English
Therefore, the number of recitations for mantras that purify the evil paths is not specified. The two lamas agreed, and through the two methods of peaceful and wrathful, first the peaceful practice is performed, and then the wrathful practice is performed. However, relying on this great method of accomplishment, there does not seem to be a detailed explanation of how to perform extensive recitations. Here, extensive recitations are divided into two types: one is the method of reciting in sequence from the opening of the door to the deva and human vehicles, etc.; the other is a slightly abbreviated method, first opening the door, and then the recitation of the sutra itself. It has not yet manifested, and there is no promise of "I am this," because the nature of the mind is not established in color, shape, or form, so it has become the basis of error. Although there is a so-called "I" in the nature of the minds of all sentient beings, because it has not manifested, it is called the "hidden I." If one believes that there is karmic ripening of black and white deeds, then it exists; if one believes that it does not exist, then one believes that it does not exist. In the case of Dzogchen, if there is attachment, then the benefits and harms of cause and effect exist; if attachment is purified, then cause and effect will not cause harm, which arises from error. Dharma Lord Dampa Rinpoche said, "Because of the difference in this view, many profound modified views have arisen. Most are common among present-day yogis and meditators." They generally correct the certainty of view with the nine vehicles of ultimate certainty, as well as similar bases and common errors. Then, the supporting conditions and branches of the path are of two types: the branch of accomplishment and the branch of knowledge. Because one must accomplish after knowing, the branch of knowledge is explained first, divided into two types: the object of knowledge and the basis of knowledge, which are the tantras of words and letters, and the six doors of the tantras. Establishing these is demonstrated through three sets of keys of knowledge. This can also be divided into two types: tantras also have tantras of the blessing lineage and tantras of the prophecy lineage. This is the key to establishing it. Among them, there are two keys to establishing the very extensive key: the key to establishing the teachings of the blessing lineage and the key to establishing the teachings of the prophecy lineage. The first is further divided into two types: establishing the guiding doors used alongside the tantras, which are the tantra chapters.
Chinese
第五部中清楚地显示出来。将续部的六门归纳为二门而确定的钥匙有两种：一般和特殊两种。分开的支分有六个，联系的根本经有四个，发出的根本有三个，在续部第四十六品中有详细的显示。特殊的钥匙是：分开的支分有六个，解脱的根本经有四个，发出的根本，即是那个本身等等三个。喜欢按照第一种方式的两种观点中的后一种来解释。开启之门的修持非常重要的原因是：一般来说，是所有佛陀的心意秘密，是所有金刚乘教言的汇集者。特别是在续部总义、经、意合一的开场白和引出话题的时候，金刚手菩萨亲自为了同伴眷属和理解的眷属们请问了续部。世尊涅槃后二十八年，五位具有神圣血统的女性以二十三个祈请偈颂祈请，秘密主在瑞玛拉雅山顶显现，通过十二种续部产生的方式来消除痛苦。特别是应阿难陀或持明国王根扎惹的请求，为了详细阐述续部之王，开启此传承的成熟和解脱之门时，从一开始就对秘密主进行修持非常重要，因此也说了要依靠具有誓言的坛城。但此时为了容易进入，以及神斯达贡的意愿和丰盛，所以设置了一个谷物堆。如果与前置本尊有关联，则设置主尊和八位眷属女神，以及四门等十三堆。这样在坛城的中央，以逝者食子和末尾水两种前行供品围绕。两个宝瓶与灌顶和恶趣救度有关，因此不需要。此外，金刚铃等所有需要的物品都准备好。然后舒适地坐在座位上。修习续部是：上师和吉祥金刚手菩萨被佛陀和菩萨的眷属围绕，在面前的虚空中，以班杂萨玛扎（藏文，བཛྲ་ས་མཱ་ཛཿ，梵文天城体，वज्रसमाजः，梵文罗马拟音，vajrasamājaḥ，汉语字面意思：金刚集合）唤醒的面前，我和
English
It is clearly shown in the fifth section. There are two keys to determining the six doors of the tantra, which are summarized into two doors: general and specific. The branches of separation are six, the root sutras of connection are four, and the roots of emanation are three, which are described in detail in the forty-sixth chapter of the tantra. The special key is: the branches of separation are six, the root sutras of liberation are four, and the roots of emanation are the very nature itself, etc., three. It is pleasing to explain according to the latter of the two views of the first method. The reason why it is very important to practice the opening door is that, in general, it is the secret of the minds of all Buddhas and the collector of all Vajrayana teachings. In particular, from the introduction and the occasion of raising the topic of the tantra, general meaning, sutra, and intention combined, Vajrapani himself requested the tantra for the sake of the accompanying retinue and the understanding retinue. Twenty-eight years after the passing of the Teacher, five women of noble lineage prayed with twenty-three verses of supplication, and the Lord of Secrets appeared on the summit of Mount Rimala, dispelling suffering through the twelve ways in which the tantra arose in the past. In particular, at the request of Ananda or the King of Vidyadharas, Kunjara, in order to extensively explain the King of Tantras, when opening the door of maturation and liberation of this lineage, it is very important to practice the Lord of Secrets from the very beginning, and it is also said to rely on the mandala of vows. However, at this time, in order to make it easy to enter, and because of the intention and abundance of the god Stagön, a heap of grain is arranged as the basis for what is to be done. If it is related to the front generation, then thirteen heaps are arranged, including the main deity and the eight attendant goddesses, and the four doors. Thus, in the center of the mandala, it is surrounded by the two preliminary offerings of the deceased offering and the final water. The two vases are not needed because they are related to empowerment and deliverance from the lower realms. In addition, all necessary items such as vajra bell are prepared. Then sit comfortably on the seat. Practicing the tantra is: the lama and glorious Vajrapani are surrounded by the assembly of Buddhas and Bodhisattvas, in the sky in front, in front of the awakened with Vajrasamājaḥ (藏文，བཛྲ་ས་མཱ་ཛཿ，梵文天城体，वज्रसमाजः，梵文罗马拟音，vajrasamājaḥ，汉语字面意思：金刚集合), I and
Chinese
等同虚空一切众生，从金刚阿阇黎，佛陀荣光开始，汇集并回向于大菩提。念诵三遍或一遍，净化相续后，以 扎 吽 榜 霍 将会众融入自身。一切法皆为自心之显现，亦如幻象。于此境界稍作安住。之后进行自生：念诵 嗡 梭巴瓦修达 萨瓦达玛 梭巴瓦修多 昂，以此缘起，如幻显现亦不可得，化为空性。于空性中，在莲花和日轮之上，从吽字化现五股金刚杵，以吽字标帜，由此放出光芒，利益众生。收摄融入后，自身即成薄伽梵秘密主金刚手，身色蓝色，具大火焰光芒，一面二臂。面露微笑，龇牙咧嘴。三目赤红圆睁。胡须眉毛赤黄色，头发竖立，具有金刚毛发。右手持金刚杵，左手作忿怒印。上身以狮子皮、花色绸缎和蓝色丝绸遮蔽，下身围以虎皮。佩戴蛇饰和珍宝头冠。双足右屈左伸，安住于火焰之中。其额间有白色嗡（藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉间有红色阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），心间有蓝色吽（藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。从吽字放出光芒，以智慧之轮，于前方虚空中，以班杂萨玛扎迎请。以 扎 吽 榜 霍 融入无二。以 谛叉 班杂 耶 梭哈 使之稳固。于顶轮五处，嗡 吽 创 赫 阿 安住，从融化中生起五种智慧之水流，灌顶加持，不动佛成为主尊，作为头饰。再次从三处之字放出光芒。迎请三金刚之坛城众神融入，从而获得加持。之后进入念诵阶段，于自身命脉之中，生起与自身无别的智慧勇识。其心间金刚杵的中心，吽字被念诵的咒鬘围绕，从中放出光芒。照亮三界一切。净化恶趣。解脱一切有情众生心识烦恼的束缚。
English
All sentient beings equal to the sky. From the Vajra Master, the Glorious Buddha, gather and dedicate to the Great Bodhi. Recite three times or once to purify the lineage. By Jaḥ Hūṃ Baṃ Hoḥ, gather the assembly field into oneself. All phenomena are merely appearances of one's own mind, like illusions. Rest in that state for a moment. Then, generate oneself: By reciting Oṃ Svabhāva Śuddhaḥ Sarva Dharmāḥ Svabhāva Śuddho 'Haṃ, the illusory appearance becomes emptiness, unattainable. From the state of emptiness, on top of a lotus and solar disc, from Hūṃ arises a five-pronged golden vajra, marked with Hūṃ, from which light radiates, benefiting sentient beings. Gathering back and becoming complete, one becomes the Bhagavan, the Lord of Secrets, Vajrapani, with a blue body, blazing with great light, one face and two arms. The face is smiling, baring fangs. Three eyes are red and round. The beard and eyebrows are reddish-yellow, the hair spirals upwards, with vajra-like body hair. The right hand holds a vajra, and the left hand makes a threatening gesture. The upper body is covered with a lion's skin, colorful silk, and blue silk, and the lower body is wrapped with a tiger skin. Adorned with snake ornaments and a jeweled crown. Both feet are in a posture with the right leg bent and the left leg extended, residing in a blazing fire. On the forehead is a white Oṃ (藏文：ༀ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), on the throat is a red Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), and on the heart is a blue Hūṃ (藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). From the Hūṃ, light radiates, and with the wheel of wisdom, in the sky in front, invite Vajrasamājaḥ. By Jaḥ Hūṃ Baṃ Hoḥ, merge into non-duality. By Tiṣṭha Vajra Ye Svāhā, make it stable. At the five places on the crown, Oṃ Hūṃ Traṃ Hrī Āḥ abide, and from the melting arises a stream of five wisdoms, bestowing empowerment, with Akṣobhya becoming the lord, adorning the head. Again, from the syllables at the three places, light radiates. Inviting the deities of the three vajras, they merge and bestow blessings. Then, when it comes to recitation, in one's own life force, arises a wisdom being identical to oneself. At its heart, in the center of the vajra, the syllable Hūṃ is surrounded by a rosary of mantras to be recited, from which light radiates. Illuminating all three realms. Purifying the lower realms. Freeing all sentient beings from the bonds of mental afflictions.
Chinese
思维从苦难中解脱，被带到佛的净土。 嗡 呢拉姆巴拉达拉 瓦吉拉帕尼 阿嘉巴亚地 梭哈。念诵四百万遍。然后，业力净化恶道的咒语：嗡 达哈达哈 萨瓦 纳拉卡 嘎地 嘿敦 吽 帕特。嗡 巴扎巴扎 萨瓦 普瑞达 等等。嗡 玛塔玛塔 萨瓦 迪亚卡 等等，与根本咒语结合，念诵一百万遍。最后，合掌祈祷：世尊，请您使我和无边众生从心、罪、业障、过失和堕落的束缚中解脱。这样祈祷后，用 嗡 瓦吉拉 阿尔甘 普拉地扎 梭哈 等供养。用值得赞颂等赞颂。用百字明和未找到等忏悔。 瓦吉拉 穆：智慧尊降临。誓言的轮涅融入自身。将自身收摄到心命吽的音声之间。然后安住于融入不可思议之法界的境界中。从那境界中刹那间再次升起，观想头顶上的 吽 字融化，身体充满金刚盔甲，通过回向善根和表达证悟来圆满。这是因为难以找到汇集经部旁注的典籍，所以才将念诵仪轨记录下来。为了前置生起的需要，灌顶、安住和加持以及火供等，必须依靠前置生起的坛城来进行。因此，我认为此时进行念诵，只需自生起即可。这样念诵的利益是，平息障碍和违缘。诸神欢喜，加持相续。成为学习正行三摩地的堪能之器。建立基、道、果三者的特殊缘起。成熟自己的相续。生生世世被殊胜本尊摄受。金刚上师的事业，能自在坛城的事业。开启成熟解脱之门，能自在生起圆满次第的修持等，有无量利益。因此，对于初学者来说，预先进行意乐观修和念诵非常重要，所以这样宣说。之前的六种安住观修，在这里好好地修持一周。这些已经阐述了作为前行之事业。现在进入真实念诵时，仪轨的差别在于，根本续《普集智慧经》和总经《调伏意密》的