Chinese
即使对于实践没有用处，但为了留下好的习气，如果想从理解的角度学习，那么这里也是一样的。另外，也不是说没有用处，即使现在的人不像经中所说的那样出现，如果将所有这些念诵修持的次第都完整地进行模仿，那么也会相应地进入那样的加持和经验，因此对自己有很大的利益，并且因为实践没有中断，也会知道能变成特别的利他，现在的愚笨的咒师们，口头上承认净除续部的仪轨是不可或缺的，却只把心思放在赶经忏上，这真是玷污了咒师形象的密咒教法。还有，在金刚手菩萨的时候，除了长寿修法的画像之外，其他的坛城如何绘制并没有明确说明，但在释迦牟尼佛的时候，说要特别绘制三界胜尊，或者说要做坛城彩绘，这也可以类推到其他的坛城。因此，每个主尊都由心髓坛城的本尊众围绕，对于忿怒三界胜尊的坛城，那些实际缺失的部分也应该绘制。然而，因为所有这些续部本身就是为了成就殊胜成就的坛城，所以在那个时候详细地讲述了念诵修持的次第，是为了成就殊胜成就，而对于其他的，则是主要讲述了各自情况下相应的简短事业。一定要知道，无论是依靠哪个出世间的六坛城，不仅能成就这部续部中所说的所有事业和成就，也能成就其他续部之王所说的那些事业和成就。还有，如前所述，如果完整地进行念诵修持的事业，无论是真实的还是模仿的，那么成就息灾等细微事业是毫无疑问的，而且，真实的能无碍地成就，模仿的也能相应地成就。同样，仅仅是圆满了念诵，或者仅仅是念诵近念诵，以及根据情况进行的修持模仿，也能相应地进行火供等细微的事业。
English
Even if it is not useful for practice, but in order to leave good imprints, if you want to learn from the perspective of understanding, then it is the same here. Furthermore, it is not that it is not useful, even if present people do not appear as described in the tantra, if all these stages of recitation and practice are fully imitated, then corresponding blessings and experiences will enter, therefore it is of great benefit to oneself, and because the practice is not interrupted, it should also be known that it can become a special benefit to others. The foolish mantra practitioners of today verbally acknowledge that the purification tantra ritual is indispensable, but only focus their minds on running village rituals, which is truly defiling the secret mantra teachings of the mantra practitioner's image. Also, in the case of Vajrapani, except for the longevity practice thangka, it was not clearly stated how to draw the other mandalas, but in the time of Shakyamuni Buddha, it was said to especially draw the Three Realms Victor, or to make mandala paintings, which can also be inferred to other mandalas. Therefore, each main deity is surrounded by the deity assembly of the heart essence mandala, and for the mandala of the Wrathful Three Realms Victor, those actually missing parts should also be drawn. However, because all these tantras themselves are mandalas for accomplishing supreme accomplishment, the stages of recitation and practice were described in detail at that time, in order to accomplish supreme accomplishment, while for others, the corresponding short activities in each situation were mainly described. It must be known that no matter which of the six transcendent mandalas is relied upon, not only can all the activities and accomplishments mentioned in this tantra be accomplished, but also the activities and accomplishments mentioned in other tantra kings can be accomplished. Also, as mentioned above, if the activities of recitation and practice are fully performed, whether real or imitated, then there is no doubt that subtle activities such as pacification will be accomplished, and the real will be accomplished without hindrance, and the imitation will also be accomplished accordingly. Similarly, merely completing the recitation, or merely reciting the near recitation, and the practice imitations performed as appropriate, can also correspondingly perform subtle activities such as fire offerings.
Chinese
因此能夠成就。再者，依靠念誦儀軌，念誦四百萬遍根本明和十四萬或十六萬遍心咒，也能夠有權力繪製壇城、給予灌頂和進行亡者之事等。眷屬的念誦如果能夠成就最好，即使不能成就也沒有妨礙。對此，如傑札巴等一些人認為，觀修金剛薩埵後，念誦其他本尊的咒語是不允許的，這種想法是不理解要點。根本明是所有本尊的咒語，而心咒雖然是主尊的，但因為主尊遍及所有輪，所以在自生本尊的念誦中，就像自己觀修為主尊而念誦眷屬的咒語是允許的一樣，觀修為眷屬而念誦主尊的咒語也是不允許的。這點必須完全了解。在此續中，第一品根本續是導師自己化現為毗盧遮那佛所宣說的，其後都是由金剛手親自加持為導師而宣說的。此處的金剛手和金剛薩埵意義相同。不僅如此，在十六位菩薩中，金剛部中從最勝的金剛薩埵能作一切者，就是金剛手。因此，對於金剛手，有「比一切佛更早成佛」等等，是以金剛薩埵的身份來讚頌的。因此，對於咒語的本尊們，要從在哪部續中如何加持，以及如何修持的角度來區分相同和不同。例如，像文殊菩薩一樣，如果修持為毗盧遮那佛的形象時，毗盧遮那佛和文殊菩薩是相同的，而不動佛和文殊菩薩是不相同的說法，以及文殊菩薩修持為不動佛時，與之相反的區分，以及修持為佛時，不是菩薩的區分，以及修持為菩薩時，不是佛的區分，以及修持為輪王時，不是輪的區分，以及修持為眷屬時，不是那樣的區分，以及如果文殊菩薩以意之修持的方式來修持，則會轉為意之部，並且是意金剛，以及語和身的修持來修
English
Therefore, it is possible to accomplish. Furthermore, relying on the recitation ritual, by reciting four hundred thousand root vidyās and fourteen or sixteen hundred thousand heart mantras, one also has the authority to draw mandalas, give empowerments, and perform activities for the deceased, etc. It is best if the recitation of the retinue is accomplished, but even if it is not accomplished, there is no contradiction. Regarding this, some, such as Jey Drakpa, think that after meditating on Vajrasattva, it is not permissible to recite the mantras of other deities. This thought is not understanding the key point. The root vidyā is the mantra of all deities, and although the heart mantra is that of the main deity, because the main deity pervades all wheels, in the recitation of the self-generation deity, just as it is permissible to meditate on oneself as the main deity and recite the mantras of the retinue, it is also not permissible to meditate as the retinue and recite the mantra of the main deity. This must be fully understood. In this tantra, the first chapter, the root tantra, was spoken by the teacher himself transforming into Vairocana, and thereafter, Vajrapani himself blessed and spoke as the teacher. The Vajrapani and Vajrasattva in this context have the same meaning. Moreover, among the sixteen bodhisattvas, the one who performs all from the supreme Vajrasattva of the Vajra family is Vajrapani himself. Therefore, for Vajrapani, there are praises such as "Buddha earlier than all Buddhas," etc., in the aspect of Vajrasattva. Therefore, for the deities of mantra, one should distinguish the similarities and differences from the perspective of how they are blessed in which tantra and how they are practiced. For example, like Manjushri, when practiced in the form of Vairocana, Vairocana and Manjushri are the same, and the statement that Akshobhya and Manjushri are not the same, and the distinction that when Manjushri is practiced as Akshobhya, the opposite is true, and the distinction that when practiced as a Buddha, it is not a bodhisattva, and the distinction that when practiced as a bodhisattva, it is not a Buddha, and the distinction that when practiced as a wheel-ruler, it is not a wheel, and the distinction that when practiced as a retinue, it is not that, and if Manjushri is practiced in the manner of mind practice, it will transform into the mind family and is the mind vajra, and the practice of speech and body will
Chinese
也因为变成和那些相似的缘故。以普通人等为例，不要像认为未生怨和见者是一个人，他和东方之子不是一个人那样的以常理来概括。因此，从总体上来说，秘密主尊胜金刚手和金刚萨埵，不要说成绝对的一个或绝对的异体。在此宣说清净续部的场合，（他们）是一个续部，因为他是主尊遍照如来的化现，并且金刚萨埵是所有（本尊）的遍主。修金刚萨埵后，念诵圣救度佛母的咒语等是不好的，舍弃这种邪见吧！这是对自生本尊的观察。此外，此续中何须提及近修等？即使是念诵也有前生念诵，所以要谨慎。因此，续部中说舍弃金刚手之身，进入金刚萨埵之身等，也是对先前化现的如此显现，需要的意义是，那时如火般燃烧的是金刚萨埵的忿怒尊，因为金刚手自身显现了他的身相，所以那些是加持成一体的意思。第二，殊胜无量之大成就，名为手印智慧之最胜成就。此续部之王中说：诸佛之菩提心，证悟无上之境界，胜者所说之智慧，此乃坛城之精华。这是说，通常在念诵等四种有相的修法先行之后，最后的这个大成就才修习。根器敏锐者，即使没有外在的近修等也能成就。首先，要获得从咒语中生起的本尊身相的明相，并且要获得非常稳固的明相。如果之前就能一心专注于空性的意义，那么，这时就在本尊身相的显现上盖上空性的印章来修习，不久之后，修本尊身相时，就能自然显现空性，修空性时，也能毫不费力地显现本尊身相。如果以前没有获得专注于空性，那么，每次
English
Also, because it becomes similar to those. Taking ordinary people as examples, do not generalize with common sense like thinking that Ajatashatru and Drishtha are the same person, and that he and the son of the East are not the same person. Therefore, in general, the secret lord Vajrapani and Vajrasattva, do not say that they are absolutely one or absolutely different. In this context of explaining the purification tantra, (they) are one tantra, because he is the manifestation of the main deity Vairocana, and Vajrasattva is the lord of all (deities). After practicing Vajrasattva, reciting the mantra of Arya Tara and so on is not good, abandon this wrong view! This is an observation of self-generation deity. Furthermore, what need is there to mention near practice etc. in this tantra? Even in recitation there is front generation recitation, so be careful. Therefore, the tantra says to abandon the body of Vajrapani and enter the body of Vajrasattva, etc., which is also a manifestation of the previous manifestation. The meaning of the need is that at that time, the wrathful deity of Vajrasattva was burning like fire, because Vajrapani himself manifested his body, so those are the meaning of blessing into one. Second, the great accomplishment of supreme immeasurable meaning is called the supreme accomplishment of mudra wisdom. In this king of tantras it says: The bodhicitta of all Buddhas, realizing the unsurpassed state, the wisdom spoken by the Victorious Ones, this is said to be the essence of the mandala. This means that usually after the four aspects of practice such as recitation have preceded, this last great accomplishment is practiced. Those with sharp faculties can also achieve it without external near practice etc. First, one must obtain the clear appearance of the deity's body generated from the mantra, and one must obtain a very stable clear appearance. If one has been able to focus one's mind on the meaning of emptiness from before, then at this time, one should seal the appearance of the deity's body with emptiness and practice. Soon, when practicing the deity's body, emptiness will naturally appear, and when practicing emptiness, the deity's body can also appear effortlessly. If one has not obtained one-pointedness on emptiness before, then each
Chinese
从修持仪轨的传承中观修本尊身，大致理解空性的意义，并专注于此进行修持。这因为之前在本尊身上已经完成了明观和专注的修持，凭借明观和安住的力量，此时也能迅速地在空性上获得专注和明观。之后如前一般增广修持，本尊和空性就会成为双运。之后，为了成就本尊明空之性为密咒的体性，如果在本尊心间月轮上安置咒鬘的形象，就必须专注于咒语的声音和形象两者。如果没有安置，就必须观想本尊明空之性即是咒语的自性。然而，安置咒语的形象是更好的。如此专注后，念诵心咒或禁语咒，念诵十万遍，或百万遍，或六百万遍，乃至千万遍，根据根器和情况念诵，本尊和空性就会成就为明咒，成为无量功德和能力的基础。这不是普通修持仪轨时的瑜伽，而是无相瑜伽，因为与真实义佛陀的智慧相符，所以被命名为真实义坛城，为了获得成就的精华，所以是精华坛城，因为本尊是真实成就大手印的因，所以被称为手印智慧，这是诸佛世尊所说的。也就是一切诸佛的智慧，身显空，语响空，意明空三者融为一体的菩提心，最极甚深之处，在此处通过本尊、咒语和空性三者之门，以相似的方式作为道路来证悟。稍微稳固这个瑜伽后，修持六道的成就，在转轮王的坛城中这样说：以乐生乐后，在四个坛城的中央，普贤或大乐，自己也修习后，心中思念（吽，梵文天城体：हुं，梵文罗马音：hūṃ，汉语字面意思：吽），与金刚萨埵平等。