English
Having done that, it is said, "Please descend and listen," or "The eight branches have been perfected." Then, perform the boundary, confess, bless, and visualize as the deity. It can also be translated as such. "Offerings are blessed, bestowed, and meditated upon," meaning: Meditate on oneself as the form of the action deity, and then bless the offerings. Especially the special offerings, such as medicine, alcohol, and torma, and the common five or seven offerings. Bless them as stated in the ritual manual. "Having the limbs, make offerings and praises," meaning: Possessing the additional nine branch deities, generate them as fully described above. Then, from the self-existing mandala, invite them to descend and listen, merge the invited ones into non-duality, cast the wisdom flower, and request them to remain steadfastly. Perform all the offerings and praises. Do as stated in the peaceful and wrathful ritual manual. "Recite the mantra without diminishing the limbs," meaning: Possessing the five limbs of the mantra and without violating the vows. The five limbs of the mantra are: the five wisdoms of the crown are combined into one, the three kayas and the three heart deities are counted separately, plus the five wisdom heroes. The vow is: In general, it is necessary not to violate the vows of body, speech, and mind, but especially not to violate the vow of speech. What is the mantra recitation like that? "Abandoning the ten faults, with three aspects," meaning: The ten faults of recitation are stated in the Fierce Thunderbolt Tantra: "The sound should not be too loud or too soft. It should not be too fast or too slow. It should not be too strong or too weak. The letters and limbs should not be missing. It should not be distracted, nor like speaking. There should be no interruptions or gaps." These are the ten faults. The three aspects are the three clarities, namely: clarity of oneself as the samaya being, clarity of the deity as the wisdom being, and clarity of the intermediate radiation and absorption as the mantra. The three methods of recitation are stated below: "Outwardly, inwardly, secretly, as desired," which is the way of reciting. That is, reciting outwardly, reciting inwardly, and reciting secretly. There are many different opinions about the differences between these three. Some say: Reciting by separating the samaya deity and the wisdom deity is outward recitation. Reciting without differentiating between samaya and wisdom is inward recitation. Reciting by rotating the samaya and wisdom in the face and mouth is secret recitation.
Chinese
如果这样做，就用སྥ་ར་ཎ་ཕཊ་打开智慧尊者面前的虚空，观想自身和智慧萨埵心间的文字被咒语围绕，从誓言的心间，文字菩提心的光芒向外放射，进入智慧尊者的口中，融入头顶的རྒྱས་或者心间的ཧཱུྃ་。进入中脉，像酥油一样融化。从秘密金刚放射，供养圣众，净化众生的业障，进入自己的金刚中，融入心间。这是外在的放射和收摄。如果内在做，不分开智慧萨埵，从自己的心间，文字的光芒从口中向外放射，供养圣众，做众生的利益，再次融入金刚中，进入中脉，融入心间。如果秘密做，将智慧萨埵在面前打开，从自己的心间，文字从口中向外放射，融入智慧萨埵的口中，进入中脉，从金刚中出来，进入自己的口中，想要融入心间。或者这样做，分开自身和智慧尊者，在念诵的时候，向外放射，做众生的利益相同，向内收摄，净化自己的业障，成为堪能成就的法器，这是外在的念诵。又向外放射，供养圣众，向内收摄，想要获得成就，这是内在的念诵。不向外散发，只是向内收集成就，这是秘密的念诵，这样说很好。又说，外在从毛孔放射和收摄，内在从心间放射和收摄，秘密从虚空界放射和收摄。或者说，外在通过身语意三者放射和收摄，内在只是智慧萨埵的放射和收摄，秘密说是在明空无二中念诵。像这样，三者都做，或者任何一个做到量，就说要按照念诵的数量完成。就是说，要完成数量的近修，或者时间的近修，或者相验的近修。数量的近修就是，每一座念诵这么多咒语，或者总共念诵这么多。
English
If you do so, open the wisdom being in the space in front with Spha-ra-na Phat, visualize that the letters in the heart of yourself and the wisdom being are surrounded by mantras, and from the heart of the samaya, the light of the letters of bodhicitta radiates outward from the mouth and enters the mouth of the wisdom deity, dissolving into the Gyas at the crown of the head or the Hum at the heart. Enter the central channel and melt like butter. Radiate from the secret vajra and offer to the noble ones, purify the obscurations of sentient beings, enter your own vajra, and dissolve into your heart. This is the external radiation and absorption. If you do it internally, without separating the wisdom being, the light of the letters radiates outward from your heart through your mouth, offering to the noble ones and benefiting sentient beings, then re-merging into the vajra, entering the central channel, and dissolving into your heart. If you do it secretly, open the wisdom being in front of you, and from your heart, the letters radiate outward from your mouth and dissolve into the mouth of the wisdom being, entering the central channel, emerging from the vajra, entering your own mouth, and wanting to dissolve into your heart. Or do it this way: separate yourself and the wisdom being, and at the time of recitation, radiating outward to benefit sentient beings is the same, and gathering inward to purify your obscurations and make you a suitable vessel for accomplishment is the external recitation. Again, radiating outward to offer to the noble ones, and gathering inward to want to attain accomplishment is the internal recitation. Not radiating outward, but only gathering accomplishment inward is the secret recitation, which is said to be good. It is also said that the external radiates and absorbs from the pores of the skin, the internal radiates and absorbs from the heart, and the secret radiates and absorbs from the space. Alternatively, the external radiates and absorbs through all three of body, speech, and mind, the internal radiates and absorbs only the wisdom being, and the secret says that it is recited in the indivisibility of clarity and emptiness. In this way, all three or any one of them should be done to the limit, and it is said that the recitation should be completed according to the number of recitations. That is to say, the approach of number, or the approach of time, or the approach of signs should be completed. The approach of number is to think that this many mantras should be recited in each session, or this many in general.
Chinese
发愿如是。时间的念诵是，发愿念诵一个月，或发愿念诵一年。形象的念诵是，对同一个手印，直到没有达到修习的究竟为止，都进行念诵。如果疲惫了，就看智慧明点。意思是说，如果因为念诵和禅定而疲惫，在中脉之中，有一个非概念的明点，像油菜籽那么大，就专注地看着它。观想它像被火星点燃一样。或者，将所有本尊次第收摄，融入心间的嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：o，汉语字面意思：嗡）。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）也次第收摄，最后融入明点，专注地观想那个明点。这样就能使非概念的智慧在相续中生起。如阳焰、烟雾、萤火虫。这是修习的比喻，在动摇的时候，禅定不清晰，像阳焰一样，胸口发热。在获得的修习阶段，不稳定，像烟雾一样，时有时无。在习惯的修习阶段，清晰但力量微弱，像萤火虫一样。在稳定的修习阶段，清晰得像酥油灯一样。在究竟的修习阶段，清晰且究竟，像太阳一样。这样将五种修习生起的方式结合起来。舍与次第和精进等。对于道的五种修习，做了三种舍和两种精进。首先，对于动摇的修习，做带有勤奋的舍。对于获得的修习，做没有勤奋的舍。对于习惯的修习，做错过时机的舍。对于稳定的修习，做了舍弃精进。对于究竟的修习，不做舍弃精进。这样，对于五种修习生起的阶段，要取舍舍。进行内在的火供。这是日常的行为，在享用饮食的时候，观想自己是本尊，在心间生起智慧勇识，作为火神的形象。口生为火供的孔，右手为舀取器，左手为倾倒器。在吃饭的时候，观想舌头燃烧着火焰，通过吃饭来供养火神。然后，当食物进入腹中时，观想所烧之物化为甘露，供养心间智慧勇识的口中。对于异熟果报的种类
English
One vows thus. The recitation of time is to vow to do it for a month, or to vow to do it for a year. The recitation of signs is to do the recitation on one mudra until one has not reached the end of the practice. If you are tired, look at the bindu of wisdom. That is, if you are tired from mantra and samadhi, there is a non-conceptual bindu the size of a mustard seed in the central channel, so focus on it and look at it. Meditate on it as if it were a spark struck by a flint. Alternatively, gradually gather all the deities and dissolve them into the Om (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: o, Literal meaning: Om) at the heart. Gradually gather the Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum) as well, and finally dissolve it into the bindu, and meditate by focusing on that bindu. This will cause non-conceptual wisdom to arise in the mindstream. Mirage, smoke, firefly. This is an example of practice. When moving, the samadhi is not clear. Like a mirage, heat arises in the chest. In the stage of attained practice, it is unstable, like smoke, sometimes there and sometimes not. In the stage of habituated practice, it is clear but weak, like a firefly. In the stage of stable practice, it is as clear as a butter lamp. In the stage of complete practice, it is clear and complete, like the sun. Thus, combine the way the five experiences arise. Equanimity, sequence, and diligence, etc. For the five experiences of the path, do three equanimities and two diligences. First, for the moving experience, do equanimity with effort. For the attained experience, do equanimity without effort. For the habituated experience, do equanimity with missed opportunities. For the stable experience, abandon diligence. For the complete experience, do not abandon diligence. Thus, for the stages of the arising of the five experiences, one should adopt and abandon equanimity. Take up the inner fire offering. This is the daily conduct. When enjoying food and drink, visualize yourself as the yidam deity, and generate the wisdom being in the heart as the form of the fire god. Generate the mouth as the homa hole. The right hand is the ladle, and the left hand is the pouring vessel. When eating, think of the tongue as blazing with flames, and think that you are making offerings to the fire god by eating. Then, when the food goes into the stomach, think that the burnt substance dissolves into nectar and is offered to the mouth of the wisdom being in the heart. For the types of ripened results
Chinese
“无疑”是指：这是指示顿超的词语。一般来说，顿超是通过四法来确定的：一是顿超从何处产生的道路；二是如何产生的道理；三是显示产生与不产生的理由；四是用破除增益的智慧来消除名相。从何处产生有两种：有漏顿超和无漏顿超。有漏顿超有三种：从一印、戏论、积聚三种产生。无漏顿超从大印和命力自在两种产生。第二，如何产生的道理是：从一印中安立三种道，与异熟结合，因此说：“异熟智慧无疑”。小道中说：“一印稳固的转变，如鹏和狮子一般，戏论积聚之时，何须多说。”从戏论也与持明结合，说：“未来在中阴或二取中获得。”小道中说：“戏论积聚之时，何须多说。”从积聚也舍弃大智慧的见道，与大印结合。如《火镰》中说：“如果通过不执著四种资具的观察和修行来修持，就能获得大果的持明。”无漏顿超也从命力自在结合到佛陀之间。小道中说：“有些人从自在的种姓中，圆满了十六续的五种自在。”又从命力自在最终结合到道上，说：“如广阔的虚空一般一下子走到尽头。”从大印结合到佛陀的地上，说：“有些人从大印，结合到无上的普贤王如来。”不是这些的，就没有顿超。第三，顿超产生与不产生的理由是：一般来说，顿超的产生需要具备三种法：一是超越其他道路，二是能够修持无分别，三是大智慧。具备这些就能产生顿超，不具备就不能产生。因此，由于如是性和普光明二者不能修持无分别，所以不产生顿超。异熟是因为智慧小而不产生，因为力量小，生起意乐弱。如是说。任运自成。