Chinese
做了陈设和以意幻化的供赞，头触地，向安乐逝者、具大悲者您献上咒语之宝，为了所有众生的利益，请您迅速赐予我成就。等等以强烈的悲痛祈祷。从本尊的心间发出光芒，充满整个身体。融入心间的咒鬘，观想咒字光彩照人，具有悦意的状态。在座间休息时，供养坛城，祈祷后进行稳固。观想自己以金刚萨埵的形象进行座间休息的净化。其余的座间也是如此。自己融入坛城金刚萨埵的心间。进行供赞后，开始念诵。然后，在最后一座时，供赞本尊生起之智慧尊，然后请回。将誓言尊收摄于光明中，进行守护等，是如上所说的种类。像这样每天学习，座间休息的行为和以前一样。这个修法也没有时间上的限制。直到成就非常接近的征兆出现为止。就像续部中所说的那样：此后在寂静处，圆满一百零八。直至未得成就前，咒语无有错乱地念诵。这样说之后，这里提到寂静处，是因为在近修和近近修的阶段，对于处所的特征要求宽松。从修法开始，具有处所的特征非常重要。从很多版本中出现圆满八百。就像这样，念诵咒语八百八百遍之后，也是向上师献上宝珠的意思，一百这个词似乎是正确的。但是也需要考察一下汉文是怎么说的。没有出现成就，是指没有出现显示身相等等成就接近的征兆。这里没有明确依靠什么，无论是画像还是外坛城，无论做哪个都可以，不需要一定执着于一个。
English
Having made offerings and praises transformed by the mind, and touching the head to the ground, I offer the jewel of mantra to you, the Sugata, the possessor of great compassion. For the benefit of all sentient beings, please quickly grant me accomplishment. And so on, pray with intense sorrow. Light radiates from the heart of the Yidam deity, filling the entire body. It dissolves into the mantra garland in the heart center. Visualize the mantra syllables shining brightly and possessing a pleasing state. During the session breaks, offer to the mandala, pray, and then stabilize. Visualize yourself purifying the session breaks in the form of Vajrasattva. In the subsequent sessions as well, dissolve yourself into the heart of the Vajrasattva of the mandala. After making offerings and praises, engage in recitation. Then, in the final session, offer praises to the wisdom being of the self-generation and request them to depart. Gathering the samaya being into light and protecting it, etc., is the explanation of the types mentioned above. In this way, study daily, and the conduct of the session breaks is the same as before. This practice also has no fixed time limit. Until signs of very near accomplishment appear. As it says in the tantra: Thereafter, in a secluded place, complete one hundred and eight. Until accomplishment is attained, recite the mantra without confusion. Having said that, the mention of a secluded place here is because the characteristics of the place are lenient during the stages of approach and close approach. From the beginning of the practice, it is considered very important to have the characteristics of the place. From many examples, it appears that eight hundred should be completed. Just like that, after reciting the mantra eight hundred eight hundred times, it also means offering a jewel to the superior deity, and the word "one hundred" seems correct. However, it is also necessary to examine what it says in Chinese. "Until accomplishment is attained" means until signs of near accomplishment, such as showing the form of the body, appear. It is not clear here what to rely on. Whether you make a painted image or an external mandala, whichever you do is fine, and there is no need to be fixated on just one.
Chinese
那些是无法轻易获得的。其他的仪轨给予也都是瑜伽续以上的，所以这里只按照《秘密总续》里所说的去做。第二，预备工作。地神预备工作与通常一样，但不需要生起地神女的誓言尊。供品用虚空藏的咒语来供奉。神预备工作：在坛城的地基处陈列画像，摆设供品，用忿怒尊的咒语来净化，加持处所和物品。或者，为了座位的缘故，布置与本尊相应的彩绘堆也是可以的。观想迎请所有的佛和菩萨，念诵“无余”等，直到献座。从主尊的心咒到铃女的咒语之间，念诵与各个本尊数量相符的根本咒和明咒。观想佛和菩萨们融为一体，化为坛城本尊的形象，与画像、塑像等融为一体而安住，或者安住在彩绘堆上。如供养之环般献上供养和赞颂。从“一切种智薄伽梵，礼敬明咒之王”开始，到“祈请加持”之间，传达听闻。再次献上供养和赞颂，祈请后遣返。瓶的预备工作：因为供养瓶不需要预备工作，所以将五个灌顶瓶和胜乐瓶装满香水，使其具有精华。净化、清扫，从由（藏文：བྷྲཱུཾ，梵文天城体：भ्रूम，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）生起等与通常一样。用“嗡 达贝 达贝 玛哈达贝”等七遍，观想充满天神的甘露。嗡 班杂 希希 瑞 鲁扎 玛扎。放置装饰有树叶的嫩枝，用香熏所有物品，并撒上白花。将花环的咒索缠绕在每个瓶子上，首先念诵胜乐主眷所有本尊的咒语各一百零八遍，共同念诵根本咒和明咒一百零八遍。对五个灌顶瓶，分别念诵主尊的心咒和四部空行母等的咒语，如其所应。共同念诵阿毗षेक。为了守护免受障碍，也念诵尊胜佛母的咒语。虽然没有生起天神的形象，但因为咒语本身就是天神，所以在最后进行供养、赞颂和祈祷。第三，绘制坛城：线条和颜料等
English
Those are not easily obtained. Other ritual offerings are also from Yoga Tantra and above, so here we will only do as stated in the Secret General Tantra. Second, the preparation. The earth deity preparation is the same as usual, but it is not necessary to generate the samaya-sattva of the earth goddess. Offer the torma with the mantra of Namaka Dzö. Deity preparation: Display painted images at the site of the mandala's ground, arrange offerings, purify with the mantra of the Wrathful One, and bless the place and items. Alternatively, for the sake of the seat, it is also good to arrange a tsompu (painted pile) that corresponds to the deity assembly. Visualize inviting all the Buddhas and Bodhisattvas, reciting "Without exception," etc., until the offering of the seat. From the main deity's heart mantra to the mantra of the Bell Woman, recite the root mantra and vidya mantra in accordance with the number of each deity. Visualize the Buddhas and Bodhisattvas merging into one, transforming into the form of the mandala deity assembly, merging with the painted images, statues, etc., and abiding, or abiding on the tsompu. Offer offerings and praises like a garland of offerings. From "All-knowing Bhagavan, I prostrate to the King of Vidyas," to "Please grant blessings," transmit the hearing. Again, offer offerings and praises, and after praying, dismiss them. Preparation of the vase: Because the offering vase does not require preparation, fill the five empowerment vases and the victory vase with fragrant water, making them possess essence. Purification, cleansing, from arising from (Tibetan: བྷྲཱུཾ, Sanskrit Devanagari: भ्रूम, Sanskrit Romanization: bhrūṃ, Literal Meaning: seed syllable), etc., is the same as usual. With "Om Tapte Tapte Maha Tapte," etc., seven times, visualize filling with the nectar of the deities. Om Vajra Shishi Re Rudra Mata. Place a leafy twig as decoration, fumigate all items with incense, and scatter white flowers. Wrap the mantra thread of the flower garland around each vase, first reciting the mantra of all the deities of the Chakrasamvara main retinue one hundred and eight times each, and commonly reciting the root mantra and vidya mantra one hundred and eight times. For the five empowerment vases, recite the heart mantra of the main deity and the mantras of the four dakinis, etc., each as appropriate. Commonly recite Abhisheka for all. To protect from obstacles, also recite the mantra of Ushnishavijaya. Although the form of the deity is not generated, because the mantra itself is the deity, in the end, perform offerings, praises, and prayers. Third, drawing the mandala: lines and colors, etc.
Chinese
用我慢巴香和香水洒扫，念诵大量阿弥利达（藏文：ཨ་མྲྀ་ཏ，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：甘露）以清净，用斯瓦帕瓦（藏文：སྭ་བྷཱ་ཝ，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性）净化。从空性中，观想线条颜色上标有吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。念诵嗡班匝萨埵吽（藏文：ཨོཾ་བཛྲ་སཏྭ་ཧཱུཾ，梵文天城体：，梵文罗马拟音：oṃ vajrasattva hūṃ，汉语字面意思：嗡 班匝萨埵 吽）和根本明咒加持。用阿诺尼雅等缠绕线绳，线色加持的咒语等，如果按照共同的方式做也可以。然后画线，撒彩粉。此时经中说：“以外面的门环装饰，九份之中是需要的，门和门环占三分。”从这里可以看出，前后藏的观点非常不同，但似乎没有人关注经文的词义。在这些观点中，有一种是以前的观点。有“用九”这个词，把“九”改成第六格，说九份的划分是中央九个乐泽的名字，它的宽度有三个大份，门和门环占其中的三分之一，也就是一个大份。这种说法勉强符合经文的字面意思。其他所有的观点似乎都不符合词义。虽然如此，但经文的本意也不是这样，因为做成九个格子不是经文的本意，而且这是确定坛城外部的方法，不是内部坛城的情况。所谓外部和内部坛城，是指线条的外部和内部，或者墙壁的外部和内部的意思，根本不是坛城门环的意思。还有一种说法，在金刚手灌顶的经文中说：“在智慧产生的坛城中，分成三种部分，有智慧的人分成三个部分，在那里做门环，在那里也建立四个门。”和这段经文的词句大体相似，如果按照门坛城九分之一的尺寸来解释，似乎也勉强可以，但暂时按照共同的说法来说，所谓“九份划分”是指门的中央和左右加起来有九条线。这九条线的三分之一是横向的门宽，纵向的是门环的长度的意思。
English
Sprinkle with Amawa incense and fragrant water. Purify by reciting Amrita (Tibetan: ཨ་མྲྀ་ཏ, Sanskrit Devanagari: अमृत, Sanskrit Romanization: amṛta, Chinese literal meaning: nectar) extensively. Purify with Svabhava (Tibetan: སྭ་བྷཱ་ཝ, Sanskrit Devanagari: स्वभाव, Sanskrit Romanization: svabhāva, Chinese literal meaning: self-nature). From emptiness, visualize the lines and colors marked with Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ). Bless by reciting Oṃ Vajrasattva Hūṃ (Tibetan: ཨོཾ་བཛྲ་སཏྭ་ཧཱུཾ, Sanskrit Devanagari:, Sanskrit Romanization: oṃ vajrasattva hūṃ, Chinese literal meaning: Oṃ Vajrasattva Hūṃ) and the root mantra extensively. It seems acceptable to twine the thread with Anonya etc., and to perform the mantra of blessing the thread color in accordance with the common practice. Then draw the lines and scatter the colored powder. In this context, the tantra says: "Adorned with outer door frames, out of the nine parts that are needed, the door and door frame should be three parts." From this, it is evident that the views of early and later Tibetans are very different, but it seems that no one pays attention to the meaning of the words in the scripture. Among these views, one is the former view. The word "by nine" is present, and by changing "nine" to the sixth case, it is said that the division into nine parts is the name of the nine central Letzes, and its width has three large parts, and the door and door frame occupy one-third of it, that is, one large part. This saying barely conforms to the literal meaning of the scripture. All other views seem to be completely inconsistent with both the words and the meaning. However, the intention of the scripture is not this either, because making nine grids is not the intention of the tantra, and this is to establish the outer boundary of the mandala, not the case of the inner mandala. The so-called outer and inner mandala refers to the outer and inner of the lines or the outer and inner of the walls, and it is definitely not the meaning of the mandala door frame. In another way, in the tantra of Vajrapani empowerment, it says: "In that mandala where wisdom arises, divide into three parts, the wise should divide into three parts, there the door frames should be made, and there also establish four doors." And the wording is mostly similar, so if it is interpreted according to the size of one-ninth of the door mandala, it seems to be barely acceptable, but for the time being, to speak in accordance with the common saying, the so-called "division into nine parts" means that there are nine lines in total at the door, including the center and the left and right. One-third of these nine lines is the width of the door horizontally, and the length of the door frame vertically.
Chinese
因此，这是门、门框、门槛和门扇尺寸相等的硬门。就门房的宽度而言，从门扇到门扇的内边缘有三个大等分。这三个等分中的一个，即一个大等分，是与基线对齐的门，以及门框的内边缘到外边缘，以及两个门框之间的空隙，即门深度的宽度。那么，这九条线是什么呢？第一等分的一半，先立后立的第一个一半是墙的内线，后立的是门框墙的外线，它与门扇的内线之间用小等分作为界限，线是相等的。像这样，右边四条，左边四条，加上中间的直径线，总共九条。因此，在门扇的线内，用九条线分成八等分。用九条线划分的四份，门扇的两个内边缘有三个大等分的宽度。这三个等分中的一份是门，这意味着门扇的内线是划分的基础，而不是被划分的对象，因此不计入九条线。外部门框的装饰是指在墙外，用门框等装饰的意思，即门槛、门扇、踏脚石等以凸出的形式存在。 “等”是复数，类似于“等等”一词。此外，在续部中说：中央的坛城画线，类似于法界的坛城，具有中心和十六根辐条，具有三个层次，辐条应该是两倍的。中央的坛城是指内部的圆形。辐条加倍清楚地表明有两个层次的轮子。三个层次是指：主尊的位置，四位如来的位置，以及十六位菩萨的位置，这三者的末端都环绕着各自的边线。那么，这是否意味着它显示了十六辐轮的中心、辐条和边线这三者呢？不是的，如果是那样，就会变成四个层次。如果在中央有莲花外圈的圆形横梁，那么辐条加倍就没有意义了。如果有人说中心区域的宽度是辐条的两倍