English
Should be practiced. These are pacifying the afflictions, therefore they are the activities of pacification. Among these, the emanations of the Victorious Ones benefit beings as numerous as dust particles. Therefore, the activities of the Victorious Ones are all subduers. The number like dust particles is the method of subduing; they perform immeasurable benefit for beings, therefore it is the activity of increasing. The measure of the subduers is that the emanations of the Sugatas, the six Thubpas, with a number like dust particles, appear in various forms of peaceful and wrathful methods of taming, which are inconceivable. They control beings, therefore it is the activity of subjugation. The way of accomplishment is that accomplishing things in an instant, a moment, or a short time is fierce because it is swift. The extent of taming is the spontaneously accomplished activity without seeking. This is also because of accomplishing things, with immediate activity, just as it is tamed, it is spontaneously accomplished, therefore it is the fierce and spontaneously accomplished activity, pleased, hence called "Ho." Sixth is: Om, all without exception, body, speech, and mind. The essence of body, speech, and mind is great. Body, speech, and mind pervade all. The bindu of body, speech, and mind is great, Ho. Thus, the seed syllable Om (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), which gathers the five aspects of body, speech, mind, qualities, and activities, leads the way. All phenomena, encompassing both samsara and nirvana, abide completely and without remainder in body, speech, and mind. The play of body, speech, and mind naturally manifests as qualities and activities, abiding within the five aspects of body, speech, mind, qualities, and activities. Likewise, body, speech, and mind also naturally arise as the essence of awareness and wisdom. Their nature is the great essence, or the great essence, glorious Samantabhadra. The very nature of body, speech, and mind, the great essence, abides as if pervading everything, so what does it do? It pervades samsara and nirvana. Body, speech, and mind also lack nothing that does not pervade all things, pervading all and uniting with the great essence, therefore it is free from all elaboration, hence it is called the great bindu. Rejoicing in such meaning, it is said, "Ho." Eighth is the offering of recitation: Its recitation is a great illusion, without confusion in three ways, the recitation of mantras is not interrupted, mixed clearly and firmly.
Chinese
如是。其次，念诵有三：生起念诵处、区分本尊、进行念诵。首先，于前方虚空中念诵“嗡 毗湿瓦 毗殊提 瓦日拉 嘉纳 扎克拉 索日亚 冉纳 贝玛 曼达拉”，观想宫殿。之后，区分本尊，念诵三遍“吽”。第一遍“吽”使显有光明，第二遍“吽”将一切收摄于我，第三遍“吽”将我誓言尊与智慧尊二者区分开来，观想我誓言尊本尊坛城的前方，智慧尊坛城显现，如同一灯分二。念诵有五：本体、念诵方法、放收、数量、断除过失。本体有二：共同修持和个别修持。共同修持是将一切部族汇集于金刚萨埵，念诵“吽 瓦日拉 智日嘎 穆 达 杜 效 日”。一般而言，念诵四喜“嗡 菩提 智达 玛哈 索卡 嘉纳 达 杜 阿”。个别修持是直接念诵各本尊的咒语。念诵方法有三：以外身为主的念诵、以内脉为主的念诵、以秘密虚空为主的念诵。如外在念诵，观想自身心间有日月莲花座，其上有一尊金刚萨埵，身色饱满，右手持金色金刚杵如豌豆大小，左手持青蓝色铃如手掌大小，上身披着饰有金色天鹅图案的白色丝绸上衣，下身穿着紫色巴蒂的下裙，披着饰有丝绸图案的大氅，披着饰有猫眼石图案的功德法衣，用蓝色绸缎制作了事业的袖套，佩戴着各种珍宝饰品，散发着无量光芒，观想在其心间有太阳，其上有一颗如豌豆大小的金刚杵，其中心有一个蓝色“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，如芥子大小，其周围环绕着咒语。前方也如是观想，并将念诵的光芒向自身和前方坛城进行放收。如内在念诵，观想自身顶轮大乐轮有三十二根脉，喉轮受用轮有十六根，心轮法轮有八根，脐轮化身轮
English
So it is. Next, there are three aspects to recitation: generating the recitation place, distinguishing the deities, and performing the recitation. First, in the space in front, recite "OM VISVA VISUDDHE VAJRA JNANA CAKRA SURYA RATNA PADMA MANDALA," and visualize the palace. Then, to distinguish the deities, recite "HUM" three times. The first "HUM" illuminates existence, the second "HUM" gathers everything into myself, and the third "HUM" separates myself, the Samaya being, from the wisdom deity, visualizing the wisdom deity's mandala appearing in front of my Samaya being's mandala, like dividing one lamp into two. There are five aspects to recitation: essence, method of recitation, emission and absorption, quantity, and abandoning faults. The essence is twofold: common practice and specific practice. Common practice is gathering all families into Vajrasattva, reciting "HUM VAJRA DHRIG MU DHA DU SHWA RI." Generally, recite the four joys "OM BODHI CITTA MAHA SUKHA JNANA DHA DU AH." Specific practice is directly reciting the mantras of each deity. There are three methods of recitation: recitation focused on the external body, recitation focused on the internal channels, and recitation focused on the secret space. As for external recitation, visualize in my heart a sun and moon lotus seat, upon which is a Vajrasattva, with a full-colored body, holding a golden vajra the size of a pea in his right hand, and a turquoise bell the size of a hand span in his left hand, wearing a white silk upper garment with golden swan patterns on his upper body, wearing a purple bati lower skirt on his lower body, draped with a large cloak with silk patterns, draped with a merit dharma robe with cat's-eye stone patterns, with blue silk sleeves made for activity, adorned with various precious jewels, emitting immeasurable light, and visualize a sun in his heart, upon which is a vajra the size of a pea, in the center of which is a blue "HUM" (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) syllable, the size of a mustard seed, surrounded by mantras. Visualize the same in front, and emit and absorb the light of the recitation towards myself and the front mandala. As for internal recitation, visualize in my crown chakra of great bliss, there are thirty-two channels, in my throat chakra of enjoyment, there are sixteen, in my heart chakra of dharma, there are eight, in my navel chakra of emanation
Chinese
六十四处秘密处风轮如弓，五者于顶为毗卢遮那，于喉为无量光，于心为不动，于脐为宝生，于密处为不空成就，如是修习。自心间各有一尊智慧尊，其心间有金刚、轮等手印，其脐间有吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）等各自的咒语围绕。缘彼而念诵，光芒从自身发出，击中顶门，菩提心融化，降至喉间，然后是心间，然后是脐间，然后是从密处生起，向外放射，击中自身的顶门，如是如火把般进行。如秘密般念诵是，自己念诵后，心间的咒语从命脉中向上升，融入顶门，从脊柱的马道中出现，在金刚道中出现，放射至母性的虚空中，观想融入前方本尊的心间而念诵。放射和收摄是，在近诵之时，白光向外放射，在近成就之时，黄光向外放射，清净众生的业障。在修法之时，红光向外放射，清净有情众生的业障，向内收摄而摄集成就。在修大成就之时，绿光不向外放射，而是向内，摄集身语意的一切成就。数量是，数量的近诵为六十万遍。时间的近诵，上等根器者六个月，中等根器者十四个月，下等根器者十六个月。征相是，上等者能亲见本尊，中等者修法物品上出现征相，下等者出现验相和清晰的梦境。过失是，禅定不清晰，念诵发音不正确，懈怠和散乱，应断除，由此才能成就。如是，对于上述所生起坛城之本尊，所作的念诵，也是放射和收摄的禅定之大幻化，即自身将智慧尊分离至前方，自身观为誓言尊，前方观为智慧尊，中间观想咒语的放射和收摄清晰，以三种方式不迷惑地观想清晰。念诵咒语的放射和收摄之方式也是，向外放射是为了策励智慧尊的意愿，再次收摄是为了祈请自身获得成就，以禅定来辨别放射和收摄之间。
English
The sixty-four secret places, the wind-wheel like a bow, and the five, at the crown is Vairochana, at the throat is Amitabha, at the heart is Akshobhya, at the navel is Ratnasambhava, and at the secret place is Amoghasiddhi, meditate on these. In the heart of oneself, there is a wisdom being each. In their hearts are the hand symbols such as vajra and wheel, and in their navels are surrounded by their own mantras such as Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) and Oṃ (Tibetan: ༀ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Oṃ). Focusing on that, by reciting, the rays of light emanate from oneself, strike the crown, the bodhicitta melts, descends to the throat, then to the heart, then to the navel, then arises from the secret place, radiates outwards, strikes one's own crown, and thus it should be done like a torch. Reciting as a secret is that, after oneself has recited, the mantra in the heart rises up from within the life-force channel, dissolves into the crown, arises from the spinal column's horse path, appears in the vajra path, radiates into the space of the mother, and one should recite with the faith that it dissolves into the heart of the deity in front. Radiating and gathering is that, during the approaching recitation, white light radiates outwards, and during the near-accomplishment, yellow light radiates outwards, purifying the obscurations of beings. During the practice, red light radiates outwards, purifying the obscurations of sentient beings, and gathering inwards to collect the accomplishments. During the great accomplishment, green light does not radiate outwards, but inwards, gathering all the accomplishments of body, speech, and mind. The quantity is that, the quantity of approaching recitation is six hundred thousand times. The time of approaching recitation, for the superior faculty is six months, for the intermediate faculty is fourteen months, and for the inferior faculty is sixteen months. The signs are that, the superior one can see the face of the yidam deity, the intermediate one has signs appearing on the practice substances, and the inferior one has experiences and clear dreams. The faults are that, the samadhi is not clear, the recitation is not phonetically correct, laziness and distraction, should be abandoned, and by this one will accomplish. Thus, for the deity of the mandala generated above, the recitation that is done is also the great manifestation of the samadhi of radiating outwards and gathering inwards, that is, separating the wisdom deity from oneself to the front, visualizing oneself as the commitment deity, visualizing the wisdom deity in front, and visualizing the radiation and gathering of the mantra clearly in between, visualizing clearly in three ways without confusion. The way of radiating and gathering by reciting the mantra is also that, radiating outwards is to encourage the intention of the wisdom deity, and gathering again is to pray for oneself to obtain accomplishments, and to discern between radiation and gathering with samadhi.
Chinese
不以章节中断，不在真言之间以词句中断地念诵。 此外，要熟悉本尊瑜伽，使融摄的禅定清晰，并且不被分别念的风所动摇而稳固。 这是最殊胜的念诵。 第三，结尾的行事务有三：坛城的收摄、日常的行持，以及根本轮的圆满次第。 第一，念诵圆满后，所有的坛城，念诵“吽”，收摄于心间，融入无生平等圆满的法界中。 也就是说，念诵圆满后，进行会供和剩余供养，施放食子。 之后，收摄所有的坛城，即收摄于誓言坛城，迎请智慧坛城返回。 然后，念诵“吽”，从自身主尊的心间发出“吽”，将包括本尊和宫殿在内的一切都融化为光，收摄并融入主尊的心间，自身也融化为光，融入法界，即无生平等圆满大法的法界中。 这是空性的盔甲，无论如何也不会损毁。 这是因为远离了常边的缘故，所以修习圆满次第。 第二，以空性的盔甲守护身体，在一切行持中，无需寻找自身之外的本尊身相，而是将自身本有的状态作为行持。 在行走、坐卧等一切状态中，也不失去空性之状态，或者不从其状态中移动，安住于其法界中；如果稍微有些心力不足，就从其状态中生起自身本尊之身，进行身体的守护和穿戴盔甲，一切行持都作为本尊的
English
Recite without interrupting with chapters, and without interrupting the mantras with words. Furthermore, one should become familiar with the yoga of one's own deity, make the samadhi of merging clear, and remain stable without being moved by the winds of discursive thoughts. This is the most excellent recitation. Third, there are three concluding activities: the dissolution of the mandala, the daily conduct, and the completion stage of the root chakra. First, after completing the recitation, all the mandalas, reciting "Hūṃ," are gathered into the heart, and dissolved into the unborn, equal, and complete realm of reality. That is, after completing the recitation, perform the tsok offering and the remaining offering, and cast the torma. Then, dissolve all the mandalas, that is, dissolve into the samaya mandala, and invite the wisdom mandala to return. Then, reciting "Hūṃ," from the heart of the main deity of oneself, "Hūṃ" emanates, and all including the deity and the palace dissolve into light, gather and dissolve into the heart of the main deity, and oneself also dissolves into light, dissolving into the realm of reality, that is, the realm of the unborn, equal, and complete great Dharma. This is the armor of emptiness, which cannot be destroyed in any way. This is because it is separated from the extreme of permanence, therefore practice the completion stage. Second, protect the body with the armor of emptiness, and in all conduct, there is no need to seek the deity's form other than oneself, but to make one's own inherent state the conduct. In all states of walking, sitting, lying down, etc., do not lose the state of emptiness, or do not move from its state, abide in its realm; if one is slightly weak in mind, then generate the body of one's own deity from its state, perform the protection of the body and wear the armor, and all conduct as the