English
To please with the order of Torma, the order of self and other empowerment, detailed distinction of rituals, the order of subsequent actions and other meanings, there are nine items in total. The first four are preliminary practices, so it can also be divided into three parts: preliminary, main, and subsequent practices. The first part of which is to examine the meaning of practice in the place of supplication, and the actual explanation of acceptance after supplication. The first part is: As mentioned in many mandala rituals, here we consider whether the item "practice ritual" is necessary or not. Nowadays, most of the characteristics of the masters require prior practice, but practice is not necessarily an integral part of the empowerment ritual. Because if the Vajra Acharya only relies on the power of practicing the Completion Stage, he can accomplish the life image and transform the indestructible Nada sound into power, then he does not completely rely on practicing the Generation Stage and the mundane recitation practice. If such a person likes to recite, then reciting the heart mantra or rosary mantra, etc., can be completed in just a few days. However, it is meaningless to search for elephant tracks after finding an elephant, unless there is a special need, it should not be the main content. In general, if it is the Vajra Acharya of empowerment, it is not necessary to perform mundane language recitation practice, because the power of the Completion Stage alone can overwhelm all the armies of elaboration. However, nowadays there are very few such accomplished people, so here we start to explain from the mundane people who are named Vajra Acharya, it is necessary to perform recitation practice in advance and reach a certain number. Among them, for the six actions of mind, it is best to recite 600,000 times, for speech 1 million times, and for body 10 million times. If not, reciting the heart mantra or the ten freedoms, reciting 10 million times, and performing one-tenth of all these as fire offerings, is very important. Some people mix the methods of other lineages, saying that the main deity recites 400,000 heart mantras, and the retinue in the mind mandala recites 10,000 or 40,000 name mantras, but for the main deity, the number is too small, which will lead to small blessings and the fault of interruption, and for the recitation of the retinue, since it is not explained in the scriptures and commentaries, it is a superfluous fault.
Chinese
是有的。因此，灌顶时需要如前所述完成根本的念诵。这是因为需要事先完成，才能加持弟子。如果按照其他续部，念诵降临智慧的咒语，也只是好的。但这里说的是从生起次第或圆满次第的自身加持力中降临智慧，因此专门念诵并不重要。在《大疏》中，对此念诵百万遍等，是指降临智慧时，需要事先完成念诵心咒等百万遍，并进行火供的意思。而不是念诵阿惹拉的咒语百万遍的意思。如果是那样，应该考虑向谁供奉火供。有些人认为，在弟子祈请之后，上师应该直接进行基础的念诵。如果念诵没有完成，也没有获得上师的地位，那么祈请也是不合适的。因此，应该考虑他为弟子做守护等会变成什么。因此，现在说有追溯传承的特点，以及那些只积累获得机会等的人的错误行为，不能带入宗派中。那么，在许多其他的仪轨中，随许之后有念诵，这是什么意思呢？这是为了请求允许给这些弟子灌顶，为了向本尊祈祷，而进行供养和念诵的少许念诵。如果在此处也加入，也是非常合适的。但因为没有明确说明，所以即使不这样做也没有冲突。对此，藏人安立了“补充念诵”的名称。但这个名称似乎并不好。即使如此，因为它不是仪轨的支分，所以没有被列入灌顶仪轨中。第二，真实的祈请随许是：确定会成为弟子等等，对此要献曼扎，祈请，上师承诺，用漱口木占卜，进行守护，生起欢喜等。之后，供养会供和朵玛，为了平息弟子们的障碍而祈请。惹、卓等藏地的前辈们，书写物品等，都按照金刚空行母中所说的一致进行，虽然这里没有说，但认为没有冲突。以第二个算式开头，特别是安住。
English
It exists. Therefore, for empowerment, it is necessary to have completed the root recitation as previously explained. This is because it is necessary to have completed it beforehand in order to be able to bless the disciple. If one recites the mantra for the descent of wisdom in accordance with other tantras, it is only good. But here it is said that wisdom descends from the power of self-blessing of either the generation stage or the completion stage, so it is not very important to recite specifically for that. In the Great Commentary, the recitation of a hundred thousand times etc. for this means that when wisdom descends, it is necessary to have previously completed the recitation of the heart mantra etc. a hundred thousand times, including fire offerings. It does not mean reciting the Arali mantra a hundred thousand times. If it were, one would have to consider to whom to offer the fire offering. Some people think that after the disciple's request, the teacher should directly perform the basic recitation. If the recitation has not been completed and the teacher has not attained the position of teacher, then it is not appropriate to make a request. Therefore, one should consider what it will become when he does protection etc. for the disciple. Therefore, the current saying that there is a special feature of tracing the lineage, and the wrong practices of those who only accumulate opportunities etc., should not be brought into the sect. Then, what does it mean that there is recitation after the permission in many other rituals? This is to request permission to empower those disciples, and to make offerings and a little recitation in order to pray to the deity. It would be very appropriate to add it here as well. But since it is not clearly stated, there is no conflict even if it is not done. Tibetans have given this the name "supplementary recitation." But that name does not seem good. Even so, since it is not a part of the ritual, it is not counted in the empowerment ritual. Second, the actual request for permission is: it is certain that one will become a disciple etc., for this one should offer a mandala, make a request, the teacher should promise, divination with a toothpick, perform protection, generate joy etc. After that, offer the tsok and torma, and pray for the pacification of obstacles for the disciples. Ra, Dro, etc., the former Tibetans, writing items etc., were done in accordance with what is said in the Vajra Dakini, although it is not said here, it is thought that there is no conflict. Starting with the second calculation, especially abiding.
Chinese
是说从“陈设画像等”到“第一天的工作”之间。这有两点：一是确定顺序，二是讲述实际的仪轨。第一点是，其他人大多认为勘察、抬高、净化、执持土地，以及念珠等与一般坛城仪轨相同，并且一致认为必须按照这些顺序进行安排。在一些实践的条目中，向四方祈祷，对魔障下令，如“无余方所住者”等，按照金刚顶经中所说进行倾听等，虽然可以遵循一般的做法和各种顺序，但对于那些喜欢详细阐述的人来说，并没有矛盾。因为在自己的传承中，杰钦巴等心子们也这样做过，并且坛城耶喜嘉措中也给予了开许，小坛城中也同样考虑。然而，耶喜嘉措的仪轨次第是，经续注释的观点如实呈现，而经续注释本身的观点是，除了勘察土地之外，所有依赖土地的仪轨都称为“执持”，这是一个总称。只有通过事业和行为进行的净化，包括放置伏藏等，才被称为土地净化。也就是说，将其作为执持的一部分，或者说那只是事业和行为，而不是与咒语和三摩地相结合的仪轨，因此所有仪轨都是土地执持，挖掘净化的事业是净化。即使这样说，也符合经续注释的意义。此外，在灌顶简略第二的开头就明确指出，金刚上师应当观想守护自己的身体和处所等，从而清楚地表明了修持守护轮。在守护轮之前需要焚烧魔障，在焚烧魔众之后，从外面开始有十个轮辐等。由于说“为了橛的意义而修持守护轮”，因此非常清楚地表明了在守护轮之后进行橛的安插。首先，需要用这些咒语的词句净化并布施土地和村庄的守护神的朵玛。也就是说，首先是土地守护神的朵玛，并且在次第和解释中，提到了迎请、供养和遣返土地女神等，因此清楚地表明了这两者需要在守护轮之前进行。
English
That is, from "displaying images, etc." to "the work of the first day." There are two points here: first, determining the order, and second, explaining the actual ritual. The first point is that others mostly consider examining, raising, purifying, and holding the ground, as well as rosaries, etc., to be the same as general mandala rituals, and unanimously agree that they must be arranged in accordance with these orders. In some practical items, prayers are offered to the four directions, orders are given to obstacles, such as "Those who dwell in all directions," etc., and listening is done according to what is said in the Vajrashekhara Sutra. Although it is possible to follow general practices and various orders, there is no contradiction for those who like to elaborate in detail. Because in one's own lineage, Jey Tsongkhapa and other heart-sons have also done this, and the Mandala Yeshe Gyatso has also granted permission, and the small mandala is also considered in the same way. However, the order of the Mandala Yeshe Gyatso is that the views of the tantra commentaries are presented as they are, and the views of the tantra commentaries themselves are that, except for examining the ground, all rituals that rely on the ground are called "holding," which is a general term. Only purification through actions and deeds, including placing treasures, etc., is called ground purification. That is to say, it is regarded as part of holding, or that it is only actions and deeds, not rituals combined with mantras and samadhi, so all rituals are ground holding, and the work of digging and purifying is purification. Even if it is said in this way, it is in accordance with the meaning of the tantra commentaries. Furthermore, at the beginning of the second abbreviation of the empowerment, it is clearly pointed out that the Vajra Master should contemplate protecting his own body and place, etc., thus clearly showing the practice of the protection wheel. Before the protection wheel, it is necessary to burn obstacles, and after burning the assembly of demons, there are ten spokes of the wheel from the outside, etc. Since it is said that "the protection wheel is practiced for the meaning of the stake," it is very clear that the stake is placed after the protection wheel. First, it is necessary to purify and offer the torma of the guardian deities of the land and village with these mantra phrases. That is to say, first is the torma of the guardian deity of the land, and in the order and explanation, it is mentioned to invite, offer, and dismiss the earth goddess, etc., so it is clear that these two need to be done before the protection wheel.
Chinese
以 താང་སྟབས་（藏文）的方式行走，以及迎请金刚地神，这两者在橛的安插之后会清楚地显现。在《大疏》中，这正是用橛安插的仪轨。然后，为了守护橛，应当按照之前所说的仪轨，欢喜十位忿怒尊之王。之后，关于“在左和右脚的脚底”等等，非常清楚，无可否认。这样，地主的朵玛、供养地神、防护轮、安插橛、 താང་སྟབས་（藏文）、迎请金刚地神，这些前后顺序非常清楚。挖掘净地的仪式是在供养地母之后，防护轮之前进行，这是理智所证实的。至于降伏魔军，在挖掘净地之后，防护轮之前进行也可以，但最好是在供养地母之前进行。因为以前导师先以慈爱的等持降伏了魔军，比如将魔的武器变成鲜花等等，之后才请地母作为证人。据说，与先前导师的化现相符，是上师口诀的次第，འབྲོ་（藏文）和 ཤོང་（藏文）二者也是这样认为的。那么，为了灌顶，不是已经发誓要使魔众衰弱了吗？如果这样想，那么，这里说的是“已经使之衰弱”，是过去时态的意义。而“使”是未来时的词语，这是为了防止正直的人们执着于文字，而使声音衰弱。同样，“我已战胜魔军，然后绘制坛城”，所说的与此意义相同。那个词的意思是，已经战胜了魔军，对此你如果是证人，那么之后请允许我绘制坛城。就像这样，这里也是说，你是使魔衰弱的权威，而且也是为了灌顶而降伏了魔，是为了灌顶的缘故，请允许我绘制坛城。这样，对于这些来说，坛城仪轨共同行事的规矩，即观察、请地、净地、执持的意义是齐全的。地主和地神是请地，挖掘净地是净地，防护轮、安插橛、 താང་སྟབས་（藏文）三者是执持的意义。然而，这部续释中并没有使用这样的术语。在这一切之前，