Chinese
念诵没有效果。念诵的结尾：嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿阿（藏文：ཨ་ཨཱ，梵文天城体：अ आ，梵文罗马拟音：a ā，汉语字面意思：阿阿），伊伊（藏文：ཨི་ཨཱི，梵文天城体：इ ई，梵文罗马拟音：i ī，汉语字面意思：伊伊），乌乌（藏文：ཨུ་ཨཱུ，梵文天城体：उ ऊ，梵文罗马拟音：u ū，汉语字面意思：乌乌），热热（藏文：རྀ་རཱྀ，梵文天城体：ऋ ॠ，梵文罗马拟音：ṛ ṝ，汉语字面意思：热热），勒勒（藏文：ལྀ་ལཱྀ，梵文天城体：ऌ ॡ，梵文罗马拟音：ḷ ḹ，汉语字面意思：勒勒），诶艾（藏文：ཨེ་ཨཱཻ，梵文天城体：ए ऐ，梵文罗马拟音：e ai，汉语字面意思：诶艾），哦奥（藏文：ཨོ་ཨ，梵文天城体：ओ औ，梵文罗马拟音：o au，汉语字面意思：哦奥），昂阿（藏文：ཨཾ་ཨཱཿ，梵文天城体：अं अः，梵文罗马拟音：aṃ aḥ，汉语字面意思：昂阿），卡卡嘎嘎噶（藏文：ཀ་ཁ་ག་གྷ་ང་，梵文天城体：क ख ग घ ङ，梵文罗马拟音：ka kha ga gha ṅa，汉语字面意思：卡卡嘎嘎噶），擦擦匝匝娘（藏文：ཙ་ཚ་ཛ་ཛྷ་ཉ，梵文天城体：च छ ज झ ञ，梵文罗马拟音：ca cha ja jha ña，汉语字面意思：擦擦匝匝娘），扎扎达达纳（藏文：ཊ་ཋ་ཌ་ཌྷ་ཎ，梵文天城体：ट ठ ड ढ ण，梵文罗马拟音：ṭa ṭha ḍa ḍha ṇa，汉语字面意思：扎扎达达纳），达达达达纳（藏文：ཏ་ཐ་ད་དྷ་ན，梵文天城体：त थ द ध न，梵文罗马拟音：ta tha da dha na，汉语字面意思：达达达达纳），巴巴巴巴玛（藏文：པ་ཕ་བ་བྷ་མ，梵文天城体：प फ ब भ म，梵文罗马拟音：pa pha ba bha ma，汉语字面意思：巴巴巴巴玛），亚拉拉瓦（藏文：ཡ་ར་ལ་ཝ，梵文天城体：य र ल व，梵文罗马拟音：ya ra la va，汉语字面意思：亚拉拉瓦），夏卡萨哈卡（藏文：ཤ་ཥ་ས་ཧ་ཀྵཿ，梵文天城体：श ष स ह क्ष，梵文罗马拟音：śa ṣa sa ha kṣa，汉语字面意思：夏卡萨哈卡），成就吧，梭哈（藏文：འགྲུབ་པར་གྱུར་ཅིག་སྭཱ་ཧཱ，梵文天城体：，梵文罗马拟音：，汉语字面意思：成就吧，梭哈）！这样说，迅速成就，弥补缺失，加持巨大。念诵咒语的时候，不要把武器尖端对着嘴，不要往外吐痰，要保持对本尊的忆念，进行空性的印持，认为自己是本尊，这是总的意义。心性本身完全融入本尊的体性，本尊和觉性无二无别，这是自相的意义。中断的时候，要清晰地安住于禅定，回向善根。在成就之前，不要做其他的事情，不要讲法，不要搬动住处，不要移动坐垫，不要洗脸和手，不要剪头发和胡须，获得成就和悉地，进行忏悔，表达感谢，回向善根。第二是防护轮，瑜伽士防护轮的次第是。因为法越深，魔也越深，修法的时候会出现障碍，因此，为了防护这些，有六种防护轮，第一是菩提心的防护，观修一切有情获得无上菩提。因此，要用呼吸来摄持众生，用觉知来把握，特别是以对我有损害的众生为首的一切众生，都具有安乐，远离痛苦，获得佛陀三身的果位。为了这个目的，观修本尊，念诵赞颂，身语意三门都用于善法，这样发心。这是所有防护中最殊胜的，因为对于损害者自己来说，是为了他自己的利益而修法，他自己不会进行阻碍。
English
Recitation is ineffective. At the end of the recitation: Om (Tibetan: ༀ, Sanskrit Devanagari: ओम्, Sanskrit Roman transliteration: oṃ, Chinese literal meaning: Om), A A (Tibetan: ཨ་ཨཱ, Sanskrit Devanagari: अ आ, Sanskrit Roman transliteration: a ā, Chinese literal meaning: A A), I I (Tibetan: ཨི་ཨཱི, Sanskrit Devanagari: इ ई, Sanskrit Roman transliteration: i ī, Chinese literal meaning: I I), U U (Tibetan: ཨུ་ཨཱུ, Sanskrit Devanagari: उ ऊ, Sanskrit Roman transliteration: u ū, Chinese literal meaning: U U), Ri Ri (Tibetan: རྀ་རཱྀ, Sanskrit Devanagari: ऋ ॠ, Sanskrit Roman transliteration: ṛ ṝ, Chinese literal meaning: Ri Ri), Li Li (Tibetan: ལྀ་ལཱྀ, Sanskrit Devanagari: ऌ ॡ, Sanskrit Roman transliteration: ḷ ḹ, Chinese literal meaning: Li Li), E Ai (Tibetan: ཨེ་ཨཱཻ, Sanskrit Devanagari: ए ऐ, Sanskrit Roman transliteration: e ai, Chinese literal meaning: E Ai), O Au (Tibetan: ཨོ་ཨ, Sanskrit Devanagari: ओ औ, Sanskrit Roman transliteration: o au, Chinese literal meaning: O Au), Am Ah (Tibetan: ཨཾ་ཨཱཿ, Sanskrit Devanagari: अं अः, Sanskrit Roman transliteration: aṃ aḥ, Chinese literal meaning: Am Ah), Ka Kha Ga Gha Nga (Tibetan: ཀ་ཁ་ག་གྷ་ང་, Sanskrit Devanagari: क ख ग घ ङ, Sanskrit Roman transliteration: ka kha ga gha ṅa, Chinese literal meaning: Ka Kha Ga Gha Nga), Tsa Tsha Dza Dzha Nya (Tibetan: ཙ་ཚ་ཛ་ཛྷ་ཉ, Sanskrit Devanagari: च छ ज झ ञ, Sanskrit Roman transliteration: ca cha ja jha ña, Chinese literal meaning: Tsa Tsha Dza Dzha Nya), Ta Tha Da Dha Na (Tibetan: ཊ་ཋ་ཌ་ཌྷ་ཎ, Sanskrit Devanagari: ट ठ ड ढ ण, Sanskrit Roman transliteration: ṭa ṭha ḍa ḍha ṇa, Chinese literal meaning: Ta Tha Da Dha Na), Ta Tha Da Dha Na (Tibetan: ཏ་ཐ་ད་དྷ་ན, Sanskrit Devanagari: त थ द ध न, Sanskrit Roman transliteration: ta tha da dha na, Chinese literal meaning: Ta Tha Da Dha Na), Pa Pha Ba Bha Ma (Tibetan: པ་ཕ་བ་བྷ་མ, Sanskrit Devanagari: प फ ब भ म, Sanskrit Roman transliteration: pa pha ba bha ma, Chinese literal meaning: Pa Pha Ba Bha Ma), Ya Ra La Va (Tibetan: ཡ་ར་ལ་ཝ, Sanskrit Devanagari: य र ल व, Sanskrit Roman transliteration: ya ra la va, Chinese literal meaning: Ya Ra La Va), Sha Sha Sa Ha Ksha (Tibetan: ཤ་ཥ་ས་ཧ་ཀྵཿ, Sanskrit Devanagari: श ष स ह क्ष, Sanskrit Roman transliteration: śa ṣa sa ha kṣa, Chinese literal meaning: Sha Sha Sa Ha Ksha), May it be accomplished, Svaha! (Tibetan: འགྲུབ་པར་གྱུར་ཅིག་སྭཱ་ཧཱ, Sanskrit Devanagari: , Sanskrit Roman transliteration: , Chinese literal meaning: May it be accomplished, Svaha!) By saying this, it is quickly accomplished, deficiencies are filled, and blessings are great. When reciting mantras, do not point the weapon's tip towards the mouth, do not spit outwards, maintain mindfulness of the deity, apply the seal of emptiness, and think of oneself as the deity, which is the general meaning. The mind itself completely merges with the nature of the deity, and the deity and awareness are inseparable, which is the specific meaning. When interrupting, clearly establish the samadhi, dedicate the roots of virtue. Until accomplishment is achieved, do not do other things, do not teach the Dharma, do not move the residence, do not move the seat, do not wash the face and hands, do not cut the hair and beard, obtain accomplishment and siddhis, confess, express gratitude, and dedicate the roots of virtue. The second is the protection wheel, the order of the yogi's protection wheel. Because the Dharma is deep, the demons are also deep, and obstacles will arise when practicing, therefore, to protect against these, there are six protection wheels, the first is the protection of bodhicitta, contemplate all sentient beings attaining supreme enlightenment. Therefore, gather beings with breath, grasp with awareness, especially all sentient beings, led by those who harm me, have happiness, be free from suffering, and attain the state of the three bodies of the Buddha. For this purpose, contemplate the deity, recite praises, and generate the mind to use body, speech, and mind for virtuous deeds. This is the most supreme of all protections, because for the harmer himself, practicing for his own benefit, he himself will not obstruct it.
Chinese
思维从光芒四射的聚集之处，一切都变成轮的帐篷。又思维从种子字放射出各种武器，一切都变成武器的帐篷。又思维从种子字放射出火焰的光芒，一切都变成火焰的帐篷。这对于守护眷属来说是很深的。第三，三字的守护是：身语意三，身语意字修持。意思是，自己的身体思维成一切佛的身的自性，白色的嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）字。它变得越来越大，在其中，语思维成一切佛的语的自性，红色的阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）字。它变得越来越大，在其中，心思维成一切佛的意的自性，深蓝色的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。这样，身语意三者思维成身语意的字。中间没有间隔，这就是自己。第四，寂猛三重的守护是：观音文殊任何本尊修持。意思是，自己所守护的范围都观想成圣观世音。那是寂静的自性。在他的心间，观想文殊愤怒相阎罗敌。那是愤怒的自性。在他的心间，观想自己的本尊。那是无二的自性。这样，寂猛无别地安住，中间没有间隔。这对于守护地方和区域来说是很深的。第五，自生任运成就的守护是：金刚地界帐篷和箭火修持。意思是，脚底是金刚地基，肋骨是金刚围墙，皮肤是金刚帐篷，头发和体毛是箭的围墙，牙齿和指甲思维成猛烈燃烧的火焰。仅仅知道和忆念那些就是那样就足够了。这对于守护自己来说是很深的。第六，以胜义无相来守护是：能作所作本体不观想而安住。意思是，中间所断之境，能断之魔，障碍自己的本体这三者，知晓为无别离戏不观想的本体，安住在空性的状态中。任何事物都无法在其中制造间隔，因为空性无法被空性所抓住。那些也要在进入修行之夜，以及在特殊情况下完整地修持。在夜晚的开始，菩提心的守护和，湖
English
Think that everything is a wheel tent from the radiating and gathering of light rays. Also, think that everything is a weapon tent from the radiating and gathering of various weapons from the seed syllable. Also, think that everything is a fire tent from the radiating and gathering of fire rays from the seed syllable. This is profound for protecting attendants. Third, the protection of the three syllables is: Body, speech, and mind, meditate on the letters of body, speech, and mind. That is, one's own body is thought of as the nature of the body of all Buddhas, a white Om (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡). As it grows larger, within it, speech is thought of as the nature of the speech of all Buddhas, a red Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿). As it grows larger, within it, mind is thought of as the nature of the mind of all Buddhas, a dark blue Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Thus, the three, body, speech, and mind, are thought of as the letters of body, speech, and mind. There is no interruption in between, this is only oneself. Fourth, the protection of the three-tiered peaceful and wrathful is: Meditate on Avalokiteshvara, Manjushri, whichever is the Yidam. That is, one meditates on the noble Avalokiteshvara, pervading as much as one protects. That is the nature of peace. In his heart, meditate on Manjushri, the wrathful Yamantaka. That is the nature of wrath. In his heart, meditate on whatever one's own Yidam is. That is the nature of non-duality. Thus, abiding in peace and wrath without separation, there is no interruption in between. This is profound for protecting places and regions. Fifth, the protection of self-arisen and spontaneously accomplished is: Meditate on the vajra ground, fence, tent, and arrow-fire. That is, the soles of the feet are the vajra ground, the ribs are the vajra fence, the skin is the vajra tent, the hair and body hair are the arrow fence, and the teeth and nails are thought of as fiercely blazing fire. It is enough to know and remember that those are like that. This is profound for protecting oneself. Sixth, the protection by ultimate meaning without characteristics is: Abide in the state of not focusing on the agent, the object, and the essence. That is, the object to be interrupted, the obstructing demons, and the essence of one's own obstacles, these three, are known as the nature of non-separation, free from elaboration, and without focus, and abide in the state of emptiness. Nothing can create an interval in it, because emptiness cannot find an opportunity in emptiness. Those should also be fully practiced on the night of entering practice, and on special occasions. At the beginning of the evening session, the protection of Bodhicitta and, lake
Chinese
应成就寂怒尊之守护。第三，以五要诀入门，即以五要诀进入大乘道有五：以皈依奠定佛法之基础，念诵百字明以净除业障，修习业果与无常以调伏自心，献曼扎与朵玛以积累资粮，供养以圆满资粮。第一，皈依共同、殊胜、无上三皈依。此处分二：总说与别说。第一，总说分五，第一，皈依之境乃三宝，具有救护之能力，且精通大悲方便。三者之首，佛有三：体性，乃显现实相；定义，遣除迷惑而增长智慧；分类，法身与色身二者，或法身、报身、化身三者，或如所有性与尽所有性显现。第二，法有三：体性，极为清净；特征，从堕落中救护；分类，因与果二者，或三藏，或九乘。第三，僧有三：体性，远离不善；定义，希求善法；分类，外在形象之僧，与真实义之僧。第二，以本体显示三皈依者，佛为佛法之所证，佛法为开显佛之密意，僧为修持佛法者，故为佛法之本体。第三，皈依之补特伽罗有三：体性，知晓皈依与未皈依之功过而进入；特征，乃信赖因果之补特伽罗；分类有三，声闻、独觉、菩萨、密咒持明之补特伽罗。第四，如何皈依分二，共同之皈依方式为：皈依佛，故不礼敬世间之神；皈依法，故不对众生造成伤害；皈依僧，故不与外道为伍。殊胜之皈依方式有三：行持佛法之常时皈依，四种修持之皈依，证悟之
English
The protection of the peaceful and wrathful deities should be accomplished. Third, entering the path through the five key points: Entering the Mahayana path through the five key points is fivefold: Establishing the foundation of Dharma through refuge, reciting the hundred-syllable mantra to purify obscurations, contemplating karma and impermanence to tame the mind, offering mandalas and tormas to accumulate merit, and making offerings to fully develop merit. First: Taking refuge in the common, extraordinary, and supreme three refuges. This has two aspects: a general explanation and a specific explanation. First, the general explanation has five parts. First, the object of refuge is the Three Jewels, which have the power to protect and are skilled in compassion and means. The first of the three, the Buddha, has three aspects: Essence: having realized the nature of reality. Definition: dispelling delusion and increasing wisdom. Division: the two kayas, Dharmakaya and Rupakaya, or the three kayas, Dharmakaya, Sambhogakaya, and Nirmanakaya, or suchness and the manifestation of realization. Second, the Dharma has three aspects: Essence: being completely pure. Characteristic: protecting from falling. Division: the two, cause and effect, or the three pitakas, or the nine vehicles. Third, the Sangha has three aspects: Essence: being separate from non-virtue. Definition: aspiring to virtue. Division: the outer Sangha of form and symbols, and the Sangha of true meaning. Second, showing the three refuges as the essence of the teachings: the Buddha is what the Dharma accomplishes, the Dharma shows the Buddha's intention, and the Sangha practices the Dharma, so it is the essence of the teachings. Third, the person who takes refuge has three aspects: Essence: entering after knowing the faults and benefits of having taken refuge or not. Characteristic: a person who believes in cause and effect. Division: three types: Shravakas, Pratyekabuddhas, Bodhisattvas, and Vidyadharas of Secret Mantra. Fourth, how to take refuge has two aspects: The common way of taking refuge is: Having taken refuge in the Buddha, one does not prostrate to worldly gods. Having taken refuge in the Dharma, one does not harm sentient beings. Having taken refuge in the Sangha, one does not associate with non-Buddhists. The three special ways of taking refuge are: Taking refuge constantly through Dharma practice, taking refuge through the four practices, and the realization of