Chinese
即使不满足所有的条件，仅仅是赞颂也没有冲突。其他的共同的法也有很多类似的情况。虽然此续的本质是行续，但它也是净化恶趣之门，并且从各个部分的意义上来说，它也通行于所有的续部。因此，从汇集了这些内容的续部词句中，引用适当的部分也没有冲突。再次，在打开拳头之前，从前行本尊到铃女之间，各自束缚誓言印。念诵三遍或一遍咒语后，委托事业。然后是念诵：本尊念诵的真实观想。以近修的场合来解释种类。关于眷属的念诵：在本尊心间的心髓末端，排列眷属的咒语字。观想每个眷属自己的心间也有种子字和咒语的字，以及声音。从中发出光芒。对前生之神和心间的咒语进行供养等，与之前的近修相同。特别的是，无论是在念诵主尊和眷属各自的咒语时，还是只念诵主尊的咒语时，或者是在所有情况下共同念诵脉轮明点时，每念诵一百零八遍咒语后，将念珠放在画像前，或者撒花也可以。或者，念诵一遍咒语后，从心间的咒语链中出现一个光团，它融入主尊的心间咒语链中。进行实际陈设或以意幻化的供养和赞颂，然后头触地，祈祷说：安乐逝者，具有大悲心的您，我向您献上咒语的宝珠，为了所有众生的利益，请迅速赐予我成就。等等，以强烈的渴望祈祷。从本尊的心间发出光芒，充满整个身体。融入心间的咒语链中，观想咒语的字变得光彩照人，充满活力。在座间休息时，供养坛城，祈祷并进行坚固。观想自己以金刚萨埵的形象进行座间休息的净化。在之后的座间休息中，自己融入坛城的金刚萨埵的心间。进行供养和赞颂，然后开始念诵。
English
Even if all conditions are not met, there is no conflict in just praising. There are many similar cases in other common dharmas as well. Although the essence of this tantra is the action tantra, it is also the door to purify the lower realms, and in terms of the meaning of each part, it also goes through all the tantras. Therefore, there is no conflict in quoting appropriate parts from the tantra verses that compile these contents. Again, before opening the fist, from the preliminary deity to the bell woman, each binds the samaya mudra. After reciting the mantra three times or once, entrust the activity. Then comes the recitation: the actual visualization of the main deity's recitation. Explain the types in the context of close practice. Regarding the recitation of the retinue: at the end of the heart essence of the main deity's heart, arrange the mantra letters of the retinue. Visualize that each retinue's own heart also has seed syllables and mantra letters, along with sound. From that, light radiates. Offerings etc. to the deity generated in front and the mantra in the heart are the same as the previous close practice. In particular, whether it is during the recitation of the mantras of the main deity and the retinue respectively, or only the mantra of the main deity is recited, or whether the nadi bindu is recited in common in all cases, after reciting one hundred and eight mantras each time, place the rosary in front of the painted image, or scatter flowers. Or, after reciting the mantra once, a ball of light appears from the mantra chain in the heart, and it merges into the mantra chain in the heart of the main deity. Make actual offerings or offerings and praises visualized by the mind, and then touch the head to the ground and pray: Blissful Gone One, you who possess great compassion, I offer you the jewel of mantra, for the benefit of all sentient beings, please quickly grant me accomplishment. Etc., pray with strong longing. Light radiates from the heart of the yidam deity, filling the entire body. Merging into the mantra chain in the heart, visualize the mantra letters becoming radiant and full of vitality. During the session break, offer the mandala, pray and make it stable. Visualize yourself purifying the session break in the form of Vajrasattva. In the subsequent session breaks, merge yourself into the heart of the Vajrasattva of the mandala. Make offerings and praises, and then begin the recitation.
Chinese
。然后，最后一座修习是将自生本尊的智慧尊迎请赞颂后遣返。将誓言尊收摄于光明中进行守护等，都如前述的仪轨。像这样每天学习，座间行持与之前相同。此修法的时间长短没有定数，直到成就征兆非常近的时候。如续中所说：此后于寂静处，圆满一百零八。直至未生悉地时，真言无有错乱地念诵。此处说寂静处，是指修近诵和近近诵时，对于处所的要求较为宽松。从修法开始，处所具备相应的条件就非常重要了。许多范本中说要圆满八百，按照这种说法，念诵八百遍八百遍之后，向增上的本尊供养宝物，一百零八这个数字似乎是正确的。但也要考察一下汉文是如何记载的。直至未生悉地，是指没有出现显示身相等等悉地临近的征兆。此处没有明确依靠什么，是指无论是画像还是外坛城，任何一种都可以，不必非要执着于其中一种。第四，大修方面，有世俗有相的大修和胜义无相的大修两种。第一种是，一般来说，必须依赖外坛城。特殊的是，修行者如果根器非常敏锐，凭借往昔的福德力以及当下的念诵供养等广大资粮，使得本尊非常亲近，并且不仅仅是成就明相，而是明相有力地显现，这三者具足，仅仅依靠意念的修习，也可以不依赖外坛城而成就。然而，如果按照一般情况必须修外坛城，那么就有：地基仪轨、准备、绘制坛城、进入修法仪轨、获取悉地、后行仪轨这六个步骤。第一个是地基仪轨。如续中所说：经堂与园林，佛塔神殿僧众等，如是仪轨而行持，处所加持仅如是。
English
Then, the last session is to invite and praise the wisdom being of the self-generation deity and then dismiss them. Gathering the samaya being into clear light and protecting it, etc., are all like the previously mentioned rituals. Like this, study every day, and the conduct between sessions is the same as before. There is no fixed time limit for this practice, until the signs of accomplishment are very close. As it says in the tantra: Thereafter, in a solitary place, complete one hundred and eight. Until siddhis have not arisen, recite the mantra without confusion. Here, the mention of a solitary place refers to the fact that the requirements for the place are more lenient during the practice of approaching and closely approaching. From the beginning of the practice, it is considered very important for the place to have the corresponding conditions. Many versions say to complete eight hundred. According to this, after reciting eight hundred times eight hundred times, offering jewels to the increasing deity, the number one hundred and eight seems to be correct. However, it is also necessary to examine how it is recorded in Chinese. Until siddhis have not arisen, refers to the absence of signs indicating the imminent appearance of the form of the deity, etc. It is not clear here what to rely on, which means that either a painted image or an external mandala can be used, without necessarily adhering to only one of them. Fourth, in terms of great practice, there are two types: the great practice of conventional with signs and the great practice of ultimate without signs. The first is that, in general, it is necessary to rely on an external mandala. Specifically, if the practitioner has very sharp faculties, and through the power of past merit and the vast accumulation of present recitations, offerings, etc., the deity becomes very close, and not only is the clear appearance achieved, but the clear appearance manifests powerfully, then with these three complete, even relying solely on mental practice, one can achieve accomplishment without relying on an external mandala. However, if it is necessary to practice an external mandala according to the general case, then there are six steps: the ground ritual, preparation, drawing the mandala, entering the practice ritual, obtaining siddhis, and subsequent activities. The first is the ground ritual. As it says in the tantra: Monasteries and gardens, stupas, temples, sanghas, etc., performing the rituals accordingly, the place is blessed only in this way.
Chinese
共同的根本明咒念诵：诸佛菩萨融为一体，化为坛城本尊众，观想与画像、塑像等融为一体安住，或安住于堆砌物之上。如供养鬘一般献上供赞，从“一切智者薄伽梵，礼敬明咒之王”开始，到“祈请加持”之间恭敬聆听。再次献上供赞，祈请后迎请返回。瓶的准备：因为供瓶不需要准备，所以将五个灌顶瓶和尊胜瓶装满香水，使其具有精华。清扫净化，从由（藏文：བྷྲཱུཾ，梵文天城体：भ्रूम，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）生起等与共同仪轨相同。念诵七遍“嗡 达贝 达贝 玛哈达贝”等，观想充满天神之水。嗡 班杂 希 舍 瑞 鲁 扎 玛 扎。放置装饰有树叶的嫩枝，全部用香熏，撒上白花。将花鬘的咒索绕在每个瓶子上，首先念诵尊胜主眷的所有咒语各一百零八遍，共同念诵根本明咒一百零八遍。五个灌顶瓶分别念诵主尊心咒和净化、尊胜等四种咒语，各自念诵适当的次数。共同念诵阿毗षेक。为了守护免受障碍，也念诵顶髻胜佛的咒语。即使没有观想成天神形象，因为咒语本身就是天神，所以最后也要进行供赞和祈请。三、绘制坛城：用干净的石灰水和香水洒扫，念诵大量（藏文：ཨ་མྲྀ་ཏ，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：甘露）进行清扫，用（藏文：སྭ་བྷཱ་ཝ，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性）进行净化。从空性中，观想线和颜料被（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）字所标记，念诵“嗡 班杂 萨埵 吽”和大量根本明咒进行加持。用阿诺尼雅等缠绕线绳，以及加持线和颜料的咒语等，似乎也可以按照共同仪轨进行。然后，绘制线条并撒布彩粉。此时，经续中说：“以外部门饰庄严，九分之中需要，门和门饰占三分。”从这里可以看出，藏地前后期的观点非常不同，但似乎没有人关注经文的字面意思。在这些观点中，有一种早期的观点认为，“以九”这个词带有宾格。
English
Recitation of the Common Root Vidyā: The Buddhas and Bodhisattvas merge into one, transforming into the assembly of deities of the mandala. Visualize them dwelling merged with painted images, statues, etc., or dwelling on a raised platform. Offer praises and adorations like a garland of offerings. From "All-Knowing Bhagavan, I prostrate to the King of Vidyā Mantras," listen respectfully until "Please bestow blessings." Again, offer praises and adorations, and after praying, request them to depart. Preparation of the Vase: Since the offering vase does not need preparation, fill the five empowerment vases and the Victory Vase with fragrant water, making them possess essence. Cleanse and purify, similar to the common practice of generating from (Tibetan: བྷྲཱུཾ, Sanskrit Devanagari: भ्रूम, Sanskrit Romanization: bhrūṃ, Literal Chinese meaning: seed syllable). Visualize filling with divine water by reciting "Om Tapte Tapte Maha Tapte" etc. seven times. Om Vajra Shishi Re Rutsamatta. Place a decoration of leafy twigs. Fumigate all with incense and scatter white flowers. Wrap the mantra thread of the flower garland around each vase, first reciting the mantras of all the main figures and retinue of the Victory Vase one hundred and eight times each. Recite the common root vidyā one hundred and eight times. For the five empowerment vases, recite the heart mantra of the main deity and the four mantras of purification, victory, etc., each as appropriate. In common for all, recite Abhiṣeka. To protect from obstacles, also recite the mantra of the Crown Victorious Buddha. Even though there is no visualization of the deity's form, since the mantra itself is the deity, in the end, perform praises, adorations, and prayers. Third, Drawing the Mandala: Sprinkle with clean lime water and fragrant water. Cleanse by reciting much (Tibetan: ཨ་མྲྀ་ཏ, Sanskrit Devanagari: अमृत, Sanskrit Romanization: amṛta, Literal Chinese meaning: nectar), purify with (Tibetan: སྭ་བྷཱ་ཝ, Sanskrit Devanagari: स्वभाव, Sanskrit Romanization: svabhāva, Literal Chinese meaning: nature). From emptiness, visualize the lines and colors marked with the syllable (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: seed syllable), and bless by reciting "Om Vajrasattva Hūṃ" and many root vidyās. It seems that it is also permissible to follow the common practice of wrapping the thread with Anonya etc., and the mantras for blessing the lines and colors. Then, draw the lines and scatter the colored powders. At this time, the tantra says: "Adorned with outer doorways, of the nine parts needed, the doors and doorways occupy three parts." From this, it can be seen that the views of Tibet in the early and later periods are very different, but it seems that no one pays attention to the literal meaning of the text. Among these views, there is an early view that the word "with nine" has an accusative case.
Chinese
将“九”字改为“六”字后，将九等分是指中央莲花九瓣的名字。它的宽度有三个大份额，门和门框占其中的三分之一，即一个大份额。这样说，从字面上看，原文的含义勉强说得通。其他所有的观点，无论从字面意义还是引申意义上来看，都是完全不符合的。虽然如此，但原文的意图也不是这样，因为分成九个格子不是续部的意图。这只是为了确定坛城的外围，而不是内部坛城的情况。所谓外部和内部坛城，指的是基线的外部和内部，或者墙壁的外部和内部，绝不是指坛城门扇的意思。另外一种情况是，在金刚手菩萨灌顶的续部中说：“智慧生起的坛城中，份额应分为三种。有智慧者应分为三份，在那里制作门框，在那里也应建立四扇门。”这与原文的措辞大致相同。如果按照门是坛城的九分之一的说法来理解，似乎也勉强说得过去。但暂时按照普遍的说法来说，“九等分”是指门的位置，包括中间和左右，总共有九条线。这九条线的三分之一是横向的门宽，纵向的是门框的长度。因此，这指的是门、门框、门边和门墙尺寸相等的方形门。如果从描述门房宽度的角度来说，从门墙到门墙的内边缘有三个大份额，其中的三分之一，即一个大份额，是基线位置的门，以及门框内边缘到外边缘的距离，以及两个门框之间的空隙，即门洞的宽度。那么，这九条线是什么呢？第一份额的一半，后份额的一半，第一份额的一半是墙壁的内线，后份额是门框墙壁的外线，它与门墙内线之间用小份额作为界限，线是相等的。这样，右边有四条线，左边有四条线，加上中间的直径线，总共九条线。因此，门墙的线...