Chinese
四种名称的差别。 它们的四位明妃是拉西耶等名字后面加上四种表示平等融入的词。 其中， 以事业之乐而妩媚的是， 拉西耶贪恋的誓言之时。 萨玛雅 斯瓦哈。 再次以回答相联系的是， 被说成是两者都欢喜的殊胜。 哈和斯的快乐之声是， 获得我的贪恋。 极其行动的快乐本身， 从各方面行动被称为风。 如此说。 陀罗尼等外心四者的功德具有差别，是与事业相结合的名字。 它们的明妃涂香女等，在自己名字的后面加上四种平等融入的结合方式。 其中， 二者混合执持，被称为匝巴。 涂香女分开是普拉贝夏， 从事业中产生。 吽。 花 普什贝 是聚集的自性。 被说成融入于主尊的面容 阿贝夏 中。 极其收摄，从棒的次第中产生。 明灯女的智慧乐 苏喀尼 哇 极大。 俱 吼。 与明说相似的声音。 香女，无二之心 积达 应当如此了解。 如此说。 亚曼达嘎等八位门神父母的名字后面，加上啪特，即“令击破”的祈使句。 行动者父母的咒语意义也是， 其中， 三种识超越，吽 吽 吽 班杂 瓦日拉 是， 五种智慧圆满，心 积达 本身。 三界 阿 阿 阿 清净和合 班杂日 变成。 巴扎 萨曼达 任何地方也是如此，阿 安住。 如此说。 牟尼 扎等六能仁的共同名字牟尼，各个不同的扎等种子字与事业和梭哈相结合。 第三是， 将根本咒和生起咒合拢后念诵。 第二，对于忿怒尊也有三种， 第一根本咒是， 五个双吽， 以及哈和嘿各八十， 以及四个啪特，以及二十八个嘿。 第二生起咒是， 饮血五部的 嗡 班杂 玛哈 希日 嘿热嘎。 如此等等，直到嘿热嘎是各自生起本尊的咒语， 玛哈匝达以下是事业咒。 五部明妃的咒语是在各自名称差别的后面加上事业咒。 二十处所门神是， 班杂，即表示自在的标记金刚的后面加上嘎日等各自的名字。 自在母的生起咒在本续中没有出现，但是
English
The difference of the four names. The four consorts of these are Lāsye and others, with four words added at the end of the name indicating equal absorption. From that, The elegance with the bliss of action is, Lāsye is the time of the vow of attachment. Samaya Tvam. Again, the connection with the answer is, It is said to be the supreme of both joys. The sound of bliss of Ha and Si is, Obtaining my attachment. The very bliss of extreme movement, Moving from all directions is called wind. So it is said. Dhāraṇī and other qualities of the four outer minds are names combined with karma. The consorts of these, Dhūpe and others, have four combinations of equal absorption added to the end of their own names. From that, The two mixed holdings are called Japa. That itself, Dhūpe, separated is Prabheśa, Arising from action. Hūṃ. Flower Puṣpe is the nature of gathering. It is said to be absorbed into the face of the lord Āveśa. Extremely restrained, arising from the order of Baṃ. The wisdom bliss of the clear Dīpa is Sukhinī Va great. All Hoḥ. A sound similar to clear expression. Gandhe, the non-dual mind Citta, should be understood as such. So it is said. Yamāntakṛta and other names of the eight gatekeeper parents, with Phaṭ added at the end, which is the imperative "strike!" The meaning of the mantras of the acting parents is also, From that, The three consciousnesses are beyond, Hūṃ Hūṃ Hūṃ Vajra is, The five wisdoms are complete, the mind Citta itself. The three realms A A A pure union Vajrī becomes. Bhadra Sāmanta everywhere is the same, A abides. So it is said. The common name of the six Munis, Mune Kṛṃ etc., the specific Kṛṃ etc., the seed syllables are combined with karma and Svāhā. The third is, reciting the root mantra and the generation mantra together. Secondly, there are also three for the wrathful ones, The first root mantra is, Five pairs of Hūṃ, and eighty each of Ha and He, and four Phaṭ, and twenty-eight Bhyo. The second generation mantra is, Oṃ Vajra Mahā Śrī Heruka of the five blood-drinking families. So on, up to Heruka is the mantra for generating the respective deities, and from Mahā Caṇḍa onwards are the action mantras. The mantras of the five family consorts are the action mantras added to the end of the distinction of their respective names. The twenty places of residence are, Vajra, which represents the mark of power, the vajra, with the respective names such as Garī added to the end. The generation mantra of the sovereign mother does not appear in this tantra, but
Chinese
应从《续部释续金刚》中补充“玛努ra ksha sī bhyo”等内容。第三，在生起咒上附加事业咒后念诵。特别是对于轮咒，可以根据需要添加“切给摩 吽 扎”等后缀，这样就成了事业的催请咒。第三，事业明咒是：请降耳传、迎请、抛掷明智之花、催请并融入的咒语，这些分别出自寂怒二尊。在此之上，寂怒共通的灌顶和加持咒语在寂静尊处出现。忿怒尊处则出现阿丽、阿吾丽等供养之歌。荣 सोम 大译师认为这是阿瓦भ्रंश语。这些咒语的含义应从注释和续部的旁注中详细了解。接下来讲述念诵的方法。如《道次第》所说：“断除十过，以三种方式，如数圆满念诵。”因此，应断除的十种过失是：声音过大、过小等等。《怖畏金刚》中说：“声音不过大也不过小，不过快也不过慢，不过强也不过弱，不损失字母和音节，不散乱，不模仿声音，不被‘嘎啦’等中断。”这里所说的三种方式是念诵的方法，又分为三种清晰、外内密三种、细微三种念诵方式。第一种，如《道次第》所说：“舒展收摄，自他利益圆满。”因此，从何处舒展收摄，向何处舒展，舒展过程中的聚散要清晰。对此，观点不尽相同。噶当派的拥护者及其追随者将誓言尊和智慧尊分开进行舒展收摄。拉杰阿噶认为，遍布虚空的诸佛刹土和无偏的众生是舒展收摄的对境，无需区分誓言尊和智慧尊。荣 सोम 仁波切认为后者意义深远且广阔。然而，我的至尊上师一切智者曾说，这二者意义的关键在于一致，并按照前一种方式进行实践，这非常好，因为将器情世界扩展为坛城，无偏的众生也融入誓言尊
English
The content such as "Manu Raksha Si Bhyo" should be supplemented from the Explanatory Tantra Vajra. Third, the practice is to recite the generation stage mantra with the action mantra attached. Especially for the wheel mantras, any desired suffix such as "Che Ge Mo Hum JAH" can be added, which then becomes an action-prompting mantra. Third, the action-related knowledge mantras are: the mantras for bestowing ear-whispered teachings, inviting, throwing the flower of knowledge, urging and dissolving, which arise separately from both peaceful and wrathful deities. In addition to these, the common empowerment and blessing mantras for both peaceful and wrathful deities appear in the context of peaceful deities. From the wrathful deities arise offering songs such as Ali and Auli. The great translator Rongzom believed this to be in the Apabhramsa language. The meaning of these mantras should be understood in detail from the commentaries and the annotations of the tantras. Furthermore, the method of how to perform recitation is explained as follows: As stated in the Lamrim, "Abandon the ten faults, and with the three aspects, complete the recitation according to the number." Therefore, the ten faults to be abandoned are: being too loud, not being too quiet, and so on. As stated in the Fierce Lightning, "Not too loud, not too quiet; not too fast, not too slow; not too forceful, not too weak; not losing letters and syllables; not distracted; not imitating sounds; not interrupted by 'Gala' etc." The three aspects are the methods of recitation, which are also divided into three clear, three outer-inner-secret, and three subtle methods of recitation. The first is, as stated in the Lamrim, "Expansion and contraction, fulfilling the benefit of self and others." Therefore, it is clear from where the expansion and contraction occur, to where the expansion occurs, and the gathering and dispersing in between the expansion. There are different opinions on this. The supporters of the Kadampa tradition and their followers separate the Samaya Being and Wisdom Being and perform expansion and contraction. Lhaje Agar says that the Buddhafields pervading space and impartial sentient beings are the objects of expansion and contraction, and there is no need to separate the Samaya Being and Wisdom Being. Rongzom Rinpoche says that the latter is profound and vast in meaning. However, my lord, the all-knowing lama, said that the key point of these two meanings is the same, and he practiced according to the former method, which is very good, because by expanding the vessel and contents into a mandala, impartial sentient beings also gather into the Samaya Being.
Chinese
而且，智慧勇识是所有佛的身体，因此，所有遍布虚空的如来都聚集在那里，要点是相同的。按照旧的方式进行修持，不仅是传承上师们实践的口诀传承，而且在道次第的会供轮时说：智慧临于前方时，以三明的念诵进行。以及在四印三摩地中也说：之后，智慧安住，于前方开启，以自己的咒语，以舍弃十种过患的念诵，应具备三明。因此，这是合理的。然后，以 ཕཊ་ཛཿ（藏文，梵文：phaṭ jaḥ，梵文罗马拟音：phaṭ jaḥ，汉语字面意思：呸 扎）开启前方虚空中的智慧勇识，包括所依和能依。观想自己誓言勇识的心间发出光芒，并收回，如火焰轮般旋转，咒语的声音如千龙轰鸣。在声空无二的境界中进行念诵。第二，道次第中说：随喜外、内、密。其中，第一，从外而言，开启誓言和智慧，进行放出和收回，从口到口进入，以秘密金刚旋转的方式进行念诵。或者，放出是为了催促净除业障，收回是为了净除业障后，成为堪能成就之器。第二，从内而言，开启或不开启智慧勇识都可以，观想放出是为了催促成就，收回是为了获得成就。第三，从秘密而言，不放出，仅仅收回成就，或者观想从父的口进入母的口，从空密处收回。对此，《光明次第》中认为是内部念诵，其中说：内部，父与母交合，以无声的念诵，中央脉的放出和收回之路，从口到口，从空到空，旋转，毒转为乐受。第三，三种细微的方式是：在放出和收回时，是字句、手印和细微身的放出和收回，或者进行金刚念诵。如《四印》中所说：第一是语，中间是意，最后是细微身放出和收回，或者进行金刚念诵。因此，通过任何随喜之门，都是殊胜有相的。
English
Moreover, the Wisdom Hero is the body of all Buddhas, therefore, all the Tathagatas pervading the sky gather there, and the point is the same. Practicing according to the old way is not only a lineage of oral instructions practiced by the lineage lamas, but also during the Tsog offering of the Lamrim, it is said: When wisdom arrives in front, perform the recitation with the three clarities. And in the Samadhi of the Four Seals, it is also said: Then, when wisdom is established, open it in front and with your own mantra, with the recitation that abandons the ten faults, it should be endowed with the three clarities. Therefore, this is reasonable. Then, with ཕཊ་ཛཿ (Tibetan, Sanskrit: phaṭ jaḥ, Romanized Sanskrit: phaṭ jaḥ, Literal meaning: Phat Jah), open the Wisdom Hero in the sky in front, including the support and the supported. Visualize light radiating out from the heart of your own Samaya Hero and retracting, like a wheel of fire, and the sound of the mantra like the roar of a thousand dragons. Recite in the state of indistinguishability of sound and emptiness. Secondly, the Lamrim says: Whichever you prefer, outer, inner, or secret. Among these three, firstly, from the outer perspective, open the Samaya and Wisdom, perform the emission and retraction, entering from mouth to mouth, reciting in the manner of the secret Vajra rotating. Or, the emission is to urge the purification of obscurations, and the retraction is to purify the obscurations and make it a suitable vessel for accomplishments. Secondly, from the inner perspective, it doesn't matter whether you open the Wisdom Hero or not, visualize the emission as urging accomplishments, and the retraction as obtaining accomplishments. Thirdly, from the secret perspective, do not emit, but only retract the accomplishments, or visualize entering from the father's mouth into the mother's mouth, retracting from the secret space. In this regard, the Light Sequence considers it to be an internal recitation, in which it says: Internally, the father and mother unite, with silent recitation, the path of emission and retraction of the central channel, from mouth to mouth, from space to space, rotating, poison turns into the experience of bliss. Thirdly, the three subtle ways are: during emission and retraction, it is the emission and retraction of syllables, hand gestures, and the subtle body, or performing Vajra recitation. As the Four Seals say: First is speech, middle is mind, and last is the subtle body emitting and retracting, or performing Vajra recitation. Therefore, through any door of preference, it is the supreme with signs.
Chinese
在中间时段，必须完成三种数量的念诵中的任何一种。正如《道次第》中所说：“念诵要达到数量。”以及《光明次第》中所说：“念诵数量、时间和标志，是方法中的殊胜。”因此，所谓的标志念诵，无论在手印的简繁阶段，都要念诵直到自己的五种体验达到极致。第二种是时间念诵，因为这里没有明确规定时间和数量，所以要念诵一年、六个月、一个月等等，直到完成所承诺的念诵量。第三种是数量念诵，也要按照自己承诺的念诵量来念诵。然而，全知者的注释中说，一般来说，主尊念诵一百万遍，眷属各念诵十万遍，这样才算完成了数量念诵，所以这里也要遵循这个说法。总而言之，念诵的行为是进入佛陀的事业，因此，身体要有手印清晰的禅定，语言要清净地念诵秘密真言，心要证悟一切法无生。通过具备这三种法来修持，就能成就伟大的意义。正如《誓言光明》中所说：“将自己的三门与本尊的身语意相结合，恒常念诵，就是进入菩提的陀罗尼。”第二是手印，分为自性手印、见手印和增上禅定手印三种。第一种是，一切分别念都圆满于幻化网坛城中。正如《幻化网》中所说：“以幻化网而圆满，一切都是殊胜菩提的手印。”以及《广大论》中所说：“自性大手印，内外一切器情，皆为五部善逝父母的手印中。”因此，存在、证悟、显现这三种状态，也被称为自性手印、见手印和果手印。第二种是，此时，当分别念如诸佛本性般存在时，无论做什么都不会超出大手印的范围，因此会对平凡的分别念进行印持。手印大