English
Furthermore, the faults of doubt are nine, and the faults of self-nature without meaning are ten. As it says in the "Sixty Black Dharmas": When practicing mantra recitation, anger like fire burns the fruits of mantra; attachment that is completely pervasive binds the ornaments of qualities; ignorance like darkness prevents the attainment of approaching accomplishments; pride like a wild bull causes accomplishments to flow away like water; the qualities of mantra are like clouds, scattered by the wind of jealousy; to gather the stream of accomplishments, if there is no rock of diligent vajra, the great waves of laziness will surge. Thus, for those who possess all siddhis, abandon the desire for the accomplishments of mantra. Recitation is like a continuous flame, extinguished by sins like water. Therefore, these ten faults should be abandoned. During the practice of recitation, visualize the light rays of the recitation radiating outwards, benefiting noble beings and other sentient beings. Gather them inwards, purifying the obscurations of your own body, speech, and mind, and contemplate yourself as a vessel suitable for accomplishments, and then recite. During the practice of sadhana, radiate light, benefiting noble beings and sentient beings. By gathering inwards, contemplate the attainment of the accomplishments of body, speech, and mind. During the practice of great sadhana, simply by gathering inwards, contemplate the attainment of the accomplishments of body, speech, and mind, thereby perfecting the benefit of oneself and others. External recitation is when, during the practice of recitation, the Samaya-sattva and the Jnana-sattva are visualized as distinct, and then recitation is performed. Internal recitation is when, during the practice of sadhana, the two are visualized as non-dual, and then recitation is performed. Secret recitation is when, during the practice of great sadhana, from the heart of one's own Samaya-sattva, the light rays of the Bodhicitta syllable radiate outwards, dissolving into the mouth of the Jnana-sattva, filling the head, descending down the central channel, dissolving from the secret vajra into one's own vajra, then ascending up the central channel, dissolving from one's own mouth into the mouth of the Jnana-sattva, contemplating dissolving from space into space, and then reciting. Thus, through the three ways of outer, inner, and secret, according to the capacity of one's intelligence, repeatedly recite and count the essence mantra of the chosen deity, therefore it is called recitation. Recitation is also divided into three types: recitation with counting
Chinese
关于时间的誓言和关于征兆的修持，应该去除征兆。第一种是，通常说是十万俱胝。又说谷物的量是十万。第二种是，立誓多少。第三种是，直到征兆的迹象没有出现为止。应该将那些圆满完成。第四种是禅定中的间歇。如是，多年来通过对本尊的观修和念诵，如果身体变得疲惫，那么在方法途径的控制下，观察肚脐等四个脉轮的明点，快乐会燃烧吗？特别是，在心间的脉络昆达利尼中，五种精华聚集的不坏命明点，或者智慧精华的光芒中，有一个白色圆形如豆大的明点，像昆达花朵的颜色一样存在，用禅定观察它，晚上在那种状态中睡觉，身体的疲惫会消失。早上也从那种状态中起身，然后将语文字母吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）等寂静或忿怒的仪轨用三种方式转变，对身手印相同的圆满进行观修，像以前一样，通过三门精进地熟悉和习惯本尊瑜伽，如仪轨、供赞、念诵等。一般来说，次第和顿悟，以及本尊和无分别，这些是头相连还是虎皮呢？次第和顿悟全部都是虎皮，方法解脱是头相连。本尊和无分别二者在幻化中是头相连，在经部的力量中是虎皮。第四个是本体有三种，即：数。第一，观修者禅定的本体，显现为无缘自显，以及，正直。所依是寂静忿怒的宫殿，所缘是寂静忿怒本尊的坛城显现，但并非从自身之外形成的，因为自己的觉性，心的奇妙变化，那些本尊的坛城是自显的缘故。观修的寂静忿怒本尊，也不是在意识的境界面前观修，因为自己的觉性本身就是本尊的身语意事业和四种圆满的本尊身大手印，所观修的那个就是觉性自显。第二，所观修的意义的本体，是功德自然成就的例子和意义，以及，正直。共同的胜者也是胜者
English
Regarding the vows of time and the practice of signs, the signs should be removed. The first is, generally it is said to be a billion. Also, it is said that the amount of grain is a hundred thousand. The second is, how much is vowed. The third is, until the signs of the marks do not appear. Those should be brought to completion. The fourth is the Samadhi of the interval. Thus, if the body becomes tired from the meditation and recitation of the deity for many years, then under the control of the method path, looking at the bindus of the four chakras such as the navel, will happiness blaze? In particular, in the Kundalini of the heart's veins, the indestructible life bindu where the five essences gather, or in the light of the essence of wisdom, there is a white, round, bean-sized bindu, which exists like the color of the Kunda flower, observe it with Samadhi, and sleeping in that state at night will relieve the body's fatigue. In the morning, also rise from that state, and then transform the speech syllable Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum) and other peaceful or wrathful rituals in three ways, and meditate on the complete body mudra, which is the same as before, and strive diligently through the three doors to become familiar and accustomed to the deity yoga, such as rituals, praise, recitation, etc. In general, are the gradual and sudden, and the deity and non-conceptuality, head-connected or tiger skin? Gradual and sudden are all tiger skin, and the method liberation is head-connected. The deity and non-conceptuality are both head-connected in illusion, and in the power of the Sutra, it is tiger skin. The fourth is that the essence has three aspects: Number. First, the essence of the meditator's Samadhi, which appears as aimless self-appearance, and, Straight. The basis is the palace of peaceful and wrathful deities, and the object is the mandala of peaceful and wrathful deities, but it is not formed from something other than oneself, because one's own awareness, the wonderful transformation of the mind, those mandalas of deities are self-appearing. The peaceful and wrathful deities to be meditated upon are not to be meditated upon in the realm of consciousness, because one's own awareness itself is the body, speech, and mind activities of the deity, and the Great Mudra of the deity's body, which is complete with four, that which is meditated upon is the self-appearance of awareness. Second, the essence of the meaning to be meditated upon is the example and meaning of spontaneously accomplished qualities, and, Straight. The common Victorious One is also the Victorious One.
Chinese
五身任运成就之自性金刚萨埵等之身显现，乃是任何时处皆如意宝珍宝一般，以五身之功德皆任运圆满故，于此无有利益与否之分别念之勤作，于调伏所化五众之期望如意成办之时，功德无尽，不作而增长，于意念之状态中为调伏所化之义利而前去与返回，以及对于慈悲有远近之想法皆不存在一般成办调伏所化之义利。后学者亦应如是知晓而修习。三者，修习之定义也。正直。修习本尊身大印之时，从有之过患中解脱，仅仅不修习则因无有而未解脱之执着亦不存有，以任何一切皆为觉性大自性之故，于见解无有偏袒，行持上对本尊无有可取之，于分别念上无有可舍弃的。修习本尊身之时，若无有沉掉过重之过患，唯有于此平等安住之时，即是安住于等持之平等中，或者说是被称为修习之词义或定义。第五，相违之过患有二，计数。第一，共同之过患以微细方式显示，正直。等持自性与不相符之过患差别等。安住于一印瑜伽之时，于此时将过患等目标进行确定是：首先从于文字上修心开始直至圆满修习本尊身之间，于此目标遗忘与沉掉等等共同之过患皆会生起，然粗大者不生起，唯有微细者生起。最后，于修习此一印之时生起之微细过患，以正知正念之观察防护而断除实为重要。显示差别之十一过患也。正直。此一印本身之差别过患有二，首先于文字上修心之三种过患是：如阳焰一般于智慧境中文字阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）仅仅稍微显现而已，以及文字显现然如烟雾中之物一般，无有清晰而处于模糊状态，以及文字清晰却逐渐消失，如影子一般被黑暗所遮蔽。
English
The manifestation of the five-bodied spontaneously accomplished essence, such as Vajrasattva, is like a wish-fulfilling jewel at all times and places. Because all the qualities of the five bodies are spontaneously perfected, there is no effort of discriminating thoughts about whether to benefit or not. At the time of fulfilling the hopes of the five types of disciples as desired, the qualities are inexhaustible, increasing without effort. From the state of intention, going back and forth for the benefit of the disciples, and without any perception of nearness or distance in compassion, just like accomplishing the benefit of the disciples. Followers should also understand and practice accordingly. Third, the definition of meditation. Straightforward. When meditating on the deity's body, the great seal, one is liberated from the faults of existence. If one does not meditate, there is no clinging to non-liberation because of non-existence. Since everything is the great essence of awareness, there is no partiality in view, and in conduct, there is nothing to be taken from the deity, and in conceptualization, there is nothing to be abandoned. When meditating on the deity's body, if there is no fault of being overly dull or agitated, then just by remaining in that equanimity, one is abiding in the equality of samadhi, or it is said to be the meaning or definition of meditation. Fifth, there are two kinds of conflicting faults. Counting. First, the common faults are shown in a subtle way. Straightforward. The differences between the nature of samadhi and incompatible faults. When abiding in the yoga of one seal, identifying the faults at this time is: First, from the beginning of training the mind on letters until the complete meditation on the deity's body, forgetting the object of focus, dullness, agitation, and other common faults will arise. However, gross ones do not arise, only subtle ones arise. Finally, it is important to cut off the subtle faults that arise during the meditation on this one seal by observing and guarding with mindfulness and awareness. Showing the eleven special faults. Straightforward. There are two special faults of this one seal itself. First, the three faults of training the mind on letters are: Like a mirage, the letters A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）and Hūṃ（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）are barely visible in the realm of wisdom, and although the letters appear, they are unclear and in a blurred state, like objects in smoke. And the letters are clear but gradually disappear, obscured by darkness like a shadow.
Chinese
接着，第二，观修本尊时会出现八种过失：观修本尊时，本尊自身身体所缘的量会发生大小的变化；寂静和忿怒的九种姿态，或者舞蹈的九种姿态，或者站立和端坐的姿态会发生变化；数量会发生或多或少的变化；寂静和忿怒的装束，尸陀林和珍宝的装饰会发生变化；身色，例如白色等会发生变化；寂静和忿怒的形状会发生变化；颜色，只是身色显现，而没有身体的形状；从头顶的顶髻开始逐渐消失，变得不清晰。第六，补救方法有三种：首先，总的指出补救过失的方法；如是，以正念的守卫觉察到过失的影响而发生变化，想到是取相作意的分别念之风的过失而不要扰动三摩地。第二，分别的指出特殊的过失的补救方法；如是，如上所说，已经认识到过失的瑜伽士，对于所有这些过失的补救方法是这样的：在此，对于特殊的过失，也有字迹不清晰的过失，对于模糊、昏暗、阴影这三种，想到是取相作意的分别念之风的过失，因为这是三摩地没有依靠先前道路的过失。长久的安住于慈悲变化的幻空智慧幻化的状态中，在那之后，习惯了之后，自然会获得微细字体的三摩地的观修，那也不要持续太长的时间，安住到不厌烦的时间，并进行观修。对于观修本尊时会出现八种过失：对于前六种，应当观修身体如山一般巨大，并且观修成具有实质的自体；第七，只是颜色清晰，但是没有形状，应当依靠颜色，将身体的形状和颜色混合起来观修；第八，对于逐渐消失的过失，即使没有总体的形象，也应当将心安住在局部清晰的地方，例如脸和手，或者从手指的指节到手臂等任何清晰的地方。第三，是行为的过失的补救方法。如是，对于身语意的行为，凡是不适合的，与三摩地不相符的，写字和供养等一切都应当舍弃，因为这是入定的时