Chinese
是红檀木。其他如诃子、毛诃子、余甘子三果以及豆蔻、肉豆蔻、丁香、竹黄、白檀香、红花等六妙，采挖的时间虽然不能随意，但要收集那些存放时间不长，没有失去精华和功效，没有被污垢沾染，干净新鲜且气味芬芳的药材。采集藏药的时间，通常是顶端的部位在春天，根部的部位在秋天采集，这里也一样。在《八支论》中说：“秋末春仲时，月望之日采。”意思是说，秋末时节药材的精华圆满，春季中旬药神活动，因此在这两个月的十五，药的护法神巡视，能迅速获得成就。在那时采集的方法是：“六七岁童子，沐浴着白衣。”因此，要让出身高贵的洁净童子沐浴后穿上好衣服，向殊胜本尊和药神祈祷后采集。此外，所有能救护和利益的药材，如根、果、叶、花、枝、汤、水、宝石和谷物药等，以及下面需要的各种材料，都要干净纯洁地收集和准备。这些就是所说的“首先要精于寻找”。像这样收集起来的所有药材，都要避免被阳光和风吹散气味，避免被烟等其他物质的气味污染，避免腐烂和冰冻等导致药材失去味道、功效和香味的各种缺陷，必须妥善保存。如果让腐烂的药材混入，会导致所有药材都腐烂，所以必须丢弃，这是《总集论》中所说的。这些就是所说的“其次要精于保存”。第六，通过修持来体验，分为总说和别说。总说分为三部分：前行、正行、后行。前行有六个方面：补充念诵、滋养、确定修持的基础、忏悔、场地仪式、准备坛城、在坛城中布置誓言物。第一，在进行基础念诵之后，为了这次的修持，要以七天为限，念诵所依本尊的咒语，直到完成为止。第二是滋
English
It is red sandalwood. Furthermore, although the time for digging up the three fruits (Terminalia chebula, Terminalia bellirica, and Emblica officinalis) and the six excellences (cardamom, nutmeg, clove, bamboo pith, white sandalwood, and saffron) is not arbitrary, one should gather those that have not been stored for a long time, have not lost their essence and potency, have not been contaminated by dirt, are clean, fresh, and fragrant. The time for collecting Tibetan medicines is usually when the top parts are collected in spring and the root parts are collected in autumn, as is well known elsewhere, and it is the same here. In the Eight Branches it says, "Collect at the end of autumn and the middle of spring, on the fifteenth day of the month." This means that at the end of autumn, the essence of the medicine is complete, and in the middle of spring, the goddess of medicine is active with warmth, so on the fifteenth day of these two months, the guardians of medicine roam, and one can quickly attain accomplishments. The method for searching at that time is: "A child of six or seven years old, having bathed, should wear white silk clothes." Therefore, a clean child of noble birth, having bathed and wearing good clothes, should make offerings to the supreme deity and the goddess of medicine before collecting. Furthermore, all medicines that can protect and benefit, such as roots, fruits, leaves, flowers, branches, broths, water, gems, and grain medicines, as well as all the materials needed below, should be collected and prepared cleanly and purely. These are what is meant by "first be skilled in searching." All the types of medicine collected in this way must be protected from having their fragrance dissipated by the sun and wind, from being contaminated by the smell of smoke and other substances, and from all defects such as rotting and freezing that cause the medicine to lose its taste, potency, and aroma, and must be properly stored. If rotten medicine is mixed in, it will cause all the medicine to rot, so it must be discarded, as stated in the Compendium of Intentions. These are what is meant by "second be skilled in preserving." Sixth, experiencing through practice is divided into general and specific explanations. The general explanation has three parts: preliminary, main practice, and subsequent sequence. The preliminary has six aspects: completing the recitation, nourishing, establishing the basis of practice, confession, site ritual, preparing the mandala of the support, and arranging the samaya substances therein. First, having completed the basic recitation, for the sake of this practice, one should supplement the mantra of the deity on whom one will rely for seven days until the limit is reached. Second is nourishing.
Chinese
以五种圆满的处所、时间、用具来奠定修法的基础。与其他共同之处相同，但特别修法的时间，据说是在秋季和春季凉爽温暖适中的上半月的初八。特殊的用具将在后面讲述。第三，树立擦擦，泼洒水，寂静的火供，宣讲教言，煨桑祭祀，近供，清除道路障碍，黄金饮料，布施等，尽力成办增上顺缘助力的仪轨。第四，观察地基，发起、修习、摄取、守护、特别安住的次第等。第五，内外秘密的结界，诛杀母鬼并钉橛，用线条和颜料绘制坛城等，都按照所依据的根本修法经典来讲述。特别是忿怒法的坛城，因为是其他大法的框架，所以绘制在布上容易进入，应当这样理解。如果要做寂静部的百尊坛城，就按照《集密》或者《秘密圆满》各自寂静坛城的修法次第的规定来绘制。如果不能那样做，就把寂静四十二尊的坛城绘制成四方形，有四门和马蹬等，具备其他无量宫的特征，在中心绘制一个四辐轮，周围环绕着圆圈，像秘密幻化网的身体一样美丽庄严。第六分为二，一是陈设安放在坛城上的药物，二是将药物安放在坛城上的方式。第一，在能够容纳五个颅碗的珍宝器皿的中央和四角，分别分开陈设药物和器皿等。点亮灯。然后将五种根本等分在五个器皿中。如是说，五种器皿就是颅碗。在《根本八品》中说：‘在其中心放置的器皿，是没有裂缝和破损的头盖骨。’又说：‘放置吉祥清净的头盖骨。’因此，颅碗代表着能够舒适地守护颅碗的意义，是满足天神和空行母喜悦的殊胜器皿。其中，在中央，‘三身任运成就金刚颅碗’，因此放置具有特征、没有缝隙、带有梵绳的颅碗。在其内部或下方，‘不变永恒金刚颅碗’，这是乌龟的...
English
The basis of practice is established with five perfections: place, time, equipment. Similar to other common practices, but the special time for practice is said to be the eighth day of the waxing moon in autumn and spring when it is cool and warm. The special equipment will be discussed later. Third, erecting Tsatsas, sprinkling water, peaceful fire puja, proclaiming the teachings, performing Sang offering, near offering, clearing road obstacles, golden drink, giving alms, etc., do whatever rituals can be accomplished to increase the power of favorable conditions. Fourth, examining the ground, the stages of initiating, practicing, taking, protecting, and especially abiding, etc. Fifth, the outer, inner, and secret boundaries, subduing Matrams and driving pegs, drawing mandalas with lines and colors, etc., are all explained according to the root practice scripture on which they are based. In particular, the mandala of wrathful practice, because it is the framework for other great practices, is easy to enter if drawn on cloth, so it should be understood in this way. If the mandala of the hundred peaceful deities is to be made, it should be drawn in accordance with the regulations of the practice sequence of the peaceful mandalas of Guhyasamaja or Guhyagarbha. If it is not possible to do so, the mandala of the forty-two peaceful deities should be drawn as a square with four doors and horse steps, etc., possessing the characteristics of other immeasurable palaces, with a four-spoked wheel in the center surrounded by a circle, beautiful and splendid like the body of the Secret Illusion Net. Sixth, there are two parts: first, the arrangement of medicines to be placed on the mandala, and second, the manner of placing the medicines on the mandala. First, in the center and corners of a precious vessel that can hold five skull bowls, medicines and vessels are arranged separately. Light the lamps. Then divide the five fundamentals into five vessels, etc. As it says, the five vessels are skull bowls. In the 'Root Eight Chapters' it says: 'The vessel placed in its center is a skull without cracks or breaks.' It also says: 'Place an auspicious and pure skull.' Therefore, the skull bowl represents the meaning of being able to comfortably protect the skull bowl, and it is the supreme vessel for fulfilling the joy of gods and dakinis. Among them, in the center, 'Three Kayas Spontaneously Accomplished Vajra Skull Bowl,' therefore place a skull bowl with characteristics, without seams, and with a Brahma cord. Inside or below it, 'Immutable Eternal Vajra Skull Bowl,' this is a turtle's...
Chinese
头盖骨，如果没有，用腹部也可以。在其中用牛黄写上种子字 ཧྲཱིཿ (藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥)。因此，关于放置头盖骨，《大成就者论》中说：“在四方和八个方位，放置四个或八个容器。” 东面放置“不变坚硬金刚颅器”，是白色圆形。南面放置“如意宝藏金刚颅器”，是多纹四凸起。西面放置“摄伏三界金刚颅器”，是两个月牙形凹陷。北面放置“显现神通征兆金刚颅器”，是三个三角形凹陷。如果空间足够，四个角落也各放置一个头盖骨，如《忿怒金刚橛》中所说：“不坏宝藏金刚颅器，彻底解脱轮回金刚颅器，永远搅动三毒金刚颅器，离戏论相金刚颅器。” 从东到南依次是：狮子、大象、大神和被称为“米切拉米钦拉里”或“拉里”的头盖骨。这些头盖骨实际上是根据所发现的教言进行鉴别，并从东南方向顺时针放置。狮子的头盖骨可以用合适的白狗头盖骨代替，大象的头盖骨用家象的头盖骨代替，大神的头盖骨是手印库巴。虽然对“拉里”的识别有很多种说法，但在《大成就者论》中“米钦拉里的心”的注释中说：“拉里是一种符号，是五果的心。” 这五果被认为是人、大象、马、驴、孔雀和双双库库，因此可以使用它们的任何头盖骨。关于放置在这些容器中的物品，《大成就者论》中说：“五主尊和五果，所有香气浓郁、精华饱满之物。” 这里所说的五主尊是五甘露。五果在这里指的是五肉。“所有香气浓郁、精华饱满之物”指的是所有需要用于息增怀诛的药物。这些也显示了种类的区分方法，如《明灯论》中所说。虽然此书的作者署名为月称论师，但在《石刻法源》中说是毗玛拉所著，这只是同义异名而已。“中央放置白红菩提心、冰片、舍利、菖蒲、白灰和金刚。” 因此，在中央的头盖骨中……
English
skull. If not available, the abdomen can also be used. Inside it, write the letter ཧྲཱིཿ (Tibetan, Devanagari: ह्रीः, Romanized Sanskrit: hrīḥ, Literal Chinese meaning: Sha) with gorochana. Therefore, regarding the placement of the skull, the Eight Chapters say: "In the four directions and eight intermediate directions, place four or eight vessels." In the east, place the "Immutable Solid Vajra Kapala," which is white and round. In the south, place the "Wish-Fulfilling Treasure Vajra Kapala," which has many lines and four protrusions. In the west, place the "Subduing the Three Realms Vajra Kapala," which has two crescent-shaped depressions. In the north, place the "Manifesting Miraculous Signs Vajra Kapala," which has three triangular depressions. If there is enough space, place a skull in each of the four corners as well. As stated in Krodhakila: "Indestructible Treasure Vajra Kapala, Completely Liberating Samsara Vajra Kapala, Eternally Stirring the Three Poisons Vajra Kapala, Non-Conceptual Free from Elaborations Vajra Kapala." These are placed in order from east to south: lion, elephant, great god, and what is called "Miche Lamichin Lari" or "Lari." These skulls are actually identified according to the discovered teachings and placed clockwise from the southeast. The lion's skull can be replaced with a suitable white dog's skull, the elephant's skull with a domestic elephant's skull, and the great god's skull is the hand-seal kuba. Although there are many ways to identify "Lari," in the commentary on "the heart of Miche Lari" in the Eight Chapters, it says: "Lari is a symbol, it is the heart of the five fruits." These five fruits are considered to be human, elephant, horse, donkey, peacock, and Shuangshuang Kuku, so any of their skulls can be used. Regarding the substances to be placed in these vessels, the Eight Chapters say: "The five main ones and the five fruits, all fragrant and essence-filled things." The five main ones mentioned here are the five amritas. The five fruits here refer to the five meats. "All fragrant and essence-filled things" refers to all the medicines needed for pacifying, increasing, magnetizing, and subjugating. These also show the method of distinguishing types, as stated in the Lamp Illuminating. Although the author of this book is attributed to Acharya Chandrakirti, the Stone Inscription Dharma Source says it was written by Vimala, which is just a synonymous name. "In the center, place white and red bodhicitta, camphor, relics, calamus, white ash, and vajra." Therefore, in the central skull...
Chinese
菩提心白色人肉，脑髓，冰片，舍利，豆蔻，白檀香等白色药物，海螺和珍珠等白色宝石，稻米等谷物和白色花朵，白色动物的肉血心等，白香，糖和白三物等一切白色之物，以及余甘子等涩味之物，糖蜜蜂蜜葡萄等一切甜味之物都应积聚。 同样，东方放置大香和小豆蔻、巴鲁拉、阿迦茹和杜茹迦。 因此，在东方的颅器中放置大香，牛的肉，小豆蔻，巴鲁拉，阿迦茹，杜茹迦，甜木等红色和黄色的药物，黄金和珊瑚等黄色宝石，小麦等谷物和红色黄色的花朵，红色和黄色的动物的肉血心等，黄色水果和草香等一切红色和黄色之物，以及努木巴，苦味药等一切苦味之药都应积聚。 同样，南方放置各种肉类、心、酸奶、肾脏酸奶、麝香酸奶、 चित्रक (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)和诃子。 因此，在南方的颅器中放置大肉的三种精华，狗肉，三种酸奶，各种脑髓， चित्रक (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)和诃子，以及蓝色药物，蓝宝石和沥青等蓝色宝石，谷物和蓝色花朵，蓝色动物的肉血心等，蓝色水果等一切蓝色之物，以及海棠果，酸梨，海 buckthorn，余甘子等酸味之药都应积聚。 同样，西方放置 रक्त (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)之物和紫檀香，李子、余甘子、葡萄、酸梨。 因此，莲花 रक्त (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)和血液之物，马肉和孔雀肉，红檀香，李子，余甘子，酸梨， सिन्दूर (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)和 गन्धपात्र (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，根果等红色药物，珊瑚和红宝石等红色宝石，谷物和红色花朵，红色动物的肉血心等，红色水果等一切红色之物，以及荜澄茄和蓽茇等一切辣味之药，以及各种盐类都应积聚。