Chinese
就四种姓而言，虽然有将事业和珍宝合为一体等情况，但因为这是行续，所以此时不必详尽阐述四种姓和五种姓的区别，也不应阻止，因为是为了成办事情。第二，关于行为的次第，此续中没有宣说许多零星的事业，而是清楚地宣说了从转轮王和如火燃烧之中，修作火供等四种事业的方法，在续本身和火供的仪轨中容易找到。以亡者之事为主的净罪事业是，此时在净罪之门中，从释迦牟尼佛身坛城的场合开始，无论是男人女人，还是天龙药叉罗刹等，无论是人还是非人，对尸体、画像和名牌三者中的任何一个，通过念诵咒语、灌顶和做火供这三种方式各自进行区分，宣说了九种不同的净罪方式。在无量寿佛和转轮王的间隙之间，对于活着的人，进入坛城进行灌顶和禅修念诵这两种方式，不仅能净罪，还宣说了能增长寿命和福德。对于亡者，对名牌、画像、佛塔、佛像、其子女、骨头等身体的一部分、民族血统相同的人、奴仆和名字相同的人，对这九种灌顶的对境进行灌顶。此时的佛像，是指所修作的对象所显示的世间和出世间的任何本尊的形象。如果没有明确说明，则修作者根据自己的意愿，制作智慧本尊的形象，称念所修作的对象的名字，并观想为其本体而进行灌顶。提到种族血统相同的人，就包括了所有的亲属，提到奴仆，也就暗示了朋友。也就是首先以补充圆满的方式，进行祈请本尊赐予许可的念修，然后建立彩沙坛城，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。灌顶的程度是，进入
English
In terms of the four castes, although there are cases of combining karma and jewels into one, etc., since this is the Action Tantra, there is no need to elaborate on the distinction between the four and five castes in this context, nor should it be prevented, as it is for the purpose of accomplishing things. Secondly, regarding the order of actions, this tantra does not explain many scattered actions, but clearly explains the methods of performing the four actions, such as fire offerings, from among the Chakravartin and blazing like fire, which are easy to find in the tantra itself and the rituals of fire offerings. The work of purification, which is mainly for the dead, is that in this case, from the door of purification, from the occasion of the mandala of the body of Shakyamuni Buddha, whether it is a man or a woman, or a god, dragon, yaksha, rakshasa, etc., whether it is a human or a non-human, to any of the three, corpse, image and nameplate, by chanting mantras, bestowing empowerment, and performing fire offerings, each of these three ways are distinguished, and nine different ways of purification are explained. In the interval between Amitayus and Chakravartin, for the living, entering the mandala to bestow empowerment and performing meditation and recitation are the two ways, which not only purify sins, but also explain that they increase life and merit. For the dead, to the nameplate, image, stupa, Buddha statue, its children, bones and other parts of the body, people of the same ethnicity and lineage, servants and people with the same name, empowerment is bestowed on these nine objects of empowerment. The Buddha statue at this time refers to the image of any deity in the world or beyond that is shown by the object to be cultivated. If there is no clear explanation, the practitioner, according to his own wishes, makes an image of the wisdom deity, recites the name of the object to be cultivated, and visualizes it as its essence and bestows empowerment. Mentioning people of the same race and lineage includes all relatives, and mentioning servants also implies friends. That is, first, in the manner of supplementing and perfecting, the mantra recitation of requesting permission from the yidam is performed, and then a colored sand mandala is built. Each session should have a lot of offerings and recitations, and within seven days, three or four sessions are held, and empowerment is bestowed on them. The extent of empowerment is that entering
Chinese
将藏红花的根本咒等末尾加上所修者的名字一起书写。将咒轮放入擦擦中，擦擦的仪轨与通常的相同。如此建造十万座佛塔，即使不能逐一书写文字，也应按照适当的方式开始，口中念诵咒语，或者用心观想也可以。擦擦完成后，念诵心咒一亿遍，毫无疑问可以从恶道中解脱。从他的名字说起，念诵如所说的秘密咒语。等等，第五个仅通过禅修念诵来净化罪业。这里也说数量最多一亿，最少十万。有些人认为根本咒和心咒都可以，但根本咒最少十万，心咒最多一亿是很清楚的。从他的名字说起，智者念诵一百万遍等等，这是第六个通过火供来净化罪业。也就是说，供品的数量最少十万，最多一千万到一亿之间。供品也有芝麻、芥末、稻米、牛奶、涂有香的檀香木等。据说火神亲自显现，或者白色火焰向右旋转等，也是罪业净化的征兆。第四身之量等等，第七个是通过火葬来净化罪业。手持金刚、莲花、绳索等等，第八个是通过忿怒尊的事业来净化罪业，对于需要与刽子手有关联的情况，认为这个比较好。也就是在金刚手和三界尊胜的画像前，将所修者的身体物质相关的供品从十万到一千万之间献上，然后用灰烬塑造佛像或者制作擦擦。对此念诵两百万遍咒语，据说会燃烧起来。其余的意义在上下文中都要结合起来。或者身体微笑等等，这是所修者化生为天神，获得不退转的征兆。或者即使消失，即使没有与身体相关的物质，也可以对名牌或者擦擦或者画像进行灌顶，并将名字画像的牌位放入火供中焚烧，也
English
Write the name of the person to be practiced at the end of the saffron root mantra, etc. Place the mantra roll inside the Tsa-Tsa, and the Tsa-Tsa ritual is the same as usual. Build a hundred thousand stupas like this, and even if you can't write the letters one by one, you should start in an appropriate way and recite the mantra from your mouth, or you can visualize it with your mind. When the Tsa-Tsa is finished, reciting the heart mantra a hundred million times will undoubtedly liberate you from the evil paths. Starting from his name, recite the secret mantra as said. And so on, the fifth shows that only through meditation and recitation can purify sins. Here it is also said that the maximum number is one hundred million and the minimum is one hundred thousand. Some people think that the root mantra and the heart mantra are both acceptable, but it is clear that the minimum number of root mantras is one hundred thousand and the maximum number of heart mantras is one hundred million. Starting from his name, the wise man recites one million times, etc., which is the sixth purification of sins through fire offerings. That is to say, the minimum number of offerings is one hundred thousand, and the maximum is between ten million and one hundred million. The offerings also include sesame, mustard, rice, milk, and sandalwood smeared with fragrance. It is said that the fire god himself appears, or the white flame rotates to the right, etc., which are also signs of purification of sins. The measure of the fourth body, etc., the seventh is to purify sins through cremation. Holding Vajrapani, lotus, rope, etc., the eighth is to purify sins through the actions of wrathful deities, and this is considered better for situations that require association with executioners. That is, in front of the painted images of Vajrapani and Trailokyavijaya, offer offerings related to the body substances of the practitioner from one hundred thousand to ten million, and then sculpt a Buddha image from the ashes or make Tsa-Tsas. Reciting two million mantras for this is said to cause it to burn. The remaining meanings should be combined in all contexts. Or the body smiles, etc., this is a sign that the practitioner is born as a deity and obtains non-retrogression. Or even if it disappears, even if there is no substance related to the body, you can empower the nameplate or Tsa-Tsa or portrait, and also by burning the name and image plaque in the fire offering.
Chinese
罪业轻微者，从恶趣解脱，转生善趣，如是说。如今焚烧名牌，也似乎是考虑到这一点。灰烬、芥子、沙子等。因此，第九是经由驱魔法物来净化罪业，即无论是名字、身体、擦擦、佛塔，还是天神的塑像，都可以放在花园或净室，或者其他隐蔽之处。以禅修念诵为先导，将咒绳系于驱魔法物上，念诵咒语。如果加上宝瓶念诵，则所有咒语都念诵一百零八遍，或者通常念诵根本咒和心咒，其他驱魔咒语也根据情况念诵，念诵一百零八遍等。将那些低劣的物品抛弃到流入大海的河流中，并将该对境观想为本尊，进行念诵，并供养少许。如此每天四座或三座，至少也要一座，这样六个月等，必定能从恶趣中解脱。如是所说众多之义，总摄起来，可归纳为七种净罪之法：灌顶、念诵、回遮、火供、建造佛塔、擦擦，以及没有对境时如何行持，即此七者。如是前辈大德们所说，但似乎没有绝对的定论。从昆瑞（一切明智）的场合来说，有死者的遗体、陀罗尼幡、名牌、佛塔、本尊像、建造擦擦、单纯的禅修念诵、火供、焚烧尸体、忿怒事业，以及用驱魔法物来净化等，是十种独立的净罪之门。如果将陀罗尼幡和名牌合并为一，则变为九种。对身体、名字、擦擦三者进行灌顶，以及将身体和名字二者用于火供，加上五个附带的小项，则为十四或十五种。所有这些，与坛城有关的，按照坛城的仪轨进行，无关的，也从前行朵玛、供养加持、防护轮开始，直至自生本尊、朵玛、驱逐魔障、消除邪祟等，都在各自的事业之前进行，并且在各自的结尾，也根据情况进行相应的广略仪轨。
English
Those with minor sins are liberated from the lower realms and reborn in the higher realms, so it is said. Nowadays, burning name plaques also seems to be considered in this regard. Ashes, mustard seeds, sand, etc. Therefore, the ninth is purifying sins through the means of exorcism materials, that is, whether it is a name, body, tsa-tsa, stupa, or even a statue of a deity, it can be placed in a garden or a clean room, or other hidden places. With meditation and recitation as the prelude, a mantra thread is tied to the exorcism material, and mantras are recited. If vase recitation is added, then all mantras are recited one hundred and eight times, or usually the root mantra and heart mantra are recited extensively, and other exorcism mantras are also recited as appropriate, reciting one hundred and eight times, etc. Those inferior substances are discarded into rivers that flow into the ocean, and the object itself is visualized as the deity, and recitation and offerings are made a little. In this way, four or three sessions a day, or at least one session, and in this way for six months, etc., one will surely be liberated from the lower realms. The meaning of all that has been said so much, when summarized, can be grouped into seven methods of purification: empowerment, recitation, reversal, fire offering, building stupas, tsa-tsas, and how to practice when there is no object, that is, these seven. As the previous great masters have said, but it seems that there is no absolute conclusion. From the occasion of Kunrig (All-Knowing), there are the corpse of the deceased, dharani banners, name plaques, stupas, deity images, building tsa-tsas, simple meditation and recitation, fire offerings, cremation of corpses, wrathful activities, and purification with exorcism materials, etc., which are ten independent doors of purification. If dharani banners and name plaques are combined into one, then it becomes nine. Empowerment is performed on the body, name, and tsa-tsa, and the body and name are used for fire offerings, plus five accompanying minor items, then it is fourteen or fifteen. For all of these, those related to the mandala are performed according to the mandala ritual, and those that are not related also begin with preliminary tormas, offering blessings, and protection wheels, up to self-generation of the deity, tormas, expelling obstacles, and eliminating evil spirits, etc., all of which are performed before their respective activities, and at the end of each, corresponding elaborate or concise rituals are performed according to the circumstances.
Chinese
或者，供养赞颂祈愿等如何行持呢？密续的真实密意是：如上所说那些中，任何一个都可以。如果做很多不同的，也由各自的行者修持，使每个事业都站得住脚。百千俱胝等和许多擦擦等，即使一个事业，也可以由许多行者来做。现在的南门的仪轨，除了焚烧和佛塔等彼时不能成就的一些之外，从一切方面来说，都聚集了各种各样的，是清净罪障之门的所有模仿。在藏地的人们眼前，似乎只是装点门面而已。然而，因为咒语和词句的加持融入，所以有利益。布置仪轨的那些人，也是殊胜的士夫，所以不要诽谤，而应当付诸实践。这样，现在所做的一切南门的仪轨，就像是从密续中所说的那样的模仿一样。如今的仪轨安排，自生和他生等，修持也是大修的模仿。接受灌顶也是与事业相结合的模仿，或者是为了亡者或弟子的缘故。因此，对于没有讲述大坛城的事业次第，念诵和修持四种的密续，也只是听到一些零星的片段，就自以为精通密咒，一些具有傲慢的人说：我们做广大的念诵修供。修供时的广大自生，也不是真正的念诵，也不是随顺的，也不是模仿，因此从那里施加念诵广大的名称是极其错误的。如果说是念诵，那么修持的名称是不允许的，却也加上修持的名称，所以说念诵广大的修供，这是变成了念诵的修持。连念诵和修持的差别都不做，对于密咒的粗略术语，也是不彻底了解，这是在公开宣扬愚蠢的标志啊！现在为弟子灌顶的事业次第就是这些。特别是在本尊准备的时候，不需要和画像混合。本尊和宝瓶准备等的那天