English
Those who understand the profound meanings of skillful means, and due to their familiarity with practice, have unobstructed and unbiased activity, and possess minds that are accustomed to knowing without hindrance, should examine the various rituals of activity described in the tantras and oral instructions, such as the elaborate and concise stages of recitation and accomplishment, and determine what is appropriate and suitable according to the circumstances, each with their own wisdom. For example, even in the case of transitioning from peaceful recitation to wrathful accomplishment, there are three ways: first, to condense the peaceful mandala and then begin with the three samadhis to empower the wrathful deity; second, to transform the peaceful mandala into the wrathful one in an instant; and third, to transform it gradually. In the case of praise, there are elaborate and concise praises, and likewise with aspirations, according to what is appropriate. After that, one should perform mantra recitation, and then make offerings. In the offerings, sometimes there are tsok offerings and torma offerings, and sometimes there are combined practices of liberation, and in between, uninterrupted practice, suppressing the elementals, fulfilling vows, confessions, dances, and other activities as needed, placing offerings, and so on. The order of activities and the elaborate and concise rituals should be understood by the yogi with their own wisdom, based on the needs of the moment, while maintaining the view. Third, the initiation of recitation is divided into: preliminary, main part, and concluding part. First, obtaining the empowerment that permits recitation. As the verse says: Having obtained the empowerment that permits recitation. This means that one wishes to engage in both the recitation of meaning and the recitation of activity. Therefore, having obtained the empowerment that permits recitation and accomplishment, the secret empowerment, the ultimate empowerment, and even the oral instructions of the lama as mentioned above, one should then begin to recite. Second, the nature of the mantra to be recited, and the two aspects of how to recite it. First, visualizing the eight manifested letters of the sound. As it is said, having obtained the empowerment of recitation as mentioned above, one should visualize and recite the sound according to the oral instructions, that is, the letters of the wisdom mantra of the Great Glorious One, appearing in the form of eight letters such as ra and la, should be shown as they are, and one should recite according to the oral instructions received. In this regard, here, the meaning of the three terms, the method of visualization, the order of the sound, and the instruction of the meaning of the eight letters, are explained in order. The first part is divided into two: the completion stage and the generation stage. The first part is the form
Chinese
无相与有相二者，首先，心性未被扰动之状态，哈瑞根本未动摇未混杂，于平等性中善立界限，习惯稳固后，离弃取舍之执着，成为坚定之基础，此乃口诀之无相修，亦称究竟之灌顶。亦是不隐秘平等安住之咒语，故诸法皆可念诵而达究竟。其次，于鼻尖之明点善加系心并作决断，于秘密之鼻尖菩提心善加系心并作决断，于鼻尖之识蕴善加系心并作决断，如是于三鼻尖善加系心之次第，当依上师口诀而知晓。
English
The first of the two, without characteristics and with characteristics, is that in the uncorrected state of mind itself, without the Hare root moving or being contaminated, a good boundary is established in equality. When familiarity arises and becomes stable, and one becomes free from grasping and rejecting, and it becomes a firm foundation, this is the instruction of meditating without characteristics, also called the ultimate empowerment. It is also a mantra word that is not secret and is placed equally, so all dharmas can be recited and reach the depths. Secondly, one should focus well and decisively on the bindu at the tip of the nose, focus well and decisively on the bodhicitta at the secret tip of the nose, and focus well and decisively on the consciousness at the tip of the nose. The order of focusing well on the three tips of the nose should be known through the instructions of the lama.
Chinese
的怒吼之声，发出赞颂之声的声音，梵天之声的引导之声，总共有八种声音。其中第一种是：声音不要太大也不要太小，语速不要太快也不要太慢，不要说其他话而分心，嘎结、克拉廓等细微的肢体动作也不要遗漏，完整且清晰地宣讲每个字母的生处和音调，以此来生起坛城中的诸神。第二种，像雷声一样，声音洪亮而强烈，词语稍微含糊，发出怒吼般的声音，像从悬崖上倾泻而下一样重复，咒语的声音要像雷霆一样，也要想着充满虚空，这样念诵就能压制住所有强大而愤怒的言语，使之平静下来。第三种，舌头抵住上颚，稍微抬起鼻子，像蜜蜂的声音一样，声音缓慢而悠长，与悠扬的呼吸节奏相协调，缓慢地念诵咒语，想着从鼻腔中涌出无数愤怒尊的化身，充满一切需要扩展的地方，对于那些无法通过调伏来扩展的地方，则想着将其摧毁，这样就能化现愤怒尊和愤怒母。第四种，发出“恰”的声音，像打碎陶罐一样，词语不清晰，声音洪亮，以愤怒的罗刹的怒吼声来念诵。以大悲心和巧妙的方法，观想金刚罗刹的部分，让达措的领主、傲慢的丈夫等看到大毁灭者的部分，用无法清晰理解的词语之声，调伏有债者之众，使其屈服并成为侍从。第五种，发出“恰”的声音，舌头抵住上颚，以微弱的声音，像驱赶乌鸦一样，进行赞颂和吟诵。以前，梵天和有发髻的自在天，以及双面的罗刹女都被击败并摧毁，同样，想着所有有害之物都被化为灰烬并摧毁，这样所有有害之物都会被摧毁。第六种，声音悦耳而细微，悠长而婉转，咬紧牙关发出声音，像梵天之声一样，用迷人的声音念诵，以前曾降伏了大吉祥天的拉达，以及他的眷属母众、空行母、仆人和使者的军队。
English
The sound of roaring. The sound of uttering praises. The sound of guiding the voice of Brahma, which is taught in eight fierce aspects. The first of these is: the sound should be neither too loud nor too soft, the speech neither too fast nor too slow, without speaking other words and being distracted, without neglecting even the subtle gestures such as winking and nodding, complete and clear, proclaiming clearly the place of origin and tone of each letter, so that the deities of the mandala may be generated. The second is like the sound of thunder, loud and fierce, with the words slightly slurred, repeating with a roaring sound, like a fierce torrent falling from a cliff, and the sound of the mantra should be like a thunderclap, thinking that it fills the empty space, and by reciting in this way, all great and wrathful words are subdued and become calm. The third is to place the tongue against the palate, slightly raise the nose, and like the sound of a bee, the voice is slow and long, in accordance with the rhythm of the breath, reciting the mantra slowly, thinking that countless emanations of wrathful deities emerge from the nostrils, filling all that needs to be expanded, and for those who cannot be expanded by pacification, thinking that they are destroyed, thus transforming into wrathful deities and wrathful mothers. The fourth is to make a "cha" sound, like breaking a clay pot, with the words unclear, the voice loud, reciting with the fierce roar of an angry rakshasa. With great compassion and skillful means, contemplate the part of the vajra rakshasa, so that the lord of Darchod, the arrogant husband, and others see the part of the great destroyer, and with the sound of words that cannot be clearly understood, subdue the assembly of debtors, making them submit and become servants. The fifth is to make a "cha" sound, placing the tongue against the palate, with a weak voice, like driving away crows, praising and chanting. In the past, Brahma and Ishvara with matted hair, and the two-faced rakshasi were defeated and destroyed, similarly, thinking that all harmful things are reduced to ashes and destroyed, so that all harmful things will be destroyed. The sixth is to make the voice melodious and subtle, long and drawn out, closing the teeth and uttering the sound, like the voice of Brahma, reciting with a captivating voice, in the past the demon Rahu of glorious Shri Devi was subdued, as well as his retinue of mothers, dakinis, servants, and messengers.
Chinese
就像过去所做的那样，现在我也认为我的权力是这样的，所以我也这样做。像这样强烈的声音，也说夏塔帕等。像雷声一样深沉和像罗刹的吼声，依次称为夏尔塔帕和卡拉塔帕。清晰地发出声音和城堡顶部的声音，称为江嘎德阿和邦嘎德阿。梵天之声和工匠之声，称为布让额瓦和当额瓦，虽然在其他解释中看到了与此不同的例子，但没有详细说明。这些是拉拉声音重复的例子。一般来说，念诵分为四种秘密：心念诵、耳念诵、声音念诵和强烈念诵。首先，心中念诵心髓应该经常做，心中所想都会实现。在亲近的时候，应该小声念诵，并根据情况进行供养和赞颂。在成就的时候，声音念诵，就像上面所说的念诵咒语的声音和梵天之声等。在事业结合的时候，应该像雷声一样强烈念诵。因此，应该将这些口诀与四时结合起来。解释拉拉八功德的意义，首先是了解拉拉的功德和了解拉拉的差别。以前，大吉祥者降伏罗睺时，夺取了他的心髓，并加持为智慧的心髓，还夺取了他的事业、心识、用具和眷属，并加持，因此，力量和神奇的奇妙显现也是由拉拉八功德所成就的。从寂静的禅定中不移动，从身体燃烧的部分显现，将轮回本身转化为涅槃，将自身转化为甘露的意义，并通过智慧的幻化和咒语的形象来完成一切事业，看到这些是非常奇妙的，是咒语的极致，因此拉拉是非常奇妙的。通过观想有相的星辰，念诵有相的咒语，最终证悟脱离一切相的真谛，即法性无生的意义，因此拉拉是生起证悟的。通过观想本尊并念诵咒语，最终将烦恼和所知障所摄的一切障碍，在此生中消除，因此拉拉是消除障碍的。就像从这个身体中产生一样。
English
Just as it was done in the past, now I also think that my power is like this, so I do the same. Such strong sounds are also said to be Shata-pa, etc. Like the depth of thunder and the roar of a Rakshasa, they are called Sharata-pa and Karata-pa respectively. Clearly proclaiming the sound and the sound from the top of the castle are called Jangga De'a and Pangga De'a. The voice of Brahma and the voice of a craftsman are called Breng-nge-wa and Dang-nge-wa. Although different examples are seen in other explanations, they are not elaborated. These are examples of repeating the Ra-la sound. Generally, recitation is secretly divided into four types: mental recitation, ear recitation, sound recitation, and forceful recitation. First, reciting the essence in the mind should be done constantly, and whatever is desired in the mind will be achieved. During approach, it should be recited softly, and offerings and praises should be made according to the situation. During accomplishment, sound recitation, like reciting the sound of mantras and the voice of Brahma as mentioned above. During action, it should be recited forcefully like the sound of thunder. Therefore, these instructions should be combined with the four times. Explaining the meaning of the eight qualities of Ra-la, first is understanding the qualities of Ra-la and understanding the differences of Ra-la. Previously, when the Great Glorious One subdued Rahu, he seized his heart essence and blessed it as the heart essence of wisdom, and also seized his actions, mind, utensils, and retinue and blessed them. Therefore, the power and miraculous manifestations are also accomplished by the eight qualities of Ra-la. Without moving from peaceful meditation, manifesting from the burning part of the body, transforming samsara itself into nirvana, transforming oneself into nectar, and accomplishing all actions through the illusion of wisdom and the form of mantras, seeing these is very wonderful and is the ultimate of mantras, therefore Ra-la is very wonderful. By contemplating the stars with signs and reciting mantras with signs, one ultimately realizes the true meaning of being free from all signs, which is the meaning of the unborn nature of reality, therefore Ra-la is the arising of realization. By contemplating the deity and reciting mantras, one ultimately eliminates all the obscurations gathered by afflictions and cognitive obscurations in this very life, therefore Ra-la is the elimination of obscurations. Just like arising from this very body.