English
La. Teacher, please listen to me. In order to pacify the suffering of sentient beings. Etc. And, the realm of sentient beings is limitless. Etc., eight verses. And, making life endless. From "joyfully striving for Bodhi" is also completed. Having thus trained the continuum, generating a firm thought of renunciation is: from "seeking what kind of accomplishment" to "this result is achieved without effort" is spoken and the meaning is explained. After that, the blessing is: starting from "Namo Ratna" and ending with "Amrita Hum Phat", while reciting the nectar method, sprinkle fragrant water on the disciple's head. Also, place your hand on your head and recite "Om Amrita Hum Phat" seven times. Also, placing the hand anointed with incense on the head, it is said that the method should also be recited seven times. Also, similarly, the wheel-turning king of the lineage, the single letter "Bhrum" is recited about a hundred times, and the blessing can also be done by reciting the nectar method three times. In order to stabilize and protect it, use "Om Sthom Bandha Svaha" to sprinkle and bind, and fumigate with incense. The visualization of the tooth stick is the same as usual. Point with "Jina Jika" and discard "Bhrum". Then, pour fragrant water into the disciple's hand and let him touch it slightly. Sthom Bandha, and "Om Hulu Hulu Chandali Matam Gi Svaha", recite many times, give three handfuls of water with that mantra, or, it can also be blessed in the same way as "Om Hrih Vishuddha", etc. } It seems that there is no reason to say that this is a characteristic of the upper tantra, and there is no reason why it is not applicable to the action tantra. Some people think that another water should be used to rinse the mouth afterwards, but in practice it is not done. Then, give the Kusha grass mat that recites all actions for permanent use. Although in the common tantra, there is no clear statement that a protective cord should be given at this time, but, } it is said that a protective cord should be made when practicing essence, that also refers to wearing it when it should be worn by the disciple, and if it is not worn there, then it must be worn here. Then, "All phenomena arise from causes", etc. And, } like a dream, like an illusion, like a flame,
Chinese
在做的时候，瓶子本身就是坛城的替代品。因此，将诸神迎请到瓶中，进行安住、供养、赞颂等。如果没有坛城，单独用瓶子进行灌顶是不允许的。如果要进行灌顶，需要准备一个比瓶子更好的坛城。瓶子只是灌顶的物品，因此，在行续自语的灌顶瓶中不需要生起本尊。即使不只是为了灌顶的目的，瓶中也可以生起本尊，这样仪轨会更加隆重和庄严，为了获得更大的加持而这样做。如果这样做取决于你，但对于没有资格的人来说，额外的修改很难产生加持。第三是坛城斋戒的仪轨，包括画线和绘制坛城。第一，如果已经很好地观察了方向，那就足够了。如果没有，此时进行观察，确定方向。在皈依和发菩提心之后，首先进行外洗浴、安住、自我保护、用金刚橛钉牢、上方捆绑、周围捆绑、搭帐篷和划定界限。如瓶子准备时所说，只念诵瓶子的咒语。不需要生起瓶子和供养供品等支分。据说像这样在早上、中午和傍晚做三次，如果不能完成，至少要完成一次。然后，一边忆念坛城的诸神，一边用香水清洗和洒扫坛城的地面，念诵那摩ra tna等甘露方便和一切事业咒。五色线，如经文所说：白色、红色和黄色，第四和第五是黑色。用新的线，念诵嗡 什 栋 班 达 梭 哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。念诵一百遍。用吉那吉克撒花，焚香，涂抹香水。因为需要供养诸佛菩萨圣众，所以陈设供品。用甘露清洗，念诵那嘛 萨瓦 达他嘎达 贝 哟 比 咻瓦 姆 凯 贝 呀等咒语加持。供养、赞颂从阿甘 扎帝 恰 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）到清净且从清净中产生，直到ra 希 尼 拿 嘛 斯 嘟 瑞 梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。祈请加持。然后画线，这里有些人
English
When doing so, the vase itself is a substitute for the mandala. Therefore, the deities are invited into the vase, and offerings, praises, etc. are made. It is not permissible to give empowerment with only a vase without a mandala. If empowerment is to be given, a mandala better than the vase should be prepared separately. The vase is only necessary for the empowerment substance. Therefore, it is not necessary to generate deities in the empowerment vase of the Action Tantra's own language. Even if it is not just for the purpose of empowerment, it is permissible to generate deities in the vase, so that the ritual will be more grand and solemn, and it is done for greater blessings. If you think so, it depends on you, but for those who are not qualified, it is difficult for additional modifications to produce blessings. The third is the ritual of the mandala fast, which includes drawing lines and painting the mandala. First, if the direction has been well observed, that is enough. If not, observe it at this time and determine the direction. After taking refuge and generating Bodhicitta, first perform external ablutions, dwelling, self-protection, nailing with phurbas, binding above, binding around, erecting a tent, and demarcating boundaries. As said in the preparation of the vase, only recite the vase mantra. It is not necessary to generate the vase and offer offerings, etc. It is said that like this, it should be done three times in the morning, noon, and evening, but if it cannot be completed, it must be completed at least once. Then, while remembering the deities of the mandala, cleanse and sprinkle the ground of the mandala with fragrant water, reciting Namo Ratna, etc., the nectar method and all karma mantras. Five-colored thread, as the scripture says: white, red, and yellow, the fourth and fifth are black. With a new thread, recite Om Shtom Bandha Svaha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Recite it a hundred times. Scatter flowers with Jina Jik, burn incense, and apply fragrant perfume. Because offerings must be made to all the Buddhas, Bodhisattvas, and noble assemblies, arrange offerings. Cleanse with Amrita, and bless with Namah Sarva Tathagata Bhyo Vishva Mukhe Bhyah, etc. Offerings and praises are made from Argham Pratichchha Svaha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) to pure and arising from purity, until Ra Shi Ni Na Ma Stu Re Svaha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Pray for blessings. Then draw the lines, here some
Chinese
想要不画角线，只是宣读《秘密总续》的范本，却不理解其含义，这是徒劳的。其中《总续》中说：“四方平整对齐后，在十字交叉处系上丝线，所有十字交叉处都要对齐，就这样确定丝线。” 这表明内部有九个部分等，有很多要在十字交叉处绘制的线条。然而，你们误以为这是在指示中心线，说首先画错线，然后画中心线，这是说话顺序颠倒，因为不理解“中心”这个词的含义。因此，绘制中心角的线在许多不同的续部中都有明确说明，与一般方法相似，而且容易理解，所以应该作为基础。之后，从边线开始，讲述了方向的环绕。这样就画好了中心角的线。上师是火，弟子处于控制之下，所以画东边的边线；弟子向右绕行，上师是火，弟子处于真实现实之外，所以画南边的线；弟子还是那个弟子，上师变成了风，所以画西边的线；上师还是那个上师，弟子处于权力之中，所以画北边的线。然后，按照《秘密总续》的自宗，将正方形的基线分成三份，形成九个方格。每一个方格又分成三份，形成八十一个方格。其中央的方格是门限。门限连同超过的三分之一部分，在角落做成鸟爪状，首先画两条线，去掉里面的中央部分，外面的部分画一半，从外面的画一半的墙壁到箭杆之间，以及中心线的左右两侧，按照一般画线的方法，建造带马道的门房。马道没有明确说明，所以可以随意确定尺寸，无论是四指宽的布还是十一指宽的布，只要不做成一个门限就好。有些人说是金刚手灌顶的意图，所以把马道做成五指宽的布，这是与要点相违背的。还有些人认为箭杆应该包含在边线内等等。按照坛城的一般规则，八大线的边线是基线，围绕十六分之一部分的那个正方形线不是八大线的边线，应该理解。
English
Wanting to not draw corner lines, but only reciting the model of the "Secret General Tantra," but not understanding its meaning, is futile. Among them, the "General Tantra" says: "After the four sides are neatly aligned, tie silk threads at the intersections of the cross, and all the intersections of the cross must be aligned, and thus determine the silk threads." This shows that there are nine parts inside, etc., and there are many lines to be drawn at the intersections of the cross. However, you mistakenly think that this is instructing the center line, saying to draw the wrong line first, and then draw the center line, which is speaking in the wrong order, because you do not understand the meaning of the word "center." Therefore, drawing the lines of the center angle is clearly stated in many different tantras, similar to the general method, and easy to understand, so it should be taken as the basis. After that, starting from the sideline, the circumambulation of the directions is described. In this way, the lines of the center angle are drawn. The teacher is fire, and the disciple is under control, so draw the east sideline; the disciple circumambulates to the right, the teacher is fire, and the disciple is outside of true reality, so draw the south line; the disciple is still that disciple, and the teacher has become wind, so draw the west line; the teacher is still that teacher, and the disciple is in power, so draw the north line. Then, according to the self-tradition of the "Secret General Tantra," divide the square base line into three parts, forming nine squares. Each of these squares is further divided into three parts, forming eighty-one squares. The central square is the threshold. The threshold, together with the excess one-third part, is made into a bird's claw shape at the corner, and two lines are drawn first, removing the inner central part, and drawing half of the outer part, from the outer half-drawn wall to the arrow shaft, and on the left and right sides of the center line, according to the general method of drawing lines, build the gatehouse with the horse path. The horse path is not clearly stated, so the size can be determined at will, whether it is a four-finger-wide cloth or an eleven-finger-wide cloth, as long as it is not made into a single threshold. Some say that it is the intention of the Vajrapani empowerment, so the horse path is made into a five-finger-wide cloth, which is contrary to the point. Others think that the arrow shaft should be included within the sideline, etc. According to the general rules of the mandala, the sidelines of the eight great lines are the base lines, and the square line surrounding the sixteenth part is not the sideline of the eight great lines, which should be understood.
Chinese
做吧！有些智者也曾出现过错误。即使那样，按照与总的线条顺序相符的方式绘制，也没有矛盾。无论如何，对于这三句誓言的安排，如果仅仅将如来藏的坛城做成五尊神，虽然是单门，但在第十三章大坛城的部分中，说道：中央的宫殿是四方形的，有四个门，中间的门朝西，外面的门朝北。这样就出现了三个门并列的情况。而且，在秘密总续中说：总行的坛城有三个门并列，外面的两个各有门一个，里面的有四个门，这与（经文）相符。又，总续中说：其他的则按照方位的划分，做成四个门，带有门罩。因此，对于大坛城或者根本坛城之类的，如果是单门，则必定是四个门。或者，为了完全没有疑问，门要一个一个地做。对于心要的坛城，则必定要做成极好的四个门。这样，只有中央的坛城是四个门，其他所有的并列门都做成一个门，这是一种方式。还有，对于做成二层、三层、四层等很多层的坛城，最外层的那一层，要做成一个门并且要广大。这样，所有的并列内层都做成四个门，只有外层做成一个门，这些都在འདམ་ཁར་（地名）说过的。在这里，可以按照那些（说法），无论怎么做都可以，但是，按照后来的金刚阿阇黎们一致同意的实践，无论是做单门还是三门并列，都做成四个门，也没有矛盾。也就是说，外面的两个坛城在墙壁内侧各画一尊神像，而对于里面的坛城，在中央用与普遍流传的（说法）相符的象征，以两份大尺寸的正方形作为主尊的位置，从那（正方形）的四个方向到墙壁之间，以三份大尺寸作为眷属的位置，这就是三层神像的意义。这三句誓言的续部中说，小坛城的尺寸是五肘。那也是线条的尺寸，如果画三个门并列的，那就是外层坛城的线条。三个并列的门都可以做成马头，也可以里面两个不做马头，外面一个做成马头。