English
It is best to be just right, not too much. Third, the subsequent ritual of the protection wheel is offering the torma, as well as offering praise, supplication, and inviting back. The others are easy to understand as usual. The torma can be one in common, or seven, the main deity and the six classes, or the same as the number of deities, etc., as appropriate. The visualization is: as with the mudra of invitation, from each of their bodies, each splits off a second emanation, residing on the upper part near the torma vessel, and with the tongue vajra tube, draws the torma and consumes it. Immediately after, visualize it dissolving into the root body. Although it is not explicitly stated in the text, in the guru's oral instructions, offering to the main deity with Om（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）, Ah（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）, Hum（藏文：ཧཱུྃ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽）Vajra Bhairava, etc., is also obtained from the implication of offering to the ten wrathful deities mentioned in the tantra commentary, and it is very important, because it is said that the special offering of the wrathful deities is the torma, and Vajrakila is the main deity of the wrathful deities. In general, in this subsequent stage, offering praise is indispensable, while torma and supplication are branches that are good to do if possible, so they must be done, but if they are not done, they will not become a missing part of the ritual, so it doesn't matter if you can't do it in daily practice. Then, inviting back is also as usual, except for the protection wheel, if you don't visualize other main practices, then the tent, ground, house, etc., after the Buddhas and Bodhisattvas are gathered, are either gathered into your own body, or gathered together with their respective deities, the former is better. If it is combined with the main practice of the sadhana to visualize, then there is no need to gather these at that time, because it is enough to purify all the appearances of the container and contents world together when accumulating the wisdom accumulation. In this way, the order of the protection wheel of this sadhana has the abbreviation of the direct instruction of the abbreviated tantra, about ten wrathful deities, and the expansion supplemented by explanation according to the intention of the root tantra, and the two types of extreme expansion as mentioned above. The abbreviation of this is: it is also okay to visualize the protection wheel mandala similarly to the extensive one described earlier, which is also the direct instruction of the abbreviated tantra, and there is also a choice of whether or not to have a wheel in this. Also, the vajra tent made of the four elements
Chinese
我，在现观的时候，因为主要要做的事情很多，所以对于通常的修持要着重观修。其他的都容易理解。第一个支分顶礼完毕之后，在自己的心间月亮之上，将十二部经的种子字，以六部的字母堆叠，以长短的区别来排列这十二个，然后将这些变成十二供养天女。从心间向外散发时，从每个天女也化现出无数的咒语，要观想供养在面前的喇嘛和坛城本尊众。剩余的支分如通常一样清楚即可。第四，依止道，即“菩提胜心与”，等等。发起菩提心，以及承担利他重任的增上意乐，以及忆念断除我与我所执的证悟无我智慧的智慧，这三个根本，并发誓学习。以及十度，以及四梵住无量，以及布施，以及爱语，以及利行，以及同事，即四摄，以及戒除十不善的戒律，以及戒除后悔，以及懒惰，以及睡眠，以及掉举，以及怀疑，即戒除五盖，以及戒除贪嗔痴慢，即戒除四烦恼，以及发誓学习戒除欲漏，以及有漏，以及无明漏，以及见漏，即戒除四漏。如此依止道，根本三和度十无量四，行善十和障五烦恼四，漏四断除称为七组，第八是成办三聚之支分。这样归纳。这样，在道的八组中，三个根本，分别作为三聚各自的因，发心是戒律，增上意乐是福德，断除我执是智慧资粮的根本。戒除十不善、五盖、四烦恼等是戒律资粮的支分，四无量和四摄是福德资粮，断除四漏和学习十度是智慧资粮。十度有共同的一般和特殊。
English
I, during the Abhisamaya, because there are many things that need to be done mainly, so for the usual practice, focus on contemplation. The others are easy to understand. After the first branch, prostration, is completed, on the moon in one's heart, stack the seed syllables of the twelve Dharmas, with the letters of the six sections, arrange these twelve with the distinction of long and short, and then transform these into the twelve offering goddesses. When emanating outwards from the heart, from each goddess also emanate countless mantras, and contemplate offering them to the lama in front and the mandala deity assembly. The remaining branches are clear as usual. Fourth, relying on the path, that is, "Bodhi supreme mind and", and so on. Generate the mind of Bodhicitta, as well as the Adhyashaya that takes on the responsibility of benefiting others, and the wisdom of realizing selflessness, which is the wisdom of abandoning the attachment to self and what belongs to self, remember these three roots, and vow to learn. And the ten Paramitas, and the four immeasurable abodes of Brahma, and generosity, and loving speech, and beneficial action, and concord, that is, the four ways of gathering disciples, and the discipline of abandoning the ten non-virtues, and abandoning regret, and laziness, and sleep, and agitation, and doubt, that is, abandoning the five obscurations, and abandoning attachment, hatred, ignorance, and pride, that is, abandoning the four afflictions, and vow to learn to abandon the leakage of desire, and the leakage of existence, and the leakage of ignorance, and the leakage of views, that is, abandoning the four leakages. Thus relying on the path, the three roots and the ten perfections, the four immeasurables, performing the ten virtues and the five obscurations, the four afflictions, abandoning the four leakages are called seven groups, the eighth is the branch of accomplishing the three accumulations. Thus summarize. Thus, in the eight groups of the path, the three roots, respectively used as the cause of each of the three accumulations, the mind of enlightenment is discipline, the Adhyashaya is merit, and abandoning self-grasping is the root of the accumulation of wisdom. Abandoning the ten non-virtues, the five obscurations, and the four afflictions are the branches of the accumulation of discipline, the four immeasurables and the four ways of gathering disciples are the accumulation of merit, and abandoning the four leakages and learning the ten perfections are the accumulation of wisdom. The ten Paramitas have common general and special.
Chinese
现在，通过避免印刷错误，与布施等相结合。依靠三个根本，学习作为道路本质的利他菩提、乐空的智慧和不退转的戒律。因此，应该修持那些取舍之境的方法或道路的各个方面。这是它的意思。这里对于五盖，以“疑惑后悔以及睡眠，懈怠掉举的盗贼们”进行了简要概括的说明。这里说的是后悔、睡眠、昏沉、掉举、疑惑。经部中，掉举和后悔合为一个，睡眠和昏沉合为一个。如果说贪欲和欲求、嗔恚和疑惑这七种心所是五盖，那么有些人解释说，这里认为贪欲和欲求、嗔恚二者包含在掉举之中。有些人说，这二者在此乘中不一定是禅定的障碍，但前一种说法更好。关于漏洞，在《俱舍论》中说：“非为漏洞无伴侣，安置之后不和合。”虽然也有只做三种漏洞的分类的情况，但这里像水流结合等一样，做了四种漏洞的分类，最初并不否定这一点，因为是从乘的差别出发，所以必须理解为后者是殊胜的。这样，积累福德资粮，在进入真实禅定之前，通过顶礼、供养、劝请、祈祷等方式使智慧本尊欢喜，并通过忏悔罪业、随喜、回向、依止道等方式调伏自相续。所有这些都积累新的善根，作为密咒本尊和成就密咒之因；滋养并增长旧的善根；有些原本是普通的善根，也转变为获得密咒成就的共同和不共之因等，是立即利益于观修念诵瑜伽的无上方便。从金刚语清净到这里，一般来说，虽然每个仪轨都有各自特殊的必要，但因为没有讲述所净、能净、净果的结合，所以不需要一定的结合。而且，结合其他生起次第的解释，所净是积蓄投生后世的业，所净
English
Now, by avoiding printing errors, it is combined with giving, etc. Relying on the three roots, one learns the altruistic Bodhi as the essence of the path, the wisdom of bliss and emptiness, and the irreversible discipline. Therefore, one should practice those aspects of the method or path that are the objects of acceptance and rejection. This is its meaning. Here, regarding the five obscurations, a brief summary is given as, "Doubt, regret, and sleep, the thieves of laziness and agitation." Here, regret, sleep, drowsiness, agitation, and doubt are mentioned. In the Sutra Pitaka, agitation and regret are combined into one, and sleep and drowsiness are combined into one. If it is said that desire and longing, anger, and doubt, these seven mental factors are the five obscurations, then some explain that here it is thought that desire and longing, and anger, are both included in agitation. Some say that these two are not necessarily obstacles to meditation in this vehicle, but the former explanation is better. Regarding outflows, it is said in the Abhidharma, "Not outflows, without companions, after placing, not in harmony." Although there are also cases where only the classification of the three outflows is made, here, like the combination of streams, etc., the classification of the four outflows is made, and initially this is not denied, because it is based on the difference of vehicles, so it must be understood that the latter is superior. Thus, this accumulation of merit, before entering into actual samadhi, pleases the wisdom deity through prostrations, offerings, exhortations, prayers, etc., and tames one's own mind-stream through confessing sins, rejoicing, dedicating, relying on the path, etc. All of these accumulate new roots of virtue, as the cause of the mantra deity and the accomplishment of mantras; nourish and increase the old roots of virtue; some, which were originally ordinary roots of virtue, are also transformed into common and uncommon causes for obtaining the accomplishment of mantras, etc., which are the supreme means of immediately benefiting the yoga of meditation and recitation. From the purification of the Vajra speech to here, in general, although each ritual has its own special necessity, because the combination of what is to be purified, what purifies, and the result of purification is not explained, a certain combination is not necessary. Moreover, combining the explanations of other generation stage practices, what is to be purified is the accumulation of karma that propels future rebirths, what is to be purified
Chinese
在果位道上，学习圆满三聚之方法，以及奠定生起圆满次第之前行证悟之基础。如是说，亦无有相违。此以上为前行之支分数量，皈依发心，百字明之清净，六道手印，安立六支，地主朵玛，于身安立金刚，摧魔护轮，生起所依与主尊，安立庄严，开展眷属，以及敕令，橛钉，念诵，朵玛，供赞，降请，会供坛城，迎请，七支供，道用，如是二十三，护轮之时，执持我慢二者，眷属开展若分，则为六类。某些，清净口与金刚，各自引导，是为错谬故应舍弃。如是说。或者，亦可加上将要宣说的智慧之聚，金刚之清净口，安立六道，安立金刚四者与六支等，摧毁魔众，修持守护之轮，于虚空了知胜者之众，以无上供品七种供养，道用，即是专注空性。如是安立前行十者之名相，甚为贤妙。 。 。第二，积聚智慧资粮者，于方才所说之前行十者中，第十者专注空性，纵然可将正行摄于胜乐金刚坛城之中，然此为积聚智慧资粮，诸资粮积聚者，普遍周知的以外，是为前行之法，且于此续释之中，亦说为前行之品类，故且安立前行之名相，当知于前行十法中，其他为眷属，而此为空性为主要。此亦有四，思维空性之义，摄入光明之次第，正行安住于空性，其后执持我慢，即是四者。初者，于大疏中，其后当修持四种解脱，即是空性，无相，无愿，以及无勤作，当修持之。以包含能行与不能行之三界，以此偈颂当如是分别，观修无事物