Chinese
因此，对于身体的所依，内外的擦擦，泥塑像等等；对于语的所依，经书；对于意的所依，各种法器；对于权力的物品，宝瓶、五甘露等等；对于修法的物品，嘎巴拉，血、酒、朵玛等等；对于供养的物品，鲜花等等；对于遣除障碍的普巴橛，芥子，古古，以及息灭疾病的药物等等；对于遣除敌害的武器；此外还有鼓、海螺、钹等等；伞、幢、幡、帷幔、唐卡等等各种必需品；以及作为生计的食物用具，如策津、嘎尔其、匝嘎、匝地、达杰、达仲、坚德、芒萨玉朵、匝达热、金刚旭、金刚滚都觉、金刚嘎达热等等，所有需要的都应准备好。 而且，根据上师的口头传承，策津是糌粑，嘎尔其是煮熟的荞麦，匝嘎是酒，匝地是豌豆，达杰是酥油，达仲是奶渣，坚德是红糖酥油，芒萨玉朵是肉馅，匝达热是盐，金刚旭也是酒，金刚滚都觉是盐，金刚嘎达热是肉。有些伏藏品的解释与此略有不同。 如果这些东西没有准备好，为了补充，就摆放在空地上。总之，不要把这些东西看作是普通的物品。如《道次第》中所说： 衣服饰品及饮食秘密物， 修法用具五者亦如是， 坛城用具供养之物品， 成就之基及除障之物， 清净用具皆当善备办， 分为三份加持而享用。 因此，第五个圆满是时间圆满，即导师、处所、眷属、用具都齐全的时间。特别是进入修法的时间，如《续部·怒电》中所说： 初八开始往上数， 吉祥星宿极佳时， 广行菩提之行为， 清晨之时绘坛城。 如是等等。或者说是接受修法的时间，灌顶的时间，成熟后进行调伏的时间，共有三种。第一种可以通过《怒电》的教证来了解。第二种是获得别解脱戒和菩萨戒的时候。
English
Therefore, for the support of the body, inner and outer tsakli, clay statues, and so on; for the support of speech, scriptures; for the support of mind, various hand implements; for the objects of power, vase, five elixirs, and so on; for the objects of practice, kapala, blood, alcohol, torma, and so on; for the objects of offering, flowers, and so on; for averting obstacles, phurba, mustard seeds, guggul, and medicines for pacifying diseases, and so on; for averting enemies and obstacles, weapons; also drums, conches, cymbals, and so on; umbrellas, banners, flags, curtains, thangkas, and so on, various necessary items; and also food and drink for sustenance, such as tsezin, galchi, zaga, zagti, daja, datrom, jande, mangsa yudok, tsataru, vajra shuk, vajra kuntugyu, vajra katari, and so on, all necessities should be prepared. Moreover, according to the oral tradition of the previous lamas, tsezin is tsampa, galchi is boiled buckwheat, zaga is chang (Tibetan beer), zagti is peas, daja is butter, datrom is curd, jande is brown sugar butter, mangsa yudok is meat filling, tsataru is salt, vajra shuk is also chang, vajra kuntugyu is salt, vajra katari is meat. Some treasure texts have slightly different interpretations. If these are not prepared, they should be arranged in an open space to supplement. In short, do not regard these as ordinary objects. As it is said in the Lamrim: Clothes, ornaments, food, drink, secret objects, The five practice implements as well, Mandala implements, offering substances, The basis of accomplishment and the averting of obstacles, Gathering pure implements, Divide into three parts, bless and enjoy. Therefore, the fifth perfection is the perfection of time, which is the time when the teacher, place, retinue, and implements are all complete. In particular, the time to engage in practice, as it is said in the Tantra Ngamglok: Starting from the eighth day of the waxing moon, At the most auspicious constellations, Greatly engage in the conduct of enlightenment, In the morning, draw the mandala. And so on. Or it is the time to take up practice, the time of empowerment, the time to tame after ripening, there are three. The first can be understood through the authority of Ngamglok. The second is when one obtains the Pratimoksha and Bodhisattva vows.
Chinese
《 निश्चितार्थ》中说：“最初生起菩提心之时，圆满给予十种物质灌顶。”第三，《秘密藏》中说：“三十六个昼夜，或十二、十四、十六个昼夜，成就自在种姓之圣者。”因此，第六个圆满的修行者是指示给师徒众人。第二，以四种修持来端正论典，即四种修持：念诵和近念诵，修持和大的修持。如《续部·秘密藏》中所说：“念诵和近念诵，修持和大的修持。”因此，通过这四种意义来阐述。一般来说，首先是向获得灌顶之地的敏锐金刚上师献上灌顶请求，弟子准备资具，上师安住于意念中，从准备到念诵，念诵多少昼夜的一半是近念诵，除了最后一个晚上之外，在灌顶时进行四座或六座会供是修持，最后一个晚上出现好的征兆和预兆，获得成就之前是大修持，这四种修持中，第一种有两种：基础念诵和补充念诵。第一种基础念诵是必须做的，如《道次第》中所说：“为了念诵之义，事先要做，圆满一切事业。”根本文中说：“在具备处所特征的地方，圆满一切前行之法，在见解法界智慧无二无别的状态中，以随顺意义和文字的方式修持，直到未获得对本尊的稳固之前，念诵成熟，是为学徒。”如是说。也就是说，按照集经和幻化的方式，通过上师口诀善加掌握，进行寂怒本尊百尊的念诵，或者如果愿意，从前行金刚手到阿努，对坛城的一切本尊进行计数念诵，似乎是好的，因为太多会导致懒惰。简而言之，如果按照旧译噶玛和伏藏的噶举总集或个别传承中的任何一个，按照各自的修持仪轨圆满完成念诵和修持，也能涵盖一切，如续部中所说：“成就一个善逝，即一切之自性。”新派的人如果对一个无上瑜伽本尊进行念诵，也能涵盖其他本尊，特别是珠
English
From the "Definite Meaning," it says, "Initially, when generating Bodhicitta, the ten material empowerments are fully bestowed." Thirdly, from the "Secret Essence," it says, "For thirty-six nights, or twelve, fourteen, or sixteen nights, the supreme of the empowered lineage is accomplished." Therefore, the sixth, the accomplished practitioner, is identified for the teacher and retinue. Secondly, rectifying the texts with the four approaches of recitation and accomplishment, which are four: recitation and near recitation, accomplishment and great accomplishment. As stated in the tantra "Secret Essence": "Recitation and near recitation, accomplishment and great accomplishment." Therefore, it is taught through these four meanings. Generally, first, one offers the request for empowerment to the vajra master who has attained the ground of empowerment, the sharp one. The student prepares the materials. The lama abides in samadhi, and from the preliminaries up to the recitation is recitation. Half of the nights spent is near recitation. Except for the last night, performing the four or six feasts during the empowerment is accomplishment. On the last night, when good signs and omens arise, and before taking the siddhi, is great accomplishment. Among these four, the first has two: the basic recitation and the supplementary recitation. The first, the basic recitation, is definitely necessary, as stated in the "Stages of the Path": "For the sake of recitation, what is to be done beforehand, all the complete actions are to be finished." In the root text, it says, "In a place endowed with characteristics, having completed all the preliminary practices, meditating from the state of realizing the inseparability of the wisdom of the sphere of reality, following the meaning and the letters, until stability in the yidam is not attained, the recitation matures, this is the student." So it is said. That is, according to the system of the Gathering Sutra and Illusion, through the guru's instructions well grasped, performing the recitation of the hundred deities of peaceful and wrathful deities, or if one is inclined, from the preliminary Vajrapani to Anu, it seems good if one has just counted the recitation for all the deities of the mandala, because too much will become a cause of laziness. In short, if one completes the recitation and accomplishment according to their respective sadhana texts for any one of the early translation Kama and Terma Kagyü general or specific transmissions, it also covers everything, as stated in the tantra: "Accomplishing one Sugata is the nature of all." Even the New School practitioners, if they have completed the recitation of one unsurpassed deity, it covers the others, and in particular, the rosary
Chinese
因为上师们也是那样认为的缘故。第二，关于意乐弟子的有两种，一是事先要做的修持，二是坛城事业的次第。第一，是进入灌顶时必须做的。格敦索南坚赞的仪轨中说：弟子向圆满了金刚持灌顶之水，持有三律仪宝藏，对于教理和因果之法没有迷惑而通晓的上师献上请求。之后，上师拿着宝瓶，分为前行、正行、结行三部分，各自随自己意乐的本尊，尽力完成数量的修持。在此期间，弟子按照目录，如上师所说，积聚一切所需的物品。因为这与之前的修持不同，所以如幻化部的规矩一样，被称为近修或灌顶的修持。在这里也需要像经部灌顶前一样进行。现在萨迦派在道果的时候也有这样做的实践。根本上说，第一是上师如上所述，尽力完成本尊数量的修持。那么，应该如何做的规矩呢？上师在寂静处闭关，像经部灌顶阿努的传承的息增怀诛事业一样，分为四座，或者玛哈瑜伽幻化部的息增怀诛事业分为四座。如果资具完备，则根据情况，在每座之间，按照仪轨修持大会供的息部宝瓶和忿怒部秘密宝瓶。弟子如前在积聚资具圆满的章节中所说的那样积聚，并努力进行曼荼罗、百字明等积资净障的瑜伽。总之，上师修持时，修持、生起次第等四支圆满的方式如上所述。各个不同的坛城，也实际上圆满了这四支。特别是根本的玛哈、阿努两个坛城，这四支圆满的方式在仪轨中可以了解。第二，事业的次第有两种，一是修持时坛城的事业次第，二是大修时获得成就后的灌顶事业。第一，金刚事业次第中说：土地平整和度量线，颜料和绘制的方式，开光布施
English
Because the masters also think that way. Second, there are two types of disciples of aspiration: first, the practice to be done in advance, and second, the order of mandala activities. First, it must be done before entering the empowerment. In the ritual of Gonton Sonam Gonpo, it says: The disciple offers a request to the master who has completed the Vajradhara empowerment, holds the three vows, and understands the teachings and the law of cause and effect without confusion. Then, the master takes the vase and divides it into three parts: preliminary, main, and concluding. Each completes the practice of the number of deities according to their own wishes. During this time, the disciple accumulates all the necessary items as stated in the catalog, as instructed by the master. Because this is different from the previous practice, it is called close practice or empowerment practice, as is known in the tradition of the Magical Net. Here, it is also necessary to do it like before the Sutra empowerment. Nowadays, the Sakya school also has this practice during the Lamdre. Basically, the first is that the master, as mentioned above, completes the practice of the number of deities as much as possible. So, what is the rule of how to do it? The master retreats in a secluded place and divides it into four sessions, like the peaceful and wrathful activities of the Sutra empowerment Anu lineage, or the peaceful and wrathful activities of the Mahayoga Magical Net into four sessions. If the equipment is complete, then, according to the situation, between each session, practice the peaceful vase of the great assembly and the wrathful secret vase according to the ritual. The disciple accumulates as mentioned above in the chapter on accumulating complete equipment, and strives to perform the yoga of accumulating merit and purifying obstacles such as mandala, hundred-syllable mantra, etc. In short, the way the master completes the four branches of practice, generation stage, etc. during the practice is as described above. Each different mandala also actually completes these four branches. In particular, the way the two fundamental Maha and Anu mandalas complete these four branches can be understood in the ritual. Second, there are two orders of activities: first, the order of mandala activities during practice, and second, the empowerment activities after attaining accomplishment during great practice. First, the Vajra Activity Order says: The ground is level, the measuring line, the color and the way of drawing, the consecration and offering.
Chinese
应知以十种功德增长。如《业簿》所说： “第一，完全占据土地；第二，安住于准备；第三，进入西方。” 关于大总持灌顶， “第一，具足圆满，具足资格的博学导师，聚集具器之眷属后，在与经文相符之处，圆满完成地基仪轨，具备坛城。” 如是所说，初地基仪轨有八义： 观察土地之总相，观察其别相，取地，使之成为己有，净化，加持，守护，占据。 初，总的观察，已于前述处所圆满之时宣说。 第二，分别观察，如《金刚次第》所说：“如唐卡索列之类，低洼潮湿之相，盐、门闩、尖石、骨灰，沙砾、灰烬、木炭，瓦片、骨头、碎石等，榕树、贝拉斯树，优昙婆罗树、菩提树，乌仗那等之相，不悦意者应净化迁移。” 如是说不好的。 “吉祥草与花树，黑色与具颜色者，砖石纹路极少者，尤为殊胜。” 如是观察好的土地。 第三，取地分二： 显现上向人取地，不显现上取地。 初者，向该地的国王或大臣或地主，估价后以诚实之语取地，并盖地印。 二者，不显现上分二： 向善逝佛陀取地，向地神取地。 初者，根本中说：“首先在该处做一个一肘长的坛城，用樟脑和檀香水洒之。其上陈设五供和一份白食子，摆设金饮，自身穿着白衣坐于垫上。” 如是所说之义，广大修持者，于何处作坛城之地上，做一个一肘长的四方形台子。于其上，用新牛粪以香料调和，涂抹成牛皮般厚薄均匀。其上需洒樟脑和檀香水。如《金刚次第》所说：“于极善观察之土地中央，坛城涂抹牛粪，均匀如牛皮般