Chinese
像以前一样。在它们各自的末尾，像ཆྒཻ་མོ་ཧཱུྃ་ཛཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）这样的任何你想要的咒语尾音，据说也会变成催促事业的咒语。第三，从第七品和第十六品中，有祈请垂听，迎请，抛弃智慧之火，催促并融入，灌顶加持的咒语，以及忿怒尊供养之歌。光明经中说：经常念诵，就是进入菩提陀罗尼。如是，为了共同成就和特别是成就语金刚，念诵咒语是最主要的。那么，也讲述如何念诵的方法。道次第中说：舍弃十种过失，以三种方式，如数圆满念诵。如是说。其中的十种过失是，猛厉电光中说：声音不要太大也不要太小，不要太快也不要太慢，不要太强也不要太弱，不要遗漏字句支分，不要散乱，不要边说边念，不要被咳嗽等中断。如是，就像声音太大或太小等等。三种方式是念诵的方法，其中也有三种清晰，外内密三种，以及三种细微的念诵方式。第一种是，自身观想为誓言尊，并且从那之中，清晰地观想面前分开的智慧尊，以及从誓言尊向智慧尊放射和收回光芒，像火把轮一样清晰。像那样的方式念诵。第二种是，分开誓言尊和智慧尊，以从口到口和从秘密到秘密旋转的方式念诵，向外放射催促清净障碍，向内收回清净障碍后，使之成为成就之器，这是像外在一样念诵的两种方式。智慧尊分开或不分开都可以，向外放射催促成就，向内收回，心想获得成就，这是像内在一样念诵的方式。不向外放射，只观想向内收回成就，以及观想父尊母尊二者的口到口和空行母到秘密处旋转，这是像秘密一样念诵的两种方式。第三种也有两种方式，观想字句，手印，以及细微的本尊身像次第放射和收回的念诵，以及将呼吸的进入，安住，上升三种与咒语结合的金刚
English
It's like before. At the end of each of them, any mantra ending you like, such as chagi mo hum dzaḥ (藏文, 梵文天城体, 梵文罗马拟音, 汉语字面意思), is said to also become a mantra that urges action. Third, from the seventh and sixteenth chapters, there are mantras for requesting to be heard, inviting, throwing the wisdom fire, urging and merging, empowerment blessings, and songs of offering to the wrathful ones. It says in the Clear Light: Constantly reciting is entering the Bodhi Dharani. As such, for the sake of common accomplishments and especially for accomplishing speech vajra, the main thing spoken of is mantra recitation. So, how to recite is also explained. The Stages of the Path says: Abandon the ten faults and with the three aspects, complete the recitation according to the number. It is said. The ten faults are, as it says in Fierce Lightning: The sound should not be loud, nor small. Not fast, nor slow. Not strong, nor weak. Letters and parts should not be missed. Not distracted, nor speaking. Not interrupted by coughing, etc. As such, like the sound being too loud or too small, etc. The three aspects are the way of reciting, and there are also the three clarities, the three outer, inner, and secret, and the three subtle ways of reciting. The first is: clearly visualizing oneself as the samaya being, and from that, clearly visualizing the wisdom being separated in front, and radiating and withdrawing light from the samaya being to the wisdom being, like a torch wheel. Recite in such a way. The second is: separating the samaya and wisdom beings, reciting in a way that revolves from mouth to mouth and from secret to secret, radiating outwards urging to purify obscurations, and withdrawing inwards after purifying obscurations, making it a suitable vessel for accomplishments, these are the two ways of reciting like the outer. Whether the wisdom being is separated or not is fine, radiating outwards urging accomplishments, and thinking of obtaining accomplishments by withdrawing inwards, this is the way of reciting like the inner. Not radiating outwards, but only focusing on withdrawing accomplishments inwards, and focusing on the rotation from the mouth of the father and mother to the mouth and from the dakini to the secret place, these are the two ways of reciting like the secret. The third also has two ways: reciting while focusing on gradually radiating and withdrawing the letters, hand symbols, and subtle deity body, and the vajra of combining the three of breathing in, abiding, and rising with the mantra.
Chinese
念诵。 这样，通过任何喜欢的方式，最好是获得神加持的征兆或获得心稳定的温度，中等是一年或六个月等，只要发誓念诵，就念诵那么久。最下等是，主尊念诵一亿遍，眷属们念诵一万遍。 第二是手印。 据说，不超出圆满四种智慧手印的本尊身相。 成为使三门及其行为完全清净的自性稳固且不坏，成为大自在者们的标志。如《广大仪轨》中说： “难以超越如是不可坏， 胜王手印之处所， 大自在之标志的执持， 是为手印如是宣说。” 如是说，主要以增上等持手印为主。 其中有寂静和忿怒两种手印。 首先，手印产生的因是： 右手五指上布置五部勇士种子字，左手五指上布置五部明妃种子字，然后合掌。 这是所有手印的前行，象征着一切手印成就的基础，方便与智慧双运的瑜伽。 之后，五部总的誓言手印是， 如第八品所说： “嗡 (藏文: ༀ་，梵文天城体: ॐ，梵文罗马拟音: oṃ，汉语字面意思: 嗡) 和穆 (藏文: མཱུྃ་，梵文天城体: mūṃ，梵文罗马拟音: mūṃ，汉语字面意思: 穆) 二者尖端相合， 八个种子字交错尖端相接， 与一切胜者共同结合， 赐予大乐之印。” 如是。 手指这样交错的原因，在口耳相传中，有人认为诸神拥抱其他种姓是合理的，但没有找到关于这方面的可靠来源。 《灰烬经》中说： “法界与智慧之自性， 嗡 (藏文: ༀ་，梵文天城体: ॐ，梵文罗马拟音: oṃ，汉语字面意思: 嗡) 和穆 (藏文: མཱུྃ་，梵文天城体: mūṃ，梵文罗马拟音: mūṃ，汉语字面意思: 穆) 中自然存在， 角和花瓣之明点等， 变成自己位置的交错， 也变成完全融合， 为了体验胜者的智慧大乐， 说是为了获得。” 从这里推测，象征法界空性方面的本尊是法界自在母，象征智慧显现方面最主要的是毗卢遮那佛的字，二者结合在一起， 将许多不同的佛部用方便智慧融合的安乐不可分离地束缚，从而使本尊观想无二无别地稳固增长的原因。
English
Recitation. Thus, through whatever method one prefers, it is best to obtain the signs of being blessed by the deity or to obtain the warmth of a stable mind. The intermediate is one year or six months, etc., for as long as one vows to recite, one recites for that long. The lowest is that the main deity is recited one hundred million times, and the retinue is recited ten thousand times each. Second is the mudra. It is said that one should not deviate from the deity's form that is complete with the four wisdom mudras. It becomes the sign of the great masters who make the nature of the three doors and their actions completely pure, stable, and indestructible. As it says in the Extensive Ritual: "Difficult to transgress, just like indestructible, The place of the supreme king's mudra, The holding of the sign of the great master, Is proclaimed to be the mudra." As it is said, it mainly takes the empowerment of the samadhi mudra as the main point. Among these, there are two types of mudras, peaceful and wrathful. First, the cause of the arising of mudras is: on the five fingers of the right hand, arrange the five hero syllables, and on the five fingers of the left hand, arrange the five heroine syllables, and then join the palms together. This goes before all mudras and symbolizes the basis of all mudra accomplishments, the yoga of uniting skillful means and wisdom. Then, the general samaya mudra of the five families is: As it says in the eighth chapter: "Oṃ (藏文: ༀ་，梵文天城体: ॐ，梵文罗马拟音: oṃ，汉语字面意思: 嗡) and Mūṃ (藏文: མཱུྃ་，梵文天城体: mūṃ，梵文罗马拟音: mūṃ，汉语字面意思: 穆) are joined at the tips, Eight syllables are crossed and joined at the tips, The mudra that bestows great bliss, Combining with all the victorious ones." Like that. The reason for crossing the fingers in this way is that, in oral tradition, it is seen that some say it is reasonable for the deities to embrace other lineages, but no reliable source has been found for this. In the Ash Scripture, it says: "The nature of the realm of reality and wisdom, Naturally abides in Oṃ (藏文: ༀ་，梵文天城体: ॐ，梵文罗马拟音: oṃ，汉语字面意思: 嗡) and Mūṃ (藏文: མཱུྃ་，梵文天城体: mūṃ，梵文罗马拟音: mūṃ，汉语字面意思: 穆), The bindus of horns and petals, Become the intersection of their own places, Also become completely mixed, For the sake of experiencing the great bliss of the wisdom of the victorious ones, It is said to be for the sake of obtaining." Judging from this, the main deity representing the emptiness aspect of the realm of reality is the Realm of Reality Mistress, and the main one representing the wisdom appearance aspect is the letter of Vairochana, binding the two together, The reason for firmly establishing the deity visualization as inseparable by binding many different Buddha families with the bliss of mixing skillful means and wisdom.
Chinese
在手中，手指大多交叉相合。即使有一个不交叉的持法，也会因为混合了混合与不混合的乐，而变成混合物。总之，可以认为这是汇集了一切种姓之乐的手印，这只是一个研究的基础。各自的手印是，每一个都要做成七合一的手印。例如，对于不动尊来说，观想自己是本尊的身相，这是大手印。右手的食指竖立在心间，这是安立誓言印。观想其顶端有吽字，这是观想法印。从那上面观想五股金刚杵，这是观想誓言印。左手藏起五指，摇动铃铛，以拥抱明妃的姿态，依靠左脚，这是安立事业印。像这样观想，观想事业印。从右手结印，向前转动，与左边明妃的心间解脱的同时，念诵“班杂札热”，这是念诵法印。后面的这个转动和解脱，似乎属于安立和观想事业印的范畴。这是以方便来印证智慧。同样地，如“竖立吽字，顶端铃铛燃烧”等，像这样以大自在母的七合一手印，以智慧来印证方便等，其余的也各自相应地结合。因为喜欢简略，所以即使只结一个总的誓言印，也据说能使整个坛城欢喜，并成就印证的必要。忿怒尊的手印是，虽然没有在本根本续中宣说，但在解释续和金刚镜等中补充，这里不广说。虽然在修法供养支分中特别赞叹的手印是这样，但总的来说，对于通达和习惯于胜义谛无别的要点，能够胜任的咒师，甚至连肢体的细微动作，都会毫不差别地变成如来的手印。第八品中说：“总之，一切的动作，都安住在大手印之中。”等等。虽然十种事物中的咒和印二者有共同的基础，但分为二者，是因为口中念诵和手中结印是主要的差别，荣 सोम 大师是这样认为的。第四，续的必要。
English
In the hand, most of the fingers are crossed and joined together. Even if there is one that is not crossed, it will become a mixture because it mixes the happiness of mixing and not mixing. In short, it can be considered as a mudra that gathers the happiness of all castes, which is just a basis for research. The respective mudras are that each one should be made into a seven-fold mudra. For example, for Achala, visualizing oneself as the body of the deity is the Mahamudra. Raising the index finger of the right hand to the heart is establishing the Samaya Mudra. Visualizing the syllable Hūṃ at its tip is the Thought Dharma Mudra. Visualizing the five-pronged vajra from that is the Thought Samaya Mudra. Hiding the five fingers of the left hand, ringing the bell, embracing the consort, and relying on the left foot is establishing the Karma Mudra. Thinking like this is the Thought Karma Mudra. From the right hand, making the mudra, turning it forward, and releasing it to the heart of the consort on the left, while reciting "Vajradhṛk," is the Recitation Dharma Mudra. This latter turning and releasing seems to belong to the category of establishing and thinking Karma Mudra. This is sealing wisdom with skillful means. Similarly, like "raising the Hūṃ syllable, the bell burns at the top," etc., like this, with the seven-fold mudra of the Great Blissful Mother, sealing skillful means with wisdom, etc., the remaining ones should also be combined accordingly. Because of the fondness for brevity, even by making just a general Samaya Mudra, it is said that the entire mandala is pleased and the necessity of sealing is accomplished. The mudras of the wrathful deities are, although not spoken in this root tantra, they are supplemented in the explanatory tantras and the Vajra Mirror, etc., and are not elaborated here. Although the mudra that is particularly praised as a branch of the offering in the sadhana is like this, in general, for a mantra practitioner who is able to understand and become accustomed to the essential point of the indivisibility of ultimate truth, even the subtle movements of the limbs will become the mudras of the Tathagata without any difference. In the eighth chapter, it says, "In short, all movements abide in the state of the Mahamudra," etc. Although the mantra and mudra, which are among the ten objects, have a common basis, they are divided into two because the main difference is that reciting in the mouth and making mudras with the hands are the main differences, according to Rongzom Chenpo. Fourth, the necessity of the tantra.
Chinese
关系是，在《心滴》中说：“表达关系必要也是必要的，成为原因、条件和四个分支。”就像所说的，有四个分支：基础、道、果的三续是所表达的，代表它的文字之续是能表达的。无论所表达的内容是什么，都不能认为能表达的和必要之间有关系，所以这样说。四个分支的第一个实际是能表达的。依靠能表达的，完整且无误地了解所表达的意义是必要。像这样了解后，通过修行，四种事业和五大的成就等共同成就如愿显现是细微的究竟必要或必要的必要。成就学习和不学习的结合，大手印至高成就，是主要的究竟必要。关系上，所表达和能表达是所知和能知，能表达和必要是方法和方法所生，必要和究竟必要是从那产生，究竟必要和所表达是本体一味的关系。这些关系有直接和间接的各种情况。实际的要点是，究竟必要从必要产生，必要从能表达产生，这就是那产生的解释。因为追求究竟必要的眷属们看到这样的关系，所以接受并执持能表达的续部经典。然而，如果按照解脱道成就的修行方式来看，将究竟必要和所表达视为本体一味的关系，这里也有特别的意义需要理解吗？一般来说，宣说必要等四法是为了让被调伏者首先进入经典，所以应该在经典之前宣说，但这里在续部的实物圆满的最后宣说，是因为只要此续部不灭，存在并流传于世间，世间和出世间的成就财富不可思议地不断涌现，直接或间接地成为众生重大意义之门。因此，导师看到这一点，殷切地劝诫眷属们执持续部之王，并交付嘱托。如果寻找交付嘱托的其余部分来讲述，那就显得很好了。第五，对眷属的教诲。