Chinese
做了大约三分之一的祈请文段，融入上师自身，安住于无别之中。这些时候，观想头顶的上师主眷与上师眷属无别，并且观想在自己的三座之下，所有阻碍修法者都化为四魔的各种形象，被金刚镇压而无法动弹，有时也清晰地观想。之后，观想自己显现为马头金刚父母，父尊心间月轮上有ཧྲཱིཿ（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥），周围环绕着颅鬘力（愤怒莲师）的咒语。宝瓶外显宝瓶之相，内显为宫殿，其中将精华化现为上师颅鬘力及其眷属之身。拿起系绳，从自己的心间放射出光芒，通过如同光管的系绳传递，从而激发宝瓶本尊的意续。从其心间放射的光芒，将十方诸佛及其眷属的身语意加持全部汇聚为光芒，融入宝瓶本尊。从他们的身体降下甘露之流，充满宝瓶。观想甘露之流流回融入自身，从而获得一切加持和成就，念诵修法咒语颅鬘力。显现是本尊的坛城，声音是咒语的自声，念头是自生智慧。安住于了知这一切都是明空双运法性的游舞之中。如经中所说，念诵的过失在于杂语，如果懂得音律，就结合音律念诵。如果不懂，那么随瑜伽士自己喜欢的调子念诵，这也是甚深要诀。 其他所有文段的行持方式都如前在修持时所说。文段结束时，如果将宝瓶本尊化光融入，则与共同仪轨相符。以这样的方式，如果修法达到数量，或者按照时间，完成了一天数量的三分之一，事业的念诵也做三分之一。如果以十天为例，将四种事业分开，则每个事业各占两天和两个文段。或者，黎明寂静，上午增益，傍晚怀爱，夜晚降伏，与各个时间相结合也可以。无论如何，文段的分割方式和念诵内容都如前，在修持的观想念诵稍微进行之后，自己立即转化为马头金刚。
English
Having done about a third of the prayer session, merge into the Lama himself and remain inseparable. During these times, visualize that the Lama and retinue, who are meditated upon at the crown of the head, are inseparable from the upper retinue, and that all those who obstruct the practice under one's three seats are transformed into various forms of the four maras, suppressed by the vajra and unable to move, and sometimes visualize this clearly. Then, visualize oneself as Hayagriva in union, with a HRIH (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) on a moon cushion at the heart of the father, surrounded by a rosary of the Tötreng Tsal (Garland of Skulls) mantra. The vase is in the form of an outer vase, and inside, the palace is clear, and inside, the essences are generated as the body of Lama Tötreng Tsal and his retinue. Take the string and radiate light from your heart, passing through the string like a light tube, thus stimulating the mindstream of the vase deity. The rays of light radiating from his heart gather all the blessings of the body, speech, and mind of the Buddhas and their sons of the ten directions in the form of light and dissolve into the deity of the vase. From their bodies, a stream of nectar descends and fills the vase. Think that the stream of nectar comes back and dissolves into you, and that you have obtained all the blessings and siddhis, and recite the practice mantra Tötreng Tsal. Appearance is the mandala of the deity, sound is the self-sound of the mantra, and thoughts are self-born wisdom. Hold the conviction of knowing that all of this is the play of Dharmata, the union of clarity and emptiness. As it is said that the fault of recitation is jabbering, if you know the melody, combine it with the melody. If you do not know it, it is a profound key to do whatever melody the yogi likes. All other aspects of the session are as explained during the previous recitation. At the end of the session, it is in accordance with the common practice to dissolve the vase deity into light. In this way, if the practice reaches the number, or according to the time, one-third of the number of days is completed, and one-third of the action recitation is also done. For example, if it is ten days, dividing the four actions, each action will have two days and two sessions each. Alternatively, it is also good to combine it with the respective times: peaceful at dawn, increasing in the morning, magnetizing in the evening, and wrathful at night. In any case, the way to divide the sessions and the things to be recited are as before, and after the visualization and recitation of the recitation practice have passed quickly, one immediately transforms into Hayagriva.