English
After making requests and so on, again on another day, perform fire offerings and so on on the ground of the mandala, so that other accomplished ones will not steal this accomplishment, nor will it decline, and it is necessary to increase it more and more. Offering the share of material accomplishments to the mandala deity and the Three Jewels will mostly disappear immediately, and it is good if it disappears. If it does not disappear, offer the inferior material offerings in the fire offering, or throw them into a large river. This great practice that includes activities, the mandala is contemplated with the mind, and the support is based on the previous painted image to practice, then, contemplating the main deity of the mandala and the main deity of the painted image as inseparable, etc., is the same as during the practice. If you rely on both the external mandala and the painted image to practice, even if you build the mandala in front of the displayed painted image, the object of focus is as just mentioned, even if two sets of supports arise focusing on Shakyamuni, Taming, Victorious King, and the four goddesses, there is only one object to be practiced. As it is said in the tantra: "Then at the end of recitation, contemplate the mandala as before, having made vast offerings, recite one name mantra. If the main deity or his son, or the gods are seen, in the vessel of merit, whatever is desired, request the supreme accomplishment. The fruit of the deity's accomplishment, may he always be pleased to grant it, take prostrations, accomplishments, etc., before the guru and the Three Jewels, each offer their share, then always enjoy it yourself, if there is no wise one by nature, take it and use it completely. Diligently benefiting all sentient beings, will abide for many eons, if accomplishment does not arise, all actions will be powerful. Yaksha, star-faced beings, etc., cutting off sins with just a command, for all activities such as pacification, they will perform all actions like servants." The phrase 'at the end of recitation' here refers to after the completion of the great practice, meaning after that. 'Contemplate the mandala as before' means like the vast mandala painted before, it is an example of a mandala contemplated with the mind, for this, only a mandala contemplated with the mind
Chinese
坛城，实际上有绘制的坛城和意念观想的坛城两种。因为坛城全部都需要意念观想，所以说“如前观想”。然而，并非禁止外在的坛城，而且为了作为意念观想的所缘，大多需要绘制与所修法相关的坛城，同时绘制外在的坛城也是允许的。另一种情况是，如果这里需要观修坛城，那么应该观修什么样的坛城呢？从之前所说的“四方形有四门”到“尸林城市安住者”之间所说的内容，应该忆念并绘制。因为这样说也是有道理的，所以“如前观想”，观想的意思是忆念或者放在心里，所以说是像之前那样理解并绘制。一次性是指在事业法的场合。有些人说这是念诵，但“一次性”这个词已经禁止了。主要的是毗卢遮那佛等五佛，他们的儿子是超越世间的本尊，诸神是指梵天等。从福德之器中，是指有上、中、下三种不同的福分。对此常怀喜悦并赐予，是指坛城之神亲自赐予成就。顶礼并接受成就等，是接受成就的方式，也显示了上师、三宝等的后续行为。一切有情等，是果位高低的差别。关于夜叉星宿面，译师南喀门兰的新译中说：“夜叉星宿星曜等”，如果这样翻译是正确的，那么星曜的梵语是“graha”，也指鬼神，所以“夜叉星宿鬼神等”，可能是因为抄写错误导致星宿变成了面。也有人解释为夜叉星宿箭面，星箭和燃烧在有些情况下是同一个词。如《经部念住经》中所说：“全身燃烧的夜叉”，以及《无垢顶髻经》中所说的那样，这显然是八部众中力量强大、危害极大的仙人星曜之王。
English
Mandala, in reality, there are two types: painted mandalas and mandalas visualized in the mind. Because the entire mandala requires mental visualization, it is said, "Visualize as before." However, it is not that external mandalas are prohibited, and moreover, to serve as the object of mental visualization, it is often necessary to draw a mandala related to the practice being performed, and drawing external mandalas is also permissible. Another situation is, if it is necessary to meditate on a mandala here, then what kind of mandala should be meditated on? From what was previously said, "The square has four doors" to "Those who dwell in the charnel ground city," the content that has already been explained should be remembered and drawn. Because saying this also makes sense, therefore, "Visualize as before," the meaning of visualization is to remember or keep in mind, so it is said to understand and draw as before. "One time" refers to the occasion of karma yoga. Some say this is recitation, but the word "one time" has already prohibited it. The main ones are the Five Buddhas such as Vairochana, their sons are the deities who have transcended the world, and the gods refer to Brahma and others. "From the vessel of merit" means that there are separate portions of superior, middling, and inferior merit. "Always rejoice in this and bestow" means that the mandala deity personally bestows the accomplishments. "Prostrate and receive accomplishments, etc." is the way to receive accomplishments, and it also shows the subsequent actions of the lama, the Three Jewels, etc. "All sentient beings, etc." is the distinction between high and low results. Regarding "Yakshas, stars, and faces," the new translation by the translator Namkha Monlam says, "Yakshas, stars, planets, etc." If this translation is correct, then the Sanskrit word for planets is "graha," which also refers to spirits, so "Yakshas, stars, spirits, etc." It may be that due to a transcription error, stars became faces. There are also those who explain it as Yaksha, star-arrow face, and star-arrow and burning are sometimes the same word. As it is said in the Sutra of Mindfulness, "Yakshas whose entire bodies are burning," and as it appears in the Immaculate Crown Sutra, it is evident that this is the powerful and extremely harmful sage star-king among the Eight Classes.
Chinese
罗刹等诸如此类的明咒士有很多，修行者对他们进行惩罚，随意恐吓，置于誓言之下，驱使他们工作等等。这样看来，这是依靠昆利（一切明）成就悉地的方法。其余依靠超世间的其他五个坛城来修持，也与此类似。依靠世间坛城来修持的方法是：主要赞颂掌持金刚，其他无论是哪个超世间的坛城都可以。念诵、近修、修持三者，或者至少完成念诵和近修二者，然后修持世间的坛城，以大修或者仅仅是大修的方式来修持，就能成就那个坛城的悉地。这些都是仪轨广大的方式。如果以简略的方式修持，则如前进行念诵和近修，然后对于想要修持的佛、菩萨、声闻、缘觉、忿怒尊、使者、仆从、世间神等，舍弃坛城的轮，其余仪轨与大修相同，延长修持的时间，当出现稳固的征相时，就可以进行事业。又有人想，现在这些福薄的补特伽罗，无法获得悉地，因此不需要四支的分类。但是，不能以现在的补特伽罗来衡量，否则大多数显密教法都不需要了。又有人想，即使不用于实修，为了种下善的习气，从理解的角度来学习也可以。这里也是同样的道理。此外，也不是说不用于实修，即使现在的补特伽罗不能像经续中所说的那样显现，如果完整地修持这些念诵和修持的次第，就能相应地获得那个本尊的加持和体验，因此对自己有很大的利益，并且由于实修没有中断，也能利益他人。要知道这一点。现在的愚笨的咒师们，口头上承认净障续部的仪轨是不可或缺的，但他们的心思只放在赶经忏上，这简直是在诋毁咒师形象的密咒教法。还有，在金刚手的情况下，
English
There are many vidyadharas such as rakshasas, and the practitioner punishes them, threatening them at will, placing them under oath, and urging them to work, and so on. Thus, this is the method of accomplishing siddhis by relying on Kunrig (Sarvavid). The same applies if you practice by relying on the other five mandalas that are beyond the world. The method of practicing by relying on worldly mandalas is: mainly praise Vajrapani, and any other transcendental mandala is fine. Recitation, close practice, and practice, or at least complete the two, recitation and close practice, and then practice the worldly mandalas, practicing in the manner of great practice or simply great practice, then the siddhi of that mandala will be accomplished. All of these are elaborate ritual methods. If you practice in a condensed way, then perform the recitation and close practice as before, and then for the Buddha, Bodhisattva, Shravaka, Pratyekabuddha, Wrathful deity, messenger, servant, worldly deity, etc. that you wish to practice, abandon the wheel of the mandala, and the remaining rituals are the same as the great practice, prolong the time of practice, and when a stable sign appears, you can engage in activities. Also, some people think that the present individuals with little merit will not be able to obtain siddhis, so this classification of the four branches is not necessary. However, it is not possible to measure the present individuals, otherwise most of the Sutra and Tantra teachings would not be necessary. Also, some people think that even if it is not used for actual practice, it is possible to learn from the perspective of understanding in order to plant good habits. The same is true here. Furthermore, it is not that it is not used for actual practice, even if the present individuals cannot appear as described in the tantras, if they fully practice these stages of recitation and practice, they will correspondingly receive the blessings and experiences of that deity, so it is of great benefit to oneself, and because the practice is not interrupted, it will also benefit others in a special way. This should be known. The foolish mantra practitioners of today verbally admit that the rituals of the purification tantras are indispensable, but their minds are only focused on running village rituals, which is simply denigrating the secret mantra teachings of the image of mantra practitioners. Also, in the case of Vajrapani,
Chinese
除了修法的画像之外，其他的坛城如何绘制的方式没有明确说明。但是在释迦牟尼佛的时代，特别绘制了三界尊胜佛像，或者说坛城可以用布绘制，这也可以类推到其他的坛城。因此，每个主尊都被心咒坛城的本尊众围绕，对于愤怒三界尊胜的坛城中实际缺少的部分，也应该绘制出来。然而，因为这部续部全部是关于通过理性的方式成就最胜悉地的坛城，所以在那个时候详细地讲述了念诵和修持的次第。这是为了成就最胜悉地，而对于其他的法门，则主要讲述了在各自情况下应该进行的简短的近修事业。确实，无论依赖于哪个出世间的六坛城，不仅能够成就这部续部中所说的所有事业和成就，而且也能够成就其他续部之王所说的所有事业和成就。此外，如前所述，如果念诵修持的事业，无论是真实的还是仿制的，都完整具备，那么息灾等微细的事业也必定能够成就。其中，真实的事业能够无碍地成就，而仿制的事业则能够成就相似的结果。同样，仅仅完成念诵，或者仅仅完成念诵近修，以及修法的仿制品，根据各自的适当性，也能够成就火供等微细事业的相似结果。此外，依靠念诵的仪轨，念诵根本明咒四十万遍，或者心咒十四万遍或十六万遍，也能够有权进行绘制坛城、灌顶和超度亡者等事业。眷属们的念诵如果能够完成当然最好，即使没有完成也没有妨碍。对此，一些人，比如杰扎巴等，认为观修金刚萨埵后念诵其他本尊的咒语是不允许的，这是没有理解要点。根本明咒是所有本尊的咒语，而心咒虽然是主尊自己的，但是主尊遍布于所有轮涅，因此，就像在自生本尊的念诵中，自己观修为主尊后念诵眷属的咒语是被允许的一样，观修眷属后念诵主尊的咒语也是
English
Apart from the painted images for practice, there is no clear explanation of how to draw the other mandalas. However, in the time of Shakyamuni Buddha, the Three Realms Victor was especially drawn, or it is said that mandalas can be drawn on cloth, which can be inferred to other mandalas as well. Therefore, each main deity is surrounded by the deities of the heart mantra mandala, and those actually missing parts in the mandala of the Wrathful Three Realms Victor should also be drawn. However, since this entire tantra is a mandala for achieving the supreme siddhi through reason, the order of recitation and practice is explained in detail at that time. This is with the intention of achieving the supreme siddhi, while for other methods, the short close activities that should be performed in each case are mainly explained. Indeed, no matter which of the six transcendent mandalas one relies on, not only can all the activities and achievements mentioned in this tantra be accomplished, but also all the activities and achievements mentioned in other tantra kings can be accomplished. Furthermore, as mentioned above, if the activities of recitation and practice, whether real or imitation, are fully equipped, then there is no doubt that subtle activities such as pacification will be accomplished. Among them, real activities can be accomplished without hindrance, while imitation activities can achieve similar results. Similarly, just completing the recitation, or just completing the recitation and close recitation, and the imitations of practice, according to their respective appropriateness, can also achieve similar results of subtle activities such as fire offerings. In addition, relying on the ritual of recitation, reciting the root mantra four hundred thousand times, or the heart mantra one hundred forty thousand or one hundred sixty thousand times, one also has the authority to perform activities such as drawing mandalas, giving initiations, and performing activities for the deceased. It is best if the recitation of the retinue can be completed, but even if it is not completed, there is no harm. Regarding this, some people, such as Je Drakpa, think that it is not allowed to recite the mantra of other deities after visualizing Vajrasattva, which is not understanding the point. The root mantra is the mantra of all deities, and although the heart mantra is the main deity's own, the main deity pervades all realms of samsara and nirvana. Therefore, just as in the recitation of self-generation deity, it is allowed to visualize oneself as the main deity and recite the mantra of the retinue, so too is it allowed to visualize the retinue and recite the mantra of the main deity.