Chinese
第二，以三种特征区分意义，分为三类：坛城的特征、咒语的特征、物质的特征。第一类有五种：法性总体的坛城、有法自性的坛城、禅定三摩地的坛城、隐藏秘密的坛城、书写形象的坛城。第一，法性总体的坛城是：法身的坛城，大母由十方诸佛围绕；报身圆满的坛城，毗卢遮那佛由十地菩萨围绕；化身的坛城，释迦牟尼佛由六道众生围绕，共有这三种。第二，有法自性的坛城是：在法界空性中称为坛城，在觉性智慧中称为眷属，在此界中修持双运觉性的金刚橛。第三，禅定三摩地的坛城是：自己的觉性明观为本尊是坛城，显现为忿怒本尊是眷属，在此修持大悲化身的金刚橛。第四，隐藏秘密的坛城是：父母的莲花金刚是坛城，大乐四喜是眷属，在此修持菩提心的金刚橛。第五，形象的坛城有两种：总集部的坛城和各别部的坛城。第一种有五类：息灾的坛城、增益的坛城、诛灭的坛城、怀柔的坛城、守护的坛城。第一，息灾的轮是八辐轮。第二是：交叠的绳结轮。第三是：经续中说： "二十一个三角形，是猛烈诛灭的坛城。"第四是：经续中说： "八辐如半月，说是怀柔的坛城。"第五是：经续中说： "火焰风暴具怖畏相。"以上所说。第二，各别部的坛城有三种：十忿怒尊有十个坛城，二十个颅鬘尊有二十个坛城，十二个金刚橛护法有十二个坛城。同样，八个狮面空行母，八个鸠利母，二十八自在母等，秘密经续中说有和本尊数量相等的坛城。总的来说，坛城
English
Secondly, distinguishing the meaning by three characteristics, there are three types: the characteristic of the mandala, the characteristic of the mantra, and the characteristic of the substance. The first has five aspects: the general mandala of dharmata, the individual mandala of phenomena, the mandala of meditation samadhi, the hidden secret mandala, and the mandala of written images. First, the general mandala of dharmata is: the mandala of the Dharmakaya, the Great Mother, surrounded by Buddhas of the ten directions; the mandala of the Sambhogakaya, Vairochana, surrounded by Bodhisattvas of the ten bhumis; and the mandala of the Nirmanakaya, Shakyamuni Buddha, surrounded by the six realms of beings, these are the three. Second, the individual mandala of phenomena is: in the emptiness of dharmadhatu, it is called the mandala, and in the wisdom of awareness, it is called the retinue, in this realm, the Kilaya of union of awareness is practiced. Third, the mandala of meditation samadhi is: one's own awareness clearly visualized as the deity is the mandala, and appearing as wrathful deities is the retinue, in this, the Kilaya of compassionate emanation is practiced. Fourth, the hidden secret mandala is: the vajra and lotus of the father and mother are the mandala, the four joys of great bliss are the retinue, in this, the Kilaya of bodhicitta is practiced. Fifth, the mandala of images has two types: the mandala of the assembled families and the mandala of the individual families. The first has five
Chinese
一切都是从主尊化现而来。种姓总集的坛城有五十一尊神，因此五十一坛城有两千六百五十一尊神，主尊化现的坛城数量也与此相同。四灌顶，三加持，四护摩，四事业，八大成就者等等，要知道与所作事业数量相同的坛城分类。此外，还有地基仪轨，准备工作，事业胜妙不可思议。第二，关于咒语的体性，分为三部分：总的体性，详细的分类，念诵的方法。第一部分有四点：本体，词义，分类，收集。第一点是：一切善逝无二之心的智慧，以文字的形式显现或存在，文字转变为具有力量和威力的，这就是咒语的本体。第二点是：因为能迅速地赐予加持，所以是咒语。第三点分为三种：秘密咒，明咒，陀罗尼咒。依次解释为男神的咒语，女神的咒语，以及交合的咒语。但在这里，被认为是根本不错误的根本咒，生起次第的缘起咒，念诵的事业咒这三种。第四点分为三点：为了清净咒语而收集，收集的咒语的分类，为了最终发挥力量而念诵的方法。其中，收集咒语的基础是元音（ཨཱ་ལི་，ālikāli，梵文元音，元音），辅音（ཀཱ་ལི，kāli，梵文辅音，辅音）。收集的方法是从辅音中收集身体，从元音中收集肢体，从诗句中收集，从交合中收集，从表格中收集，从轮子中收集，从数字中收集，从形状中收集。第二部分，分类有七种：蛇形咒，无头咒，无尾咒，收集咒，身咒，语咒，意咒。第三部分，念诵的方法有三种：随念而念诵，分别念诵，不由自主地摇动而念诵。此外，反过来念诵以诛杀，分别念诵是放松，合起来念诵是紧缩。念诵的时候，先紧缩再念诵，然后对哪个征兆接近就做一个脚印。因此，紧缩成就，单独成就，与征兆结合而暗中进行。真正的念诵就像树干一样。
English
All are transformed from the emanation of the principal deity. The mandala of the condensed family has fifty-one deities, so fifty-one mandalas have two thousand six hundred and fifty-one deities. The number of mandalas emanated by the principal deity is also the same. The four empowerments, three consecrations, four fire offerings, four activities, eight great accomplished ones, etc., one should also know the classifications of mandalas that are equal to the number of activities to be performed. Furthermore, there are inconceivable ground rituals, preparations, and supreme accomplishments of activities. Second, regarding the characteristics of mantras, there are three parts: general characteristics, detailed distinctions, and methods of recitation. The first part has four points: essence, definition, classification, and collection. The first point is: the wisdom of the non-dual mind of all Sugatas, appearing or abiding in the form of letters, the letters transforming into powerful and potent ones, this is the essence of mantra. The second point is: because it quickly bestows blessings, it is a mantra. The third point is divided into three: secret mantra, vidya mantra, and dharani mantra. Explained in order as the mantra of male deities, the mantra of female deities, and the mantra of union. But here, the root mantra that is not mistaken, the arising mantra of the generation stage, and the activity mantra of recitation are considered. The fourth point is divided into three: collecting for the purpose of purifying mantras, the classification of collected mantras, and the method of recitation for ultimately bringing out the power. Among these, the basis for collecting mantras is vowels (ཨཱ་ལི་，ālikāli，Sanskrit vowels, vowels), consonants (ཀཱ་ལི，kāli，Sanskrit consonants, consonants). The method of collecting is to collect the body from consonants, collect the limbs from vowels, collect from verses, collect from union, collect from tables, collect from wheels, collect from numbers, collect from shapes. The second part, the classification has seven types: snake-shaped mantra, headless mantra, tailless mantra, collected mantra, body mantra, speech mantra, mind mantra. The third part, the method of recitation has three types: reciting by remembering, reciting separately, reciting by shaking involuntarily. Furthermore, reciting in reverse to kill, reciting separately is releasing, reciting together is contracting. Also, during recitation, first contract and then recite, and then make a footprint on whichever sign is closer. Therefore, contraction accomplishment, individual accomplishment, and combination with signs are done secretly. The actual recitation is like the trunk of a tree.
Chinese
念诵的结合，犹如剃刀。犹如短矛。犹如火焰。犹如宝剑。犹如蛇。犹如阳光。犹如河流的念诵结合念诵，经续中也说了八种念诵方法。念诵什么呢？犹如背靠山和军队的六字。没有隐瞒没有遮掩的六字。控制吸引的六字。完全束缚的六字。击打捶打的六字。遣返降伏的六字。摧毁连接的六字。如是像དྷཱ་ཏི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）一样成办。经续中说：六字是为了守护。九字是为了镇压。夺取心血的九字。杀戮的猛咒五字。斩断的十一字。毁灭的十二字。如是像集合一样成办。犹如用剃刀轮杀死一样，将身命杀死成灰烬。用八句咒语之间杀死。用六句咒语杀死。用三句咒语杀死。傲慢者自己杀死自己，说是像收摄字一样成办。这些的意义详细地要从经续和，注释，持明传承的口诀中理解。这里只是说了名称而已。第三，物质的特征有四种。第一，觉性智慧的金刚橛的物质是，犹如清澈的水晶，能将觉性法性的实相和突如其来的染污分别开来。第二，大悲化身的金刚橛的物质是，在干净的镜子上显现本尊的身相，以此为缘，生起犹如彩虹般的体验，从而证悟显空无别。第三，秘密菩提心的金刚橛的物质是，手印具足的勾招的物质。控制的物质。寻找根脉的物质。隐蔽不见的物质。第四，有为物质的金刚橛的物质有五种，亲近的物质是维持生命的食物等等。成就的物质是神橛。成就橛。班杂等等。大成就的物质是渔夫。林伽。恶颅等等。杀死怨敌魔障的物质是隐藏的六咒和，镇压焚烧抛掷的物质是堆积。还有各种肉。各种心。各种血等等。吉祥
English
The combination of recitation, like a razor. Like a short spear. Like a flame. Like a sword. Like a snake. Like sunlight. Recitation combined with a river-like flow, the tantras also speak of eight methods of recitation. What to recite? Six syllables like a mountain and army at the back. Six syllables without concealment or cover. Six syllables of controlling and attracting. Six syllables of complete binding. Six syllables of striking and pounding. Six syllables of reversing and subduing. Six syllables of destroying and connecting. Thus, accomplish like a dhātu (藏文，梵文天城体，梵文罗马拟音，汉语字面意思). The tantras say: The six syllables are for protection. The nine syllables are for suppression. The nine syllables that seize heart blood. The five syllables of the fierce mantra of killing. The eleven syllables of cutting. The twelve syllables of destroying. Thus, accomplish like an assembly. Like killing with a razor wheel, kill the body and life into ashes. Kill between eight lines of mantra. Kill with six lines of mantra. Kill with three lines of mantra. The arrogant one kills himself, it is said to accomplish like a gathering letter. The meaning of these should be understood in detail from the tantras and, commentaries, and the oral instructions of the vidyādhara lineage. Here, only the names are mentioned. Third, the characteristics of substances are four. First, the substance of the wisdom awareness kīla is, like clear crystal, it separates the reality of awareness-dharmatā and sudden defilement-thoughts. Second, the substance of the compassion emanation kīla is, the appearance of the deity's form in a clean mirror causes an experience like a rainbow to arise, thereby realizing appearance and emptiness are inseparable. Third, the substance of the secret bodhicitta kīla is, the substance of the mudrā possessing the qualities of summoning. The substance of controlling. The substance of searching for roots. The substance of hiding invisibly. Fourth, the substance of the compounded substance kīla has five aspects: The substance of approach is food for sustenance, etc. The substance of accomplishment is the deity kīla. Accomplishment kīla. Bhanda, etc. The substance of great accomplishment is a fisherman. Lingam. Evil skull, etc. The substance of killing enemies and obstacles is the hidden six mantras and, the substance of suppressing, burning, and throwing is accumulation. Also, various meats. Various hearts. Various bloods, etc. Auspicious.
Chinese
准备装满加持物的瓶子和盒子等。这些也必须从持明传承的口诀和窍诀的实践中详细了解。这里不再赘述。第三，以四种橛的因，将四种人引导至究竟。在《橛金刚橛续》中说：以四种橛的意，将四种人引导至究竟。觉性智慧橛，植于法界虚空中。大悲化身橛，植于三界众生中。秘密菩提心橛，植于母之广阔虚空中。相和物质之橛，植于敌和障碍。如是所说，对于四种应植之处，植入四种具足标准的橛，从而使四种成就的意义和结果，通过究竟的道，大吉祥金刚童子的界和智慧得以显现，这是此处所说无上的甚深命根。因此，将此续、注释、持明传承的智者和成就者们的意之精华略作汇集而宣说，分为四部分：如虚空般的人，将觉性智慧的橛植于法界；如山王般的人，将大悲化身橛，也即无量慈悲的橛植于三界众生；如鸟迦陵频伽般的人，将秘密菩提心之橛植于母之虚空；如旃檀般的人，将相和物质之橛植于敌和障碍。每一个又各有十个方面：所依之人，橛自身的体性，植于何处，植入之方法，譬如如何植入，成就之程度，未成就之过患，植入之必要，对橛之辩驳，修持之方法和意义。详细阐述之方式在其他论典中已详尽阐明，此处仅略作提示，将要义浓缩。以四种橛的特征来区分意义，以及将修持橛之人与其法器的次第相结合而引导至究竟，分为二者。第一，法界无戏论和觉性自明的智慧二者无别，自生的大智慧，自显现无有偏颇，是觉性智慧橛的体性。
English
Prepare the vase and boxes etc. filled with blessed substances. These must also be understood in detail from the practice of the oral instructions and key instructions of the Vidyadhara lineage. It is not elaborated here. Third, by means of the four causes of the phurba, leading the four types of individuals to the ultimate. In the Tantra of Phurba Ngensngak Tsuglag it says: By the intention of the four phurbas, the four types of individuals are led to the ultimate. The awareness-wisdom phurba is planted in the expanse of the Dharmadhatu. The compassion-emanation phurba is planted in the sentient beings of the three realms. The secret bodhicitta phurba is planted in the vast expanse of the mother. The sign-substance phurba is planted in enemies and obstacles. As it is said, for the four places to be planted, planting the four phurbas that are complete with standards, and thus through the path of perfecting the four meanings and results of achievement, the realm and wisdom of glorious Vajrakumara become manifest, this is the supreme profound life-essence to be explained here. Therefore, this tantra, commentary, and the essence of the intention of the wise and accomplished masters of the Vidyadhara lineage are briefly collected and explained in four parts: The person like space plants the awareness-wisdom phurba in the realm of the Dharma; the person like the mountain king plants the compassion-emanation phurba, that is, the phurba of immeasurable compassion, in the sentient beings of the three realms; the person like the bird Kalantaka plants the secret bodhicitta phurba in the space of the mother; the person like sandalwood plants the sign-substance phurba in the two, enemies and obstacles. Each of these has ten aspects: the person who is the basis, the nature of the phurba itself, where it is planted, the method of planting, how it is planted as an example, the degree of achievement, the faults of non-achievement, the necessity of planting, the refutation of the phurba, the method of practice and the meaning. The way to explain in detail is clearly explained in other texts, and it is extensive. Here, the essential points are condensed and briefly shown. Distinguishing the meaning by the four characteristics of the phurba, and combining the person who accomplishes the phurba with the order of his vessel and leading to the ultimate, there are two. First, the Dharmadhatu, which is free from elaboration, and the self-illuminating wisdom of awareness, which are inseparable, the great self-born wisdom, self-arisen without partiality, is the nature of the awareness-wisdom phurba.