English
It is said: On the fierce night, the work of eliminating obstacles for oneself and others, reversing curses, and killing should be done at midnight. Master Padmasambhava said: The reason why signs and qualities do not appear properly for the mantra practitioners of Tibet is the fault of the three boundaries being broken. The three boundaries are: Meeting others before the retreat is over, do the fulfillment confession. Speaking out before the speech retreat is over, recite the hundred-syllable mantra and three syllables. Being interrupted by fierce afflictions before the mind retreat is over, meditate on emptiness. If the three vows are broken, they will not appear (signs and qualities), the deity of the generation stage is not clear, repeatedly clarify it. The mantra recited is not accurate, it should be done without omissions or errors. The samadhi of meditation is distracted, focus single-mindedly on the object of focus. If the three things to be protected are broken, they will not appear (signs and qualities), the essence of the body, the bindu, is exhausted, rely on nectar and essence extraction. The essence of speech, saliva, is discarded, protect it with twenty-one Ahs (ཨཱཿ, Devanagari: आ, Roman transliteration: āḥ, literal meaning: Ah). The essence of mind, conceptual thoughts, is continuous, meditate on samadhi. The five limbs are: Do not move the place before accomplishment, moving it will prolong the time of practice. Do not dust the cushion, dusting it will prolong the time of samadhi. Do not mix with people and conversations, mixing will immediately exhaust one hundred thousand mantras. Do not offer the torma after the time has passed, offering more fulfillment confession tormas if the time has passed. Do not fight, doing so requires doing a hundred fulfillment confession tsog offerings. Do not consume the remains of the torma, consuming it requires making pure remains. Do not allow dogs, widows, lepers, hermaphrodites to enter the practice room, if they enter, do fumigation and bathing. Abstain from all these foods and drinks, if eaten, rinse the mouth with mantra water. Do not shave the beard and mustache, shaving requires reciting the hundred-syllable mantra. Do not let others sleep in your bed, if they sleep, do incense burning and bathing. Do not pass rosaries to each other, passing them requires washing with rue and white sandalwood water. Do not put down the bow, leave it for the demons. Do not break the arrow. Do not put weapons on the top. In general, when reciting mantras, one must avoid ten faults. The ten are the five faults of sound, the large ones: Do not let ghosts and non-vessels understand, there will be loss, forgetting, and disclosure. The small ones: The pronunciation is not accurate, the blessing and power are small. The fast ones: The tongue is tired, there will be many interruptions or inaccurate faults. The slow ones: The number is not reached. Do not blow air on the fire, the mantra's
Chinese
的能力涣散而减弱。还有五种障碍。五种障碍是：咳嗽、说话、打哈欠、入睡、散乱。这五种是使三摩地命脉衰退的过失。如《怖畏金刚》中所说：大声的过失是，会发生非人的障碍，以及成为无器之耳所听闻之处；小声则咒语没有力量；缓慢则念诵的数目无法增加；快速念诵则会发生障碍的结合。 咳嗽和哈欠与说话，以及入睡等等障碍，在那里，夜叉、魔等，会加以散布而转变障碍。心散乱则力量不会产生。如是说。此后，在念诵本尊法的咒语时，念诵的过程中如果感到困倦、打哈欠、流口水、咳嗽、放屁、排便、小便等，应立即放下念珠，进行近触并漱口。发生上述情况时的咒语不计入念诵的数量。因此，对于所有本尊法而言，发生困倦等七种情况时的咒语不计入念诵的数量。在月密基础本尊法的成就大修之时，则必须是完全不发生哈欠等情况。此外，在修持本尊法时，如果念诵其他本尊的咒语和进行其他法行，则应以意忏悔并祈祷，然后继续之前的念诵。平息障碍，平息疾病，懈怠，放逸，身心疲惫，不摄持，不洁净，恶梦等暂时的违缘，以及没有如前所述修持三昧耶而念诵咒语，这些都不计入根本的基础本尊法的数量，以及补充本尊法等数量本尊法的数量中，这是《善成》中所说的。还有，念诵一半在一个地方，另一半移到其他地方念诵，以及念诵超过时间等等，这些也都不能算作念诵。所谓超过时间，是指从本尊法修持的开始，就确定了六座、五座或四座等，在没有完成本尊法修持之前，必须按照这个规定进行，如果根据自己的空闲时间随意确定座数，则是不允许的。此外，还应遵循《有情宝藏》、《险地》和《金刚顶经》等本尊法修持的伟大论典，并进行修
English
The ability is distracted and weakened. And five obstacles. The five obstacles are: coughing, speaking, yawning, falling asleep, and distraction. These five are the faults that weaken the life force of Samadhi. As it is said in the Wrathful Lightning: The fault of a loud voice is that non-human obstacles will occur, and it will become a place heard by the ear without a vessel; a small voice means the mantra has no power; a slow voice means the number of recitations cannot increase; a fast recitation will cause the combination of obstacles. Coughing and yawning with speech, and falling asleep, etc., with obstacles, there, Yakshas, demons, etc., will spread and transform obstacles. A distracted mind will not produce power. Thus it is said. After that, when reciting the mantra of the practice of the deity, if you feel sleepy, yawn, drool, cough, fart, defecate, urinate, etc. during the recitation, you should immediately put down the rosary, perform near touching and rinse your mouth. The mantra at the time of the above situation is not included in the number of recitations. Therefore, for all deity practices, the mantra at the time of the seven situations such as drowsiness is not counted in the number of recitations. At the time of the great accomplishment of the secret basic deity practice of the month, it is necessary that yawning, etc. do not occur at all. In addition, when practicing the deity, if you recite the mantra of other deities and perform other Dharma practices, you should confess and pray with your mind, and then continue the previous recitation. Pacifying obstacles, pacifying diseases, laziness, carelessness, physical and mental fatigue, non-restraint, impurity, bad dreams, etc. temporary adverse conditions, and reciting mantras without cultivating the three samayas as mentioned above, these are not counted in the number of the basic deity practice, and the number of supplementary deity practices, etc., as stated in "Well Accomplished." Also, reciting half in one place, moving the other half to another place to recite, and reciting beyond the time, etc., these cannot be counted as recitation. The so-called overtime means that from the beginning of the deity practice, six, five, or four sessions, etc. have been determined, and before the deity practice is completed, it must be carried out according to this regulation. If the number of sessions is arbitrarily determined according to one's own free time, it is not allowed. In addition, it should also follow the great treatises of deity practice such as "Sentient Treasure," "Dangerous Place," and "Vajrasekhara Sutra," and carry out the practice.
Chinese
即使闭关，如果没有征兆，也要用咒语组合来切中要害，等等，智者必须具备要点，这一点非常重要。此外，对于闭关修行所需的念珠，详细的开光像其他仪轨一样进行，这里是为每次法会开始时所做的加持：双手合掌，将念珠的材质和念珠线等，如金刚座四续中所说的那样拿着，自己 观想为本尊，右手的“阿”（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）字化为太阳的坛城，放射出红色光芒，并以“阿”（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）字为标志。左手的“阿”（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）字化为月亮的坛城，放射出白色光芒，并以“阿”（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）字为标志。右手的指头变成金刚，左手的指头变成莲花，在合掌之间，念珠的中心线是金刚萨埵，四面八方的线是八位近子的菩萨，念珠的珠子是五方佛，分为佛父佛母的八族圣众，母珠是经部的佛塔，顶珠是法界佛塔。观想自己心间的种子字的光芒迎请智慧尊降临。以“扎 吽 榜 霍”（藏文：ཛཿཧཱུྃ་བཾ་ཧོཿ，梵文天城体：जः हुं वं होः，梵文罗马拟音：jaḥ hūṃ vaṃ hoḥ，汉语字面意思：扎 吽 榜 霍）使其与誓言尊无二无别地融入各自的位置。念诵“嗡 巴德 巴德 玛哈巴德 嘉纳 萨瓦 布达 玛扬 巴威 吽 吽 吽 霍 霍 霍 阿康 梭哈”（藏文：ཨོཾ་པ་དེ་པ་དེ་མ་ཧཱ་པ་དེ་ཛྙཱ་ན་སརྦ་བུདྡྷ་མ་ཡཾ་བྷ་ཝེ་ཧཱུྃ་ཧཱུྃ་ཧཱུྃ་ཧོཿཧོཿཧོཿཨཱ་ཁཾ་སྭཱ་ཧཱ༔）越多越好。洒净瓶水，念诵“如来诞生”和“一切如来灌顶”等，以“阿甘”等供养，以“值得赞颂”等赞颂。这是金刚座四续中所说的念珠 加持，以这个简略的开光就足够了。或者按照上师意集经中所说的那样做：将念珠放在左手掌中，母珠朝上。以自性空净化。从空性中，将母珠观想为所修本尊，念珠的珠子观想为眷属。迎请智慧尊融入。进行供养和赞颂。手中拿着花，念诵本尊咒语和缘起咒，以及“阿迪 嘎迪”，然后撒花。特别念诵“嗡 茹吉 扎玛达纳耶 惹那 玛尼 达拉 嘉纳 德瓦 阿比钦扎 吽 梭哈”（藏文：ཨོཾ་རུ་ཙི་པྲ་མར་ཏ་ན་ཡེ་རཏྣ་མ་ཎི་དྷ་ར་ཛྙཱ་ན་དེ་ཝ་ཨ་བྷི་ཥིཉྩ་ཧཱུྃ་སྭཱ་ཧཱ༔）一百零八遍。从咒语的字中发出与事业相应的颜色的光芒，融入清晰观想的念珠本尊中。再次
English
Even if one retreats, if there are no signs, it is important for a scholar to use mantra combinations to hit the mark. Furthermore, regarding the consecration of the rosary needed for recitation and accomplishment, the elaborate consecration is done as in other rituals, but here is the blessing to be done at the beginning of each session: Hold the rosary material and string, etc., between the palms of your hands, as described in the Four Tantras of Vajrasana. Visualize yourself as the deity, the right hand's "Ah" (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: Ah) transforms into a solar mandala, radiating red light, marked with "Ah" (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: Ah). The left hand's "Ah" (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: Ah) transforms into a lunar mandala, radiating white light, marked with "Ah" (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: Ah). The fingers of the right hand become vajras, and the fingers of the left hand become lotuses. Between the joined palms, the central string of the rosary is Vajrasattva, the eight threads in the cardinal and intermediate directions are the eight close sons, the beads of the rosary are the five victorious ones, the eight noble families divided by the consorts of the families, the guru bead is the stupa of the collection of Dharma, and the stopper bead is the stupa of the Dharmadhatu. Visualize that the light from the seed syllable at your heart invites the assembly of wisdom beings. With "Ja Hum Bam Hoh" (Tibetan: ཛཿཧཱུྃ་བཾ་ཧོཿ, Sanskrit Devanagari: जः हुं वं होः, Sanskrit Romanization: jaḥ hūṃ vaṃ hoḥ, Chinese literal meaning: Ja Hum Bam Hoh), they become inseparable and dissolve into their respective positions. Recite "Om Pade Pade Maha Pade Jnana Sarva Buddha Mayam Bhave Hum Hum Hum Hoh Hoh Hoh Ah Kham Svaha" (Tibetan: ཨོཾ་པ་དེ་པ་དེ་མ་ཧཱ་པ་དེ་ཛྙཱ་ན་སརྦ་བུདྡྷ་མ་ཡཾ་བྷ་ཝེ་ཧཱུྃ་ཧཱུྃ་ཧཱུྃ་ཧོཿཧོཿཧོཿཨཱ་ཁཾ་སྭཱ་ཧཱ༔) as much as possible. Sprinkle vase water, recite "How the Tathagata was born" and "All Tathagatas empower," offer with "Argham," etc., and praise with "Worthy of praise," etc. This is the rosary blessing spoken in the Four Tantras of Vajrasana, and this abbreviated consecration is sufficient. Alternatively, do as explained in the Lama Gongdu: Place the rosary in the palm of the left hand, with the guru bead on top. Purify with Svabhava. From emptiness, visualize the guru bead as the main deity of whatever recitation and accomplishment is being done, and the beads of the rosary as the retinue. Invite and dissolve the wisdom beings. Make offerings and praises. Hold a flower in your hand and recite the deity's mantra, the heart of dependent origination, and "Adi Kadi," and then scatter the flower. In particular, recite "Om Ruci Pramartana Ye Ratna Mani Dhara Jnana Deva Abhisinca Hum Svaha" (Tibetan: ཨོཾ་རུ་ཙི་པྲ་མར་ཏ་ན་ཡེ་རཏྣ་མ་ཎི་དྷ་ར་ཛྙཱ་ན་དེ་ཝ་ཨ་བྷི་ཥིཉྩ་ཧཱུྃ་སྭཱ་ཧཱ༔) one hundred and eight times. Light of the color corresponding to the activity radiates from the mantra syllables and dissolves into the clearly visualized rosary deity. Again