Chinese
如果自生坛城也没有，前生坛城也没有从咒语等种子字以誓言所生，并且没有迎请智慧尊者融入，那么会想这与所说的六尊神的差别相违。这里首先是沐浴后的瑜伽士等。显示六尊神的经文词句在翻译成藏文的续部中是没有的。据说《摧毁金刚》的注释是佛密所造，其中以引用的方式存在，虽然据说那是《摧毁金刚》广释的引文，即使假定是《摧毁金刚》的续部，但也不能确定凡是《摧毁金刚》的续部就都要做，而且那个注释虽然词句意义很好，但根据词句的结构来看，很明显是前译时期的藏文草稿。供养和祈祷，观修六尊神。空性和文字，声音和形象等，像这样将汉文长句缩短，或者将汉文三句缩短成藏文两句，或者将汉文散文缩短成偈颂文字非常少，或者偈颂中如果有用隐语表达智慧的秘密，否则，后咒和口诀等很难与偈颂八字一句的组合的两句相符，而且句子的结构也像是藏文的总结。因此，这些词句确实是藏文总结的精华，而且从非常古老的旧文件中新发布的版本中，有很多错误是注释随意混入的，因此引用的出处也不一定是作者所为，而且在事续本身中，似乎没有必要详细解释六尊神的分类。因此，没有必要确定这样的分类，如果一定要做，那么佛密所说的都是行续的规矩，所以这里不能那样做。这里，可以观想或不观想本尊身相，在观想自己的真如之际等等，观修法无我的意义是空性之神，观想前生坛城主尊心间的咒语文字是文字之神，专注声音的禅定是声音之神，专注本尊身相是形象之神，各自本尊的誓言手印。
English
If there is no self-generation mandala, and in the front generation, there is no generation from mantra and other seed syllables with vows, and there is no invitation of wisdom beings to merge, then it seems that this contradicts the distinction of the six deities mentioned. Here, first, the yogi who has bathed, etc. The textual words that show the six deities are not found in the tantras translated into Tibetan. It is said that the commentary on the 'Destroying Vajra' was made by Buddhasguhya, in which it exists in the form of a quotation, although it is said that it is a quotation from the extensive explanation of the 'Destroying Vajra'. Even if we assume that it is a tantra of the 'Destroying Vajra', it is not certain that everything that is a tantra of the 'Destroying Vajra' must be done. Moreover, although the words and meanings of that commentary are good, judging from the structure of the words, it is clear that it is a Tibetan draft from the early translation period. Offerings and prayers, meditate on the six deities. Emptiness and letters, sound and form, etc., like this, shortening long Chinese sentences, or shortening three Chinese sentences into two Tibetan sentences, or shortening Chinese prose into verses with very few letters, or if there are secret riddles of wisdom expressed in verses, otherwise, it seems difficult for subsequent mantras and oral instructions to match the two lines of a verse with eight syllables per line, and the structure of the sentences also seems like a summary in Tibetan. Therefore, these words are indeed the essence of the Tibetan summary, and in the newly published versions from very old documents, there are many errors where annotations are mixed in casually, so the source of the quotation is not necessarily done by the author. Moreover, in the Kriya Tantra itself, it does not seem necessary to explain the classification of the six deities in detail. Therefore, it is not necessary to determine such a classification, and if it must be done, then what Buddhasguhya said are all the rules of the Carya Tantra, so it should not be done here. Here, one can visualize or not visualize the deity's form, and at the time of focusing on one's own suchness, etc., meditating on the meaning of the selflessness of phenomena is the deity of emptiness, visualizing the mantra syllables in the heart of the main deity of the front generation is the deity of letters, the meditation focusing on the sound of the mantra is the deity of sound, focusing on the deity's form is the deity of form, and the vows of each deity.
Chinese
束缚是手印之神。为了不中断修法，为了加持稳固，在修法结束时将手印放在头顶。以象征的方式观想字是相好之神。此处，禅定的真如，也以神和字、声音和手印、明点和光芒等为所缘，修习空性和慈悲，仅仅以对生起次第为所缘而行事。以“依于声音、心和地”等进行念诵，以及“密咒如火，赐予成就”等禅定，不应与事部自成体系的规矩相合。佛陀密意说，将事部不作为自宗，而是解释为行续，很多藏族大德没有领会，后来的聪明人，在收集续部总集时，很多属于上部续的，没有认出而混在事部的典籍中，将这些作为事部中有自生本尊的依据来引用等等，仅仅是指出错误，就能消除谬误。这样，从《三昧耶三建立王经》如来藏品中出现的五部神，以及从总续中出现的补充仪轨，都已很好地阐述了。现在将简略讲述与灌顶相关的坛城仪轨。其中，阿阇黎和弟子的特征，以及地点、时间和坛城地基的特征等等，应如《秘密总续》中所说的那样了解。此处，实际的仪轨有地仪轨、准备阶段、坛城斋戒仪轨、坛城修法、弟子灌顶和后续仪轨，共六个。第一个分为净地和持地两种。第一个是从皈依发心开始，到“所有众生都各自安住在十力智地”之间，如前述亲近仪轨中所说的修法圆满修习。将地面清理干净，稍微撒上鲜花。在一个白色的食子上，以（藏文：ཨོཾ་ཨ་མྲྀ་ཏེ་ཧཱུཾ་ཕཊ་，梵文天城体：ओम् अमृते हुं फट्，梵文罗马拟音：oṃ amṛte hūṃ phaṭ，汉语字面意思：嗡 甘露 吽 啪）进行净化，以剑刺入的方式
English
Binding is the deity of mudras. In order not to interrupt the practice and for the blessing to be stable, the mudra is placed on the crown of the head at the end of the practice. Contemplating the letters as a symbol is the deity of auspicious signs. Here, the suchness of meditation also focuses on deities, letters, sounds, hand symbols, bindus, and rays of light. Those who meditate on emptiness and compassion act only by focusing on the generation stage. Recitations such as "relying on sound, mind, and ground," and meditations such as "secret mantras reside in fire, granting accomplishments," should not be combined with the independent system of Kriya Tantra. The Buddha's secret intention is that many great Tibetan masters did not understand that the Kriya Tantras were not made into their own system but were explained as Conduct Tantras. Later clever people, when collecting the collected tantras, many that belonged to the higher tantra class were lost without being recognized among the sections of the Kriya Tantra texts. Citing these as support for having self-generation deities in Kriya Tantra, etc., merely pointing out the errors will dispel the misconceptions. Thus, the five families of deities that appear in the Tathagatagarbha chapter of the Samayasamvara King, as well as the supplementary rituals that appear in the general tantra, have been well explained. Now, I will briefly explain the mandala ritual related to empowerment. Among them, the characteristics of the vajra master and the disciple, as well as the location, time, and characteristics of the mandala ground, etc., should be understood as explained in the Secret General Tantra. Here, the actual rituals are the ground ritual, the preparatory stage, the mandala fasting ritual, the mandala practice, the disciple empowerment, and the subsequent ritual, which are six in total. The first is divided into purifying the ground and holding the ground. The first is from taking refuge and generating bodhicitta to "all sentient beings abide separately in the ground of the ten powers of knowledge," the complete practice as explained in the aforementioned approach ritual is fully practiced. The ground is cleaned and a few scattered flowers are sprinkled. On one white torma, purify with (Tibetan: ཨོཾ་ཨ་མྲྀ་ཏེ་ཧཱུཾ་ཕཊ་，Sanskrit Devanagari: ओम् अमृते हुं फट्，Sanskrit Romanization: oṃ amṛte hūṃ phaṭ，Literal Chinese meaning: Om Amrita Hum Phat), in the manner of stabbing with a sword.
Chinese
或者像进行土地净化和占领（土地）那样做也可以。此外，在《总续》中说：“在圆满了西三（尊）的仪轨之后，首先进行辨别，占领土地。”因此，土地仪轨的两部分，即使在一天内全部完成，也会变得很好。对此，经部的观点是：如果阿阇梨已经完成了具有标准的闭关，并且没有衰退，那么，{因此，这里的土地仪轨的两部分，作为仪轨的组成部分，像闭关的仪轨一样，修持一次生起次第，不是必须事先进行的。}因此，这里所说的念诵和修持本尊瑜伽的方式，实际上只是为了使坛城的仪轨圆满。{因此，这里即使不需要修持生起次第，但首先是为了增长自己和他人的福德，第二是为了加持迅速，第三是为了仪轨庄严，第四是因为现在的人们根器低劣，即使只是追求仪轨，也不舍弃闭关的仪轨，从而使智慧增长，具有特殊的必要。}如果土地净化和占领（土地）分别在不同的日子进行，那么每天都要从皈依开始思维，直到最后的愿文之间的生起次第修持一次，然后再进入那个（仪轨）。如果净化和占领（土地）在同一天进行，那么在净化之前修持一次生起次第就足够了。第二，安住于准备阶段，分为本尊准备、弟子准备和宝瓶准备三种。第一，如果阿阇梨是居士，那么早上首先受持斋戒。太阳升起的时候，竖起橛子或木杖，方位勘察没有错误地，画出大约八个大格子的干线，如果绘制三门三格的坛城，那么在根本线的三条线上都要打上一个点，并且确定诸佛安置的位置等，然后在那些地方做好标记。}早上或中午等，按照适当的时间修持一次生起次第，并且多多念诵。如果早上进行土地仪轨，晚上进行准备，那么土地仪轨开始时首先修持的生起次第就足够了，此时不需要再修持。一般来说，土地仪轨和准备在一天内完成，也不是说没有意义，但是因为不符合规矩，所以不好。
English
Or it is okay to do it like performing land purification and occupation (of land). Furthermore, in the General Tantra, it says, "After completing the ritual of the three Western (deities), first discern and occupy the land." Therefore, the two parts of the land ritual, even if completed entirely in one day, will become excellent. Regarding this, the view of the tantras is: If the Acharya has completed a retreat with standards and has not declined, then, {Therefore, the two parts of the land ritual here, as components of the ritual, like the ritual of retreat, practicing the generation stage once is not necessarily required to be done in advance.} Therefore, what is said here about the way to recite and practice deity yoga is actually only to make the mandala ritual complete. {Therefore, even if it is not necessary to practice the generation stage here, firstly it is for increasing the merit of oneself and others, secondly it is for swift blessings, thirdly it is for the adornment of the ritual, and fourthly because people nowadays have low faculties, even if they only pursue the ritual, they do not abandon the ritual of retreat, thereby increasing wisdom, which has a special necessity.} If land purification and occupation (of land) are performed on separate days, then each day one must contemplate from refuge onwards, and practice the generation stage once until the final aspiration prayer, and then enter into that (ritual). If purification and occupation (of land) are performed on the same day, then it is sufficient to practice the generation stage once before the purification. Second, abiding in the preparatory stage, there are three types: deity preparation, disciple preparation, and vase preparation. First, if the Acharya is a householder, then in the morning, first take the vows of fasting. When the sun rises, raise a peg or a wooden staff, and without erring in the direction determination, draw a dry line of about eight large squares, and if drawing a mandala of three doors and three squares, then one must mark a point on each of the three lines of the root line, and determine the places where the deities will be placed, etc., and then make marks in those places.} In the morning or at noon, etc., practice the generation stage once according to the appropriate time, and also recite a lot. If the land ritual is performed in the morning and the preparation is performed in the evening, then the generation stage practiced first at the beginning of the land ritual is sufficient, and it is not necessary to practice again at this time. Generally speaking, it is not that performing the land ritual and preparation in one day is meaningless, but because it does not conform to the rules, it is not good.
Chinese
大成就获得，以及。嗡 阿迦舍嘎ర్భཱ雅 梭哈。（藏文，आकाशगर्भ，ākāśagarbha，虚空藏）菩萨虚空藏。嗡 萨瓦阿塔悉地雅 梭哈。（藏文，सर्वार्थसिद्धि，sarvārthasiddhi，一切义成就）菩萨一切义成就。嗡 维玛拉玛德 梭哈。（藏文，विमलमति，vimalamati，无垢慧）菩萨无垢慧。嗡 阿雅弥勒 梭哈。（藏文，आर्यमैत्रि，āryamaitri，圣慈）菩萨圣慈。嗡 玛玛格 梭哈。（藏文，मामाकी，māmakī，玛玛格）种姓明咒之大王母玛玛格。嗡 玛哈维雅 梭哈。（藏文，महावीर्य，mahāvīrya，大精进）派遣大精进。嗡 因扎雅 梭哈。（藏文，इन्द्र，indra，因陀罗）天王百施。嗡 阿迪提雅 梭哈。（藏文，आदित्य，āditya，阿迪提雅）天子太阳。嗡 希达昂书 梭哈。（藏文，शीतांशु，śītāṃśu， शीत+अंशु，寒光）天子月亮。嗡 阿格纳耶 梭哈。（藏文，अग्नये，agnaye，火）大仙火神。嗡 雅玛耶 梭哈。（藏文，यमये，yamaye，阎摩）阎罗王。嗡 罗刹萨迪巴雅 梭哈。（藏文，रक्षासतिपय，rakṣāsatipaya，罗刹王）罗刹王。嗡 瓦如纳雅 梭哈。（藏文，वरुणाय，varuṇāya，水天）水之主。嗡 瓦雅贝 梭哈。（藏文，वायवे，vāyave，风天）风神之王。嗡 固贝拉 梭哈。（藏文，कुबेर，kubera，俱毗罗）夜叉之主恶身。嗡 伊夏纳雅 梭哈。（藏文，ईशानय，īśānaya，自在）生主自在。嗡 普里提威德威 梭哈。（藏文，पृथ्वीदेवि，pṛthvīdevi，地天）大地女神。嗡 南达纳嘎雅 梭哈。（藏文，अनन्तनाग，anantanāga，难陀龙）嗡 吾巴南达纳嘎雅 梭哈。（藏文，उपनन्दनाग，upanandanāga，邬波难陀龙）龙王欢喜和亲欢喜。嗡 哈日迪耶 梭哈。（藏文，हरित्यै，harityai，诃利底）夜叉女夺命。守护门者四位世间守护者行事时。嗡 德里达拉什扎雅 梭哈。（藏文，धृतराष्ट्र，dhṛtarāṣṭra，持国）等等也应做。为了出现宫殿，在外面的土地上。嗡 班匝色纳 梭哈。（藏文，वज्रसेन，vajrasena，金刚军）金刚部。嗡 索巴乎 梭哈。（藏文，सुबाहु，subāhu，妙臂）妙臂。嗡 穆尔达纳达嘎雅 梭哈。（藏文，मूर्धनतकाय，mūrdhanatakāya，顶髻）大障碍之主象鼻神。嗡 茹扎玛嘿夏拉雅 梭哈。（藏文，रुद्रमहेश्वराय，rudramahēśvarāya，鲁扎玛嘿夏拉雅）大自在。嗡 扎合玛雅 梭哈。（藏文，ब्रह्माय，brahmāya，梵天）大梵天。以及五部持明之王。 名为我宝者，肢节放出光彩，顶端有光芒，左边发髻眼睛好，各种光芒和善妙成就。七者位于南方。在此以说神名来启示，说仅仅做如“释迦牟尼”之类，是没有实修和口诀，仅仅满足于阅读共同续部的过失，因为自宗从开始到结束都结合嗡和梭哈。对于这些，有在修法中宣说的仪轨。