English
For example, if we take the six-month recitation period as an example, then recite for one month and ten days, practice for four months, and engage in activities such as karma yoga for twenty days. In this way, if the internal practice is completed and temporarily concluded, then subsequent supplementary activities and fire offerings should also be completed. Third, secret practice: If the preparations are combined with the internal practice, that will be sufficient, and after completing it in the morning, start in the afternoon session. The order of recitation and the method of dividing sessions are the same as in the internal practice. The difference in the content of visualization: As in the root practice, clearly visualize the complete mandala of the Wrathful Guru Father, with a green horse head shining on the top of his head, and possessing the ten ornaments of glory on his body. The Mother's head is marked with a blue pig's head making humming sounds. In the manifestation of the Father's body as emptiness and unobstructedness, in the center of the three roots and five chakras, visualize the five armor deities. In the hearts of those five, visualize the Wrathful Five Families, Father and Mother. On the crown of the head is Vajra Wrathful Father and Mother, white. In the throat is Padma Wrathful, red. In the heart is Buddha Wrathful, blue-black. In the navel is Ratna Wrathful, yellow. In the secret place is Karma Wrathful, green. All of these are one face and two arms, holding a vajra and an iron hook, embracing the Mother. Possessing the ornaments of glory and the charnel ground, marked with a horse head and a pig head, standing in a posture of stretching and bending on a lotus sun disc in the realm of self-illumination. The Wrathful Four Families of the retinue also embrace the Mother, and clearly visualize them as having the heads of horses and pigs. During the recitation, in the hearts of the Wrathful Four Families, on the lotus sun disc, visualize each upright vajra, and in the center of the vajra, visualize the union of their respective seed syllables. Starting from the crown of the head, in order: ra ha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), hri ni (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), hum hrih tsa ri (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), ya sa (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). At the end of these, clearly visualize the letters of the Wrathful Root Mantra rotating in an interconnected manner, facing inward and outward. This practice is both profound and extensive, and usually needs to be combined with vase breathing, but here it is assumed that there is no practice of breath. The recitation is: performed in the manner of silent recitation and prayer, because the recitation precedes, so recite in the manner of the recitation of the lunar constellation, as in the internal practice. The practice is to hold the breath in between, and through mental recitation or whispering, the Wrathful Five Families of the five places, and the dwelling places on the channels
Chinese
勇士空行父母相互贪恋，父精母血融化的菩提心依次降临于顶轮等脉轮。脉轮之神以上降下生次第显现四喜之譬喻智慧身，思维以大乐之味使之欢喜，并安住于此，这是象征之方式。母之日轮界与念诵相融无二，亦为父之乐所推动，于命脉下端，红白菩提融合之自性，以俱生大乐，系缚于不可言说、无分别之智慧，安住于不可动摇之所表义之法性。最终复由密处返回脐轮，由喜之智慧依次到达顶轮，以下逆固四喜之最后，到达俱生之喜，从而安住于乐空之义，此乃究竟之念诵。如是之观想次第，以摄心念诵等方式切入要点，于相续中生起乐空智慧之时，便能现前获得殊胜之 成就。是故金刚乘续部无量大海之究竟圆满次第，以及此论典中亦宣说为念诵之精要，故专注此一要点甚深。事业方便：如论中所说：“唯将自身置于要处。”如是，断除执持境与心为异体，于显现上取舍之行，乃为清净自续之分别与障碍。故不离对准目标之有相执着，于本然之实相中，无散乱而安住并作念诵。期间亦可作秘密吽字（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之念诵：观想心间之红黑色吽字（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）放出光芒，照耀十方。三根本诸佛菩萨之加持、事业、能力、威力，全部汇聚为吽字（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）融入心间命脉。由此，无量吽字（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）放射，充满所有显有。彼等化为忿怒夜叉火焰黑蓝色，手持金刚与铁钩，以尸林之装扮严饰，口中发出如雷鸣般之吽声（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。观想一切色相皆为夜叉火焰，声音皆为吽字（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之自声，猛烈分别念转化为光明大智慧之游舞道用。吽吽吽。如是三串念诵。
English
When the hero and heroine Dakas and Dakinis mutually desire each other, the melting Bodhicitta from the union gradually descends to the crown chakra and other chakras. The deities of the chakras manifest the four joys of rising and falling as examples of wisdom bodies, and one contemplates being pleased by the taste of great bliss and remains in equanimity, which is a symbolic method. The mother's solar sphere, inseparable from the continuous recitation, is also stimulated by the father's bliss, and at the lower end of the Duti, the nature of the union of white and red Bodhi is bound to the unspeakable, non-conceptual wisdom of innate great bliss, and finally placed on the Dharmata, which represents the meaning of immovability. Again, reversing from the secret place to the navel, from the wisdom of joy gradually reaching the crown, the last of the four joys of reversing and stabilizing reaches the innate joy, thereby remaining in the meaning of bliss and emptiness, which is the ultimate recitation. Such a sequence of visualization, with mind-holding and recitation, hits the key point, and when the wisdom of bliss and emptiness arises in the mindstream, one can manifest the supreme achievement. Therefore, the ultimate completion stage of the infinite ocean of Vajrayana tantras, and also in this treatise, it is said to be the essence of recitation, so focusing solely on this key point is very profound. Practical application: As the text says, "Only place yourself in the key point." Thus, abandoning the act of taking and rejecting appearances by holding the object and mind as separate entities, it is to purify the conceptual obscurations of one's own mindstream. Therefore, without being separated from the conceptual clinging to the targeted signs, one should remain without distraction in the unaltered state of reality and perform recitation. Occasionally, one should also perform the secret Hum (藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) recitation: From the red-black Hum (藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) at the heart center, rays of light radiate in the ten directions. The blessings, activities, abilities, and power of all the Buddhas and Bodhisattvas of the Three Roots are gathered in the form of the Hum (藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and dissolve into the life force of the heart. From this, immeasurable Hum (藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllables radiate, filling all appearances and existence. These transform into wrathful Yaksha Fire Flames of dark blue color, holding vajras and iron hooks, adorned with charnel ground attire, and from their mouths, the sound of Hum (藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) resounds like thunder. Contemplate all forms as Yaksha Fire Flames, all sounds as the natural sound of Hum (藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and transform fierce conceptual thoughts into the play of clear light great wisdom on the path. Hum Hum Hum. Thus, recite in triplets.
Chinese
应作嗡（藏文：ཧཱུྃ，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）的念诵。如果将此吽的修法也应用于外修法，很好。如此在外、内、秘密三者的座间，为了成办事业和遣除障碍，于傍晚作内外朵玛的瑜伽。为了将饮食的行为转为福德的积聚，观想心间的吽（藏文：ཧཱུྃ，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）中火焰燃烧，以猛烈火之自性，口为红色吽（藏文：ཧཱུྃ，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字张开的形象，将所有饮食供养为内在的火供，以此令五蕴、界之诸神欢喜，并思事业成就，是为食用的瑜伽。为了使行为完全清净，以啥（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）字、无生空性等，将一切显现受用广大无余地转为本尊、咒语、智慧之轮，是为座间的瑜伽。为了将睡眠转为善，应作睡眠和起身的瑜伽。会供如果能恒常进行则非常好，但在闭关的开始和结束时必须进行。在座间也不要说无意义的话，不要闲散散乱。要再三清晰观想本尊和咒语，念诵不要间断等，对于亲近修持总的来说，应如其他一样了知应舍应取的要点。亲近的数量是，在事业仪轨《火风》中说：“无有缺失清净不杂染，念诵百万咒语生力量。”又在根本续中说：“百万咒语六月三年等，内外证相圆满极珍贵。”如此说，或者作数量的亲近，对于能作事业来说念诵百万。或者作时间的亲近，六个月。究竟来说三年或者直至见证相为止。证相的次第也是，在根本续中说：“现量体验梦境闻法等，禅定得权离执著，日月升起宝藏现，池塘倾泻登山顶，他人恭敬自他愿，成就之相分上下。”如此获得上中下等的成就相后，对于成办金刚的事业海，成为无有怯懦的大自在者，这是确定无疑的。如果不是这样，出现恶劣的征兆是：“颠倒迷乱舍弃而修持。”如此说，即使出现与上述相反的恶梦，也不要疑惑迷乱，应知如梦一般，自性不成立。总之，对于出现的好坏征兆，放下希望、恐惧、喜悦、悲伤的分别念，纳入善行的轨道，安住于自性之中，这是要点。༈。根本
English
One should do the recitation of Hūṃ. If this Hūṃ practice is also applied to external practice, it is good. Thus, in the session intervals of all three, outer, inner, and secret, in order to accomplish activities and dispel obstacles, in the evening, perform the yoga of outer and inner tormas. In order to transform the act of eating into a collection of merit, visualize fire blazing from the Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Meaning: Hūṃ) in the heart, with the nature of fierce fire, the mouth in the form of a red Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हूँ, Sanskrit Romanization: hūṃ, Literal Meaning: Hūṃ) syllable opened, offering all food and drink as an inner fire offering, thereby pleasing the deities of the aggregates and elements, and thinking that activities are accomplished, this is the yoga of eating. In order to purify conduct completely, with Hrīḥ (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Meaning: Hrīḥ), unborn emptiness, etc., transform all appearances and experiences limitlessly into the mandala of deity, mantra, and wisdom, this is the yoga of session intervals. In order to transform sleep into virtue, perform the yogas of sleeping and rising. It is very good if the gathering offering can be done regularly, but it must be done at the beginning and end of the retreat. During session intervals, do not engage in unnecessary talk, do not be idle or distracted. Clearly visualize the deity and mantra again and again, and do not interrupt the recitation, etc. In general, for approach and accomplishment, one should understand the essential points of what to abandon and what to adopt, just like in other practices. The measure of approach is, in the action manual "Fire Wind," it says: "Without defects, clear, pure, and unadulterated, reciting a hundred thousand syllables generates power." And in the root tantra it says: "A hundred thousand syllables, six months, three years, etc., inner and outer signs complete, are supremely precious." Thus, either do the approach by quantity, reciting a hundred thousand syllables for the ability to perform activities, or do the approach by time, six months. Ultimately, three years, or until signs are seen. The order of signs is also, in the root tantra it says: "Direct experience, dreams, hearing the Dharma, etc., samadhi, obtaining power, freedom from clinging, sunrise and moonrise, finding treasures, emptying ponds, climbing mountains, being honored by others, fulfilling the wishes of oneself and others, are signs of accomplishment, superior, middling, and inferior." Having obtained such superior, middling, and inferior signs of accomplishment, one will undoubtedly become a great sovereign, fearless in accomplishing the vast ocean of Vajra activities. If it is not like that, the characteristics of bad signs are: "Reversed, confused, abandoning and practicing." Thus, even if bad omens contrary to the above occur in dreams, do not doubt or be confused, but know that they are like dreams, without inherent existence. In short, whatever good or bad signs appear, abandon thoughts of hope, fear, joy, and sorrow, and include them in the path of virtue, settling into the natural state, this is the key point. ༈. Root.