English
With the five mandalas as the basis, and rectifying the essential points with the four approaches of approach and accomplishment. Thus, there are two: grasping the basis of accomplishment, and rectifying the essential points of accomplishment and bestowing empowerment. The first has five points: the teacher who accomplishes, the Vajra King; the retinue with whom one accomplishes; the place where one accomplishes; the resources upon which one relies to accomplish; and the time when one accomplishes. The first is: From the Root Tantra: "The Lama, the Vajra Wheel King, is the treasure of supreme qualities, inexhaustible even if questioned by the world, able to overcome obstacles, and complete with empowerment and transmission." Thus, having pure view, meditation, and conduct, he has become the treasure of supreme qualities; being skilled in all transmissions, reasoning, and instructions, his knowledge is inexhaustible; being complete with empowerment, transmission, and instructions, and having pure vows, he is able to keep secrets; not letting explanation and accomplishment be interrupted, he possesses skillful means and compassion to guide others. The second is: As previously explained, generally possessing all the qualities of a vessel for students, and specifically, from that, the four verses beginning with "The mantra-holder of the Vajra Holder," refer to the Vajra Throne who is skilled in explanation, the mantra woman who knows the art of union, the brave and steadfast Kankira, the Vajra Crow who maintains warmth, the Vajra Eye who can avert seeing, the Vajra Artisan whose voice is melodious and skilled in tasks, the Vajra Cook who is skilled in cooking and eloquent, the Vajra Dust-sweeper who is skilled in internal and external signs, etc., showing the retinue connected in groups in various direct and indirect ways. The third is: From that: "The supreme sacred place of accomplishment, the distinctions of faults and qualities, must be examined and known, and then applied to acceptance and rejection." Thus, there is no harm from yakshas or flesh-eaters, no danger from thieves, wild animals, etc., blessed by the feet of the teacher and having great blessings, blessed by the attainment of the vidyadharas of the past, pleasing and delightful due to the good omens of heaven, earth, and space, and especially easy to accomplish because it is in accordance with the teachings, etc. In a place endowed with auspicious qualities, a three-story accomplishment chamber is built, surrounded by three levels of surrounding houses, and smeared with substances that pacify harm. This is what is to be done. From the Fierce Lightning: "The peaks where mountains gather, sandalwood forests, flower gardens, delightful
Chinese
在吉祥喜悦的地方， 应绘制坛城。 天、地、虚空等， 应妥善观察后行事。 《幻化次第》中说： 获得后，应如荟供的数量， 大小适宜。 内外中间具备的处所， 以珍宝涂饰守护， 珍宝幻化的宫殿， 令人向往之事极其重要。 第四， 根本续中说： “在那里，资具丰盛， 随心所欲观看，无有阻碍。” 如是等所说，第五， 修法之物秘密的用具是： 颅骨等修法的三所依加持物，以及 稀有的誓言物，干净的班杂等，成就悉地的物品和非共同的灌顶之物等。 供品清净的用具是： 内外的受用， 药、朵玛、血供， 乐器的差别， 修法处和坛城装饰的差别等等。 遣除障碍违缘的用具是： 消除疾病的药物和医生， 遣除敌人的武器， 遣除魔障的驱魔烧施之物等等。 生活必需的用具是： 衣服、坐垫、饮食等，若不成就，为了能够迁延时日，应加倍储藏。 最上需求的用具是： 为了断除修行中的疑惑，应聚集共同和不共同的经、律、论和口诀，并且使剩余的五种用具运用自如。 第五， 总的来说，春夏秋冬四季的最初，即四个季度， 具体来说，太阳增长的时期为北行，月亮增长的时期为上弦月。 其中，从初八到十五之间，如国王星宿汇聚之时，从吉祥的星宿组合开始修法是吉祥的。 根本续中说： “如此结合的节日， 必须观察后掌握要点， 从明智者的支分中， 得知后妥善结合。 吉祥天神之日， 结合和吉祥时辰等， 是世间表相的分别， 观察则出现吉祥之兆。” 《集密意灌顶》中说： “时间是春夏秋冬的， 四个季度都非常吉祥， 从初八到十五之间， 吉祥的星宿是吉祥的根本。”ླང་。 并且，关于星宿，在《文殊根本续》中说：吉祥的日子与星宿相合，火星、金星、月亮，以及其余的星宿，在一切殊胜的事业中，这些殊胜的星宿总是，第四个与日子相合，在地上世间的一切，所行之事都能成办。并且，尾宿、觜宿自身，以及胜宿和室宿的上半和下半，船宿和天角宿，在念诵之时最为称赞，在这些星宿之时，咒语都能成就，也能赐予成就之义。在这些星宿之时，也应当绘制坛城。此外，在根本续中，春夏秋冬的四个季节，依次开示了对于息增怀诛的事业各自修持是吉祥的，以及得到经卷或者摄集陀罗尼，以及圆满了十种学处并达到解脱的程度，也被说是时机。还有，修持多久的时间呢？如果从成熟弟子的角度来说，六个月或者一年等等，直到成就的征兆没有确定之前，都要那样修持。如《黑鲁嘎集续》所说：如年或月的数量，以具足方便和仪轨来行持，安住在无漏显现的道上，成为无生无灭之身，掌握无数劫的寿命，见到真实的意义，没有怖畏。并且，对于信解弟子来说，就像二十一天或者十一天那样，要完整地修持息增怀诛四种事业。特别是灌顶的时机，是念诵修持圆满后生起殊胜之心的时机。如《决定胜解》中所说：最初生起菩提心进入之时，圆满地给予十种物质灌顶。并且，第二，端正修持的法本并给予灌顶，如根本续中所说：聚集金刚，修持念诵，亲近以及修持，以及结合大修持。如是所说，念诵修持的四种支分有两种，即决定圆满和信解弟子。第一种是，如实地见到法性，完全证悟三种坛城不杂乱，由此，在欲求心之瑜伽上获得稳固，进入辨别大种姓的瑜伽，是结合殊胜成就大乐遍行瑜伽的无间道。
English
In a place of auspicious joy, a mandala should be drawn. The sky, earth, and intermediate space, should be well examined before actions are taken. And from the "Illusion Sequence": Having obtained, according to the number of gatherings, appropriate sizes should be made. A place with inner, outer, and intermediate spaces, should be protected with precious coatings, A precious, emanated palace, desirable deeds are extremely important. Fourth, From the Root Tantra: "There, resources are abundant, viewed as desired, without obstruction." As stated, from the five: The secret implements for practice are: skull cups, etc., the three blessed supports for practice, and rare samaya substances, pure baṃas, etc., substances for accomplishing siddhis and uncommon substances for empowerment. The pure implements for offerings are: outer and inner enjoyments, medicine, torma, rakta, different kinds of musical instruments, differences in the decoration of the practice room and mandala, etc. The implements for averting obstacles and adverse conditions are: medicines and doctors for curing diseases, weapons for averting enemies, substances for dispelling obstructing spirits, such as exorcism and fumigation, etc. The implements for essential livelihood are: clothes, cushions, food, and drink, etc., which, if not accomplished, should be stored in double quantities to allow for delay. The implements for supreme need are: common and uncommon tantras, agamas, and instructions for cutting doubts in practice should be fully assembled, and the remaining five implements should be mastered. Fifth, In general, the beginning of the four seasons of spring, summer, autumn, and winter, i.e., the four quarters, Specifically, the time when the sun increases is the northern course, and the time when the moon increases is the waxing moon. Among these, from the eighth to the fifteenth day of the lunar month, it is auspicious to start practice from an auspicious conjunction of planets and stars, such as when the royal star Phurba is assembled. From the Root Tantra: "Such a combined festival, must be examined and the key points grasped, from the branches of the wise, knowing, combine well. The auspicious day of the deity, conjunctions and auspicious times, are the discriminations of worldly appearances, if examined, auspicious signs will arise." From the "Gathering of Bliss Empowerment Instructions": "The times are the seasons of spring, summer, autumn, and winter, the four quarters are very auspicious, from the eighth to the fifteenth day, auspicious planets and stars are the basis of auspiciousness."ླང་. And, regarding the constellations, it is said in the Root Tantra of Manjushri: Auspicious days are in harmony with the constellations, Mars, Venus, and the Moon, as well as the remaining constellations, in all supreme activities, these supreme constellations are always, the fourth one in harmony with the day, in all the worlds on earth, the actions performed will be accomplished. And, the constellations Mula and Krittika themselves, as well as Bharani and Shatabhisha, both the upper and lower halves, the constellations Rohini and Uttara Ashadha, are most praised at the time of recitation, at these constellations, mantras will be accomplished, and they will also grant the meaning of accomplishment. At these constellations, one should also draw mandalas. Furthermore, in the Root Tantra, the four seasons of spring, summer, autumn, and winter are taught in sequence as auspicious for performing the activities of pacifying, increasing, magnetizing, and wrathful respectively, as well as obtaining scriptures or collecting dharanis, and when one has perfected the ten precepts and reached the level of liberation, it is also said to be the right time. Also, how long should one practice? If it is from the perspective of a maturing disciple, one should practice for six months or a year, etc., until the signs of accomplishment are not confirmed. As it is said in the Heruka Assembly Tantra: According to the number of years or months, by practicing with skillful means and rituals, one abides on the path of stainless appearance, becoming a body without birth or death, mastering life for countless eons, seeing the true meaning, without fear. And, for a believing disciple, one should practice the four aspects of approach and accomplishment completely for twenty-one days or eleven days, for example. In particular, the time for empowerment is the time when a special mind arises after the completion of recitation and practice. As it is said in "Definite Ascertainment": At the time of initially generating bodhicitta and entering, one should fully bestow the ten material empowerments. And, secondly, to straighten the text of practice and bestow empowerment, as it is said in the Root Tantra: Gathering vajras, practicing recitation, closeness, and accomplishment, and combining great accomplishment. As it is said, there are two types of the four aspects of recitation and practice: definite completion and believing disciples. The first is: having seen the nature of reality as it is, having fully realized the three mandalas without confusion, thereby gaining stability in the yoga of desire and mind, entering the yoga of distinguishing the great lineages, it is the uninterrupted path of combining the supreme accomplishment with the yoga of great bliss.
Chinese
四种之中，第一是念诵：与次第安立相关联。根本成就法中说： “黑汝嘎的成就法中， 宣说了念诵成就四种， 因为与次第安立相关联， 所以称为念诵。” 这是如此说的。第二是近念诵：进入秘密坛城的门后，因为具有加持而接近成就。其中说：“在饮血嬉戏的坛城中， 进入秘密之门后，因为具有加持， 所以称其为近念诵。” 这是如此说的。第三是成就：进入到成簇会众的真实成就中，如果没有成就，则以增补仪轨等，直到成就的征兆确定为止，一直进行成就。其中说：“在金刚部的成就中， 因为没有任何间隔和眼神游移， 所以因为执持殊胜的论典， 所以称其为成就。” 这是如此说的。第四是大的成就：当征兆和迹象确定后，在最后的夜晚，为了自己获得成就，通过采取大呼吸的瑜伽方式，之后，为了他人的利益而进入灌顶的事业。其中说：“在饮血事业的次第中， 因为瑜伽士持有热力的力量， 为了显现殊胜的意义， 所以称其为大的成就。” 这是如此说的。第二是信解学修：即使没有获得禅定的稳固，也通过信解而将一般的相貌作为道。其中有四种，第一是念诵也有两种：前行和念诵的真实支分。第一是：自己的基础身是普贤，寂静，对于大殊胜来说，愤怒坛城，共同和不共同两种，无论哪一种，将本尊身安立在坛城中的阿努自宗的方式，通过修持，以夜晚、时间、数量三种中的任何一种，进行基础念诵的补足。如《怖畏电光》中说：“不是时间、数量和征兆， 念诵圆满最为重要。” 这是如此说的。这样，对于根本念诵已经完成的导师，如果弟子祈请，则观察法器，在看到是法器后，进行驱除障碍和保护，也宣说了清净相续的诀窍后，为了导师自己允许本尊，而进入念诵的补足。第二种有两种：总说和， 解释其意义。第一