Chinese
我在总续中说：“安置种姓真言之王。”等等，这表明了这一点。进入的时候，对于那个坛城，用自己的真言或者心要布施，也以此来满足，然后在第二个坛城念诵。这是这样说的。有些人认为是真言灌顶，但这不是显示真言灌顶。如上所说，为了自己本尊的加持和确认的本尊与弟子增上的目的，一边念诵种姓的心要，一边将花放在头顶。第六，陈设新的供品，弟子观想供献给坛城。弟子的双手捧着花，一边撒花，一边只念诵供品和受用等的真言。如果喜欢广说，那么“清净且清净……”等等，念诵上面的偈颂也很好。又，这个时候说要供养上师，但现在实际上没有这样做的人，观想已经供养，只复诵虚空藏的真言。第七，上师宣讲一遍《般若波罗蜜多心经》。弟子这样说：“从今天开始，你们大家，对于佛、法、僧，以及菩萨们，还有所有种姓真言的本尊众，要生起极大的信心。要常常对大乘，特别是要生起欢喜心。对于有誓言者和朋友，以及上师也要恭敬。不要憎恨所有的本尊。要时常做供养。不要讲解其他导师的论典。要常常供养突然来访的客人。对于众生，要生起慈悲心，要非常坚定地安住。对于喜欢大乘的人们，要努力积累福德。要努力念诵，要精进于密咒行。也要守护密咒续部所说的誓言。对于没有誓言的人，不要给予}和手印。要好好守护密咒续部，我也要证悟它。”这是从总续中出现的。从三昧耶三部来说，就是这个续部中，用以下的偈颂代替这个偈颂：“不会再次死亡……”，直到“为了利益众生而发愿。”之间广说就更好了。
English
In the General Tantra, it says, "Place the King of Lineage Mantras," etc., which indicates this. When entering, for that mandala, with one's own mantra or the essence of generosity, also satisfy it with that, and then recite in the second mandala. This is how it is said. Some consider it mantra empowerment, but it does not show mantra empowerment. As mentioned above, for the purpose of the blessings of one's own deity and the enhancement of the identified deity and disciples, while reciting the essence of the lineage, place the flower on the crown of the head. Sixth, arrange new offerings, and the disciple visualizes offering them to the mandala. With the disciple's hands scattering flowers, only recite the mantras of offerings and enjoyments, etc. If one likes elaboration, then "Pure and pure..." etc., it is also good to recite the above verses. Also, at this time it is said to offer to the teacher, but nowadays there are no people who actually do this, so visualize that the offering has been made, and only repeat the mantra of the Treasury of Space. Seventh, the teacher explains the Heart Sutra of the Perfection of Wisdom once. The disciple says this: "From today onwards, all of you, towards the Buddha, Dharma, and Sangha, as well as the Bodhisattvas, and all the deities of the Lineage Mantras, generate great faith. Always towards the Great Vehicle, especially generate joy. Towards those with vows and friends, and also the teacher, be respectful. Do not hate all the deities. Always make offerings at the appointed times. Do not explain the treatises of other teachers. Always offer to sudden guests. Towards sentient beings, generate loving-kindness, and abide very firmly. For those who like the Great Vehicle, diligently accumulate merit. Strive to recite, and be diligent in the practice of secret mantras. Also protect the vows taught in the secret mantra tantras. To those without vows, do not give } and mudras. Protect the secret mantra tantras well, and I will also realize it." This is what appears in the General Tantra. From the Three Sections of Samaya, in this very tantra, the following verses replace this verse: "Will not die again and again..." until "Make aspirations for the benefit of sentient beings." It would be even better if it were explained extensively in between.
Chinese
虽好，但就目前的实践而言，按照总续的方式做，既方便携带，又需要在所有情况下都知道普遍应用的仪轨，所以才需要详细说明。第八，总续中说：“如是授予誓言后，当示现自身之手印，亦赐予自身之族之明。”如果这样说的话，就示现掌心空虚的手印，这是顶髻手印，是誓言三昧耶自身的手印。示现逝者部总的誓言印。吉那吉嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），这是所有如来部的精华。然后念诵百字明和五字明，这是薄伽梵誓言三昧耶的真言，是从十方三世一切如来的意智慧中产生的。这样示现真言和手印。从今以后，你已成为阿阇黎，绘制坛城、灌顶、摄受弟子、开光、说法等等都是阿阇黎的事业。这样说。主尊如何等，以及供养酬谢的曼扎，从今开始等，都按照共同的方式做。第六，后续仪轨包括，供养布施，后续摄受之方式，息灭罪业和忏悔的仪轨，这三者。第一，再次由阿阇黎向坛城供养丰盛的供品，并对每一尊神都供养花朵等各种不同的供品。在坛城房间内进行火供，在外面大量布施朵玛。如果在之前的灌顶后续阶段没有完成火供也可以，但在这里一定要完成。总的来说，事业部是以外在行为为主的，所以供养、朵玛、火供等也要按照所说的，在当时当地一定要做，而且这些也不能只停留在禅定上，要依凭物质和仪轨，反复进行身语的行为非常重要，因为这是事部续的自性。第二，后续摄受之方式是，再次以供品和供养的咒语献上聚集的供品。薄伽梵誓言三昧耶的坛城啊
English
Although it is good, in terms of current practice, it is convenient to carry out according to the general tantra, and it is necessary to know the rituals that are universally applied in all cases, so it is necessary to explain in detail. Eighth, in the general tantra it says: "After giving the vows in this way, show your own mudras, and also give the knowledge of your own family." If it is said like this, then show the empty palm mudra, this is the crown mudra, it is the mudra of the Samaya-sattva itself. Show the general Samaya mudra of the Tathagata family. Jina Jik (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), this is the essence of all Tathagata families. Then recite the hundred-syllable mantra and the five-syllable mantra, this is the mantra of the Bhagavan Samaya-sattva, which arises from the wisdom of the minds of all the Tathagatas of the ten directions and three times. In this way, show the mantra and the mudra. From now on, you have become an Acharya, drawing mandalas, giving initiations, gathering disciples, consecrating, teaching the Dharma, etc. are the activities of the Acharya. Say it like this. How the main deity is, etc., and the mandala of offering gratitude, from now on, etc., should be done in a common way. Sixth, the subsequent rituals include, offering and giving, the way of subsequent gathering, the ritual of pacifying sins and confessing, these three. First, again, the Acharya offers abundant offerings to the mandala, and offers all kinds of different offerings such as flowers to each deity. Perform fire puja inside the mandala room, and give away a large amount of tormas outside. If the fire puja was not completed in the previous post-initiation stage, it is okay, but it must be completed here. In general, the Action Tantra mainly shows external actions, so offerings, tormas, fire pujas, etc. must also be done at that time and place according to what is said, and these cannot only stay in meditation, it is very important to rely on materials and rituals, and repeatedly perform the actions of body and speech, because this is the nature of the Action Tantra. Second, the way of subsequent gathering is to offer the gathered offerings again with offerings and the mantra of offering. O Bhagavan Samaya-sattva mandala
Chinese
于此自宗，仅此已足矣，然若欲增补克鲁八尊仪轨等其他适宜之法，亦无大碍，吾心如是思之。若有祈愿地方吉祥等需求，纵使仪轨之细微支分有所混杂，亦不致使仪轨紊乱，吾如是思之。此后，则诵念各种祈愿文与吉祥文。三者，乃为息灭罪障而行之仪轨：于彼之后一日，为息灭增减错谬，当于坛城之地基，行寂静之百零八火供。此亦为完善之支分，纵未成就，亦不致使仪轨衰损。如是，此乃依《三昧耶三部王经》，于如来藏仪轨之际，五部佛之坛城，以出自秘密总续之坛城事业及灌顶仪轨等，善加补足而宣说者。此仪轨虽为如来部之坛城仪轨，然莲花部与金刚部之坛城仪轨，亦可依此共通之理，轻易通达。于彼二部，仅需于彼彼部之部主，部之精华，一切事业者，及共同誓句之真言手印等，各自之不同之处，略作增删，并于本尊、真言及坛城之陈设，配合各自之宗规，则其他仪轨亦可依此而成办。譬如，于此，部之精华，以吉那吉嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之替代，莲花部则为阿若勒嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），金刚部则为班杂达日嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。如是，于手镯，莲花部则为莲花之种子字，金刚部则为菩提子。于迎请等，此处于有佛眼佛母之真言处，莲花部则先行顶礼，见闻触及忆念皆可，我为一切有情之，众疾皆愈之良医。达雅塔。嘎喋比嘎喋尼嘎喋嘎喋姆。嘎喋巴嘎瓦喋比匝耶梭哈。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）如是白衣母，金刚部则为嗡 咕兰。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等玛玛嘎之真言。亦有说玛玛嘎遍及一切部。一切事业者，莲花部则为，那摩玛哈西日雅耶。嗡 夏玛耶 萨玛耶
English
In this tradition, that alone is sufficient, but if you want to add other appropriate methods such as the Eight Nagas ritual, I think there is no major conflict. If there is a need for auspiciousness in the area, etc., even if small parts of the ritual are mixed, I don't think the ritual will be confused. Then, prayers and auspicious words are recited as appropriate. The third is the ritual of pacifying and abandoning sins: On the day after that, in order to pacify excesses, deficiencies, and errors, one hundred and eight peaceful fire offerings should be made on the ground of the mandala. This is also a part of the perfection, but even if it is not accomplished, the ritual will not be damaged. Thus, this is based on the Tantra of the King of the Three Samayas, at the time of the Tathagatagarbha ritual, the mandala of the Five Buddhas, with the mandala activities and empowerment rituals from the Secret General Tantra, it is well supplemented and spoken. Although this ritual is a mandala ritual of the Tathagata family, the mandala rituals of the Padma family and the Vajra family can also be easily understood by this common method. In those two families, it is only necessary to slightly add or subtract the differences between the respective family lords, the essence of the family, the one who does all the actions, and the mantras and mudras of the common vows, and to combine the deities, mantras, and mandala arrangements with their respective traditions, then other rituals can also be accomplished by this alone. For example, here, instead of the family essence Jina Jik (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), for the Padma family it is Aro Lika (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), and for the Vajra family it is Vajra Dhrika (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). Similarly, for bracelets, the Padma family uses the seed syllable of the lotus, and the Vajra family uses Rudraksha. For invocation, etc., here where there is the mantra of Buddha Eye Buddha Mother, the Padma family first prostrates, Seeing, hearing, touching, and remembering are all acceptable. I am the healer of all the diseases of all sentient beings. Tadyatha. Kate Bika Te Nika Te Kataṃ. Kate Bhagawate Bi Jaye Svaha. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) Like the white-clad mother, and for the Vajra family, Om Kulan. (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) etc., the mantra of Mamaki. It is also said that Mamaki pervades all families. The one who does all the actions, for the Padma family, is Namo Maha Shri Yaye. Om Shama Ye Sama Ye.
Chinese
索美悉地悉地萨达亚，希贝希班嘎日阿瓦哈萨瓦阿塔萨达尼梭哈。如是说。金刚部是甘露方便，然而方便则通用于三部。上方束缚亦为莲花部，嗡 贝玛 尼 班嘎瓦德，摩诃尼 匝 嘎德摩诃亚 梭哈。如是说。金刚部是速悉地嘎惹长。此亦通用于三部。清净和加持等所需之明王忿怒咒，莲花部为：嗡 阿弥利达 班沃巴瓦 吽 啪 如此马头明王十字咒。金刚部为吽作之咒，四吽咒。念诵之初所需之加持，催请之总咒，亦称明王咒，亦称部主咒。数珠之咒，此处阿布达等之替代，莲花部为那摩 惹纳 札雅雅等，于顶礼之后，嗡 阿弥利达 嘎摩西利耶 舍雅尼 梭哈。如是说。金刚部为顶礼先，嗡 গিরি গিরি রৌদ্রি তে স্বাহা。如是说。}惹之宝珠念珠加持咒，莲花部为：嗡 瓦苏玛德 希利耶 梭哈。如是说。金刚部为：嗡 班匝 阿吉当 匝亚 梭哈。如是说。此外，净除误食之物等，数量各异，甚多。又，大义索和十一面等，具有众多特殊功德，乃至供养咒等，各续部亦有诸多不同，若思彼等是否必须，总的来说，各自有特殊仪轨者，则行彼等仪轨，不明者则从总续部补充。虽是如此，然各续部相互之间，于二者皆有明显差异之不共特点，若不依各自之方式而行，反以其他特殊续部补充，虽非甚佳，然总的来说，于非总续部中，亦有互相补充之必要者。必须是，各自虽有各自方式之特殊性，然若不能成就，则不依特殊续部，而依总续部之仪轨方式修持，则是必然允许的。此后还有
English
So me siddhi siddhi sadhaya. Shibe shi bankari awa ha sarwa artha sadhani swaha. Thus it is said. The Vajra family is the nectar of skillful means, but skillful means apply to all three families. The upper binding is also for the Padma family. Om padma ni bhagawate. Mohani dzagadmo haya swaha. Thus it is said. The Vajra family is su siddhi kara ringwa. This also applies to all three families. The mantra of the wrathful king of knowledge needed for purification and blessings, etc., for the Padma family: Om amrita bhawodbhawa hum phet, the ten-syllable mantra of Hayagriva. For the Vajra family, the mantra of Hum, the four Hums. The general mantra of blessing and summoning needed at the beginning of recitation is also called the mantra of the king of knowledge. It is also called the mantra of the lord of the family. For the mantra of counting rosaries, here, in place of Arbhuti, etc., for the Padma family: Namo Ratna Trayaya, etc., after prostration: Om amrita gamo shriye shreyani swaha. Thus it is said. For the Vajra family, after prostration: Om kiri kiri raudri te swaha. Thus it is said. The mantra of blessing for the }ra jewel rosary, for the Padma family: Om wasumati shriye swaha. Thus it is said. For the Vajra family: Om vajra ajitam jaya swaha. Thus it is said. Furthermore, there are many different numbers for purifying things that have been eaten by mistake, etc. Also, the Great Meaning Lasso and Eleven Faces, etc., have many special qualities, even offering mantras, etc., and there are many differences in each tantra. If you think that these are necessary, in general, for those who have special rituals, do those rituals, and for those that are unclear, supplement them from the general tantra. However, even though the unique characteristics that are clearly different between each tantra are not done in their own way, but are supplemented by other special tantras, it is not very good, but in general, there are also cases where it is necessary to supplement each other from those that are not general tantras. It is necessary that even though each has its own special way, if it cannot be accomplished, then it is definitely permissible to practice according to the ritual of the general tantra instead of the special tantra. Then there are others.