Tibetan
【处理错误】 [ { "chinese_translation": "原始藏文", "english_translation": "When he went to the grove of the great forest, the tree goddess Odchangma offered Kaṇḍakarī, which was consecrated as the essence of the supreme medicine. Similarly, by empowering Kaṇḍakarī, the empowerment of the essence of the supreme medicine... By the blessings of the Bhagavan Great Compassionate One, He also understood the mind of the tree goddess. Kaṇḍakarī was offered by the tree goddess. May that supreme medicine pacify all diseases! From the great forest of trees, fulfilling the hopes of happiness and needs, the goddess offered it with desire. This is the twenty-sixth supreme and auspicious empowerment. Thus, the empowerment was completely bestowed. After the empowerment was completed in this way, the fourteenth chapter of the root text, the Path-Taking, has four subdivisions: Vehicle, Deity, Essence, and Precepts. The Vehicle has six subdivisions: Entrance, View, Ethics, Samadhi, Conduct, and Fruit. The detailed explanation of the first six will appear below. In the root text: Then, the Vehicle of the Path-Taking is Kriya. The three families of deities are the protectors. The essence is Oṃ Vāgīśvari Muṃ. Oṃ Maṇi Padme Hūṃ. Oṃ Vajrapāṇi Hūṃ. The Kriya empowerment is twenty-six. Furthermore, the entrance to the Vehicle is bathing and purification. When engaging in activities, cleanse the body with earth. Enter the water without turbidity and bathe as desired. So it is said. The view is to realize the ultimate truth, the great wisdom of emptiness and clarity, which is free from the four extremes of a pure mind. Its qualities are that the mandala of the three families of deities in conventional truth is considered to be enlightened from the beginning. That is, the object is the external appearance, the seeing of the outside, the soft, rough, and the three elements. From the inside, what arises or the three doors, the three poisons, and the three realms are considered to be the mandala of the deities. Conventional appearance is the three families of deities, like a lord, made of purity. Ultimate truth is the nature of purity. In the mandala of the six-acting families, the objects seen are high, soft, and rough. So it is said. The vows to be protected are the vows of one, three, etc., to be protected as three, seven, or twenty-six families. By empowering the three families, protect as three or seven, or even twenty. So it is said. Samadhi is to visualize the wisdom deity as the lord and the samaya deity as the servant. As it is said in the Good Army: Visualize the wisdom being as the lord and regard the samaya being as the servant. The best of purity, the supreme center." } ] ============================================================
Chinese
由此，想要获得殊胜成就。如是。行持有六种：食用方面，食用食物的行持是食用三种白食和三种甜食，守护酒肉蒜葱。穿戴方面，穿戴衣服的行持是穿戴没有破损的完整布料。洁净沐浴的行持有四种：烦恼显现的粗大习气，通过见解证悟而清净。潜在的习气，通过习惯禅定而清净。行为失误的污垢，通过迎请本尊坛城和智慧尊而清净。普通人的污垢用水清净。又是，下等的污垢用水清净，水用真言清净。如是。成就所依的行持是，观想所依本尊的身像，进行洁净。进入时间的行持是，出自《臂护》：进入吉祥的日期，从上弦初八开始。在非常吉祥的星宿，用吉祥的星曜来选择。菩提行将会大大增长。如是。念诵真言的行持是，具有三种，即本尊的，自己的，放射和收摄与之相应。舍弃真言的十种过失而念诵。出自《彼性集合》：具有三密，舍弃十种过失而受持。造作五无间罪和行持十不善，无论造作何种罪业，通过念诵都能清净。如是。果实是获得三种姓金刚持的地位，远离四边清净是法身，三种姓是报身，三种姓的忿怒尊是使者等化身。又是，圆满福德智慧资粮，成为具有三种姓禅定力量者，圆满一切佛的事业后，成为金刚持等。如是。处所是，处所是瓦拉纳西，或者彩虹花苑。导师是薄伽梵或者金刚手。眷属是金刚手或者金刚月焰。灌顶是须弥山佛塔等事部二十六种灌顶。因为守护具有誓言者。意为灌顶的果实。之后，为了稳固那个灌顶，阐明窍诀道用的方法是：在头顶观想白红蓝三色明点重叠，从白色放出光芒，清净有情众生的罪障，供养诸佛，收回融入头顶
English
Thus, one desires to attain supreme accomplishment. So it is. Conduct has six aspects: In terms of eating, the conduct of eating food is to eat three white foods and three sweet foods, and to abstain from alcohol, meat, garlic, and onions. In terms of clothing, the conduct of wearing clothes is to wear intact, undamaged cloth. The conduct of cleansing and bathing has four aspects: Coarse habitual tendencies of manifest afflictions are purified through the realization of view. Latent habitual tendencies are purified through familiarizing oneself with samadhi. The defilement of lapses in conduct is purified by invoking the mandala of deities and the wisdom beings departing. The defilement of ordinary people is purified by water. Furthermore, lower defilement is purified by water, and water is purified by mantra. So it is. The conduct of relying on accomplishment is to purify and erect the form of the meditational deity as the object of focus. The conduct of entering into time is, according to 'Arm Protection': Enter into an auspicious date, starting from the eighth day of the waxing moon. On extremely auspicious constellations, choose with auspicious planets and stars. The conduct of bodhicitta will greatly increase. So it is. The conduct of reciting mantras is to possess the three aspects: that of the deity, that of oneself, and the emission and absorption corresponding to it. Recite while abandoning the ten faults of mantra. From 'The Collection of Thatness': Possessing the three secrets, take it up abandoning the ten faults. Committing the five heinous crimes and practicing the ten non-virtues, whatever sins are committed, they are purified by recitation. So it is. The result is attaining the state of Vajradhara of the three families, the Dharmakaya is free from the four extremes of purity, the Sambhogakaya is the three families, and the Nirmanakaya is the wrathful messengers of the three families, and so on. Furthermore, completing the accumulation of merit and wisdom, one becomes powerful with the samadhi of the three families. Having perfected all the activities of the Buddhas, one becomes Vajradhara and so on. So it is. The place is Varanasi, or a garden of rainbow flowers. The teacher is the Bhagavan or Vajrapani. The retinue is Vajrapani or Vajra Moon Blaze. The empowerment is the twenty-six empowerments of Kriya, such as Mount Meru stupa. Because of protecting those who possess vows. The intention is those fruits of empowerment. Then, to stabilize that empowerment, the method of clarifying the pith instructions of the path is: Visualize a stack of white, red, and blue bindus on the crown of the head. Light radiates from the white one, purifying the sins and obscurations of sentient beings, making offerings to the Buddhas, and gathering back into the crown of the head.
Chinese
行持是六种行为：饮食的行为是舍弃肉、酒、蒜、葱，其反面是食用三白三甜。穿着的行为是穿著没有破损的完整布料。沐浴的行为有四种：以见解洗涤烦恼显现的习气；以禅定洗涤潜在的习气；以迎请天尊、汇集坛城洗涤行为的罪垢；以念诵咒语的水洗涤寻常的污垢。成就所依之行为是建造清净的本尊画像或塑像。进入时间之行为是上弦初八和星宿吉日等。念诵咒语之行为是具有彼三者之念诵，舍弃十种过患，即天尊之彼性，自我的彼性，咒语之彼性三者。舍弃十种过患而念诵，能消除不善十业等罪恶。第六是果，名为三族金刚持之地，即远离四边清净之法身。三族报身和三族该三者之化身忿怒尊和使者。化身之果被认为是七世之后获得。六个阻碍如根本一样。窍诀之主，关于觉受禅修的口诀阐释是：在自己寻常的顶轮观想蓝色明点，其上红色，其上白色，如是观想三重，首先从白色发出光芒，清净有情之罪障，供养圣众，收摄融入自己顶轮，于顶轮观想黄色文殊菩萨，手持宝剑和青莲花。同样从红色明点发出光芒，如前一样做二利，收摄融入喉间，于自己喉间观想白色四臂观音，一面四臂如常观想。再次从蓝色明点发出光芒，做二利，收摄融入自己心间，于自己心间观想蓝色金刚手，手持金刚橛和期克印，具有忿怒之相。因为是观想三门为身语意之自性，所以在吃、睡、行、住四种行为中，不要超越三尊之慢心而修学。因此，通过行续克里亚的道之成熟解脱都已圆满，思维如法守护誓言和律仪之集合，随学此。
English
The practice is six activities: The activity of eating is to abandon meat, alcohol, garlic, and onions, and the opposite is to consume the three whites and three sweets. The activity of clothing is to wear intact cloth without damage. The activity of bathing is fourfold: washing away the habitual tendencies of manifest afflictions with view; washing away latent habitual tendencies with samadhi; washing away the defilements of conduct by inviting deities and gathering the mandala; washing away ordinary dirt with water infused with mantra recitation. The activity of the basis of accomplishment is to erect a clean image or statue of the yidam deity. The activity of entering time is the eighth day of the waxing moon and auspicious constellations, etc. The activity of mantra recitation is the recitation with the three identities, abandoning the ten faults, namely, the deity's identity, one's own identity, and the mantra's identity. By abandoning the ten faults and reciting, one can purify sins such as the ten non-virtuous actions. The sixth is the result, called the ground of the three-family Vajradhara, namely, the Dharmakaya free from the four extremes of purity. The Sambhogakaya of the three families and the Nirmanakaya of the three families, the wrathful deities and messengers. The result of the Nirmanakaya is considered to be obtained after seven lifetimes. The six obstructions are like the root. The main point of the experiential instructions, the clarification of the oral instructions on spontaneous meditation, is: On the crown of one's ordinary head, visualize a blue bindu, above it a red one, and above it a white one, thus visualizing a triple layer. First, from the white one, light radiates, purifying the obscurations of sentient beings, offering to the assembly of noble ones, and gathering back, dissolving into one's own crown. In the crown, visualize a yellow Manjushri holding a sword and a blue lotus. Similarly, from the red bindu, light radiates, performing the two benefits as before. Gathering back, dissolving into the throat, in one's own throat, visualize a white four-armed Avalokiteshvara, with one face and four arms, visualizing as usual. Again, from the blue bindu, light radiates, performing the two benefits. Gathering back, dissolving into one's own heart, in one's own heart, visualize a blue Vajrapani holding a vajra and a threatening mudra, with a wrathful appearance. Because it is meditating on the three doors as the essence of body, speech, and mind, in the four activities of eating, sleeping, walking, and sitting, train without transgressing the pride of the three deities. Thus, the maturation and liberation of the Kriya path of the Action Tantra are well accomplished, thinking of protecting the collection of vows and samayas as prescribed, follow this.
Chinese
名为“地之戏库”。发誓承诺，供养酬谢，贫穷而发誓为奴等，后行三法，以及善愿等如前。根本文中说：之后收摄坛城。因此，坛城供品等要补充完整并加持。供养、赞颂、宽恕、祈请、收摄、回向、发愿等如前坛城仪轨。吉祥方面：根本文中说：散花时念诵：世尊金色如山王，三界怙主文殊身，善逝身之吉祥为何，以此吉祥愿今安乐。世尊银色如山王，三界怙主观世音语，善逝语之吉祥为何，以此吉祥愿今安乐。世尊青黑色如山王，三界怙主金刚手意，善逝意之吉祥为何，以此吉祥愿今安乐。东西南北吉祥结，法轮与莲花，胜幢伞瓶海螺鱼，八天女之吉祥，以此吉祥愿今安乐。如此念诵并撒花。还要做其他吉祥仪轨。根本文中说：善根回向无上菩提。如上所述。晚间仪轨、会供、补阙等也如前。克里亚之仪轨。奇妙金刚乘之山王，根本为周遍汇聚之行续如海之深处，以成熟解脱之珍宝圆满充满，是寻求意义具慧者之聚会游乐之处。清净天界自在之河流，善住于持明梵天之发髻中，是引导所化众生之仪轨次第，有缘者之车乘智慧于我心中回荡。于此方有信之明慧持明众，若欲享用二利甘露之吉祥，请打开清净誓言之手掌，善饮此成熟解脱之河流。这也是中间的偈颂。