Chinese
因此，一般来说，会阻碍善行，在修持同一手印的时候也会阻碍，特别是，四种语的过失会损害真言，所以要避免。第二，阻碍思行之间的十种过失是：五种烦恼是思维的过失，精进微弱是行为的过失，共有六种。贪欲强烈是希望和疑虑的过失，共有七种。远离禅定是散乱的过失，共有八种。没有信心是怀疑的过失，共有九种。不符合意义是自续的过失，共有十种。此外，在《黑六十法》中说：修持真言的时候，像火一样的嗔恨，会焚烧真言的果实。无处不交合的贪欲，会束缚功德之流。像黑暗一样的愚痴，不会获得赐予成就的加持。像土堆一样的我慢，会从顶端倾泻像水一样的成就。真言的功德像云一样，嫉妒像风一样将其吹散。如果汇集成就的河流，没有精进金刚般的岩石，那么懒惰的巨浪会汹涌澎湃。像这样，对于具足一切悉地的人来说，因为想要真言的成就而舍弃。念诵像火的延续一样，罪恶像水一样将其熄灭。因此，要舍弃这十种过失。第三，念诵真言时声音的十种过失是：声音不要太大，不要太小，不要太快，不要太慢，不要太弱，不要太强，不要遗漏字，不要被闲话打断，不要与烦恼混杂，不要心神涣散，共有十种。在《怖畏金刚念诵品》第十章中说：声音不要太大，不要太小。不要太快，不要太慢。不要太强，不要太弱。不要遗漏字的组成部分。不要有无意义的闲聊和中断。应当舍弃散乱的心。如是说。以三种方式，这里有外、内、密三种。从下方会供开始讲述。念诵要按照承诺的数量圆满完成。禅定要开展和收摄，为了自己和他人之利益而圆满。外在是围绕誓言勇识和智慧勇识，内在是围绕气息的呼入和呼出，秘密是口对口，空对空，随自己喜欢而进行本尊的念诵，时间和数量，相等等
English
Therefore, generally, it obstructs virtuous deeds, and it also obstructs when practicing the same mudra. In particular, the four faults of speech harm the mantra, so they should be avoided. Secondly, the ten faults that obstruct between thought and action are: the five afflictions are the faults of thought, and weak diligence is the fault of action, totaling six. Strong desire is the fault of hope and doubt, totaling seven. Being separated from samadhi is the fault of distraction, totaling eight. Lack of faith is the fault of doubt, totaling nine. Not conforming to meaning is the fault of self-continuity, totaling ten. Furthermore, in the "Sixty Black Dharmas" it says: When practicing mantra recitation, anger like fire will burn the fruits of the mantra. Desire that copulates everywhere will bind the streams of merit. Ignorance like darkness will not obtain the blessings that bestow accomplishment. Pride like a mound will spill accomplishment like water from the top. The qualities of mantra are like clouds, jealousy like wind scatters them. If the stream of accomplishment is gathered, without the rock of diligent vajra, then the great waves of laziness will surge. Like this, for those who possess all siddhis, they abandon because they desire the accomplishment of mantra. Recitation is like the continuation of fire, sin like water extinguishes it. Therefore, these ten faults should be abandoned. Thirdly, the ten faults of sound when reciting mantra are: the sound should not be too loud, not too soft, not too fast, not too slow, not too weak, not too strong, the syllables should not be omitted, it should not be interrupted by idle talk, it should not be mixed with afflictions, and the mind should not be distracted, totaling ten. In the tenth chapter of the "Vajrabhairava Recitation Chapter" it says: The sound should not be too loud, not too soft. Not too fast, not too slow. Not too strong, not too weak. The components of the syllables should not be omitted. There should be no meaningless chatter and interruptions. The wandering mind should be abandoned. Thus it is said. In three ways, there are outer, inner, and secret. Starting from the lower assembly offering, explain. The recitation should be completed according to the promised number. Samadhi should be developed and withdrawn, to fulfill the benefit of oneself and others. Outwardly, it is circumambulating the samaya-sattva and jnana-sattva, inwardly it is circumambulating the inhalation and exhalation of breath, secretly it is mouth to mouth, space to space, according to one's preference, the deity's recitation, time, number, signs, etc.
Chinese
应使之达到圆满。又，外念诵是：在近修之时，将誓言尊和智慧尊二者清楚地观想为不同而进行念诵。内念诵是：在修法之时，将二者观想为无别而进行念诵。秘密念诵是：在修持大法之时，从我誓言尊的心间，发出具有文字菩提心和光芒，融入智慧尊的口中，并在头部充满，进入阿瓦都帝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），从秘密金刚融入我的金刚。阿瓦都帝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）向上进入，从我的空性融入智慧的口中，从空性融入空性而进行念诵。又，外念诵是：我清楚地观想为誓言尊，本尊清楚地观想为智慧尊，清楚地观想二者之间的光芒放射和收摄，从而策励念诵的光芒向外放射，清净障碍。向内收摄时，观想我的三门障碍得到清净而进行念诵。内念诵是：向外放射时，供养令诸佛身语意喜悦的供品，策励我获得身语意的成就，成为唯一的精勤，并守护誓言。向内收摄时，观想我誓言尊获得具有智慧者的成就而进行念诵。秘密念诵是：不向外放射念诵的光芒，如同冰雹落入海中一般，观想身语意的成就静静地向内收摄而进行念诵。又，从口到口放射和收摄是外，从心到心是内，从空性到空性放射和收摄是秘密。又，外念诵是：从我和本尊二者的毛孔中，进行语文字的光芒放射和收摄，并进行调伏者的念诵。内是原始的：从心间到心间，进行手印的放射和收摄，并观想获得成就而进行念诵。秘密念诵是：通过空性面的收摄和放射以及细微身的放射和收摄，成就摄持，是无二的念诵。如是说：最初是语，中间是意，最后是细微身的放射和收摄。或者金刚念诵，或者空性面的收摄和放射。如是显现。念诵。
English
It should be brought to completion. Furthermore, the outer recitation is: During the approach, one clearly visualizes the Samaya-being and the Wisdom-being as distinct and recites. The inner recitation is: During the practice, one clearly visualizes the two as non-distinct and recites. The secret recitation is: During the great practice, from the heart of my Samaya-being, emanate letters, Bodhicitta, and rays of light, which dissolve into the mouth of the Wisdom-being and fill the head, entering the Avadhuti (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), dissolving from the secret Vajra into my Vajra. The Avadhuti (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) enters upwards, dissolving from my space into the mouth of wisdom, dissolving from space into space, and reciting. Furthermore, the outer recitation is: I clearly visualize myself as the Samaya-being, and the deity clearly as the Wisdom-being. By clearly visualizing the emanation and absorption between the two, the rays of light from the recitation emanate outwards, urging the purification of obscurations. When absorbed inwards, one thinks that the obscurations of my three doors are purified and recites. The inner recitation is: When emanating outwards, one offers offerings that please the body, speech, and mind of the deities, urging me to obtain the accomplishments of body, speech, and mind, becoming a single effort, and guarding the vows. When absorbed inwards, one thinks that the Samaya-being obtains the accomplishments of the wise ones and recites. The secret recitation is: Without emanating the rays of light from the recitation outwards, like hail falling into the ocean, one thinks that the accomplishments of body, speech, and mind are quietly absorbed inwards and recites. Furthermore, emanating and absorbing from mouth to mouth is outer, from heart to heart is inner, and emanating and absorbing from space to space is secret. Furthermore, the outer recitation is: From the pores of both myself and the deity, the rays of light of speech letters emanate and absorb, and one recites for the sake of taming beings. The inner is the primordial: From heart to heart, the mudras emanate and absorb, and one thinks of obtaining accomplishments and recites. The secret recitation is: Through the absorption and emanation of the space-face and the emanation and absorption of the subtle body, the accomplishments are brought under control, it is the non-dual recitation. Thus it is said: Initially, it is speech, in the middle, it is mind, and finally, the subtle body emanates and absorbs. Or the Vajra recitation, or the absorption and emanation of the space-face. Thus it is manifested. Recitation.
Chinese
达到量。意思是，念诵的数量，斋戒的时间，以及出现征兆的本尊，直到征兆出现为止。此外，具体而言，所有这五个道都要使各自的念诵达到量。资粮道是通过修习幻化和空性二者来念诵，因此是粗大的分别念。加行道是通过念诵消除一和多的分别念，通过念诵如幻化网坛城和积聚资粮等来不断地念诵。见道是念诵法性如实。修道是不动摇的禅定的念诵。尽道是无勤现前的念诵。也就是说，如此说道：第一是证悟的念诵，第二是随顺的消除，第三是幻化的念诵，第四是无二的念诵，第五是持续的念诵，第六是清净的念诵，第七是不动的念诵，第八、第九、第十是无勤不动的念诵，以量和相应以及自性来区分。因此，五道十地要各自以自性的念诵来衡量。一般来说，所有念诵都要像这样理解。禅定是座间休息。正直。如此，如果本尊念修的界限疲惫了，那么睡眠瑜伽是：在心间五清净聚集的中央，观照智慧精华的明点，远离实执戏论的如是性禅定，夜晚也在此状态中睡眠，从而消除疲惫。早上醒来，将智慧的明点通过语字种的仪轨，如（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），（藏文：སྭཱ，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：斯瓦），（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：阿），（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）等寂静和忿怒的仪轨三者来转变，对于圆满的身手印，如先前所说的那样，通过次第供养赞颂念诵等，以三门精进修习念诵，从而习惯和熟悉本尊瑜伽。第四，自性有三。计数。本尊无执显现为自显的禅定自性。正直。所依是宫殿，所依是本尊的寂静，修行者也是自己心识的幻化，因为觉性是自显的缘故。因此，不能将本尊作为对境来修习，因为是自己的觉性。圆满四印的胜者之身是觉性自显现。修习之义的自性
English
To reach the limit. It means the number of recitations, the time of fasting, and the deity for whom signs appear, until the signs appear. Furthermore, specifically, all five paths should make their respective recitations reach the limit. The accumulation path is to recite by practicing both illusion and emptiness, therefore it is coarse conceptualization. The path of joining is to recite by eliminating the conceptualization of one and many, to recite continuously by reciting like the illusion net mandala and accumulating merit. The seeing path is the recitation of the true nature of reality. The meditation path is the recitation of unwavering samadhi. The path of consummation is the recitation of effortless manifestation. That is to say, it is said thus: The first is the recitation of realization, the second is the following elimination, the third is the recitation of illusion, the fourth is the recitation of non-duality, the fifth is the continuous recitation, the sixth is the pure recitation, the seventh is the unwavering recitation, the eighth, ninth, and tenth are the effortless unwavering recitation, distinguished by measure, accordance, and essence. Therefore, the five paths and ten bhumis should each measure by the recitation of their own essence. In general, all recitations should be understood in this way. Samadhi is the break between sessions. Straight. Thus, if the realm of deity recitation and meditation becomes exhausted, then the yoga of sleeping is: in the center of the five pure gatherings in the heart, contemplate the essence of wisdom, the bindu, the suchness samadhi that is free from conceptual elaboration, and sleep in that state at night, thereby eliminating exhaustion. Upon waking in the morning, transform the bindu of wisdom through the ritual of the seed syllables of speech, such as (Tibetan: ཧཱུྃ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ，Literal Chinese meaning: Hum), (Tibetan: ༀ，Sanskrit Devanagari: ॐ，Sanskrit Romanization: oṃ，Literal Chinese meaning: Om), (Tibetan: སྭཱ，Sanskrit Devanagari: स्वा，Sanskrit Romanization: svā，Literal Chinese meaning: Sva), (Tibetan: ཨཾ，Sanskrit Devanagari: अ，Sanskrit Romanization: aṃ，Literal Chinese meaning: Am), (Tibetan: ཧ，Sanskrit Devanagari: ह，Sanskrit Romanization: ha，Literal Chinese meaning: Ha), etc., the three rituals of peaceful and wrathful deities, for the complete body mudra. As previously explained, through the sequential offerings, praises, recitations, etc., diligently practice recitation with the three doors, thereby becoming accustomed and familiar with deity yoga. Fourth, the essence has three. Counting. The deity, without attachment, appearing as self-manifest, is the nature of samadhi. Straight. The support is the palace, the supported is the peaceful deity, and the practitioner is also the magical manifestation of his own mind, because awareness is self-manifest. Therefore, one cannot meditate by focusing on the deity as an object, because it is one's own awareness. The body of the Victorious One, complete with the four mudras, is the self-manifestation of awareness. The essence of the meaning of meditation.