Chinese
哦，将包括八识在内的所有事物，整体供养和零散供养。第三个钉是现在轮回的原因是烦恼的障碍没有清净。清净这些应清净的障碍的方法是殊胜的金刚萨埵的修持念诵。其中也有共同和不共同的两种修法。第四个钉是不常住的劝诫，这些都要按照引导文的仪轨来修持。第五个钉是上师瑜伽时，自己的身体没有执着，即在什么也不观想的头顶上，在深厚的法座上，观想上师猛厉普集宝珠，祈请并接受灌顶。如此共同前行，经续调伏非常重要，在引导文仪轨中有记载。此乃出自开悟引导文仪轨中所说的，是自生开悟的引导文仪轨。之后，不共同前行，身语意三者执持于心。首先，身体执持于本尊，在上师瑜伽结束之后，立即观想光融入，然后生起金刚猛厉独雄。按照细微和粗大的心执持引导文仪轨，虽然说要看清净忆念甚深秘密集合，但也要做一个简略的清净忆念的扩充。第二，语言执持于咒语，心执持于心命种子字ཧཱུྃ（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的颜色、声音和形状。时限是念诵一个月圆满，做一个简明易懂的修持念诵。念诵的方法是，早上寂静，上午猛厉，中午怀爱，下午广大。一百遍ཧཱུྃ（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）为寂静，一百遍ཧཱུྃ（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）为猛厉，一百遍ཧཱུྃ（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）为怀爱，总共三百遍。最后，七三二十一广大，这是惯例。这是寂静和猛厉共同的修法，没有比这个ཧཱུྃ（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）念诵更深的了。在做这个的灌顶修持等大修的时候，自生起有次第的，从中等和，前生起无次第的大修的证悟相结合。其他宁玛派的广大遮盖、念诵室的区分等惯例中没有，所以不做。第三，心执持于手印，按照引导文仪轨来做。之后，开悟的前行，白色的金刚和，蓝色的ཧཱུྃ（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），白色和红色的明点等，执持于三个观想次第，在执持明点的时候要清晰。
English
Oh, offering all things, including the eight consciousnesses, as a whole and in parts. The third nail is that the reason for currently revolving in samsara is that the obscurations of afflictions have not been purified. The method for purifying these obscurations to be purified is the particularly excellent practice and recitation of Vajrasattva. Among them, there are also two types of practice: common and uncommon. The fourth nail is the exhortation of impermanence, all of which must be practiced according to the instructions of the guidance manual. The fifth nail is during Guru Yoga, when one's own body is without attachment, that is, on the crown of the head where nothing is conceived, on a deep and comfortable throne, visualize the Guru as the wrathful embodiment of all, and pray and receive empowerment. Thus, the common preliminaries, taming the mind-stream, are very important, as recorded in the scriptural guidance manual. This is from the instructions of the enlightenment guidance manual, which is the enlightenment guidance manual of self-arising source. Then, the uncommon preliminaries, the three ways of holding the mind on body, speech, and mind. First, holding the mind on the body as a deity, after completing Guru Yoga, immediately visualize light dissolving, and then generate Vajra Drakpo Pawo Chigpa (Vajra Wrathful One, the Sole Hero). According to the subtle and gross mind-holding guidance manual, although it is said to look at the pure recollection of the profound secret assembly, a brief expansion of pure recollection should also be done. Second, holding the mind on speech as mantra, hold the mind on the color, sound, and shape of the heart-essence seed syllable ཧཱུྃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum). The time limit is to complete the recitation in one month, and do a clear and easy-to-understand practice and recitation. The method of recitation is: peaceful in the morning, wrathful in the forenoon, magnetizing at noon, and expansive in the afternoon. One hundred ཧཱུྃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) for peaceful, one hundred ཧཱུྃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) for wrathful, one hundred ཧཱུྃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) for magnetizing, totaling three hundred. Finally, twenty-one for expansive, which is the custom. This is a common practice for peaceful and wrathful, and there is nothing deeper than this ཧཱུྃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) recitation. When doing the empowerment practice of this, etc., during great practice, combine the self-generation with stages, from the middle level, and the realization of the great practice of front-generation without stages. Other Nyingma practices such as extensive coverings and distinctions of recitation rooms are not in the custom, so they are not done. Third, hold the mind on the hand mudras, according to the guidance manual. Then, the preliminaries of enlightenment, the white Vajra and, the blue ཧཱུྃ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum), white and red bindus, etc., hold the mind on the three stages of visualization. When holding the mind on the bindus, it should be clear.