萨亚拉 舍 丹达 吽 啪特。 阿贝 萨亚 阿贝 萨亚 吽 啪特。 希格让 阿纳亚 吽 啪特。 匝拉 巴亚 匝拉 巴亚 吽 啪特。 达塔亚 达塔亚 吽 啪特。 班达亚 班达亚 吽 啪特。 敌人魔障 萨瓦 维格南 棒 吽 啪特。 这样念诵，将天神鬼怪掌握在手中，观想一切显有都受到压制而念诵。 祈请是，此时对所希望的事情进行祈祷。 赞颂也相似。 征兆是，上等取出敌人的心脏，中等敌人直接被带走，下等杀死敌人的生命。 此外，在梦中出现一口吞下大海，将须弥山扔到远处，用手掌握住日月等。 如《意传承》中所说：如果完整地进行近修仪轨，念诵数量为七十二万。 日夜不断地念诵
English
Rain falls and prophets come. That is, showing signs and omens. So it is said. In relation to the lower activities, there are three ways to fully practice the approach: approaching the wisdom deity, approaching the oath-bound ones, and approaching the evil mantra. Approaching the wisdom deity is just as mentioned above, especially in relation to recitation in the generation stage. Approaching the oath-bound ones occurs after the approach of the wisdom deity is completed, and there is no difference in the general form of the ritual. The mantra is recited by combining the root mantra into one. There are five aspects to it: First, separate the recitation room. In the middle, the recitation is: Oṃ Vajra Kīlī Kīlaya Jaḥ Hūṃ Baṃ Hoḥ Kataṃ Kaya, Jaye Vijaye, Ajite Aparājite, Māra Sena Pramardhanaye Enemy Obstacles Sarva Vighnān Baṃ Hūṃ Phat. Reciting this, visualize the oath-bound ones coming thickly like flies gathering on rotten meat. Invocation is only for the oath-bound ones at this time. The praise is similar. The signs are: the best shows the actual body of the protector deity of Vajrakīla, the middle shows the signs of accomplishment, and the lowest is the extraction of the enemy's heart, or taking the life, or directly killing. After such signs appear for the oath-bound ones, one should approach the evil mantra, and there is no difference in the general form of the ritual. The mantra is only the recitation of the six mantras, and there are also five aspects to it. Separate the recitation room. The recitation is: Oṃ Vajra Kīlī Kīlaya Jaḥ Hūṃ Baṃ Hoḥ Ha Ha Saya Ra Ha Ha Saya Ra Hrīḥ Daṇḍa Hūṃ Phat. Āveśaya Āveśaya Hūṃ Phat. Śīghraṃ Ānaya Hūṃ Phat. Jvāla Paya Jvāla Paya Hūṃ Phat. Tāthāya Tāthāya Hūṃ Phat. Vindhaya Vindhaya Hūṃ Phat. Enemy Obstacles Sarva Vighnān Baṃ Hūṃ Phat. Reciting this, control gods and demons, and recite while thinking that all phenomena are suppressed. Invocation is: at this time, pray for the desired purpose. The praise is similar. The signs are: the best is the extraction of the enemy's heart, the middle is the enemy being directly led away, and the lowest is the killing of the enemy's life. Also, in dreams, one swallows the ocean in one gulp, throws Mount Meru far away, and holds the sun and moon in one's palms, and so on. As it says in the Intent Transmission: If the approach ritual is fully performed, the number of recitations is seven hundred and twenty thousand. Recite continuously day and night.
Chinese
应当断绝。知道给予象征和标志，以及安插的时机已经到来。如是说。特别是，智慧本尊得以亲近成就之时和数量的限度，也出自那部经典：时间应延长至年月左右，数量应念诵七百万遍。如是说。总的来说有三点：主要是在生起次第时念诵的嗡 班杂 枳里（藏文：ༀ་བཛྲ་ཀཱི་ལི་，梵文天城体：ओम् वज्र कीलि，梵文罗马拟音：Om Vajra Kili，汉语字面意思：嗡，金刚，橛）等，是亲近智慧本尊；在下方安插事业时，与安插于苏尔孔中的卡当卡耶（藏文：ཀ་ཏཾ་ཀ་ཡེ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）等结合，是亲近誓言者；在六种事业时，与哈萨亚拉 哈萨亚拉（藏文：ཧ་ས་ཡ་ར་ཧ་ས་ཡ་ར་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）等结合，是显示亲近恶咒。词义是：因为种子字加持会衰退，所以说不应说，但在其他情况下会知道。第二，与上部事业相关联的亲近、灌顶和后续三者是：为了不使已成就的意义消失，而获取悉地；为了使具足轮者成熟，而进行灌顶；为了使修行达到究竟，而进行结尾。第一者有三：积聚悉地的所依食物；为了消除障碍而设立结界；以及通过劝请语来实际获取悉地。首先，积聚悉地的所依食物是：酥油和糌粑等白色之物在东方，水果等黄色之物在南方，肉等红色之物在西方，酒等蓝色之物在北方积聚。用新布覆盖，用啥（藏文：ཧྲཱིཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）或金刚交杵印封印。为了消除障碍而设立结界是：听着，障碍和邪引众！等等，以及吽（藏文：ཧཱུྃ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）字四种，以及用十忿怒尊的咒语驱逐障碍。通过劝请语来实际获取悉地有二：从智慧本尊处获取，以及从象征物中获取。从本尊处获取之后，将悉地之酒倒入一个大容器中，加入甘露，如法加持，做一个盛大的药物供养。口中念诵一百零八遍橛，作为回报，诸本尊的身语意处发出白红蓝三色光芒，降临到匝嘎的容器中，那是身语意的实
English
should be cut off. Know that the time has come to give signs and symbols, and to insert. Thus it is said. In particular, the time and numerical limit for approaching and accomplishing the wisdom deity are also from that very text: The duration should be extended to about a year or a month, and the number should be recited seven hundred thousand times. Thus it is said. In summary, there are three points: mainly, approaching the wisdom deity by reciting Om Vajra Kili (藏文：ༀ་བཛྲ་ཀཱི་ལི་，梵文天城体：ओम् वज्र कीलि，梵文罗马拟音：Om Vajra Kili，汉语字面意思：Om, Vajra, Kili) etc. during the generation stage; approaching the oath-bound ones by combining with Katam Kaye (藏文：ཀ་ཏཾ་ཀ་ཡེ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：) etc. when inserting into the Surkhung during the lower insertion activity; showing the approach to evil mantras by combining with Hasa Yara Hasa Yara (藏文：ཧ་ས་ཡ་ར་ཧ་ས་ཡ་ར་，梵文天城体：，梵文罗马拟音：，汉语字面意思：) etc. during the six activities. The meaning of the words is: Because the blessing of the seed syllables will decline, it is said that it should not be spoken, but it will be known in other situations. Secondly, the three related to the upper activity, which are approaching, empowerment, and subsequent actions, are: to obtain siddhis in order not to let the accomplished meaning disappear; to give empowerment in order to ripen those with the wheel; and to conclude in order to bring the practice to completion. The first has three aspects: accumulating food as the basis for siddhis; establishing boundaries to eliminate obstacles; and actually obtaining siddhis through encouraging words. First, accumulating food as the basis for siddhis is: ghee and tsampa etc., white in appearance, in the east; fruits etc., yellow in appearance, in the south; meat etc., red in the west; and alcohol etc., blue in appearance, accumulated in the north. Cover with a new cloth and seal with Hrih (藏文：ཧྲཱིཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：) or a crossed vajra. Establishing boundaries to eliminate obstacles is: Listen, assembly of obstacles and misleading spirits! etc., as well as the four Hums (藏文：ཧཱུྃ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：), and dispelling obstacles with the mantras of the ten wrathful deities. Actually obtaining siddhis through encouraging words has two aspects: obtaining from the wisdom deity, and obtaining from symbolic substances. After obtaining from the deity, pour the siddhi alcohol into a large container, add nectar, bless it properly, and make a grand medicine offering. Recite Kila one hundred and eight times, and in return, white, red, and blue rays of light emanate from the body, speech, and mind of the deities and descend into the Jagat container, which is the reality of body, speech, and mind.