English
It is the ritual of the method and the scattering of lines. Om Teja Teja Sam Suddhe Sadha Svaha. Recite many times, this increases the splendor of the Tathagata family. Nineteenth, Blessing the Offerings: Again, as mentioned above. Namo Ratna Trayaya... to Hana Hana Amrite Hum Phet. In between, the mudra is as before, bless the offerings with the mantra mudra of method and combination, reciting it seven times, etc. Jina Jik Recite three times, etc., to make it stable. In short, remove the obstacles of the offerings, increase the splendor, and bless. It is okay not to do these three at this time. Twentieth, Sticking with Purbu: Make the middle and ring fingers of both hands into rings, and insert them into the pegs in their respective directions. The little finger and index finger are put together and erected, and the tips of the thumbs are joined and erected, with the back of the hand facing inward, and the tips pointing downwards, which is the mudra of Purbu. Om Kili Kila Vajri Vajri Bhura Bandha Hum Phet. Recite three times, and visualize that all obstacles are nailed with Purbu. Om Kili Kila Vajra Hum Phet. Also use this to cleanse and scatter. Although this is the lower direction binding in the direction binding, because there are other special needs such as nailing obstacles with Purbu, it is not included in the direction binding, but is made as a item called sticking with Purbu. Twenty-first, Upper Direction Binding: Om Su Siddhi Kara Jaliita Ananta Murta Ye Jwala Jwala. Bandha Bandha. Hana Hana Hum Phet. This is general. Om Jwala Hum. With this special mantra, reciting it three times will become the upper direction binding. At this time, burn incense. Twenty-second, Circumference Binding: Sprinkle incense water in all directions, recite Jina Jika many times, and finally recite Bhrum one hundred and eight times. The east and other directions, and all directions such as fire, have become bindings. Twenty-third, Fence Binding: The same Purbu mudra as before, but with the thumbs pointing upwards and open, this is the fence mudra, point this mudra in all directions. Namo Ratna Trayaya. Nama Schanda Vajra Panaye. Maha Yaksha Senapataye. Tadyatha. Om Sara Sara Vajra. Prakara Hum Phet. Diamond fence without gaps
Chinese
束缚的。剃了头发，甚至用红黄白色的细绸带绑在耳后也能做到。三十二、我修习的真如是：我将从无边的一切众生中救度出来，让他们脱离痛苦及其根源。我将使他们安立于法界菩提胜处。所有外在的显现，都是由习气的力量所致。内在的觉知本身就是如此显现，外在的显现连极微尘许也不存在。如此说来，这三界都只是心而已，而心也是无所缘，犹如虚空。一切的自性都是远离戏论的清净智慧，超越了安乐、常恒、真我和胜我，以无量佛法庄严。如此念诵，并长久思惟其义。这些时候，很多非常伟大的人，也依赖于《摧破金刚》的注释中所引用的六尊神明的词句、《后禅经》和《佛密》等的阐述，认为在事部中必须进行自生，不看是否符合标准，只要找到教证就引用，不用正确的理证，而是堆砌许多看似合理的论据。但这只不过是先入为主的顽固偏见，并没有实际意义。虽然说《后禅经》是《金刚顶经》的后续，但没有理由说《金刚顶经》是事部经典。而且西藏也没有那部根本的经续，所以在与他人辩论时，不能以《顶经》是后续为理由。可以肯定的是，《后禅经》是行部经典，因为关于这一点，《现观庄严论》和它的讲解方式是完全一致的。在《摧破金刚》的注释中所引用的教证，现在也需要考察，还不是可以炫耀的教证。而且《佛密》没有区分四部经的数目和类别，经文的字面意思有说自生和不说自生的两种情况，但为了适应所化众生的根器，应该用一种来补充另一种，这种将事部和行部视为同一部类的观点，以及将经部分为四部
English
Of bondage. Even shaving the hair and tying thin red, yellow, and white silk ribbons behind the ears can accomplish it. Thirty-two, my meditation on suchness is: I will liberate all limitless beings from suffering and its causes. I will establish them in the supreme realm of Dharma-dhatu enlightenment. All external appearances arise from the power of habit. The inner awareness itself appears in this way, but external appearances do not exist even as minute particles. Thus, these three realms are only mind, and that mind is without object, like the sky. The nature of all is pure wisdom, free from elaboration, and adorned with the immeasurable Dharma of the Buddhas, which has gone beyond bliss, permanence, self, and supreme self. Recite this and contemplate its meaning for a long time. In these times, many very great ones also rely on the words of the six deities quoted in the commentary on the Vajravidāraṇa, the Later Dhyāna Sutra, and the explanations of Buddha Guhyasamāja, etc., asserting that self-generation is necessary in the Kriyā tantra, without considering whether it meets the standards, quoting whatever scriptures they find, and without sufficient valid reasoning, they amass many seemingly reasonable arguments. But this is nothing more than stubborn prejudice and is not meaningful. Although it is said that the Later Dhyāna Sutra is a sequel to the Vajraśekhara Tantra, there is no reason to say that the Vajraśekhara Tantra is a Kriyā tantra. Moreover, Tibet does not have that fundamental scripture, so in debating with others, one cannot use the fact that the Vajraśekhara Tantra is a sequel as a reason. It is certain that the Later Dhyāna Sutra is a Caryā tantra, because the Abhisamayālaṅkāra and its explanation are completely consistent on this point. The scripture quoted in the commentary on the Vajravidāraṇa also needs to be examined now and is not a scripture that can be shown off. Moreover, Buddha Guhyasamāja does not distinguish the number and categories of the four classes of tantras, and although the literal meaning of the tantric texts has both self-generation and non-self-generation, one should supplement the other to suit the minds of the disciples, this view of considering Kriyā and Caryā as the same class, and dividing the tantras into four classes
Chinese
因此，想要在行仪和行为上有所区别的做法，无论如何都是不恰当的。佛陀密意所说在此处不能作为依据。总而言之，从确定是行部的经典中，丝毫没有提到自生本尊，也没有展示将誓言尊与智慧尊混合的仪轨等。不仅如此，作为不可逾越的主要依据是，《一切集密金刚智续》中说，行部经典中根本没有自生本尊。这对于认为行部经典本身没有自生本尊的观点来说，是无与伦比的论证；而对于认为有的观点来说，是不可逆转的强大破斥。这暂时是从教证的角度来说的。从理证的角度来说，如果行部经典本身有自生本尊，并且有自生本尊的六尊神，以及从《后禅定》中所说的念诵和禅定的瑜伽，那么，无论口头上如何精通区分行部和事部的上下，在修行时，上下好坏的差别也将变得毫无意义。如果也认可这一点，那么将经典分为四部、五部、六部等的做法，将变成笑话。说多了就够了。第三十三，生起所依之坛城：对着曼荼罗或唐卡佛像安住之处，靠近并如此念诵：以真实愿力之加持，此地成为由诸多珍宝所成之净土，地面宽广辽阔，铺满金沙。嗡阿杂拉贝ra吽梭哈。（藏文：嗡阿杂拉贝ra吽梭哈，梵文天城体：ॐ अचला वीर हूँ स्वाहा，梵文罗马拟音：oṃ acala vīra hūṃ svāhā，汉语字面意思：嗡，不动，勇士，吽，梭哈）其中心有巨大的乳海，远离鱼类等过患，以莲花和乌巴拉花等鲜花庄严，充满令人愉悦的鱼类和水生动物等各种生物。嗡比玛拉达哈哈吽。（藏文：嗡比玛拉达哈哈吽，梵文天城体：ॐ विमल धः हः हूँ，梵文罗马拟音：oṃ vimala dhaḥ haḥ hūṃ，汉语字面意思：嗡，无垢，达，哈，哈，吽）其中心有须弥山王，四方形，四面以黄金、白银、因陀罗尼罗宝石和红莲宝石等阶梯庄严，最外围遍布如意树。须弥山之上，是所有如来加持的法界宫殿，一切金刚持聚集之处，所有如来
English
Therefore, the practice of wanting to differentiate between conduct and behavior is inappropriate in any case. The secret teachings of the Buddha cannot be used as a source of authority here. In short, from those that are definitely Kriya Tantras, there is not even a mention of self-generation, nor are there rituals for mixing Samaya beings with Wisdom beings. Moreover, the main source of authority that cannot be transgressed is the Guhyasamāja Tantra, which states that there is absolutely no self-generation in Kriya Tantras. This is an unparalleled proof for those who believe that there is no self-generation in the Kriya Tantras themselves, and an irreversible and powerful refutation for those who believe that there is. This is temporarily from the perspective of scriptural authority. From the perspective of reasoning, if the Kriya Tantras themselves have self-generation, and there are the six deities of self-generation, as well as the yoga of recitation and meditation described in the Uttaratantra, then no matter how skilled one is in verbally distinguishing between the higher and lower aspects of Kriya and Charya, the distinction between superior and inferior, good and bad, will become meaningless during practice. If one also accepts this, then the practice of dividing the tantras into four, five, or six sections will become a laughing matter. Enough with the digressions. Thirty-third, generating the mandala of the support: Focusing near the place where the mandala or painted image resides, one should say: Through the power of true aspiration, in this place, a pure land made of many precious jewels, with a vast and wide ground, covered with golden sand, is created. oṃ acala vīra hūṃ svāhā. (藏文：嗡阿杂拉贝ra吽梭哈，梵文天城体：ॐ अचला वीर हूँ स्वाहा，梵文罗马拟音：oṃ acala vīra hūṃ svāhā，汉语字面意思：嗡，不动，勇士，吽，梭哈) In its center is a great ocean of milk, free from faults such as fish and algae, adorned with flowers such as lotuses and utpalas, filled with various pleasing fish and aquatic creatures. oṃ vimala dhaḥ haḥ hūṃ. (藏文：嗡比玛拉达哈哈吽，梵文天城体：ॐ विमल धः हः हूँ，梵文罗马拟音：oṃ vimala dhaḥ haḥ hūṃ，汉语字面意思：嗡，无垢，达，哈，哈，吽) In its center is Mount Meru, the king of mountains, square, with each side adorned with terraces of gold, silver, indranila jewels, and padmaraga jewels, and wish-fulfilling trees well-constructed all around the outermost edge. Above Mount Meru is the palace of the Dharmadhatu, blessed by all the Tathagatas, where all the Vajradharas gather, all the Tathagatas.
Chinese
བྷྲཱུཾ་ཛི་ན་ཛིཀ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！释迦牟尼，请来此！像这样祈请三遍等，以恳切之心迎请。并且手印在头顶处做。第一次只做手印。第二次用那个手印拿着干净的供品，从头顶处献到口前。第三次拿着混合物的供品献上。如果实物没有，供清水或花即可。其余的只观想即可成就。还有，迎请佛像时，佛像站立自己也站立，佛像坐着自己也坐下，佛像离开自己也离开而供养，如果实际上做不到，观想即可。第三十五，请安住：然后，莲花部的誓言手印，做成打开的样子。世尊以慈悲降临真好！我们具足福德善缘。请享用我的供品，以供养使我欢喜。嗡 嘎玛拉雅 梭哈！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）又，和那个手印相似，中指、食指、无名指做成五股金刚杵的样子。善逝世尊，请您来此安住。请享用我的供品，请以慈悲垂念。等等的结尾。嗡 班杂 阿萨尼 吽 啪！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）从莲花打开中，两中指并拢竖起。为了我和众生的慈悲，以您的神变威力，只要我做供养，世尊您就请安住。嗡 班杂 嘎 吽 啪！（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）那三个手印，被称为莲花座、金刚座和勇士座。然后，智慧坛城的诸佛众，各自以不可思议的神变力量，从虚空道降临，从大解脱的楼阁无量宫的门进入，各自安住在自己的座位上。中央大莲花之上的金刚珍宝座上，在莲花和月亮之上。世尊如来应供正遍知，吉祥胜者释迦牟尼，三昧耶三布置之王，身色金黄色，如纯金山峰同时升起百万太阳般，无量光芒炽盛。
English
Bhrum Jina Jik! Shakyamuni, please come here! Like this, pray three times and so on, and invite with earnestness. Also, the mudra is made at the top of the head. The first time, only make the mudra. The second time, with that mudra, take the clean offerings and offer them from the top of the head to the mouth. The third time, take the mixed offerings and offer them. If the actual objects are not available, offer clean water or just flowers. The rest can be accomplished by visualization alone. Also, when inviting the deity, if the deity is standing, you also stand; if the deity is sitting, you also sit; if the deity is leaving, you also leave and offer. If it is not actually accomplished, visualization is sufficient. Thirty-fifth, inviting to be seated: Then, the lotus family's samaya mudra, in the form of opening. It is good that the Bhagavan has come with compassion! We are endowed with merit and good fortune. Please accept my offerings, and please delight me with offerings. Om Kamala Ya Svaha! Again, similar to that mudra, the middle finger, index finger, and ring finger are made like a five-pronged vajra. O Sugata Bhagavan, please come here and be seated. Please accept my offerings, and please have compassion. At the end of etc. Om Vajra Asani Hum Phat! From the opening of the lotus, the two middle fingers are joined and raised. For the sake of compassion for me and sentient beings, by your miraculous power, as long as I make offerings, please remain, O Bhagavan. Om Vajra Ka Hum Phat! Those three mudras are known as the lotus seat, the vajra seat, and the hero seat. Then, all the deities of the wisdom mandala, with their immeasurable miraculous powers, descend from the path of the sky, enter through the gate of the great liberation palace immeasurable mansion, and each is seated on their respective seat. On the vajra jewel throne on top of the central great lotus, on top of the lotus and the moon. The Bhagavan Tathagata Arhat Samyak Sambuddha, the glorious victorious Shakyamuni, the king who arranges the three samayas, the body color is golden yellow, like a mountain of pure gold with a million suns rising at once, an immeasurable mass of splendor is extremely