Chinese
念诵六十万遍。然后，如果是遍照佛的修持，（念诵）“嗡 萨瓦 维德 萨瓦 阿瓦ra纳 维修达亚 哈纳 吽 帕特（藏文：ཨོཾ་སརྦ་བིད་སརྦ་ཨ་བ་ར་ཎ་བི་ཤོ་དྷ་ཡ་ཧ་ན་ཧཱུཾ་ཕཊ，梵文天城体：ॐ सर्वविद् सर्व आवरण विशोधय हन हूँ फट्，梵文罗马拟音：oṃ sarva vid sarva āvaraṇa viśodhaya hana hūṃ phaṭ，汉语字面意思：嗡，一切，知识，一切，遮蔽，清净，摧毁，吽，呸）”十六百万遍。如果是释迦牟尼佛等其他坛城的（修持），则按照其心咒的字数等，如理如量地（念诵）百万遍等。在那之后，在没有见到成就的征兆之前，主要念诵根本明咒。并且，也如理念诵从《净除续》中所说的共同咒语，嗡 秀达尼（藏文：ཨོཾ་ཤོ་དྷཱ་ནི，梵文天城体：，梵文罗马拟音：，汉语字面意思：嗡，清净）等长短两种，以及萨瓦 阿瓦亚（藏文：སརྦ་ཨ་བ་ཡ，梵文天城体：，梵文罗马拟音：，汉语字面意思：一切，无畏）等，以及萨瓦 扎扎（藏文：སརྦ་ཏྲ་ཊ，梵文天城体：，梵文罗马拟音：，汉语字面意思：一切，扎扎），以及嗡 吽（藏文：ཨོཾ་ཧཱུཾ，梵文天城体：，梵文罗马拟音：，汉语字面意思：嗡，吽）等。因为那些全部是十二坛城的共同咒语，所以有些人将它们分别与遍照佛的五佛母相配是不好的。这样，依靠金刚萨埵来修持，这是十二坛城共同的。而且，虽然各自不同，但是从嗡字生起轮，轮以嗡字为标志，从中生起毗卢遮那佛，生起等种子字和母字，手印和，本尊和，手印和，心咒转变，赞颂是共同的。不做平等性，不摇动，加持并且做咒语传承者的本尊金刚手尊在前安住也是，所以也做标识手印。还有，无论花落在哪个本尊上，就修持那个本尊，转变种子字、手印、本尊、咒语、手印这五者，加上祈愿赞颂，就完成了之前的仪轨。灌顶、开光，仅仅是为了讲经传法的目的，如果修持，仅仅以数量的修持就足够了。无论观修哪个本尊都可以，念诵根本明咒四十万遍左右也可以，为了成就的目的，直到出现本尊欢喜的征兆为止。第二，近修是，如续部中所说，用纺织品仔细检查过的干净的布，或者用勇士的价值购买的布，用咒语水反复清洗，用香水浸泡，用颜料和清净的誓言来绘制布画，画师也要保持清洁并处于闭关状态。那也像上面一样，在中央的部分画遍照佛，右边画导师释迦牟尼佛，金色，出家相，说法或触地印都可以。左边画净除之王，中间一行，中央画薄伽梵释
English
Recite six hundred thousand times. Then, if it is the practice of Sarvavid Vairochana, (recite) "Om Sarva Vid Sarva Avarana Vishodhaya Hana Hum Phat (藏文：ཨོཾ་སརྦ་བིད་སརྦ་ཨ་བ་ར་ཎ་བི་ཤོ་དྷ་ཡ་ཧ་ན་ཧཱུཾ་ཕཊ，梵文天城体：ॐ सर्वविद् सर्व आवरण विशोधय हन हूँ फट्，梵文罗马拟音：oṃ sarva vid sarva āvaraṇa viśodhaya hana hūṃ phaṭ，汉语字面意思：Om, all, knowledge, all, obscuration, purify, destroy, Hum, Phat)" sixteen million times. If it is for other mandalas such as Shakyamuni Buddha, then according to the number of syllables of their heart mantra, etc., recite millions of times as appropriate. After that, until the signs of accomplishment are seen, mainly recite the root mantra. Also, recite as appropriate the common mantras spoken from the Purification Tantra, Om Shodhani (藏文：ཨོཾ་ཤོ་དྷཱ་ནི，梵文天城体：，梵文罗马拟音：，汉语字面意思：Om, purify) etc., both long and short, and Sarva Avaya (藏文：སརྦ་ཨ་བ་ཡ，梵文天城体：，梵文罗马拟音：，汉语字面意思：All, fearless) etc., and Sarva Trata (藏文：སརྦ་ཏྲ་ཊ，梵文天城体：，梵文罗马拟音：，汉语字面意思：All, Trata), and Om Hum (藏文：ཨོཾ་ཧཱུཾ，梵文天城体：，梵文罗马拟音：，汉语字面意思：Om, Hum) etc. Because all of those are common mantras of the twelve mandalas, it is not good for some to match them separately with the five Buddha mothers of Sarvavid. In this way, relying on Vajrasattva to practice, this is common to all twelve mandalas. Moreover, although each is different, from the syllable Om, a wheel arises, the wheel is marked with the syllable Om, from which Vairochana arises, the generation etc., seed syllables and mother syllables, hand symbols and, deities and, hand seals and, heart mantra transformation, praise are common. Do not do equality, do not shake, bless and also do the deity Vajrapani, the holder of the mantra lineage, residing in front, so also do the symbolic hand seal. Also, whichever deity the flower falls on, practice that deity, transform the five: seed syllable, hand symbol, deity, mantra, hand seal, add a prayer and praise, and the previous ritual is completed. Empowerment, consecration, just for the purpose of explaining the scriptures, if practicing, just the practice of the number is enough. Whichever deity you meditate on is fine, reciting the root mantra about four hundred thousand times is also fine, for the purpose of accomplishment, until the signs of the deity's pleasure appear. Second, the close practice is, as said in the tantra, use clean cloth carefully inspected from textiles, or cloth bought with the value of a hero, wash repeatedly with mantra water, soak in incense water, use paint and pure vows to draw a cloth painting, the painter must also maintain cleanliness and be in retreat. That also like above, in the central part draw Sarvavid Vairochana, on the right draw the teacher Shakyamuni Buddha, golden color, monastic appearance, teaching or earth-touching mudra is fine. On the left draw the king of purification, in the middle row, in the center draw the Bhagavan...
Chinese
顶礼上师。 右手置于膝上结胜施印，左手于禅定印上持诃子，身色蓝色。 其右侧为白色观世音，结胜施印并持白色莲花，左侧为绿色金刚手，右手持金刚于胸前，左手依于座上。下方队列的中央部分为佛眼佛母，白色玛玛吉，度母等如坛城般排列。右侧为红色马头明王，头顶有马头，持白色杖。左侧为蓝色三界尊胜佛，持金刚杵和铃。这两位忿怒尊具虎皮和蛇饰，圆满了忿怒尊的装束。两位菩萨和两位忿怒尊以嬉戏姿态安坐。四尊佛为金刚跏趺坐。 下方部分为莲花湖，充满各种鲜花，描绘有摩羯鱼、鱼、乌龟、白色青蛙和白色鱼在水中游动。地面方向有五供，珍宝串和各种水果供品。下方描绘有修行者合掌于顶。 另一种方式是，释迦牟尼也以说法手印，以一切饰品庄严，作转轮王之相。 药师佛及其眷属三尊，以及金刚手四位明妃，身色作白色，也有人说药师佛及其眷属全部作白色。唐卡上的其他画像也一样。 开光之日，首先进行驱魔，供养大量三份朵玛。在进行保护的同时，绘制眼睛，在开光未完成之前，画像刚完成之时，就进行供养、音乐、陈述真实力量的祈愿，以及大量的吉祥，也要使画师在供养上感到满意。 在那天的白天和直到半夜，心中只专注于念诵真言的加持，不要被平凡的分别念和闲聊所控制，要保持清洁地睡觉。那时，在真实或梦中会出现征兆，如果第一个晚上没有出现，就在第二个和第三个晚上进行观察。在那些晚上
English
Homage to the supreme Guru. The right hand in the varada mudra on the knee, the left holding an arura in the samadhi mudra, the body color is blue. To his right is White Avalokiteshvara, holding the varada mudra and a white lotus, to his left is Green Vajrapani, the right hand holding a vajra to the heart, the left resting on the seat. In the central part of the lower row are Buddha Eye Mother, White Mamaki, and Taras arranged like a mandala. To the right is Red Hayagriva with a horse's head on top of his head, holding a white club, and to the left is Blue Trailokyavijaya holding a vajra and bell. These two wrathful deities have tiger skins and snake ornaments, completing the wrathful aspect. The two bodhisattvas and two wrathful deities are seated in a playful posture. The four Buddhas are in the vajra posture. In the lower part is a lotus lake filled with various flowers, depicting makaras, fish, turtles, white frogs, and white fish swimming in the water. On the ground side are the five offerings, a string of jewels, and offerings of various fruits. Below is depicted a practitioner with hands clasped at the crown of the head. Another way is that Shakyamuni also teaches the Dharma with his hands, adorned with all ornaments, and appears as a Chakravartin. The Medicine Buddha and his retinue of three, and the four Vajrapani goddesses are made white in color, and some say that all the Medicine Buddha and his retinue are made white. The other paintings on the thangka are the same. On the day of the eye-opening, first perform exorcism and offer many three-part tormas. While protecting, draw the eyes, and before the consecration is completed, as soon as the painting is finished, make offerings, music, prayers stating the power of truth, and much auspiciousness, and also make the artist happy with the offerings. On that day, during the day and until midnight, focus only on the blessing of reciting the mantra, without being controlled by ordinary thoughts and idle talk, and sleep cleanly. At that time, signs will appear in reality or in dreams, and if they do not appear on the first night, observe on the second and third nights. On those nights
Chinese
实际上，我祈请迅速赐予通达一切之悉地，并且在未获得此悉地之前，也请赐予与根器相应的悉地。如此祈祷后，观想于心间法轮的中心，具有种子字和咒鬘。然后，从自己的心间放射光芒，于光芒的顶端幻化出无量供品，供养以十二本尊为主的诸佛菩萨，特别是对心间的种子字和咒鬘献上供养。光芒返回，融入自己的心间咒鬘。再次放射光芒，供养充满虚空的诸佛，利益有情，策励诸佛心续，然后收摄返回，融入心间的咒鬘。由于这些的加持，光辉照耀在光芒上，观想心间的咒鬘充满光芒和光彩。座间休息时的行为等同于之前。以这种方式念诵根本明咒六十万遍，现在因为需要做成四瓣莲花，所以需要念诵二十四万遍。特别是在座间休息时，为了使本尊欢喜，要进行火供，并且要向世间众生布施朵玛。此外，关于近修，经典中首先详细地讲述了绘制佛像的方法。然后，经中说“显现供养绘画的佛像”，这是在开光之前，开眼仪式的时候。喜笑以及鼓乐声，铃声以及雷声响，比丘婆罗门女，以及见到果实速，上等中等下等成。这是成就的征兆，如果绘画的佛像真实显现笑容，这是上等；如果真实听到三种声音，这是中等；如果在梦中见到比丘等，这是下等。之后，“形象即加持”等是关于绘画佛像的开光。近修中观想念诵的次第是：恒时显现而安住，胜过三界而得胜，自我守护等做完后，忆念自之本性也，三百万遍或六百万，直至成就之征兆生。如是说。所谓“自之本性”是说，原始的智慧，前方生起的是，圣妙之我，修行者自己是显现为庸常的我，那
English
In reality, I pray that you quickly grant the siddhi of knowing all things, and until I obtain that siddhi, please also grant siddhis that are in accordance with my capacity. Having prayed in this way, visualize the seed syllable and mantra garland at the center of the wheel in your heart. Then, from your heart, radiate light. At the tip of the light, emanate immeasurable offerings and offer them to the Buddhas and Bodhisattvas, with the twelve deities as the main ones, and especially offer offerings to the seed syllable and mantra garland in your heart. The light returns and dissolves into the mantra garland in your heart. Again, radiate light, offer it to the Buddhas filling the sky, benefit sentient beings, urge on the mind-streams of the Buddhas, and then gather it back and dissolve it into the mantra garland in your heart. Because the splendor of the blessings of these covers the light, think that the mantra garland in your heart is blazing with light and splendor. The conduct during the breaks between sessions is the same as before. It is said that in this way, six hundred thousand root vidyas are recited. Nowadays, because it is necessary to make it into a four-petaled lotus, it is necessary to recite two hundred and forty thousand. Especially during the breaks between sessions, in order to please the deity, one should perform fire pujas and give tormas to worldly beings. Furthermore, regarding the near attainment, the tantra first explains in detail how to draw a painted image. Then, the sutra says, "Manifestly offer the painted image," which is at the time of the eye-opening ceremony before the consecration. Smiling and the sound of drums, the sound of bells and thunder likewise, monk, Brahmin, girl, and seeing fruit quickly, superior, intermediate, and inferior are accomplished. These are signs of accomplishment. If the painted image actually smiles, that is superior; if one actually hears the three sounds, that is intermediate; if one sees a monk, etc., in a dream, that is inferior. After that, "the form is the blessing," etc., is about the consecration of the painted image. The order of meditation and recitation for near attainment is: Always abide manifestly, victorious over the three realms, having done self-protection, etc., remember one's own nature, three hundred thousand or six hundred thousand, until signs of accomplishment arise. Thus it is said. What is meant by "one's own nature" is that the primordial wisdom, what is generated in front, is the sacred self, and the practitioner himself appears to be an ordinary self, that
Chinese
现在要像太阳和太阳的光芒一样去理解。就像太阳放射和收摄自己的光芒一样，从前生起本尊的加持力，自身也变成天神是放射；之后自己变成前生本尊的体性是收摄的方式。为了那个意义，观想自己和前生两者都专注于自性平等性之中。像这样，在成就接近的征兆显现之前，都要修持这个近修。第三，修持方面：依靠外坛城和仅仅依靠画像两种都可以，但是彩绘的坛城主要是在大修的时候使用，所以在这个修持的时候，大部分要将画像和禅定坛城两者一起修持。而且和近修的基础相同，因为必须要观想更广大的坛城，所以关于遍照佛的坛城：在这个时候，有些人认为是单门，有些人认为是双门，西藏古代有些人认为是极多的双门等等，虽然出现过这些说法，但是依靠上师的口诀或者其他的续部来解释这个意义，以及依靠开口的差别，会有很多不同的解说方式，如果从总体上来说就会迷惑。虽然不阻止这样认为，但是续部的直接开示是单门。关于游动，有些人认为是单色，有些人认为是多种颜色等等。按照瑜伽的规矩来说是单色，但是这里大部分和行续相符，在青金石的底子上用金色的眼线画出图案等等，用一百零一种颜色来装饰，山和森林、湖泊等等，以及令人喜爱的各种生物一起，作为刹土的方式。这部续本身也说到了处所的差别是天神的喜悦园林等等，和续部的开端也相符。游动代表须弥山的顶端三十三天神所居住的地方。墙壁的外面到那个外围之间，就是续部里所说的外坛城，坛城的意思是曼荼罗，是安住于圆形的意思。如果要画世间的环境，就画成黄色，代表金色的地面，而且一定要在那块地上画出四大部洲。