Chinese
因此，不要认为在行续中没有展示本尊修法的瑜伽次第。虽然薄伽梵大多没有展示，但在金刚手灌顶和进入十如实中主要展示了。总之，一切成就都依赖于密咒本尊和如实，如果这些衰损，那么寂静等事业就不会成就。因此，应当通过上师的开示和续部的少许差别来理解。如是等等广说。前面是珍宝，变成了沙滩。嗡 匝拉，梭哈。其上，变成了许多飞舞。嗡 维玛拉，吽。变成了加持。其中心，变成了装饰。须弥山之上，须弥山的中心破裂而出现。从那之中，出现了无数。如是等等，如亲近时一样。然后从前生坛城绘制修法时取出，莲花之上是四方形四门宫殿。珍宝墙壁内部依次是白色、红色、黄色、绿色、黑色五层。飞檐、网格、半网格、东西箭楼等一切特征都圆满具足，方位颜色中央白色，东方红色，南方黄色，西方绿色，北方黑色。内外被欲妙的绸缎覆盖。顶端装饰着金刚和珍宝顶饰。一切特征都圆满具足，由智慧的光芒所成就。顶礼并双手交叉，右手拇指按压左手拇指结手印。那嘛 萨瓦 达塔嘎达 南，萨瓦 塔 乌嘎达 斯帕拉纳 伊芒 嘎嘎纳 康 梭哈。如果成就，据说念诵一百遍。这些都变成了稳固。上面幡幢等也变成了成就。然后从坛城绘制文字时取出，内部坛城，莲月上，那嘛 萨普塔 南，呼噜 梭哈。这是根本咒。吉那吉。薄伽梵 释迦牟尼佛，双手结法轮印，面朝西方。其左侧，莲月之上。那摩 惹纳 扎雅雅，嘿日 米日
English
Therefore, do not think that the stages of deity practice yoga are not shown in the Action Tantra. Although the Blessed One mostly did not show it, it is mainly shown in the Vajrapani empowerment and entering the ten suchness. In short, all accomplishments depend on the secret mantra deity and suchness. If these are impaired, then activities such as pacification will not be accomplished. Therefore, it should be understood through the guru's explanation and the slight differences in the tantras. Thus, etc., are extensively spoken. In front, it is precious jewels, transformed into a sandy beach. Om Tsala, Svaha. Above that, it becomes many flying things. Om Vimala, Hum. It becomes blessed. In its center, it becomes adorned. Above Mount Meru, the center of Mount Meru bursts forth and appears. From that, countless numbers appear. Thus, etc., as in the stage of approaching. Then, taking from the stage of drawing and practicing the front generation mandala, on the lotus is a square four-doored palace. The precious walls inside are sequentially white, red, yellow, green, and black, with five layers. With eaves, nets, half-nets, east and west arrow towers, etc., all characteristics are fully complete, the directional colors are central white, east red, south yellow, west green, north black. Inside and out, it is surrounded by a canopy of desirable silk. The top is adorned with a vajra and precious jewel crest. All characteristics are perfectly complete, accomplished from the light of wisdom. Prostrating and crossing the palms, binding the mudra with the right thumb pressing the left thumb. Nama Sarva Tathagata Nam, Sarva Tha Utgate Spharana Imam Gagana Kham Svaha. If accomplished, it is said to recite a hundred times. These all become stable. Above, banners, etc., also become accomplished. Then, taking from the time of drawing the mandala letters, the inner mandala, on the lotus moon, Nama Saptanam, Huru Svaha. This is the root mantra. Jina Jik. Blessed One, glorious Shakyamuni Buddha, with two hands making the Dharma wheel mudra, facing west. On its left side, on the lotus moon. Namo Ratna Trayaya, Hiri Miri.
English
Tiriṇi Svāhā. Vajradhṛk. From Vajrapāṇi, abiding in meditation. In front of him, to the west, on a round surface. Namo... Cakraya Svāhā. Pervading, all become adorned. To his left, in front of the Bhagavan, above. Oṃ Paśu... Brīya Svāhā. The fierce one, riding. To his left, Namo... Ratini Svāhā. Gaṇapati, with body color, residing in an outward-facing posture. These three deities face east. To the north of the Bhagavan in the east, on a lotus moon disc. Oṃ Jiji Ji... Svāhā. Aro Lik. Ārya Avalokiteśvara, seated in the vajra posture. On the four corners of the outer cloth, eight-petaled lotuses. On top of that, a white vase filled with scented water, adorned with a neck ornament and face decoration. The offering substances arranged on the cloth. Oṃ Tram Bandha Svāhā. Seven times. With the seven mantras of nectar and skillful means, purify with scented water, pour scented water into the left hand, and perform the secret scattering with the right hand's scattering fan. Jina Jik. Seven times. Oṃ Teja... Sādhaya Hūṃ Phaṭ. Thus, the mantra mudrā that generates splendor. All the offering substances become inconceivable implements of divine substances, generating splendor. Action mantra, mantra mudrā of nectar and skillful means, blessed. Jina Jik. Become stable. Below, the blessing of offering torma, purification, etc., is as above, except for the individual differences. Like this, during the practice of the mandala ritual, during the invocation of deities, offerings, praises, etc., and during both the lower and front generation stages, taking the words and mudrās, etc., from the beginning to the end, for the purpose of invoking the deities. As stated in Legs Grub: Flowers that are subsequently suitable, and scented water that is pure, after arranging the offerings in order, also fumigate well with incense, reciting seven times, with these offerings, may the deities be invoked. And as stated in the General Tantra: The vessel for offerings is gold or silver, or copper or crystal or jewel, or made of white cloth, wood or similarly made of stone, conch shell or leaves, or fish skin or porcelain bowl, new and undamaged, having been purified, should be taken. There, the flowers of the Wrathful King's recitation are also placed.
Chinese
让（藏文：རྒྷཾ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）进入，梭哈！如迎请时一样。下面的也应知晓如供养迎请时一样。嗡，萨尔瓦……阿弥利塔，梭哈！从珍宝中……沐浴佛身。如果想广说，于此处世尊……以此具备一切用具的沐浴来沐浴。清净无垢菩提心之界，清净无垢功德之宝藏。一切顶礼赞叹供养之处，为了彻底摧毁四魔之军。于法界清净之身沐浴。嗡，萨尔瓦 达塔嘎达 阿比谢嘎达 萨玛雅 希利耶 吽！诵读语和意，供奉香。善逝三身具足相好，为了利益众生而示现种种色身。如珍宝般远离过失，仅仅是为了世间恭敬侍奉之仪轨。以此无罪诸佛所赞叹之殊胜妙衣擦拭佛身，愿我等能清净烦恼三毒一切障碍，成就三身之体性。嗡 吽 藏 舍 阿 嗡，萨尔瓦 达塔嘎达 嘎雅 维 शोध 尼 梭哈！或者，嗡，萨尔瓦 惹措 阿迪惹纳 梭哈！如是说。三千世界中产生最胜妙之香，以此殊胜妙香涂抹诸能仁之身，如以纯金擦拭一般，愿彼等光芒炽盛。嗡，班杂 刚德 梭哈！或者，阿哈惹等香之咒。由天物所生，颜色善妙转变之，妙衣极其香甜悦意，种种上妙柔软轻薄之衣，供养世间自在等。嗡，班杂 瓦斯扎耶 梭哈！善逝妙身具足相好，以珍宝光芒炽盛庄严其身，虽以菩提分之庄严而美妙，仅仅是为了世间恭敬供养之仪轨。以珍宝璎珞、瑟摩德夏拉，以及殊胜之庄严供养，愿具足菩提分之庄严。嗡，班杂 阿朗嘎惹 瓦布舍尼 梭哈！如是沐浴佛身之偈颂，出自堪布菩提萨埵所著之《无垢供养仪轨》。咒语通用。涂抹之词出自《入行论》。供养妙衣和庄严之偈颂，出自堪
English
Let (Tibetan: རྒྷཾ་, Sanskrit Devanagari:, Sanskrit Romanized:, Chinese literal meaning:) enter, Svaha! As in the invocation. The following should also be known as in the offering and invocation. Om, Sarva... Amrita, Svaha! From the precious... Bathe the Buddha's body. If you want to elaborate, here the Bhagavan... Bathe with this bath that possesses all the implements. The realm of pure and flawless Bodhicitta, the treasure of pure and flawless qualities. The place where all bow, praise, and offer, in order to completely destroy the armies of the four maras. Bathe the body of the pure Dharmadhatu. Om, Sarva Tathagata Abhishekata Samaya Shriye Hum! Recite speech and mind, offer incense. The Sugata's three bodies possess marks and signs, but manifest in various forms for the benefit of beings. Like a precious jewel, free from faults, merely as a gesture of worldly respect and service. By wiping the Buddha's body with this supreme cloth praised by the faultless Buddhas, may we purify all obscurations of the three poisons of afflictions and attain the nature of the three bodies. Om Hum Tram Hrih Ah Om, Sarva Tathagata Kaya Vishodhana Svaha! Or, Om, Sarva Raco Adirana Svaha! Thus say. In the three thousand worlds, the most excellent fragrance arises, with these excellent fragrances, anoint the bodies of the Munis, as if wiping with pure gold, may those lights blaze. Om, Vajra Gandhe Svaha! Or, the mantra of fragrance such as Ahara. Born from divine substances, with well-transformed colors, the excellent clothes are extremely fragrant and pleasing, various excellent soft and light clothes, offer to the Lord of the World and others. Om, Vajra Vastraye Svaha! The Sugata's supreme body possesses marks and signs, and the body is adorned with the blazing light of jewels, although beautiful with the ornaments of the Bodhipakshika, merely as a gesture of worldly respect and offering. By offering precious garlands, semode shala, and supreme ornaments, may we possess the ornaments of the Bodhipakshika. Om, Vajra Alankara Vapushani Svaha! Thus, the verses for bathing the Buddha's body are from the "Stainless Offering Ritual" composed by Khenpo Bodhisattva. The mantra is common. The words for anointing are from the "Entering the Bodhisattva Path". The verses for offering clothes and ornaments are from
Chinese
同样，在“精华”的位置，放入水果、豆类和米饭。这四种食物的咒语和手印与之前的食物相同。“摧毁一切损害”之后，念诵“布吉de 梭哈。”然后供养灯。 再次，在东方，供养供水等，补充供品，焚香等，加持如前。从供水到灯。再次，补充供品，焚香等加持，直到灯，对主尊供养三倍。再次，对北方进行供养，焚香等加持。如迎请时的供水一样，“安乐逝者”等，专注于供品，念诵根本咒“那嘛 萨普达 囊”等。念诵“嗡 孜孜孜”等观音菩萨的咒语加持，直到灯，共两次。再次，对南方进行供养，焚香等加持。如迎请时一样供养供品。代替“那嘛 萨普达 囊”，用金刚手菩萨的咒语加持，直到灯，共两次。这两者的
English
Similarly, in the place of "essence," place fruits, beans, and rice porridge. The mantras and mudras for these four foods are the same as for the previous food. After "destroying all harms," recite "Pūjite Svāhā." Then offer the lamp. Again, in the east, offer offering water, etc., replenish the offerings, incense, etc., and bless as before. From offering water to the lamp. Again, replenish the offerings, bless the incense, etc., up to the lamp, offering three times to the main deity. Again, make offerings to the north, bless the incense, etc. Like the offering water at the time of invitation, "Blissful Gone Ones," etc., focusing on the offerings, recite the root mantra "Namaḥ Saptānāṃ" etc. Recite the mantra of Avalokiteśvara, "Oṃ Zi Zi Zi," etc., bless it, and then offer up to the lamp, twice. Again, make offerings to the south, bless the incense, etc. Like the invitation, offer the offerings. Instead of "Namaḥ Saptānāṃ," bless with the mantra of Vajrapāṇi, and then offer up to the lamp, twice. These two
Chinese
在后续供养的开始，补充供水等所有供品。༈。此外，加持西方的供品，如焚香等。在遍入咒上加上Argham，在迎请的供品上念诵那嘛萨普达南（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）代替。用一遍遍入咒加持，直到灯供一遍。༈。此外，补充所有西方的供品，然后加持焚香等。用自己的咒语供水，念诵自己的咒语代替那嘛萨普达南（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），对猛厉尊念诵一遍。༈。此外，补充所有西方的供品并加持。用自己的咒语供水。念诵自己的咒语代替那嘛萨普达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），对 கூட்ட主念诵一遍。在四个方向各摆放一份供水。其他供品每个方向一份。如果没有容器，必须在焚香前补充所有供品。怙主大悲者，直到金刚持前敬礼。具有颜色且具有光芒，具有力量、眷属和坐骑。以方便和慈悲守护一切世间者，我向你们敬礼。那嘛萨尔瓦（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）到斯度得梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），念诵出现赞颂的咒语。像以前一样加持坛城内摆放的朵玛，如焚香等。特别是在“供品”处，改为“朵玛变成不可思议的神圣物品，产生光辉”。金刚橛向上打开，最后摇动铃铛。毗湿奴（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。鲁扎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。嘎那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。那嘛萨尔瓦达塔嘎达贝哟比夏穆克贝呀（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）萨尔瓦塔康翁嘎得斯帕拉那伊芒嘎嘎那康格里赫内当巴利达卡卡卡嘿卡嘿梭哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。三遍。然后是修行室的。这些是进入念诵，但此时需要或不需要外部朵玛等，需要考虑。出去后，从臂膀上的吉祥中出现的仪轨等意义是供养朵玛的扩展，或者来自臂膀上的吉祥：如此对鬼神供养后，然后对护方神进行供养。因此，从修行室出去后，将两个带有供品的朵玛像内部朵玛一样进行焚香等加持后，神和非天、夜叉、罗刹、饿鬼，直到听后为了利益而降临此处。通过提及鬼神种类的方式进行迎请。任何居住在须弥山顶上的众生，直到