Chinese
以智慧的力量打开，如果智慧更大，就从那时起将本尊的身相观想为大手印。例如，就像鱼从水中跃起一样。仅通过念诵心髓，瑜伽士自身就应立即观想为本尊的身相大手印。此外，首先要观想从一开始就象征三种解脱的三面，以及具有六种智慧的六臂。其次，要说明宫殿和其余本尊与之前的相同。正直。观想九处的光明宫殿和莲花日月座垫等，就像之前逐步观想的情况一样。并且，在其座垫上观想其余的九位本尊，也应像逐步观想的情况一样。要非常融入并习惯于这种禅定。如果是这样，那就与阿努瑜伽没有区别了。如果说，仅仅通过念诵心髓就能观想出圆满的身相，那是有区别的。阿努是首先在证悟了一切同时之后才能观想出圆满的身相，而这则是逐步观想的老人变成了一切同时。这是因为在事先练习了定昆定二之后，才生起圆满的身相。第二，观想忿怒尊分为两种。计数。首先，说明观想方法逐步和同时总体上与寂静尊相同。正直。最后的正文是罗刹，即持有罗刹（梵文：Rakshasa）之子形象的忿怒尊，观想同一个手印也有两种方式：通过三种仪轨生起是逐步的，像鱼从水中跃起一样生起是同时的，这在之前的寂静尊部分已经说明了。第二，特别之处在于从寂静尊转变为忿怒尊来观想。正直。身金刚、语金刚、意金刚的盔甲，即三种仪轨，以及闪耀的蓝色，以及不同的宫殿等，也要从寂静尊转变，按照忿怒尊的仪轨来观想。如果喜欢心间的部族金刚黑鲁嘎（梵文：Vajra Heruka）之外的任何四部族，也要将四部族的颜色和字，即紫、黄、红、绿四种颜色用心练习，然后生起本尊。座垫、座位和装饰等，大多与之前的金刚部族金刚黑鲁嘎相同。身
English
By the power of wisdom, if wisdom is greater, then from that time onwards, contemplate the body of the deity as the Mahamudra. For example, just as a fish leaps from the water. Merely by reciting the essence, the yogi himself should immediately contemplate as the body of the deity, the Mahamudra. Furthermore, first contemplate from the beginning the three faces symbolizing the three liberations, and the six arms possessing the six wisdoms. Secondly, to explain that the palace and the remaining deities are the same as before. Straight. Contemplate the luminous palace of the nine places and the lotus sun and moon cushion, etc., just as in the case of gradual contemplation before. And on that cushion, contemplate the remaining nine branch deities, also in the same way as in the case of gradual contemplation. One should become very integrated and accustomed to this samadhi. If so, then it is no different from Anu Yoga. If it is said that merely by reciting the essence one can contemplate the complete body, there is a difference. Anu is able to contemplate the complete body only after realizing everything simultaneously at first, while this is the old man of gradual contemplation who has become everything simultaneously. This is because after practicing Ting Kun Ting two beforehand, the complete body arises. Secondly, contemplating the wrathful deity is divided into two. Counting. First, explaining that the method of contemplation, gradual and simultaneous, is generally the same as the peaceful deity. Straight. The last text is Rakshasa, that is, the wrathful deity holding the image of the son of Rakshasa, contemplating the same mudra also has two ways: arising through three rituals is gradual, arising like a fish leaping from the water is simultaneous, which has been explained in the previous peaceful deity section. Secondly, the special feature is to transform from the peaceful deity to the wrathful deity to contemplate. Straight. The armor of body Vajra, speech Vajra, and mind Vajra, that is, the three rituals, and the shining blue color, and the different palaces, etc., should also be transformed from the peaceful deity, and contemplate according to the ritual of the wrathful deity. If one prefers any of the four families other than the Vajra Heruka of the heart, one should also practice the colors and letters of the four families, that is, the four colors of purple, yellow, red, and green, and then generate the deity. The cushion, seat, and ornaments, etc., are mostly the same as the previous Vajra family Vajra Heruka. Body
Chinese
三种语意金刚仪轨，也转换为四种姓中的任何一种姓。其中，观想粗大的身大手印，以及观想三面六臂，还有观想额外的九尊眷属神，也像前面一样，从寂静尊转为忿怒尊。总之，单一大手印是观想根本主尊，以及额外的九尊眷属神。如果有人问：这样会不会变成有戏论，因为观想了许多神呢？拉杰卓普的观点是：即使观想了九尊眷属神，也只是一个顶髻主尊，所以是单一大手印。观想一个根本主尊的神，就是单一大手印的瑜伽。这是从根本主尊的角度安立的，而不是从眷属神的角度安立的。这种说法是不合理的。即使观想了眷属神，如果因为观想了一个根本主尊就变成单一大手印，那么，当学习广大的十万和两万四千颂时，每一位能仁都观想了千尊神，那也应该变成单一大手印。即使有千尊眷属，也因为只有一个根本。如果承认这一点，那就因为是有戏论而被排除。那么，什么是呢？有戏论是指将许多分别念扩展为许多神来观想。而这里只是将一个根本分别念观想为一个本尊的身相。因此，即使观想了许多眷属神，也不会变成有戏论。杰尊说：即使观想了一个根本主尊和九尊眷属神，因为没有观想支分神，所以认为这与戏论并不相同。这也是因为在戏论中说：‘彼即眷属有戏论我。’第二是事业的次第和正直。像这样，无论是寂静尊还是忿怒尊，对于心力弱小的人来说，通过逐渐观想来获得稳固，或者对于心力强大的人来说，在同时观想的时候，事业的次第是：在八支的最后进行遮止，忏悔，立誓，降临加持。念诵吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），从光和威严融入自身，生起本尊。然后，按照仪轨加持内外供品，稍微提前进行空性和幻化的禅定，然后逐渐或同时观想自己所观想的本尊身相。直到圆满生起具有九尊眷属神为止，然后献上悦耳的供品，迎请。
English
The three kinds of speech-mind vajra rituals are also transformed into whichever of the four lineages is appropriate. Among them, the visualization of the coarse body great seal, the visualization of three faces and six arms, and the visualization of the nine additional retinue deities are also transformed from peaceful to wrathful, just as before. In short, the single great seal is the visualization of the main deity and the nine additional retinue deities. If one asks, "Wouldn't that become elaborate, since many deities are visualized?" According to Lharjé Drophuk's view, even visualizing the nine retinue deities is just one crown deity, so it is a single great seal. Visualizing a deity with one root is the yoga of a single great seal. This is established from the perspective of the root deity, not from the perspective of the retinue deities. This statement is not reasonable. Even if retinue deities are visualized, if it becomes a single great seal because one root deity is visualized, then when studying the extensive hundred thousand and twenty-four thousand verses, visualizing a thousand deities for each Thubpa (Buddha) should also become a single great seal, since even though there are a thousand retinue deities, there is only one root. If that is accepted, it is eliminated because it is elaborate. So, what is it? Elaborate means visualizing many different thoughts expanded into many deities. Here, only one root thought is visualized as one deity's form. Therefore, even if many retinue deities are visualized, it does not become elaborate. Cheton said, "Even if one root deity and nine retinue deities are visualized, it is thought that it is not the same as elaborate because the branch deities are not visualized." That is because it is said in the elaborate, "That itself is the elaborate self with retinue." The second is the order of activities and straightness. Thus, whether it is a peaceful or wrathful deity, for those with weak minds, stability is gained through gradual visualization, or for those with strong minds, when visualizing simultaneously, the order of activities is: at the end of the eight branches, boundaries are set, confession is done, vows are made, and blessings are invoked. Reciting Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), from the light and splendor dissolving into oneself, the yidam deity is generated. Then, after blessing the outer and inner offerings according to the text, having slightly preceded the samadhi of emptiness and illusion, one gradually or simultaneously visualizes oneself as the form of the deity being visualized. Until the completion of generating the deity with the nine additional retinue deities, then offering pleasing offerings and inviting.
Chinese
沉浸，稳固，以外内密的方式供养和赞颂。第三是念诵，正直。然后以所修本尊的咒语，不缺支分地念诵咒语，断除念诵的十种过失。如所承诺的那样，圆满完成自誓句尊、智慧尊之间的三种交融的念诵数量。念诵的十种过失有两种：断除念诵咒语的声音过失和中断过失十种，以及断除咒语的思辨中断的过失十种。第一种又分为两种。声音过失五种是：声音大小两种，快慢两种，以及没有声音，共五种。避免声音过大等非常重要，因为声音大，有情和无情众生听到会产生障碍；声音小，发音不清晰；声音过猛，舌头会断；声音弱，发音不清晰；声音快，舌头疲惫；声音慢，念诵数量达不到；没有声音，词句会损坏。声音大有罪过等等。如《怖畏金刚》中所说：声音不大也不小，不快也不慢，不猛也不弱，字句的支分不损坏，不散乱，不傲慢，要断除散乱的心。如是。第二种中断的过失五种是：咳嗽和，说话和喷嚏，二者和四者中断，加持会消失。心散乱，三摩地的命根就没有了，所以没有意义的力量，仅仅是词句的力量不会产生。咳嗽和喷嚏等等。如《怖畏金刚》中所说：声音大有罪过，有情和无情听到会产生障碍，没有声音会中断，变得没有力量，因缘变化，身体的接触会损坏，那样咒语就没有力量。慢的话，念诵的数量不够，时间过去会产生中断的障碍。咳嗽和喷嚏和说话，睡眠等等中断的话，那样夜叉鬼和魔等等，散布后会制造中断的障碍，心散乱不会产生力量。如是。第二种思辨的过失十种是：思念五毒烦恼的过失，思念精进小的过失，第六。贪欲大，希望和疑虑的过失，第七。与三摩地分离，散乱的过失，第八。没有信心
English
Immerse and stabilize, then offer and praise with outer, inner, and secret means. The third is the recitation. Then, recite the mantra of the deity being meditated upon without missing any parts, abandoning the ten faults of recitation. As promised, complete the recitation count of the three interminglings between the self-samaya-being and the wisdom-being deity, just as vowed. The ten faults of recitation are twofold: abandoning the ten faults of sound and interruption in mantra recitation, and abandoning the ten faults of speculative interruption in mantra. The first is further divided into two. The five faults of sound are: two of loud and soft, two of fast and slow, and the absence of sound, making five. It is extremely important to avoid sounds that are too loud, etc., because if the sound is loud, sentient and non-sentient beings will hear it and create obstacles; if the sound is soft, the pronunciation will not be clear; if the sound is too strong, the tongue will break; if the sound is weak, the pronunciation will not be clear; if the sound is fast, the tongue will be tired; if the sound is slow, the recitation count will not be reached; if there is no sound, the words will be damaged. Loud sound causes faults, etc. As it says in the Wrathful Lightning: "The sound is neither loud nor small, neither fast nor slow, neither strong nor weak, the parts of the syllables are not damaged, not distracted, not arrogant, the wandering mind should be abandoned." So it is. The second five faults of interruption are: coughing and, talking and sneezing, interruption by two or four will cause the blessings to disappear. If the mind is distracted, the life force of samadhi is gone, so there is no power of meaning, only the power of words will not arise. Coughing and sneezing, etc. As it says in the Wrathful Lightning: "Loud sound causes faults, sentient and non-sentient beings hearing it will create obstacles, no sound will interrupt, becoming powerless, changing circumstances, physical contact will be damaged, then the mantra has no power. If it is slow, the recitation count is not enough, time passing will create obstacles of interruption. Coughing and sneezing and talking, sleep, etc., if interrupted, then yakshas and demons, etc., spreading out will create obstacles of interruption, a distracted mind will not generate power." So it is. The second ten faults of speculation are: the fault of thinking about the five poisons of affliction, the fault of thinking about little diligence, the sixth. Great attachment, the fault of hope and doubt, the seventh. Separated from samadhi, the fault of distraction, the eighth. No faith
Chinese
再者，怀疑的过失有九种，不具意义的自性过失有十种。出自《黑六十法》中说：修持明咒之时，如火一般的嗔恨，焚烧明咒的果实；完全被贪欲覆盖，束缚功德庄严；如黑暗一般的愚痴，无法获得接近的成就；如蛮牛一般的傲慢，使成就如水般流逝；明咒的功德如云朵，嫉妒之风将其吹散；汇集成就的河流，若无精进金刚之岩，懒惰的巨浪便会汹涌澎湃。如此，对于具足一切悉地者，因贪求明咒的成就而舍弃。念诵如火焰的延续，罪恶如水一般将其熄灭。因此，要舍弃这十种过失。在修持时，观想念诵的光芒向外放射，利益诸圣尊和有情众生，向内收摄，净化自身身语意的障碍，并观想自身成为堪能成就之器，然后进行念诵。在修法时，光芒放射，利益诸圣尊和有情众生，向内收摄，观想获得身语意的成就。在修持大法时，仅仅通过向内收摄，观想获得身语意的成就，从而圆满自他二利。外念诵是指，在修持时，将誓言尊和智慧尊观想为不同，然后进行念诵。内念诵是指，在修法时，将二者观想为无二无别，然后进行念诵。秘密念诵是指，在修持大法时，从自身誓言尊的心间，菩提心的字光明向外放射，融入智慧尊的口中，并在头部充满，从命脉向下进入，从秘密金刚融入自身的金刚中，再从命脉向上，从自身的口中融入智慧尊的口中，观想从虚空融入虚空而念诵。如此，通过外、内、秘密三种方式，根据智慧大小，随意反复念诵和计数本尊的心咒，因此称为念诵。念诵又分为三种，即念诵计数