Chinese
并且对于下气运行，无论观想本尊与否，任何时候都不要心不在焉，不要随意行事，而要谨慎，或者以疑虑的陀罗尼，即不丧失忆念的持续不断的方式。应当努力住在寂静之处，保持清洁，因为不清洁就与事续部的规矩相违背。第二，对于道路、水井、泉眼、村庄和牲畜棚等处，要以语、身、意来舍弃，即不使用危害众生的十不善业，如果使用，那些就是成就咒语的违缘。第三，成就咒语的顺缘。如住火等禅定，以及具足四支的念诵，以及为了成就密咒而进行的供养和积累资粮等，以及进行火供和坛城中灌顶等一切事业，以及观察修持咒语的处所或地点，以及挖掘土地，以及清洁时生起本尊慢等，总之，对于地点的各个方面，也需要如此这般的行为，无论怎么说，都要在何处进行，或者何时进行，以及念诵的数量等等的量，以前世我梵天地的花朵，唯一具有大威力的吉祥金刚持尊，对其他人极度保密的这些，都是从口中亲自宣说和教导的，不是自己编造的。就这样。这里所说的地点的行为或处所的行为，不仅仅是指居住的地方，也包括所有未包含在上述进入和返回的处所或地点，这样理解也可以。第二，讲述咒语接近等的方式，分为简略指示而发誓讲述，以及详细讲述两部分。第一，接近、显现、趋向等等，用一个偈颂来指示，像这样，通过精勤修持禅定和念诵，密咒的本尊知道修行者可以被加持，无论迎请与否，都来到他的面前，这就是咒语接近，即变得亲近。咒语的本尊就在自己的位置面前安住，用慈眼看着自己，这就是本尊显现趋向，密咒的成就显现给予。
English
And also regarding the movement of the lower wind, whether visualizing the deity or not, at all times, one should not be absent-minded and act carelessly, but be cautious, or with the dhāraṇī of doubt, that is, the continuous way of not losing mindfulness. One should strive to dwell in a secluded place, maintaining cleanliness, because uncleanliness contradicts the rules of the Kriya Tantra. Second, regarding roads, wells, springs, villages, and livestock pens, one should abandon them with speech, body, and mind, that is, not engage in the ten non-virtuous actions that harm sentient beings. If one engages in them, those are obstacles to the accomplishment of mantras. Third, the conducive conditions for the accomplishment of mantras. Such as meditation while dwelling in fire, and the recitation with four branches, and offerings and accumulation of merit for the sake of accomplishing secret mantras, and all activities such as performing fire pujas and empowerment in the mandala, and examining the place or location for practicing mantras, and excavating the land, and generating the pride of the deity when cleaning, etc. In short, for all aspects of the place, one needs such and such behavior. Whatever is said about where to do it, or when to do it, and the measure of the number of recitations, etc., in the past, I, the flower of Brahma's earth, the glorious Vajradhara, the only one with great power, personally spoke and taught these secrets that are extremely secret to others, and they are not self-made. Thus. Here, what is said about the activities of the place or the activities of the location, not only refers to the place of residence, but it seems that it can also be understood to include all places or locations of entering and returning that are not included above. Second, explaining the ways of approaching mantras, etc., divided into briefly indicating and vowing to explain, and explaining in detail in two parts. First, approaching, manifesting, tending to, etc., indicated by one verse, like this, by diligently practicing meditation and recitation, the deity of the secret mantra knows that the practitioner can be blessed, and whether invited or not, comes before him, this is mantra approaching, that is, becoming close. The deity of the mantra abides in front of him in his own place, looking at him with compassionate eyes, this is the deity manifesting and tending to, the accomplishment of the secret mantra manifests and gives.
Chinese
转变，以及因懈怠而不能成就，并转向他处的体性是什么，这一切我都将为你，持梵行者，讲述。”这样承诺之后，第二部分是广说，其中分为：讲述趋近和转向他处的因，以及讲述趋近等的体性。第一部分，从“秘密真言”等开始，到“转向他处”为止进行阐述。这其中又分为神趋近的因和转向他处的因两种。那么，神显现趋近和转向他处是怎样的呢？用“秘密真言”和“等”字表示，具有明咒的明咒的众多忿怒尊，用“一切”等字表示，明咒的主尊，坛城的本尊，以及属于其种类的明咒的忿怒男女，包括使者男女等，全部都显现趋向于主尊胜者的身，为了满足禅定的喜乐而恒常安住。因此，修行者何时显现明咒的行仪时，应当观想自己面前有如来之身，并观想明咒、秘密真言以及忿怒男女使者等遍满虚空界片刻，自己也以本尊之身安住于他们之中，并观想真言的行仪得以成就而受到加持。其中，明咒是智慧，即是智慧本身显现为真言之形的方便之分；秘密真言是境，法界本身显现为相，是母或智慧之分。因为相互关联，所以明咒是女神的形相，以及表示它的声音和手印等；秘密真言则与之相反，也说是男性的形相等等。这些真言安住于无相法界的自性中，是义真言或胜义谛；其加持显现为标志，真言和手印等是相真言或世俗谛，二谛无别安住是究竟的真言。这样了解之后，明咒的本尊及其眷属面前，我安住于此，早晨、中午、傍晚三个时段，都要精勤修持之前所说的微细意业禅定，这是修持秘密真言的
English
Transformation, and what is the nature of being distracted and unable to achieve, and turning to other places, all of this I will tell you, the one who holds the pure conduct.” After making this promise, the second part is the extensive explanation, which is divided into: explaining the cause of approaching and turning to other places, and explaining the nature of approaching and so on. The first part, starting from "secret mantra" etc., is explained up to "turning to other places." This is further divided into two: the cause of the deity approaching and the cause of turning to other places. So, what is it like for the deity to appear close and turn towards? The words "secret mantra" and "etc." indicate that the many wrathful deities of the vidyā-mantra, and the word "all" indicates that the main deity of the vidyā-mantra, the deity of the mandala, and all the wrathful male and female deities of the vidyā-mantra belonging to its kind, including the male and female messengers, all appear and turn towards the body of the main victorious one, and constantly abide to satisfy the bliss of meditation. Therefore, whenever the practitioner manifests the conduct of the vidyā-mantra, he should contemplate the body of the Tathāgata in front of him, and contemplate the vidyā-mantra, secret mantra, and wrathful male and female messengers, etc., pervading the space for a moment, and he himself should abide in the form of the deity in the midst of them, and contemplate that the conduct of the mantra is accomplished and blessed. Among them, vidyā-mantra is wisdom, that is, the aspect of the means by which wisdom itself appears as the form of mantra; secret mantra is the object, the realm of phenomena itself appears as a sign, which is the aspect of the mother or wisdom. Because they are interconnected, vidyā-mantra is the form of the goddess, and the sound and mudra that represent it, etc.; secret mantra is the opposite of that, and it is also said to be the form of the male, etc. These mantras abide in the nature of the formless realm of phenomena, which is the meaning mantra or the ultimate truth; its blessing appears as a sign, the mantra and mudra, etc., are the sign mantra or the conventional truth, and the two truths abiding inseparably is the ultimate mantra. Having understood this, in front of the deity of the vidyā-mantra and its retinue, I abide here, and in the three times of morning, noon, and evening, I must diligently practice the subtle mental action of meditation mentioned earlier, which is diligent for the practice of secret mantra.
Chinese
因此，应当修习以禁戒或苦行为梵行之称，并恒常觉知。因为这是亲近和趋向真言之因的主要因素。不仅如此，还应恒常觉知不超出十支仪轨。十支是：自身，明咒，诵持之真实性三者，火中安住，声中安住，声音尽头的禅定三者，进入修持之仪轨，护摩之仪轨，灌顶之仪轨，以及处所之行持的精勤。对于这十者，应精勤于适合当下情况的，并与之同时显现天瑜伽的特征，即明咒的苦行。如是说，为了进行天瑜伽，从密咒中产生的行为差别，如果简要地归纳其特征，则仅限于这十者。因此，努力于具备这十支的诵持禅定，是真言亲近和趋向显现，以及努力获得成就之因，所以应当精勤。真言疏远和趋向他处的因是：不信仰，变得懈怠，以及因饥渴而受压制以致无法修持，也是如此。其他疾病等也应如是理解。散乱的分别念和掉举，以及后悔、悲伤等内心的痛苦，对真言或真言的果实或真言的事业产生怀疑，不一心专注于诵持和禅定，破坏以三门正念的约束而处于庸常状态，非常相信闲聊并多说，从事不应做之事，即不适宜做之事，以及外在的邪魔外道引诱扰乱相续，因此恶分别念纷乱，也见到恶梦，做损害众生的事业，以及对诸神不信仰并完全诽谤。当修行者致力于念诵真言的仪轨时，如果做这些事情，则常常会发生疾病等的侵害，秘密真言会因此而趋向他处。像这样，由于不悦意的习气被玷污，没有舍弃痛苦，凭借业和烦恼的力量
English
Therefore, one should practice what is called Brahmacharya through abstinence or asceticism, and always be aware. Because this is the main factor for approaching and inclining towards mantra. Moreover, one should always be aware without exceeding the ten-limbed ritual. The ten limbs are: oneself, the vidya-mantra, the reality of recitation (japa) - these three; abiding in fire, abiding in sound, the samadhi at the end of sound - these three; the ritual of entering into practice (sadhana), the ritual of homa (fire offering), the ritual of empowerment (abhiseka), and diligence in the activities of the place. Among these ten, one should be diligent in whatever is appropriate for the present situation, and along with that, manifest the characteristics of deity yoga, that is, the asceticism of vidya-mantra. It is said that, for the purpose of performing deity yoga, the distinctions of actions arising from secret mantra, if briefly summarized in their characteristics, are limited to these ten. Therefore, striving for recitation and meditation with these ten limbs is the cause for mantra to be close and inclined to manifestation, and for striving to attain siddhis (accomplishments), so one should be diligent. The causes for mantra to be distracted and inclined elsewhere are: lack of faith, becoming lazy, and being overwhelmed by hunger and thirst so that one cannot practice, and so on. Other illnesses should also be understood in the same way. Wandering and agitated thoughts, regret, sorrow, and other mental sufferings, doubting the mantra or the fruit of the mantra or the activity of the mantra, not focusing one's mind on recitation and meditation, breaking the restraint of the three doors with mindfulness and abiding in an ordinary state, having great faith in idle talk and speaking much, engaging in what should not be done, that is, what is not appropriate to do, and external influences of demonic and heretical forces disturbing the continuum, therefore, evil thoughts are confused, and bad dreams are also seen, doing actions that harm sentient beings, and not having faith in the deities and completely slandering them. When a practitioner is engaged in the ritual of diligently reciting mantras, if these things are done, then harm from illnesses and the like will often occur, and the secret mantra will therefore incline elsewhere. Like this, because unpleasant habits are defiled, not abandoning suffering, by the power of karma and kleshas (afflictions)
Chinese
由于会产生障碍真言加持之缘分，所以有智慧的人应该尽力通过各种方法来摧毁这些过患。不能成就真言的障碍有三种：自己的前世恶业、不良分别念、众生憎恨和疾病等恶性成熟。为了平息业的障碍，应该努力修持无我之禅定、念诵和火供等对治法。即使念诵真言，如果因不信任等自身的不良分别念造成障碍，由于因缘不具足，真言也不会成就，因为自己的缘分浅薄。即使如此，也应该用分别的智慧一一驳斥不良分别念，揭露其缺点，调伏其无自性。对于因散乱而无法控制的心，应该通过精进禅定来调伏。对于众生憎恨等，应以各种适当的方法加以避免，使禅定没有荆棘。不灰心，以坚定的信心修持真言，以信心祈祷，以慈悲心好好地发广大愿，逐渐地所有障碍都会消除，从而获得成就。第二，解释亲近本尊等的特征。从“任何安住于寂静”到“成为自在者，恒常如此”之间所讲的就是。虽然这其中也有内在的区分，但通过解释词义就能理解。也就是说，无论是念诵还是禅定，如果心能控制，没有生起三毒和傲慢等，身语意三门完全安住于寂静，并且通过精进念诵的禅定，使识成为真言声音的自性，就像仅仅以心缘于声音，感觉遥不可及一样，不是这样，而是观想和心相融合，心本身显现为真言的形象，在这种明亮显现不间断的状态中不移动，那么，此时修行者真言师就亲近了所要修持的真言，也能获得本尊的现前。智慧本尊没有亲近或疏远，但由于自己的业力缘分和心的作用，会显现为亲近或疏远。此外，根