English
Thinking about being surrounded by the syllable Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), you will become equal to the Vajra activity. 6 It is said. Regarding this, some earlier ones explain the meaning of creating happiness from happiness in terms of the enjoyment of wealth, and some explain it in terms of generating deities from the five Abhisambodhis, and some explain the so-called four mandalas as the four spokes of a wheel, but such explanations are not good. Also, some abandon the worldly gods and explain the practice of individual deities in the center of the four-tiered mandala, namely the five Buddha families, the sixteen Bodhisattvas, the sixteen good aeons, and the grounds of Hearers and Solitary Realizers. In general, although practicing in this way is not contradictory, it does not seem to conform to the meaning of the scriptures. If so, then among the three, Vajra Jewel, Vajra Dharma, and Vajra Karma, each one is placed in the center of a mandala, resulting in three mandalas. And for Vajrasattva, Vajrapani, and the three wrathful deities, two Vajrasattvas are placed in the center of the mandala. Vajrapani or the wrathful deity is of the same essence, and there is no difference except for the peaceful and wrathful forms. Furthermore, if one practices relying on Vajrasattva, then the practitioner's pride enters the central Vajrasattva, with Vajrapani and the wrathful deity as attendants. Also, if one practices the accomplishment of Vajrapani and the wrathful deity, then the practitioner's pride enters the eastern Vajrapani or wrathful deity, and the central main deity, Vajrasattva, is visualized as being in front. Vajrasattva, Samantabhadra, and Mahasukha, i.e., Vajradhara, have the same purpose in this context, so they can be grouped together. Since these three are of the same category, they should not be counted as separate mandalas but should be combined into one. Although Vajrapani has both peaceful and wrathful forms, they are of the same essence, so they are not counted as separate mandalas. Regarding the practice of accomplishing the mandalas of Vajrasattva, etc., and the peaceful and wrathful forms of Vajrapani, although there are different ways of placing pride, since the form of the mandala is not different, the mandala cannot be established separately. Therefore, although there are many different distinctions regarding this, since it is summarized as the mandala of Vajrasattva, the previously mentioned mandala of the three deities and the mandala of Vajrasattva are, in fact, four mandalas.
Chinese
也行。对于遗体、画像和名牌这三者中的任何一个，通过念诵咒语、灌顶和火供这三种方式各自进行区分，宣说了九种不同的净罪方法。在无量寿佛和转轮王的境界之间的间隙中，对于活着的人，进入坛城进行灌顶和禅修念诵这两种方法被宣说。这不仅能净除罪业，还能增长寿命和福德。对于已故的人，可以对名牌、画像、佛塔、佛像、其子女、骨骼等身体部位、同种族同姓氏的人、奴仆和同名者这九种灌顶对象进行灌顶。此时的佛像，是所修之法所指示的世间和出世间的任何佛像。如果没有明确说明，修行者可以根据自己的意愿，制作智慧尊的佛像，并念诵所修之法的名字，观想其为本体而进行灌顶。提到同种族同姓氏，就包括了所有的亲属，提到奴仆，也暗示了朋友。首先，以补充的方式，对本尊进行请求许可的念诵，然后建造彩粉坛城，每次法会都要进行大量的供养和念诵。在七天之内，进行三场或四场法会，并对他们进行灌顶。至于灌顶的程度，最好是先进行完整的入行仪轨，然后完成所有的正行。如果简化，仅进行咒语灌顶、宝瓶灌顶和手印灌顶也可以。下文将要讲到的昆瑞（一切明彻）的灌顶，也可以依此类推。此外，还宣说了通过念诵咒语来净除罪障的方法。无论是否绘制坛城，如果简化，仅进行自生本尊也可以。在每个咒语的结尾，加上“以此所修之人名为…的所有罪业，夏木定 咕噜 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”这样的语句，念诵二十万到一亿遍。念诵数量的多少取决于罪业的大小。这是仅仅依靠念诵和禅修来净除亡者罪业的方法，念诵的数量各不相同。
English
It is also acceptable. For any of the three: corpse, image, and nameplate, nine different methods of purification are taught by differentiating them with three methods each: mantra recitation, empowerment, and fire offering. In the interval between Amitayus and the Chakravartin, it is said that for the living, entering the mandala for empowerment and engaging in meditation and recitation are two methods. This not only purifies sins but also increases lifespan and merit. For the deceased, empowerment can be performed on nine objects of empowerment: nameplate, image, stupa, Buddha statue, their children, body parts such as bones, people of the same race and clan, servants, and those with the same name. The Buddha statue in this context is any Buddha statue of the mundane or supramundane realms indicated by the practice being performed. If it is not clearly specified, the practitioner can, according to their own wishes, create a statue of a wisdom deity, recite the name of the practice being performed, and empower it considering it to be the essence. Mentioning the same race and clan includes all relatives, and mentioning servants also implies friends. First, in the manner of supplementing, perform the preliminary recitation of requesting permission from the Yidam, then construct a colored powder mandala, and perform abundant offerings and recitations in each session. Within seven days, hold three or four sessions and empower them accordingly. As for the extent of the empowerment, it is best to first perform the complete entry ritual and then complete all the main practices. If simplifying, it is also acceptable to only perform the mantra empowerment, vase empowerment, and hand seal empowerment. The empowerments related to Kunrig (Sarvavid) that will be explained below can also be inferred from this. Furthermore, the method of purifying sins and obscurations through mantra recitation is also taught. Whether or not the mandala is drawn, if simplifying, it is also acceptable to only perform self-generation of a single hero. At the end of each mantra, add the phrase "May all the sins of this person being practiced for, named..., be Shantiṃ Kuru Svāhā. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)" and recite it from two hundred thousand to one hundred million times. The number of recitations depends on the magnitude of the sins. This is the method of purifying the sins of the deceased solely through recitation and meditation, with varying numbers of recitations.
Chinese
，是指已经堕入恶趣的三种罪业，即小、中、大，以及从造作一次无间罪到多次造作无间罪之间的罪业进行忏悔。 这样，就有两种只为生者进行的罪业清净，九种可以进行灌顶的对象，以及仅仅通过禅修念诵进行的罪业清净。有十种为亡者进行的罪业清净。据说，对于生者和亡者都进行寂静的火供。在这些火供中，也有与身体相关的和与名字相关的两种，总共四种。 这样，在转轮王的时代，就说了十六种清净罪业的方法。 此外，主要的罪业清净方法是从昆瑞（一切明王）的仪轨中宣说的。 也就是，如是绘制坛城等。 其中第一个是为死者的尸体进行灌顶，据说要为水灌顶的宝瓶念诵八百遍真言。 此外，通过佛塔的仪轨建造佛塔，在佛塔的内部或外部，以绘画或浮雕的方式制作佛像。 在佛像的心间，书写该本尊，或者根本咒等本续部的本尊咒语。 像这样的佛塔，在开光的时候，绘制昆瑞（一切明王）的坛城，并进行广大的灌顶。 然后，将寺庙、小屋或花园等僻静的地方放置，每天进行供养和念诵，通过念诵十万遍等来成就。 通过“以其名字称念”等，第四种是通过制作擦擦来清净罪业，在藏红花的根本咒等末尾，书写加上修行者的名字。 将咒轮放入擦擦中，擦擦的仪轨与通常的仪轨相同。 像这样建造十万个擦擦，即使不能逐一书写文字，也要按照适当的方式开始，口中念诵真言，或者用心意观想也可以。 在擦擦完成之后，念诵百万遍心咒，毫无疑问可以从恶趣中解脱。 通过“以其名字称念”等，如所说的念诵秘密真言。 等等，显示了第五种仅仅通过禅修念诵来清净罪业的方法。 在这里，也说了数量最多一亿遍，最少十万遍。 有些人解释说，无论是根本咒还是心咒都可以，但根本咒最少要念诵十万遍，心咒最多要念诵一亿遍。
English
, which refers to the repentance of the three kinds of sins that have already fallen into the evil realms, namely small, medium, and large, and from committing one uninterrupted sin to committing many uninterrupted sins. Thus, there are two kinds of sin purification performed only for the living, nine objects for empowerment, and sin purification performed only through meditation and recitation. There are ten kinds of sin purification performed for the dead. It is said that peaceful fire offerings are performed for both the living and the dead. Among these fire offerings, there are two kinds related to the body and two kinds related to the name, totaling four kinds. Thus, in the time of the Chakravartin, sixteen methods of purifying sins were taught. Furthermore, the main methods of sin purification are taught from the Kunjikara (Sarvavid) ritual. That is, drawing the mandala in this way, etc. The first of these is the empowerment of the corpse of the deceased, and it is said that the mantra should be recited eight hundred times for the water empowerment vase. Furthermore, by building a stupa through the stupa ritual, make a Buddha statue inside or outside the stupa in the form of painting or relief. At the heart of the Buddha statue, write the deity itself, or the root mantra, etc., of the deities of this tantra. For such a stupa, at the time of consecration, draw the Kunjikara (Sarvavid) mandala and perform extensive empowerment. Then, place the temple, hut, or garden, etc., in a secluded place, and make offerings and recitations every day, and accomplish it by reciting 100,000 times, etc. Through "reciting by name," etc., the fourth is to purify sins by making tsha-tshas, and at the end of the saffron root mantra, etc., write the name of the practitioner. Place the dharani pill inside the tsha-tsha, and the tsha-tsha ritual is the same as the usual ritual. Build 100,000 such stupas, and even if you cannot write the letters one by one, start in an appropriate way and recite the mantra orally, or visualize it in your mind. After the tsha-tsha is completed, reciting the heart mantra a million times will undoubtedly liberate you from the evil realms. Through "reciting by name," etc., as it is said, recite the secret mantra. Etc., shows the fifth method of purifying sins only through meditation and recitation. Here, it is also said that the maximum number is one hundred million times, and the minimum is one hundred thousand times. Some explain that either the root mantra or the heart mantra is acceptable, but the root mantra should be recited at least one hundred thousand times, and the heart mantra should be recited at most one hundred million times.
Chinese
很明顯是這樣。從那裡說出名字，智者百千或，等等，是第六種透過火供淨化罪業的方法。也就是說，供品的下限是十萬，上限是千萬到億。供品有芝麻、芥末、米、母牛奶、香氣塗抹的木柴等。據說，當火神顯現，或白色火焰向右旋轉時，也會出現罪業淨化的徵兆。身四量之，等等，是第七種透過焚燒屍體來淨化罪業的方法。持金剛手蓮花索，等等，是第八種透過忿怒尊事業淨化罪業的方法。對於需要與劊子手有關聯的情況，人們認為這種方法很好。也就是說，在金剛手和降三世明王的畫像前，將修行者身體的物質相關的火供供品，從十萬到千萬之間獻上，然後從灰燼中建造雕像，或製作擦擦。據說，對此念誦兩百萬遍咒語，就會燃燒起來。其餘的意義可以在上下文中結合。或者，身體的微笑，等等，是修行者轉生為天神，獲得不退轉的徵兆。或者，即使消失了，等等，即使沒有與身體相關的物質，也可以對名牌或擦擦或形像牌進行灌頂，並且透過將名形牌在火供中焚燒，較小的罪業也能從惡趣中解脫，轉生到善趣，這就是它的意思。現在焚燒名牌似乎也是基於這個想法。灰燼、芥末、沙子等，是第九種透過拋灑物來淨化罪業的方法。無論是名字、形像、擦擦、佛塔，還是天神的雕像，都可以放在花園、淨室或空曠的地方。在先行進行禪修和念誦的基礎上，將持咒繩放在拋灑物上，念誦咒語。如果加上瓶灌的種類，則所有咒語都念誦一百零八遍，或者通常念誦根本咒和心咒，以及其他適當的拋灑咒語，念誦一百零八遍等等。將那些劣質的物質收集起來，丟棄到流入大海的河流中。