English
Om. Before pouring it into the container, do not be distracted and continuously recite the mantra of the wrathful deity. Immediately after pouring it into the container, perform protection and place it in the center of the mandala or inside the east gate. Then, as before, during the time of the karma recitation, visualize that letters and rays of light emanate from the hearts of the deities, like rain falling upon the substance. With the left hand holding the vajra, visualize actually pressing or suppressing the substance, and recite continuously. At this time, one fire offering and one outer torma offering are permissible each day. Arrange extensive offerings, make mental offerings, and focus primarily on recitation and meditation. Soon, the signs of accomplishment will appear to your own sight. As before, if you practice for one day, signs will appear: if the butter boils or steam appears, it is inferior; if a fragrant smell arises, it is intermediate; if light and fire blaze, etc., it is supreme. If these appear, then pour new mantra-recited butter into it, and while reciting the mantra, stir it clockwise with a vajra or a wooden stick as if mixing. To further stabilize it, continue to recite many mantras, and visualize yourself or the main deity pressing down with the threatening gesture. At dawn, immediately perform protection and make offerings to the mandala. From the beginning of the substance, offer it to the real or imagined mandala. Visualize that the remaining deity bestows the substance upon me, and if you drink it, it will become accomplishment. The best sign will transform into a divine body whose life is equal to the sun and moon, the intermediate sign will also become invisible, and the lowest sign will also gain control over treasures and enjoyments, and the four activities will be accomplished. Even if no signs appear, if you practice according to this ritual, you will have a long life, be free from aging, and your wisdom will increase. The initial sign of accomplishment is that the mandala and the substance emit light, and various sounds appear. The substance generating heat is also a sign. Even if the substance itself does not show special signs, the painted image smiling, divine music, and a rain of flowers falling are also signs, so practice according to the previous ritual. If you are worried that the sound and light emanating from the substance will disappear, then press down on it. The subsequent action is that the actual accomplishment of the substance should also be visualized with mental focus.
Chinese
布施给一切众生。实际上也说了分给道友等，是对能成就实修道友的成就而言的。如果难以找到法器，就用意念布施。同样，念珠、眼药、宝剑等本尊神赐予我，或者通过物质来修持也可以。分法和那个一样。如果是宝藏和财物的成就，实际上要广泛地分施，仅仅是意念的想法是不行的。再次，为了稳固成就，进入坛城并接受灌顶后，进行守护。为了所有众生的利益，多多祈愿。再次，通过后续仪轨的仪式，供养广大且多次的供品。为了众生的利益，祈请殊胜的成就，然后进行遣送等。再次，在另一天，在坛城的地基上进行火供等，这样，其他的成就不会抢夺那个成就，也不会衰退，而且有更上一层楼的需求。物质成就的份额，献给坛城本尊和三宝，大多会立刻消失，消失了更好。如果没有消失，就把低劣的物质投入火供，或者丢进大河里。这个包含实修的巨大事业，坛城是用意念来观想的。所依是依靠之前的画像来进行修持，坛城的主尊和画像的主尊无二无别地观修等，和修持的时候一样。如果依靠外面的坛城和画像两者来进行修持，即使是在陈设画像的前面建立坛城，观想也是如前所述。即使观想释迦牟尼、降伏四魔、胜王和四位天女，出现了两套所依，但所修的却只有一个。像这样，经典中也说：此后进入念诵时，观想如前坛城，做广大供养后，念诵一个晚上。如果见到主尊或者他的儿子，或者诸神，就从福德之器中随心所欲地祈请殊胜的成就。诸神的成就果实，总是欢喜地赐予他。顶礼，接受成就等等。
English
Give to all sentient beings. In reality, it is also said to share with fellow practitioners, but it refers to the achievements of fellow practitioners who can accomplish the practice. If it is difficult to find a vessel, then give with intention. Similarly, rosaries, eye medicine, swords, etc., are given to me by the deity of the yidam, or it can be practiced through material means. The method of sharing is the same as that. If it is the achievement of treasures and wealth, then it must be widely distributed in reality, and the idea of intention alone is not enough. Again, in order to stabilize the achievement, enter the mandala and receive empowerment, and then protect it. Make many wishes for the benefit of all sentient beings. Again, through the rituals of the subsequent rituals, offer vast and multiple offerings. For the benefit of sentient beings, pray for supreme accomplishment, and then perform sending away, etc. Again, on another day, perform fire offerings on the foundation of the mandala, etc., so that other accomplishments will not take away that accomplishment, nor will it decline, and there is a need to improve. The share of material achievements, offered to the mandala deity and the Three Jewels, will mostly disappear immediately, and it is better to disappear. If it does not disappear, put the inferior material into the fire offering, or throw it into the big river. This great cause including practice, the mandala is visualized with intention. The object of reliance is to practice based on the previous portrait. The main deity of the mandala and the main deity of the portrait are visualized as inseparable, etc., which is the same as when practicing. If you rely on both the outer mandala and the portrait to practice, even if the mandala is built in front of the displayed portrait, the visualization is as described above. Even if you visualize Shakyamuni, subduing the four demons, Victorious King, and the four goddesses, two sets of reliance appear, but there is only one thing to cultivate. In this way, the scriptures also say: After entering the recitation, visualize the mandala as before, make vast offerings, and recite for one night. If you see the main deity or his son, or the gods, then ask for supreme accomplishment from the vessel of merit as you wish. The fruits of the achievements of the gods are always given to him with joy. Prostrate, accept achievements, etc.
Chinese
向着上师三宝，各自献上应得的一份。之后经常自己享用，如果没有，就由智者自己取用并完全享用。努力利益一切众生，就能在多个劫中安住。即使没有成就悉地，也能使一切事业都具有力量。夜叉星宿的脸等，用刑罚来惩处，仅凭命令，就能像奴仆一样完成息灭等一切事业。如是说，念诵的结尾是说，大成就圆满之后，就是那个之后的意思。坛城如前观想，是指所画的坛城，如前广大一样。这是用意识修持的坛城的例子。对此，有仅仅用意识修持的坛城，也有实际上用布绘画布置的坛城，意识思维的方式也有两种。因为坛城完整地用意识思维在任何情况下都是需要的，所以说如前观想。然而，这并不是禁止外在的坛城，而且为了作为意识如何修持的所缘，绘制与所修对境相关的坛城是更重要的。在绘制外在坛城的同时，也包含了这个意思。另一种方式是，如果这里需要修持坛城，那么会想修持什么样的坛城呢？从之前说的“四方形有四个门”开始，到“尸林城市安住者们”之间所说的那样，要忆念并绘制。因为这样说也是这个意思，所以如前观想，观想的意思是忆念或放在心里，所以要像之前一样理解并绘制。一次是指在事业结合的时候。有些人说这是近修，但“一次彻底”已经禁止了。主尊是毗卢遮那佛等五方佛，其子是超越世间的神，诸神是指梵天等。福德之器是指有上、中、下三种不同的份额。对此，经常欢喜而赐予，是指坛城之神亲自赐予各种悉地。顶礼，以及取悉地等，这是取悉地的方式，是上师三宝等的后续。
English
Towards the Guru and the Three Jewels, each offer their due share. Afterwards, always enjoy it yourself, and if not, the wise one should take it himself and fully enjoy it. Strive to benefit all sentient beings, and you will abide for many kalpas. Even if you do not attain siddhi, you will be able to empower all actions. The faces of Yaksha stars, etc., punish with penalties, and with just a command, you can perform all actions like pacification like a servant. It is said that the end of the recitation is that after the great accomplishment is completed, it means after that. The mandala is visualized as before, which means that the painted mandala is as vast as before. This is an example of a mandala practiced with the mind. For this, there is a mandala practiced only with the mind, and there is also a mandala actually painted and arranged on cloth, and there are two ways of thinking with the mind. Because the mandala is completely thought of with the mind in all cases, it is said to visualize as before. However, this is not to prohibit the external mandala, and in order to serve as the object of how the mind is practiced, it is more important to draw the mandala related to the object of practice. At the same time as drawing the external mandala, it also includes this meaning. Another way is, if it is necessary to practice the mandala here, then what kind of mandala would you like to practice? Starting from what was said before, "The square has four doors," to what was said between "The charnel ground city dwellers," you must remember and draw. Because saying this is also the meaning, so visualize as before, the meaning of visualization is to remember or put it in your heart, so you must understand and draw as before. Once refers to the time of the combination of actions. Some people say this is approaching practice, but "once completely" has already prohibited it. The main deity is the Five Buddhas such as Vairochana, and their sons are the gods who transcend the world, and the gods refer to Brahma, etc. The vessel of merit refers to having three different shares of superior, medium, and inferior. To this, always rejoice and bestow, which means that the deities of the mandala personally bestow various siddhis. Prostration, and taking siddhis, etc., this is the way to take siddhis, which is the continuation of the Guru and the Three Jewels, etc.
Chinese
的事业作了阐述。对一切有情等，是殊胜与低劣果位的差别。关于“夜叉星宿面”一词，译师南喀门兰的新译中说：“夜叉星宿曜等”，如果那样翻译是正确的，那么曜的梵语词汇“ ग्रह (graha, ग्रह)”也包含邪魔的意思，所以“夜叉星宿邪魔等”这句话，可能是因为笔误的传递，星宿变成了面。也有解释为夜叉星箭面，星箭和燃烧有时词汇相同。如《经部念住经》中说：“身体全部燃烧的夜叉”，看起来就像是从《顶髻无垢经》中出现的一样。那是八部众中力量极大、非常有害、被称为仙人曜胜者等等的许多持明者，修行者对他们进行惩罚，无论如何恐吓，让他们立誓，然后驱使他们工作等。这样看来，这是依靠一切明来实现成就的方法，如果依靠其余五个出世间坛城来修持，也能类推。依靠世间坛城来修持是：主要赞颂掌金刚，其他无论哪个出世间的坛城都可以，进行近修、近成、修持三种，或者至少完成近修和近成两种，然后修持世间坛城，以大修或单纯大修的方式修持，就能成就那个成就。那些都是仪轨广大的方式，如果简略修持，则如前进行近修和近成，无论是想修持佛、菩萨、声闻、缘觉、忿怒尊、使者、仆役，还是世间神等，都舍弃坛城的轮，其余仪轨与大修相同，延长修持时间，当出现稳固的征兆时，就可以投入事业。又有人想，现在这些福报浅薄的人，不会获得成就，所以不需要四支的安排，但不能衡量现在的众生，这样一来，大部分显密佛法都不需要了。又
English
The activities of were explained. For all sentient beings, etc., it is the distinction between superior and inferior fruits. Regarding the term "Yakṣa Star Face," the new translation by the translator Namkha Monlam says, "Yakṣa Star Planets, etc." If that translation is correct, then the Sanskrit term for planet, " ग्रह (graha, graha)," also includes the meaning of demons. Therefore, the phrase "Yakṣa Star Demons, etc." may have become "Star Face" due to a transmission error. There are also explanations as Yakṣa Star Arrow Face, and sometimes the terms for star arrow and burning are the same. As it says in the Sutra of Mindfulness, "Yakṣas whose entire bodies are burning," it seems to appear from the Immaculate Crown Sutra. These are many powerful and extremely harmful vidyadharas among the Eight Classes, such as those known as the Sage Planet Supreme, etc. The practitioner punishes them, threatening them in various ways, making them take vows, and then employing them in activities, etc. Thus, this is the method of accomplishing siddhis by relying on Sarvavid, and if one practices by relying on the other five transcendent mandalas, it can be inferred accordingly. Practicing by relying on worldly mandalas is: Primarily praise Vajrapani, and whichever transcendent mandala it may be, perform the three practices of approach, accomplishment, and siddhi, or at least complete the two practices of approach and accomplishment, and then practice the worldly mandalas, either through great practice or solely through great practice, and then that particular siddhi will be accomplished. All of these are extensive ritual methods. If practicing concisely, then perform approach and accomplishment as before, and whichever one desires to practice, whether it be Buddha, Bodhisattva, Hearer, Solitary Realizer, Wrathful Deity, Messenger, Servant, or worldly deity, etc., abandon the wheel of the mandala, and the remaining rituals are the same as the great practice, prolonging the practice time, and when stable signs appear, then one can engage in activities. Furthermore, some may think that these individuals with diminished merit in the present time will not attain siddhis, so the arrangement of the four branches is unnecessary. However, one cannot measure present beings, for then most of the Sutra and Tantra teachings would be unnecessary. Also