Chinese
生起次第的修习是，欲以大悲成办有情之义。圆满次第的修习是，令大空性法身安住且行于无漏之境。行持助伴是，等持之行，于力道中行，后得之行，守护誓言清净且支分不缺损而至究竟。实物果是，自之身语意三，了知为天尊身语意不尽庄严之轮，即身不尽庄严之轮，语不尽庄严之轮，意不尽庄严之轮等。身报身，语化身，意法身而住。具足把握是，见解诀窍之把握，行持度脱结合之把握，修持事业之把握，即于见解生起证悟，需以上师诀窍之把握而击中要害，若行持密咒之行，则以方便大悲之门度脱邪见者，且以智慧空性之门结合雅玛拉，由此清净世间男女之恶道。若修习四近修，则若知晓其事业行事，则有把握。通晓彼等，故称具足。以四业行有情之义。所谓息业清净罪障之业先于世间时行。增业寿命增长之业于自取悉地之时行。怀业摄集一切之业于修持之时役使阎罗。诛业现行之业于转轮之时行。彼上师与彼弟子如何关联耶？ 授予灌顶并受持誓言而示现，即于金刚国王示现。譬如国王统治国土般，彼上师统治金刚乘秘密咒。又彼统治续部、 Agama、诀窍三者之导师，受持外内密灌顶。所谓进入彩粉坛城而受持外瓶灌顶。由此能修习生起次第。进入内身坛城而受持秘密灌顶。由此能修习圆满次第。又进入极密莲花坛城而受持大乐。
English
The practice of the generation stage is to desire to accomplish the benefit of sentient beings with great compassion. The practice of the completion stage is to cause the great emptiness Dharmakaya to abide and proceed in the state of being without outflows. Practicing with companions is: the practice of equipoise, the practice in the power channels, the practice of subsequent awareness, maintaining vows purely, and protecting the limbs without deficiency until the end. The actual fruit is: understanding one's own body, speech, and mind as the inexhaustible adornment wheels of the deity's body, speech, and mind, namely, the inexhaustible adornment wheel of the body, the inexhaustible adornment wheel of speech, and the inexhaustible adornment wheel of mind. The body abides as the Sambhogakaya, the speech as the Nirmanakaya, and the mind as the Dharmakaya. Having confidence is: having confidence in the view and instructions, having confidence in the practice of liberation and union, and having confidence in the accomplishment of activities. That is, in order to realize the view, it is necessary to strike the key point with the confidence of the guru's instructions. If one practices the secret mantra practice, one liberates those with wrong views through the door of skillful means and compassion, and one unites with Yamala through the door of wisdom and emptiness, thereby purifying the evil paths of the world's men and women. If one practices the four approaches and accomplishments, one has confidence if one knows how to perform the activities of that activity. Because one knows these things skillfully, one is said to have them. One acts for the benefit of beings with the four actions. That is, the action of pacifying and purifying obscurations is performed in the world's time. The action of increasing life and prosperity is performed at the time of obtaining one's own siddhi. The action of magnetizing and gathering all is performed at the time of accomplishment, with Yama being made a servant. The action of wrathful manifestation is performed at the time of turning the wheel. How are that guru and that disciple related? Showing that one requests empowerment and receives vows is showing the Vajra King. Just as a king rules over a country, that guru rules over the Vajrayana secret mantra. Moreover, that teacher who rules over the three, Tantra, Agama, and Upadesha, receives outer, inner, and secret empowerments. That is, one enters the mandala of colored powders and receives the outer vase empowerment. By this, one is able to practice the generation stage. One enters the inner body mandala and receives the secret empowerment. By this, one is able to practice the completion stage. Again, one enters the most secret lotus mandala and receives great bliss.
Chinese
接受菩萨的灌顶。由此最终将获得圆满的佛果。此外，外在的宝瓶是身体的灌顶，内在的甘露是语言的灌顶，秘密的菩提心是心的灌顶。这些灌顶能净化身语意三者的障碍。灌顶之后，展示如何守护誓言：接受根本和支分。意思是根本誓言和支分誓言。根本誓言是即使关系到命根也不能舍弃本尊，以身语意三种方式将上师置于头顶之上，以及对道友和姐妹怀有极大的慈爱，这些是身之誓言。不间断地修持咒语和手印是语之誓言。不将秘密的口诀传给不合格的容器是意之誓言。这是根本的身语意誓言。支分誓言是：应当行持的，应当接受的，应当了解的，不应舍弃的，应当修持的。应当行持的五种是：以慈悲度化十方众生，与具相的明妃结合，未经允许取用誓言物，对邪见者说谎，以及用粗暴的语言调伏恶劣的容器。应当接受的有五种：大便，菩提心，大肉，红莲花，小便五种，因为是身体的精华，伟大的甘露，所以应当接受。不应舍弃的有五种：不应舍弃五毒，因为知道五毒即是五智，愚痴是法界体性智，嗔恨是明镜般的智慧，我慢是平等性智，贪欲是妙观察智，嫉妒是成所作智，所以不应舍弃。应当了解的是：应当了解自己的五蕴即是五部。应当修持的是：修持五部。此处是身部，即从毗卢遮那佛生出文殊菩萨。其忿怒相是阎魔敌。因此，文殊菩萨是身之修法。如教而行，身语意皆修持。意思是由于是上师的教言，因此弟子应当如法地以恭敬的身，柔和悦耳的语，以及恭敬的心，来成办上师身语意的一切所需。
English
Receive the Bodhisattva's empowerment. By this, one will ultimately attain perfect Buddhahood. Furthermore, the outer vase is the empowerment of the body, the inner nectar is the empowerment of speech, and the secret Bodhicitta is the empowerment of mind. These empowerments purify the obscurations of body, speech, and mind. After the empowerment, it is shown how to keep the vows: Accept the root and branches. This means the root vows and the branch vows. The root vows are: even if it concerns one's life force, not to abandon the Yidam deity; to honor the Guru on the crown of one's head with body, speech, and mind; and to have great love for one's Dharma brothers and sisters—these are the vows of the body. To continuously practice mantras and mudras is the vow of speech. Not to give secret instructions to unworthy vessels is the vow of mind. These are the root vows of body, speech, and mind. The branch vows are: what should be practiced, what should be accepted, what should be known, what should not be abandoned, and what should be cultivated. The five that should be practiced are: liberating the ten realms with compassion, uniting with a qualified consort, taking samaya substances without permission, speaking falsely to those with wrong views, and taming bad vessels with harsh words. The five that should be accepted are: feces, Bodhicitta, great meat, red lotus, and urine—these five are the essence of the body, the great nectar, so they should be accepted. The five that should not be abandoned are: the five poisons should not be abandoned, because one knows that the five poisons are the five wisdoms—ignorance is the wisdom of the Dharmadhatu, anger is mirror-like wisdom, pride is the wisdom of equality, desire is discriminating wisdom, and jealousy is accomplishing wisdom, so they should not be abandoned. What should be known is: one should know that one's own five aggregates are the five families. What should be cultivated is: cultivating the five families. Here is the body family, that is, Manjushri arising from Vairochana. His wrathful form is Yamantaka. Therefore, Manjushri is the practice of the body. Act according to the instructions, cultivate body, speech, and mind properly. This means that because it is the Guru's instruction, the disciple should respectfully, with a respectful body, gentle and pleasant speech, and a respectful mind, accomplish all the needs of the Guru's body, speech, and mind.
Chinese
有四种方法：依靠绘画来亲近净土，依靠彩粉来亲近坛城，依靠真言来猛烈地成就，依靠第四个太阳来成就转轮大法。第一种有三种：绘画唐卡，修习生起次第，修习圆满次第。第一种有两种：建造所依和开光。关于建造所依的唐卡绘画的画布的说明是：断除三种智慧的戏论。意思是说，听闻是因的智慧，用耳根听闻；思考是所依的智慧，用心根理解思考；修习是现前的智慧，用无上的智慧消除错误，做到无错无谬地修习。作为所依的这个人，首先绘画唐卡是：丝绸、布料、树皮要干净，没有损坏的底料。意思是说，上等的丝绸，中等的布料，下等的干净树皮是绘画唐卡的底料。也就是观想清净的少女为贝塔丽，纺纱织布，用未经人使用的布料，就是没有损坏的。把它带到坟地，盖在尸体上进行。或者也有人认为清净是指自身。也就是说，绘画唐卡要在干净的布料上进行，轮涅在布料上进行。关于指示画师是：具足誓言和灌顶的比夏嘎。意思是说，由具有誓言的像比夏嘎一样的智者来绘画。比夏嘎是对各种工作都很精通的人的称谓，是天界的工匠。他将五种颜料倒入五个头盖骨中，观想嗡（藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）、梭哈（藏文：སྭཱ་ཧཱ་，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）五种姓。观想笔为父的五股金刚杵，调色板为母的子宫。五种颜料是父和母交合的菩提心，观想为五位阎罗之子。关于绘画的方法是：柔软而威猛，具有九种姿态。意思是说，柔软的是手指等。威猛的是身体的姿势等。九种姿态是：姿态在内心显现，身体外在显现的九种姿态是：妩媚、勇猛、恐怖是身体的姿态；咆哮、斥责、威严是语言的姿态；慈悲、惊奇、寂静是心的姿态。其中，妩媚能使众生生起智慧。勇猛是对行为没有畏惧。恐怖是以降伏恶毒。
English
There are four methods: relying on painted images to approach the pure lands, relying on colored powders to approach the mandala, relying on mantras to accomplish fiercely, and relying on the fourth sun to accomplish the great Dharma wheel. The first has three aspects: painting thangkas, practicing the generation stage, and practicing the completion stage. The first has two aspects: constructing the support and consecrating it. Regarding the explanation of the canvas for painting thangkas for constructing the support: Cut off the proliferation of the three wisdoms. This means that listening is the wisdom of the cause, hearing with the ear consciousness; thinking is the wisdom of the support, understanding and thinking with the mind consciousness; meditation is the wisdom of manifestation, eliminating errors with the supreme wisdom, and practicing without error. The person who is the support, first painting the thangka, is: silk, cloth, and clean tree bark, which are undamaged base materials. This means that the best silk, the medium cloth, and the lowest clean tree bark are the base materials for painting thangkas. That is, visualizing a pure girl as Betali, spinning and weaving cloth, using cloth that has not been used by humans, which is undamaged. Take it to the cemetery, cover it on the corpse, and do it. Or some people think that pure means oneself. That is, painting thangkas should be done on clean cloth, and samsara and nirvana should be done on cloth. Regarding the instruction of the artist: Bishwakarma who is complete with vows and empowerment. This means that it is painted by a wise person like Bishwakarma who has vows. Bishwakarma is the name for someone who is proficient in various tasks, and is the craftsman of the gods. He pours five colors into five skulls, and visualizes the five families of Om (Tibetan: ཨཱོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Chinese literal meaning: Ah), Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), Svaha (Tibetan: སྭཱ་ཧཱ་, Sanskrit Devanagari: स्वाहा, Sanskrit Romanization: svāhā, Chinese literal meaning: Svaha). Visualize the brush as the father's five-pronged vajra, and the palette as the mother's womb. The five colors are the bodhicitta of the union of father and mother, and visualize them as the five sons of Yama. Regarding the method of painting: gentle and fierce, with nine postures. This means that gentle refers to the fingers, etc. Fierce refers to the postures of the body, etc. The nine postures are: the posture appears in the mind inwardly, and the nine postures that appear outwardly in the body are: charming, brave, and terrifying are the postures of the body; roaring, scolding, and majestic are the postures of speech; compassion, wonder, and peace are the postures of the mind. Among them, charm can make beings generate wisdom. Brave means there is no fear in action. Terrifying is to subdue the wicked.