Chinese
不是这样的。因此，即使按照印度经论的直接开示，不改变次第地进行修持，也因为这本身就是一种仪轨，我认为很好，这是我的一种分别念。成就者扎瓦日巴自己的观点也必定是他自己经论的直接开示。因为在续部中，仪轨的次第是分散且混乱地出现的。而注释性的论典仪轨中所编纂的这些，是已经将分散的收集，将混乱的消除的。如果对这些也要求混乱的编排，那就太过分了。难道对藏地所作的坛城仪轨也需要混乱的编排吗？还有，如果仅仅按照这部经论本身来说，如果地基仪轨和前行有混乱，那么在弟子的灌顶时也应该有。因为弟子的前行次第和正行灌顶可以按照直接开示的次第进行。所以，地基仪轨和前行也可以这样，因为理由在任何方面都是相同的。因此，不要说经论的直接开示不行。经论的直接开示也可以。翻译者译师和班智达二者的口诀也可以。然而，现在加持产生的传承仍然存在，所以如果说按照译师和班智达的口诀方式进行修持，那是很好的。扎瓦日巴自己的口诀是按照他自己的经论来做，除此之外没有其他的选择，但要知道后来译师和班智达们也获得了允许。第三，坛城安住的仪轨是：第二天早上，将线条和颜料等聚集。在五种颜料上书写五部佛的种子字。中央是蓝色，东方是白色等进行安排。在颜料的上面也放置各自颜色相应的线绳。似乎是加持向一个方向进行的规矩。一般来说，经论中说是分别进行加持的。这部经论本身也说得很清楚。但是，向一个方向进行的修持却很多。虽然可能会出现稍微偏向于喇嘛教的过失，但从另一方面来说，也没有太大的矛盾。陈设五供和内供。如果能进行大坛城的现观和朵玛仪轨等，那是最好的。如果不能，也可以自己瞬间生起本尊后念诵。
English
It is not like that. Therefore, even if one practices according to the direct instructions of the Indian scriptures, without changing the order, it is still a good thing because it is itself a ritual. This is my own discrimination. The view of the Siddha Javari himself must also be the direct instruction of his own scriptures. Because in the tantras, the order of rituals appears scattered and confused. However, these commentaries and treatises on ritual arrangements have already collected the scattered and eliminated the confusion. If one were to demand a confused arrangement for these as well, it would be too much. Would it not be necessary to have a confused arrangement for the mandala rituals made in Tibet as well? Furthermore, if one were to rely solely on this scripture itself, if the ground ritual and the preliminary practices are confused, then the disciple's empowerment should also be confused. Because the disciple's preliminary practice sequence and the main empowerment can be performed according to the direct instructions. Therefore, the ground ritual and the preliminary practices can also be done in this way, because the reasons are the same in every aspect. Therefore, one should not say that the direct instructions of the scriptures are not permissible. The direct instructions of the scriptures are also permissible. The oral instructions of the translator and the pandita are also permissible. However, since the lineage of blessings is still present, it is good to say that one should practice according to the oral instructions of the translator and the pandita. Javari's own oral instructions are to be followed according to his own scriptures, and there is no other choice, but one should know that later translators and panditas also received permission. Third, the ritual of the mandala's abiding is: the next morning, gather the lines and colors, etc. Write the seed syllables of the five families on the five colors. Arrange blue in the center, white in the east, and so on. Place threads of corresponding colors on top of the colors. It seems to be the custom of directing the blessings in one direction. Generally speaking, the scriptures say that blessings should be performed separately. This scripture itself also states it clearly. However, there are many practices that direct the blessings in one direction. Although there may be a slight fault of leaning towards Lamaism, on the other hand, there is not much contradiction. Arrange the five offerings and the inner offering. It would be best if one could perform the realization of the great mandala and the torma ritual, etc. If not, one can also generate oneself as the main deity in an instant and recite the mantra.
Chinese
上下安立。西、东、南、北，火、权能，风、罗刹、风、权能，火、罗刹。名为火风罗刹生。其后安立事业线。一边念诵心咒，一边由阿阇黎首先从具权者的墙壁开始绘制，之后其他人也这样做，与共同仪轨相同。这些是对于正文进行补充的口诀之法。正文的直接指示是：仅仅将智慧的线绳融入线绳中，以及牵引线头，以及安立嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、梭哈（藏文：སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）的线，以及从空性的彩粉中生起五个字。迎请智慧的彩粉并融入其中，就变成了彩粉。之后，除了撒彩粉之外，没有其他说明。因为说了从五种姓的种子字中生起彩粉，所以也能理解线绳也是从五种姓的种子字中生起的。我认为，不进行补充，仅仅依靠正文的这个直接指示也是可以的。绘制完毕后，对于线和颜色的剩余部分，进行供养、赞颂、送走、祈请，与共同仪轨相同。之后，陈设各种装饰品，据说在坛城的四个角上，分别安放四把宝剑、箭和镜子。如前一样，先行布施朵玛，加持处所和物品。通过皈依、发心、百字明等作为前行，按照修法圆满观想自生本尊。也将薄伽梵母融入主尊的心间。剩余的面容和手也融入根本的面容和手中。额间安立嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉间安立阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），心间安立吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。伴随着乐器的声音，首先安立宝瓶。据说如果有与本尊数量相同的宝瓶，就安立在各自的位置上。但是，因为实际操作不方便，所以仅仅做出分别放置的姿势。主尊的宝瓶靠近东门的右侧，其他的宝瓶与各自的方向相关联地安立在外侧。在两个宝瓶的方向上，胜幢宝瓶安立在东门的右侧，事业宝瓶无论如何都要安立在东北方。而且，因为空间狭窄，安立不方便，而且对于布画的方向来说，放在其他的台子上也是可以的。所以，安立宝瓶的这个仪轨也并非一定是需要的。之后，观想前方的坛城，进行遣除障碍的三种方式，以及净除罪障，以及事业宝瓶。
English
Establish above and below. West, East, South, North, Fire, Power, Wind, Rakshasa, Wind, Power, Fire, Rakshasa. It is called Fire, Wind, Rakshasa birth. After that, establish the action lines. While reciting the essence mantra, the Acharya first draws from the wall of the powerful one, and then the others do the same, which is the same as the common ritual. These are the oral instructions that supplement the text. The direct instructions of the text are: only merging the wisdom line into the line, and drawing the line ends, and establishing the lines of Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah), Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum), Svaha (藏文：སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：Svaha), and generating five letters from the emptiness of colored powders. Inviting the wisdom colored powders and merging them, they become colored powders. After that, nothing is said except for scattering the colors. Because it is said that the colored powders are generated from the seed syllables of the five families, it can also be understood that the lines are also generated from the seed syllables of the five families. I think that without supplementation, it is also possible to rely solely on this direct instruction of the text. After finishing the drawing, offer, praise, send away, and pray to the remaining lines and colors, which is the same as the common ritual. After that, display various ornaments, and it is said that four swords, arrows, and mirrors are placed on each of the four corners of the mandala. As before, first offer the Torma, and bless the place and objects. Through refuge, bodhicitta, and the hundred-syllable mantra as preliminaries, fully contemplate the self-generation deity according to the sadhana. Also, merge the Bhagavati into the heart of the main deity. The remaining faces and hands also merge into the root face and hands. Establish Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：Om) on the forehead, Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah) on the throat, and Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) on the heart. Accompanied by the sound of musical instruments, first establish the vase. It is said that if there are vases equal to the number of deities, they should be established in their respective places. However, because it is not convenient to practice, only make a gesture of placing them separately. The main deity's vase is close to the right side of the east gate, and the other vases are established outside in relation to their respective directions. In the direction of the two vases, the victory banner vase is established on the right side of the east gate, and the action vase must be established in the northeast in all ways. Moreover, because the space is narrow and it is inconvenient to establish, and for the direction of the cloth painting, it is also possible to place it on another platform. Therefore, this ritual of establishing the vase is not necessarily required. After that, focusing on the mandala in front, perform the three ways of dispelling obstacles, and purifying sins and obscurations, and the action vase.
Chinese
用共同的方式进行沐浴。经文中说要做两个积累，指的是正行开始时不进行广大的自生。这也是就具有能力的上师而言。虽然大多数仪轨的梵文本中没有广大的自生，但因为加持进入的特点很大，而且大多数坛城的当前实践中都有广大的自生，所以这里也是如此。因此，积累两个资粮，然后观想自己为吽（ཧཱུྃ，hūṃ，吽，种子字）。这里不需要修习。迎请的坛城用甘露（ཨ་མྲྀ་ཏ，amṛta，अमृत，不死）净化，用自性（སྭཱ་བྷཱ་ཝ，svabhāva，स्वभाव，自性）清净。嗡 梭巴瓦等。从自己的心间发出让（རཾ，raṃ，रं，火种字），变成日轮。从吽（ཧཱུྃ，hūṃ，हुं，种子字）交错发出……直到每个座垫都形成。在中央的座垫上，由吽（ཧཱུྃ，hūṃ，हुं，种子字）字融化而成的日月交合的中央，所有的吽（ཧཱུྃ，hūṃ，हुं，种子字）都融为一体，变成了主尊本尊父母双运的形象。伴随着开门的印。嗡 班杂 达热 乌达嘎达 萨玛雅 吽（ཨོཾ་བཛྲ་དྷ་ར་ཨུཏ་གྷ་ཊ་ས་མ་ཡ་ཧཱུྃ，oṃ vajradhāra utghaṭa samaya hūṃ，ॐ वज्रधर उद्घट समय हुं，嗡 瓦吉拉达拉 乌特嘎达 萨玛雅 吽）。四次，四个门自然打开。自己从大宫殿的东门进入，与中央的誓言本尊无二无别。从父尊的秘密处发出吽（ཧཱུྃ，hūṃ，हुं，种子字）……变成了光彩夺目的光蕴。它变成了十八个部分。中央的两个部分变成了明点红白日月交合的形象。月亮变成了金刚，太阳变成了颅血。在颅血中，金刚一半浸没。从中，化为薄伽梵秘密主金刚手与明妃妙颜母拥抱之身。嗡 班杂 斯帕惹纳 啪特（ཨོཾ་བཛྲ་སྥ་ར་ཎ་ཕཊ，oṃ vajra spharaṇa phaṭ，ॐ वज्र स्फरण फट्，嗡 瓦吉拉 斯帕惹纳 啪特）。从虚空中向外放射。净化所有众生的罪障。安置于秘密主金刚手的果位。再次聚集融为一体融入自身，即薄伽梵秘密主金刚手如恒河沙数佛……以喜悦庄严。不需要对眷属本尊们进行这些。因为是像自生一样生起，菩提心分为八个部分。明点红白日月交合的形象分为四个部分。……直到左腿伸展安住之间。像这样，所有十八眷属也都是由字母
English
Perform the bathing in a common manner. The scriptures say to do two accumulations, which refers to not doing an extensive self-generation at the beginning of the main practice. This is also in terms of a qualified teacher. Although most of the Sanskrit texts of the ritual do not have an extensive self-generation, it is done here as well because the characteristic of the blessing entering is great, and most mandalas currently have an extensive self-generation. Therefore, accumulate the two accumulations, and then think of yourself as Hūṃ (ཧཱུྃ，hūṃ，हुं，seed syllable). There is no need to meditate here. Purify the mandala of the front generation with nectar (ཨ་མྲྀ་ཏ，amṛta，अमृत，immortal), purify with self-nature (སྭཱ་བྷཱ་ཝ，svabhāva，स्वभाव，self-nature). Oṃ śūnyatā, etc. From your own heart, Raṃ (རཾ，raṃ，रं，fire seed syllable) is emitted, becoming a sun disc. From the crossed Hūṃ (ཧཱུྃ，hūṃ，हुं，seed syllable) is emitted... until each seat is formed. On top of the central seat, in the center of the union of the sun and moon arising from the melting of the syllable Hūṃ (ཧཱུྃ，hūṃ，हुं，seed syllable), all those Hūṃ (ཧཱུྃ，hūṃ，हुं，seed syllable) merge into one, becoming the form of the main deity, the father and mother. Accompanied by the mudrā of opening the door. Oṃ Vajradhāra Utghaṭa Samaya Hūṃ (ཨོཾ་བཛྲ་དྷ་ར་ཨུཏ་གྷ་ཊ་ས་མ་ཡ་ཧཱུྃ，oṃ vajradhāra utghaṭa samaya hūṃ，ॐ वज्रधर उद्घट समय हुं，Om Vajradhara Utghata Samaya Hum). Four times, the four doors naturally open. Enter the great palace from the east door, and become inseparable from the samaya deity in the center. From the secret place of the father, Hūṃ (ཧཱུྃ，hūṃ，हुं，seed syllable) is emitted... becoming a radiant mass of light. It becomes eighteen parts. The two central parts become the form of the union of the white and red bindus, the sun and moon. The moon becomes a vajra, and the sun becomes a skull cup filled with blood. In the skull cup, the vajra is half submerged. From that, the Blessed One, the Lord of Secrets, Vajrapāṇi, appears in the form of embracing the consort, the beautiful goddess. Oṃ Vajra Spharaṇa Phaṭ (ཨོཾ་བཛྲ་སྥ་ར་ཎ་ཕཊ，oṃ vajra spharaṇa phaṭ，ॐ वज्र स्फरण फट्，Om Vajra Spharana Phat). Radiate outwards from the space within. Purify the sins and obscurations of all sentient beings. Establish them in the state of the Lord of Secrets, Vajrapāṇi. Again, gathering and merging into one, dissolving into oneself, that is, the Blessed One, the Lord of Secrets, Vajrapāṇi, like the Buddhas of the Ganges... adorned with joy. It is not necessary to do these for the retinue deities. Because it arises like self-generation, the bodhicitta is divided into eight parts. The form of the union of the white and red bindus, the sun and moon, is divided into four parts. ...up to the point of the left leg being extended and abiding. In this way, all eighteen of the retinue are also from the letters