English
It is clear that it is so. From mentioning the name of that, the wise ones, hundreds of thousands or, etc., is the sixth method of purifying sins through fire offerings. That is, the minimum offering is one hundred thousand, and the maximum is between ten million and one hundred million. The offerings include sesame seeds, mustard seeds, rice, mother's milk, fragrant smeared firewood, etc. It is said that signs of purification of sins also appear when the fire deity shows its face, or when the white flame swirls to the right. The measure of the four bodies, etc., is the seventh method of purifying sins through cremation. Holding Vajrapani, lotus lasso, etc., is the eighth method of purifying sins through the actions of wrathful deities. This is considered good for situations that require association with executioners. That is, in front of the painted images of Vajrapani and Trailokyavijaya, offering fire offerings related to the substances of the practitioner's body, from one hundred thousand to ten million, and then constructing statues from the ashes, or making tsatsas. It is said that reciting two million mantras on this will cause it to burn. The remaining meaning can be combined in all contexts. Or, the smile of the body, etc., is a sign that the practitioner is born as a deity and attains irreversibility. Or, even if it disappears, etc., even if there are no substances related to the body, empowerment can be given to name plaques or tsatsas or image plaques, and by burning the name and image plaques in fire offerings, even minor sins can be liberated from the lower realms and reborn in the higher realms, that is the meaning. Burning name plaques these days also seems to be based on this idea. Ashes, mustard, sand, etc., is the ninth method of purifying sins through scattering substances. Whether it is a name, image, tsatsa, stupa, or the statue of a deity, it can be placed in a garden, a clean room, or an open space. Based on the preliminary meditation and recitation, place the mantra cord on the scattering substance, and recite the mantra. If the types of vase recitations are added, then all mantras are recited one hundred and eight times, or generally the root mantra and heart mantra are recited extensively, as well as other appropriate scattering mantras, reciting up to one hundred and eight times, etc. Collect those inferior substances and discard them into a river that flows into the ocean.
Chinese
将该本尊观想为天神并念诵，并做少许供养。像这样每天四座或三座，最少也要一座，这样六个月等，必定能从恶趣中解脱。像这样广说的一切内容归纳起来，可归为七种净罪方法：灌顶、念诵、遣除、火供、建造佛塔、擦擦，以及没有本尊时该如何做，共有七种。虽然上师们这样说过，但似乎并没有绝对的定论。从昆瑞（一切明彻）的场合来说，有死者的尸体、陀罗尼经幡、名号经幡、佛塔、神像、制作擦擦，以及单纯的禅修念诵、火供、焚烧尸体、忿怒事业，以及用驱魔物品进行净化等，是十种立足的净罪之门。如果将形像经幡和名号经幡合并计算，则变为九种。将形像、名号、擦擦三种进行灌顶，形像、名号二者进行火供，加上这五种附带的小项，则共有十四种或十五种。所有这些，与坛城有关的，按照坛城的仪轨进行；没有关联的，也从前行朵玛、供养加持、防护轮开始，到自生本尊、朵玛、驱逐邪魔、消除障碍等，都在各自的事业之前进行。在各自的进行中，也要根据情况，进行相应的广繁后续仪轨，或者进行供赞祈愿等，尽力而为。密续的真实意图是，如前所述的那些，任何一种都可以。如果要做很多不同的，也要由各自的修行者来完成，每项事业都要独立完成。成千上万等等，以及制作很多擦擦等等，即使是一项事业，也可以由多位修行者共同完成。现在的南方门的仪轨，除了火供和佛塔等当时无法完成的少数之外，几乎包含了所有种类的净罪之门，只是一个模仿。在藏地人们的眼前，似乎只是被安排成了一种装饰，然而，由于咒语和词句的加持，还是有利益的。编排者们也
English
Visualize that deity as a divine being and recite mantras, and make some offerings. Like this, do four, three, or at least one session each day. By doing so for six months or so, one will definitely be liberated from the lower realms. Summarizing all that has been extensively taught, it can be categorized into seven methods of purification: empowerment, recitation, repulsion, fire offering, building stupas, making tsha-tshas, and what to do when there is no deity, totaling seven. Although the previous masters have said this, it seems there is no absolute certainty. In the context of Kunrig (Sarvavid), there are the corpse of the deceased, the dhāraṇī banner, the name banner, stupas, deities, making tsha-tshas, as well as simple meditation and recitation, fire offerings, cremation of the corpse, wrathful activities, and purification with exorcism substances, which are ten established doors of purification. If the form banner and name banner are combined, it becomes nine. Empowering the three of form, name, and tsha-tsha, and performing fire offerings for the two of form and name, adding these five minor additions, there are fourteen or fifteen in total. For all of these, those related to the mandala are performed according to the mandala ritual; those not related also begin with preliminary torma, offering blessings, and the protection wheel, up to self-generation of the deity, torma, expelling demons, and eliminating obstacles, all performed before their respective activities. In their respective performances, appropriate extensive subsequent rituals, or offering praises and prayers, etc., should be done as much as possible. The actual intention of the tantra is that any one of those mentioned earlier is sufficient. If many different ones are to be done, they should be completed by their respective practitioners, and each activity should be completed independently. Hundreds of thousands, etc., and making many tsha-tshas, etc., even for one activity, can be done by multiple practitioners together. The current Southern Gate ritual, except for a few that cannot be completed at that time, such as fire offerings and stupas, includes almost all kinds of purification doors, just a simulation. In the eyes of the people of Tibet, it seems to be arranged merely as a decoration, however, due to the blessings of mantras and words, there are still benefits. The arrangers also
Chinese
因为是殊胜之士，所以不应轻视，而应付诸实践。 如此一来，现在所做的一切南方之门的仪轨，就像是从经典中所说的仪轨的模仿品一样。 如今的仪轨次第，自生和他生也是如此。 修持也是大修的模仿品，灌顶也是用于事业的模仿品吗？ 或者也认为是为亡者或弟子而做。 因此，对于没有讲述大坛城仪轨的念修四法的经典，有些人只是听到一些零星的片段，就自以为精通密咒，生起傲慢之心，说我们做的是广大的念诵供养。 然而，修供时的广大自生，既不是真正的念诵，也不是随顺的，也不是模仿品，因此用它来表达广大念诵是非常错误的。 如果是念诵，就不应该用修持这个词，却又加上修供这个修持的名称，所以说念诵广大的修供，就变成了念诵的修持。 连念诵和修持的区别都不做，对于密咒的粗略术语也没有完全理解，这真是愚蠢的标志的公开宣扬。 现在为弟子灌顶的次第就是这些。 特别是在本尊准备的时候，不需要和画像混合。 本尊和宝瓶准备等等，就在当天，或者其他时间也可以。 让弟子们沐浴后安坐。 有些人寻求密咒成就的意义。 等等，生起坚定的涅槃之心。 如果以前没有受过皈依和发心，那还用说吗？ 即使以前受过，为了恢复和明确，也要进行广大的皈依和发心仪轨。 如果不能或者没有时间，就在之前的忏悔时进行。 儿子，来到这伟大的乘。 等等，生起对密咒的欢喜心，金刚萨埵忿怒（བཛྲ་སཏྭ་ཀྲོ་དྷའི，वज्रसत्त्वक्रोध，vajrasattvakrodha，金刚萨埵忿怒）…… 用念诵过的香水为弟子洒净，然后把沾了香水的手放在弟子的头上，念诵这个咒语七遍。 同样，也用甘露流出的咒语来做。 然后给弟子香水，香和灯。
English
Because they are supreme individuals, they should not be disparaged, but should be put into practice. Thus, the southern gate rituals that are performed now are merely imitations of what is said in the tantras. Similarly, the self-generation and front-generation of today's ritual arrangements are also imitations of great accomplishment. Is the empowerment also an imitation of engaging in activities? Or is it also considered to be for the benefit of the deceased or the disciples? Therefore, some individuals, who have not been taught the four stages of approach and accomplishment of the great mandala ritual, and who have only heard a few scattered fragments of the tantras, think they are skilled in mantras and have arrogant pride, saying that we are performing elaborate approach and offering rituals. However, the elaborate self-generation during the accomplishment offering is not the actual approach, nor is it in accordance with it, nor is it an imitation. Therefore, it is very wrong to use it to express elaborate approach. If it is approach, then the term "accomplishment" should not be used, but the name "accomplishment offering" is also attached, so saying "elaborate approach accomplishment offering" becomes "approach accomplishment." Not even making the distinction between approach and accomplishment, and not even fully understanding the rough terminology of secret mantra, is a public display of foolishness. Now, the sequence of activities for empowering disciples is just this much. In particular, during the preparation of the deity, it is not necessary to mix it with a painted image. The deity and vase preparation, etc., can be done on that very day, or at another time. Have the disciples bathe and be seated. Some seek the meaning of secret mantra accomplishment. Etc., generate a firm mind of nirvana. Needless to say, if refuge and bodhicitta have not been taken before. Even if they have been taken before, for the purpose of restoring and clarifying, perform the elaborate refuge and bodhicitta ritual. If it is not possible or there is no time, just do it during the previous confession. Son, come to this great vehicle. Etc., generate joy in mantra, Vajrasattva Krodha (བཛྲ་སཏྭ་ཀྲོ་དྷའི，वज्रसत्त्वक्रोध，vajrasattvakrodha，Wrathful Vajrasattva)... Sprinkle the disciples with incense water that has been recited with mantras, and then place the hand that has been moistened with the incense water on the disciple's head and recite the mantra seven times. Similarly, do the same with the mantra of nectar flowing. Then give the disciples scented water, incense, and lamps.
Chinese
能执持咒语和续部的， 此弟子献于您。 将弟子托付于本尊。今天成为坛城金刚阿阇黎等，宣说教令。是教令之灌顶。之后，弟子向金刚阿阇黎献上丰厚的供养，也向坛城献供。此时若不能，则以意念供养，并作赞颂。之后，金刚阿阇黎对弟子说：今生的一切安乐等等，给予教诲。仅此，对弟子进行灌顶的仪轨，既无缺失，也无增益，丝毫没有错谬。 续部之王光辉永恒乳海藏， 种种精华充满以智慧宝盛，搅乳棒清净诸佛之愿力山王。 精进力之搅动从中妙说力燃如日生。 由此世间黑暗众中出离成极喜之光明。 此为清净一切恶趣光辉之王续部义现证义释殊胜，塔拉纳塔于期间略述。 吉祥圆满！(《ཛཾ》+时轮金刚上师无二无别。恭敬祈祷，以此所积之纯白力量，愿于香巴拉化生为种姓王之子，对一切教法和众生带来巨大的利益！)，此为玛蒂所作。之后是赞颂： 平等不动的，以最胜的平等具有法性。 以大悲为体性，消除众生的痛苦。 功德无边，赐予一切殊胜成就。 无垢不动的，具有最胜的平等圣法。 功德极其微小的部分，也无法衡量， 譬如虚空，也无法与之相比。 成就无边，不可思议，无与伦比的种种， 于有情界，必定赐予殊胜的成就。 恒时无垢，大悲自然流露， 愿望成就，具有永不停止的法性。 成办众生之事，无边无际地精进， 大悲之体性，显现为我等之主。无量之量
English
May this disciple who will hold the mantras and tantras Be offered to the deity. Today, become the mandala vajra acharya, etc., proclaim the command. This is the empowerment of command. Then, the disciple offers extensive gifts to the vajra acharya and also makes offerings to the mandala. If unable to do so at that time, offer with visualization and make praises. Then, the guru advises the disciple, saying, "All the happiness of this life," etc. Just that is enough; the ritual of empowerment for the disciple is without deficiency, without excess, and without any error. The king of tantras, the glorious, eternal ocean of milk, filled with various essences, With the churning stick of pure wisdom and wealth, fulfilling the wish of the victorious ones, the king of mountains. The churning of diligent strength gives birth to the sun of eloquent speech, blazing with power. From that, pulling out from the darkness of this world, it becomes a light of great joy. This is also a special explanation of the meaning of the tantra, the realization of the meaning of the King of Glory, which purifies all the lower realms, briefly stated by Taranatha in the meantime. May there be auspiciousness! (《ཛཾ》+The Kalachakra Lama is inseparable. With reverence, I pray, and with the power of the accumulated pure white, may I be born as the son of the lineage king in Shambhala, bringing great benefit to all teachings and beings!), this was also done by Mati. Then comes the praise: Immovable in equality, with the supreme equality, possessing the nature of Dharma. With compassion as its essence, it eliminates the suffering of beings. With infinite qualities, bestowing all supreme accomplishments. Immaculate and immovable, possessing the supreme holy Dharma of equality. Even the smallest part of the qualities is immeasurable, Like the sky, it cannot be compared. Infinite, immeasurable, and incomparable accomplishments, To the realm of sentient beings, it will surely bestow supreme accomplishments. Always immaculate, compassion arises naturally, Accomplishing wishes, possessing the nature of never ceasing. Accomplishing the benefit of beings, endlessly striving, The essence of great compassion, appearing as the lord of us. Immeasurable measure