English
The way to hold the mudras, another is to make the shape of a whisk with both hands, which is the whisk mudra. The left hand is placed flat, and the right hand points down from between the eyebrows, which is the banner mudra. Two vajra fists placed side by side are the lion throne. Two fists pulled apart to the left and right are the bedding. The left fist is placed at the heart, and the tips of the right middle fingers are joined to form a circle, which is the round pavilion. Making it square is the square pavilion, and that mudra represents the floors. Two vajra fists with the palms facing up are the moon cushion, and the flower and lute are the same as before. Like striking a cymbal, it represents that. The left fist is placed at the heart, and the right hand makes the shape of opening incense powder, which is the wonderful fragrance. The vajra fist is opened upwards, which is the food offered to the gods. Two fists cover the clothes from behind and add them in front, which is the clothes. Those are just types of mudras. During the long praise, generally it is enough to just ring the bell. The practice of Nyangto Phowo Rongpa is mostly done like this nowadays: First, ring the bell, holding the bell slightly lower on the left side corresponding to the heart, and do this: The first line makes the vajra claw gesture, the second line makes the lotus rotation together with the vajra bell, the third line each follows their own ritual, and the fourth line joins the palms before the lotus rotation. Regarding the four lines of the verse, for Dharmadhatu etc., raise the vajra and rotate it on the bell from a certain position to the left or right. For "Various" etc., make the lotus rotation. For "Samadhi" etc., place it flat. For "Prostration" etc., quickly make the lotus rotation at the heart. At the time of "Omniscience," join the palms. At the time of "Lao," ring the bell slightly. In the intervals between those, do sprinkling water and circular rotation. Although those are mudras that deceive sentient beings, they are still being done. Thus, the mudras have been roughly explained. Third, in the later stage, it is the same as what is said in the ritual, the subsequent ritual of the mandala, the sending of the deities, and the pouring of the mandala sand into the water are the same as usual. Some people say that placing the mudra of the consort Vajra Mother on the crown of the head and reciting three times (Tibetan: བཛྲ་སཏྭ་ཧཱུཾ，Sanskrit Devanagari: वज्रसत्त्व हूँ，Sanskrit Romanization: vajrasattva hūṃ，Literal Chinese Meaning: Vajrasattva Hūṃ) to undo the mudra, this is based on the tantras.
Chinese
是任何处都没有的善说啊！“顶戴”这个词语也是非常愚昧的说法，以前没有封印过的手印，现在却要解开；根本没有封印的时候，却要解开手印；封印的本尊和手印非常多，却只用一个咒语和一个手印来解开；以前没有用四个手印封印，现在却要解开；这部续部里根本没有讲过的本尊和咒语的手印，却要解开这部续部坛城里所有本尊的手印。这四种情况比笑话还可笑。现在分析一下，这部续部的十六尊勇识的咒语里有“班杂 啦杂 扎(བཛྲ་རཱ་ཛ་ཛཿ，梵文天城体：वज्रराज ज，梵文罗马拟音：vajrarāja jaḥ，金刚王 扎)”等，觉得是从金刚界等其他地方来的，因为本尊的体性和身色、手印等相似。这在大多数人看来是这样的。还有一些先后出现的人，也做过与我通常所说相符的事情。有些人认为一点金刚界的掺杂都不行，这是不合理的。在转轮的时候，那样说是金刚萨埵咒语的最后加上十六尊勇识的种子字，然后演奏乐器等，仅仅是这样的咒语而已。因为没有明确说明是念诵的咒语，所以认为生起次第和念诵的咒语从其他地方取用是好的。那不是的，演奏的咒语是香巴达等，也没有词句表明之前的咒语是演奏的咒语。因此，毫无疑问是念诵的咒语。而且，这部续部的开头和结尾都没有说过其他的十六尊勇识的咒语。如果只有这一个，就算说是在歌舞的时候说的，那么念诵的时候为什么不能取用呢？与其取用自己宗派根本没有说过的那些，为什么不取用明确说过的这个呢？无论在什么情况下出现，都是至上的。即使计算的必要性很小，但其他人像对待仇敌一样看待与金刚界等仪轨混合，自己却舍弃了这部续部里所说的咒语，而与其它续部的咒语混合，这是非常不明智的行为。而且，从仪轨上来说，也
English
It is a well-spoken word that is nowhere to be found! The term "crowned" is also a very ignorant saying. There is no mudra that has been sealed before, but now it needs to be unsealed; when there was no sealing at all, the mudra needs to be unsealed; the deities and mudras of sealing are very numerous, but they are unsealed with only one mantra and one mudra; it was not sealed with four mudras before, but now it needs to be unsealed; the mudra of the deity and mantra that has never been mentioned in this tantra is used to unseal the mudras of all the deities in the mandala of this tantra. These four situations are more ridiculous than jokes. Now let's analyze this. The mantra of the sixteen heroes of this tantra has "Vajra Raja Jah (བཛྲ་རཱ་ཛ་ཛཿ，梵文天城体：वज्रराज ज，梵文罗马拟音：vajrarāja jaḥ，金刚王 扎)" etc., and it is thought that it comes from other places such as the Vajradhatu, because the nature, body color, and hand symbols of the deity are similar. This is how it seems to most people. There are also some people who have appeared before and after, who have done things that are in line with what I usually say. Some people think that even a little bit of Vajradhatu mixing is not allowed, which is unreasonable. At the time of the wheel-turning, it is said that the mantra of Vajrasattva is added with the seed syllables of the sixteen heroes, and then musical instruments are played, etc., it is only such a mantra. Because it is not clearly stated that it is a mantra to be recited, it is considered good to take the mantra of the generation stage and recitation from other places. That is not the case, the mantra of playing is Shampata etc., and there is no statement that the previous mantras are mantras of playing. Therefore, there is no doubt that it is a mantra to be recited. Moreover, there is no other mantra of the sixteen heroes mentioned anywhere in the beginning and end of this tantra. If there is only this one, even if it is said to be said at the time of singing and dancing, why can't it be taken at the time of recitation? Instead of taking those that one's own school has never said, why not take this one that is clearly stated? No matter what the situation, it is supreme. Even if the need for calculation is small, others treat the mixing of rituals with Vajradhatu etc. like enemies, but they themselves abandon the mantra mentioned in this tantra and mix it with the mantras of other tantras, which is a very unwise behavior. Moreover, from the ritual point of view, it is also
Chinese
因为咒语是主要信心的来源，所以要明白咒语不能出错。因此，所有智慧仪轨的念诵，这个解脱轮回的附录，也是多罗那他顺便说的。吉祥！吉祥！ 净化续部的精髓之义，太阳之力的光芒，在此安住。
English
Understand that mantras are the main source of faith, so mantras must be free from error. Therefore, this supplement to the recitation of the rituals of all knowledge, which liberates from all cycles, was also spoken incidentally by Tāranātha. May it be virtuous! May it be auspicious! The Essence of Purification Tantra, The Blazing Power of the Sun, resides here.
Chinese
念诵三遍，守护自己，再三遍守护处所，再三遍守护瑜伽。 再从自己的心间放出光芒，迎请所有的佛和金刚萨埵以及金刚手，观想安住在面前的坛城中。 以信心和誓言等，或者： 将无余众生的自性显现。 被难忍的魔军所降伏。 自生无边的众生自性。 成为众生心髓合一，请降临于此！ 世尊慈悲降临甚善！ 等等，以及：嗡 班匝 阿尔刚（oṃ vajra arghaṃ，供水，om vajra arghaṃ）等供养供水。 以莲花莲叶奉献坐垫。 嗡 班匝 布贝 吽（oṃ vajra puṣpe hūṃ，供花，oṃ vajra puṣpe hūṃ）到夏贝（śapte）之间供养。 怙主您具大慈悲。 等以三宝的礼敬来赞颂。 世间所有的一切方。 凡是如来所住之处。 以及阿罗汉菩提萨埵。 祈请他们垂念于我。 我所造作的诸不善。 如圆满佛所知一般。 如是我就一一忏悔。 今后不再造作如是业。 为了平息众生的痛苦。 我乃至尽生命存活之间。 于佛法僧三宝。 恭敬真实地皈依。 众生界是无边际的。 为了近于平息痛苦。 以及从恶趣中解脱。 以及从烦恼中解脱。 于轮回不安恐惧时。 所有种种的痛苦。 为了如是完全救护。 我发菩提心。 愿我恒时成为。 所有贫困众生的救护。 我成为无怙者的怙主。 我成为无依者的依怙。 成为无救护者的救护， 以及使痛苦转为安乐。 愿我能使一切众生的。 烦恼得以平息。 无论何种善行。 安乐与其他的积聚。 愿成为福德智慧。 名为二种资粮。 修持六度波罗蜜后。 我所发起的一切精进。 愿它能利益。 所有无余的众生。 成就无尽的寿命，以及任何
English
Bidraba Bidraba. Sarva Apaya (sarva apāya, all misfortunes). Nashaya Nashaya (nāśaya nāśaya, destroy, destroy). Hara Hara (hara hara, Hara, Hara). Prāṇa Hūṃ Phaṭ (prāṇa hūṃ phaṭ, life, hūṃ, phaṭ). Recite three times to protect oneself, then three times to protect the place, and three times to protect the yoga. Then radiate light from your heart, invite all the Buddhas, Vajrasattva, and Vajrapani, and visualize them sitting in the mandala in front of you. With faith and vows, etc., or: Manifest the nature of all beings without exception. Subdued by the unbearable forces of demons. The self-born, infinite nature of beings. Become one with the essence of sentient beings, please come here! Blessed One, it is good that compassion has arisen! Etc., and: Oṃ Vajra Arghaṃ (oṃ vajra arghaṃ, offering water, oṃ vajra arghaṃ) etc. offer the offering water. Offer the seat with a lotus and lotus leaf. Offer from Oṃ Vajra Puṣpe Hūṃ (oṃ vajra puṣpe hūṃ, offering flowers, oṃ vajra puṣpe hūṃ) to Śapte. Protector, you are full of great compassion. Etc., praise with the prostrations of the Three Jewels. In all directions of the world. Wherever the Tathagatas reside. And Arhats and Bodhisattvas. Please consider me. All the non-virtues I have committed. Just as the perfect Buddha knows. Thus, I confess each one separately. I will not commit such actions again in the future. For the sake of pacifying the suffering of beings. For as long as I live. I take refuge in the Buddha, Dharma, and Sangha. The realm of sentient beings is infinite. For the sake of near pacifying suffering. And liberating from the evil realms. And liberating from afflictions. When there is fear of unease in samsara. Whatever various sufferings there are. For the sake of completely protecting in this way. I generate the mind of enlightenment. May I always become. The protector of all impoverished beings. May I be the protector of the unprotected. May I be the refuge of the refuge-less, And transform suffering into happiness. May I pacify the afflictions of all sentient beings. Whatever virtuous deeds there are. Accumulated in happiness and elsewhere. May it become the two accumulations. Called merit and wisdom. After meditating on the six perfections. Whatever diligence I have undertaken. May it benefit. All beings without exception. Achieving endless life, and whatever
Chinese
是十二坛城的共同之处。虽然各自不同，但是从唵字轮，以唵字为标志，产生毗卢遮那佛。生起等种子字和母字，手印和，本尊和，手印和，心咒转变。赞颂是共同的。平等不摇动，不分别。加持并念诵咒语传承者的本尊金刚手在前安住，因此也要做名号手印。又，对花朵落在哪位本尊上就修持哪位本尊。种子字、手印、本尊、咒语、手印这五者进行转变，加上祈愿赞颂，就完成了之前的仪轨。灌顶、开光，仅仅是讲述传承的意义。如果修持，仅仅以数量的修持就足够了。修持任何本尊都可以。念诵四百万根本明咒也可以。为了成就，直到出现本尊欢喜的征兆为止。第二，近修。如经中所说。用干净的细布或用勇士的价值购买的布。用咒语水反复清洗，用香水浸泡。用颜料和清净的誓言绘制布画。画师也要保持清洁，安住于斋戒之中。其上方中央部分是普明遍照。右边是导师释迦牟尼佛，金色，出家相，说法或触地印都可以。左边是净化的国王。中间一排中央是薄伽梵药师佛，出家相。右手在膝盖上作胜施印，左手在等持印上拿着阿如拉。身体是蓝色的。他的右边是白色观世音，作胜施印并拿着白色莲花。左边是绿色金刚手，右手持金刚杵于心间，左手依靠在坐垫上。下面一排中央部分是佛眼佛母。玛玛琪，白色衣服。度母们像坛城中排列的那样。右边是红色马头明王，头上是马头。拿着白色短棒。左边是蓝色三界胜尊，拿着金刚杵和铃。那两位忿怒尊都带着虎皮和蛇饰。做忿怒尊的样子圆满。两位菩萨和两位忿怒尊以嬉戏的姿势安住。佛