Chinese
秘密菩提心橛，于母之广阔虚空中安立。有相物质之橛，是对怨敌和魔障安立的。如是说，又是如虚空般之人，将觉性智慧之橛安立于境法之法界中；如山王般之人，将大悲化身之橛安立于境三界之有情；如鸟迦兰陀迦般之人，将秘密菩提心之橛安立于母之虚空中；如旃檀树般之人，将有相物质之橛安立于怨敌魔障二者之上。彼一一各有十：第一，所依之人；橛自身之体性；所安立之境；安立之方便；以何安立；安立之程度；未安立之过患；安立之必要；对橛之辩驳；修持之方便，此十者。第一，如虚空般之人，智慧高广者亦为殊胜。第二，橛自身之体性，自身之体性无有垢染，不落于前际，不落于后际，当下之刹那清明澄澈。第三，安立之境，于法界离戏论，于任何皆未成立之空性上安立。第四，安立之方便，觉性于自处放松，于离戏论安立之瞬间置于其上。第五，安立之譬喻，如引水与乳，基位大规律之空性与觉性心性二者无有差别，称为法界融入智慧。第六，未安立之过患，随分别念而流浪于轮回。第七，安立之程度，法界与智慧无二无别而朗然证悟。第八，安立之必要，获得果位法身。第九，辩驳，总的来说，橛需具足息增怀诛，若说法界与智慧无二无别，彼是否具足息增怀诛？答曰：具足。彼以平息烦恼故为息之橛，增长佛之智慧故为增之橛，自心摄为己用故为怀之橛，从轮回中解脱故为诛之橛。第十，于修持之方便有四四种：修行者，修行之必要，修行之方便，
English
The secret Bodhicitta Kilaya, establish it in the vast expanse of the mother's space. The Kilaya of symbolic substance, is established upon enemies and obstacles. As it is said, also, a person like the sky establishes the Kilaya of awareness-wisdom in the realm of phenomena's sphere of reality; a person like a mountain king establishes the Kilaya of compassion's emanation upon sentient beings of the three realms; a person like the Kalantaka bird establishes the Kilaya of secret Bodhicitta in the mother's space; a person like a sandalwood tree establishes the Kilaya of symbolic substance upon both enemies and obstacles. Each of these has ten aspects: First, the person who is the basis; the Kilaya's own nature; the object upon which it is established; the means of establishing; how it is established; the extent of establishment; the fault of non-establishment; the necessity of establishment; refuting the Kilaya; and the means of practice, these ten. First, the person like the sky, one with high intelligence and vastness, is also excellent. Second, the Kilaya's own nature, its own nature is without impurity, not lost in the past, not lost in the future, the present moment is clear and lucid. Third, the object of establishment, in the sphere of reality, free from elaboration, establish it upon emptiness where nothing is established. Fourth, the means of establishment, release awareness loosely in its own place, and place it upon that instant free from calculation and establishment. Fifth, the example of establishment, like drawing water and milk, the emptiness of the great ground of being and awareness, the nature of mind, are inseparable, it is called the sphere of reality dissolving into wisdom. Sixth, the fault of non-establishment, wandering in samsara by following after conceptual thoughts. Seventh, the extent of establishment, realizing the sphere of reality and wisdom as indivisible and clear. Eighth, the necessity of establishment, obtaining the fruit of the Dharmakaya. Ninth, refuting, in general, the Kilaya must possess pacifying, increasing, magnetizing, and wrathful aspects. If it is said that the sphere of reality and wisdom are indivisible, does it possess pacifying, increasing, magnetizing, and wrathful aspects? The answer is yes, it does. It is the Kilaya of pacifying because it pacifies afflictions, it is the Kilaya of increasing because it increases the wisdom of the Buddha, it is the Kilaya of magnetizing because it subdues one's own mind, it is the Kilaya of wrathful because it liberates from samsara. Tenth, there are four sets of four for the means of practice: the practitioner, the necessity of practice, the means of practice,
Chinese
修持的果实，请教上师的尊颜，请赐予引导，请开示秘密之法。如《根本续·金刚橛》所说：如果完全证悟觉性智慧橛，就能稳固。果实是获得无生法身。如果未能稳固，未能植入，就会在轮回中漂泊。这已经很明显了。第二，关于以大悲化现之橛，有十个方面：所依的补特伽罗，橛自身的体性，植入的处所，植入的方法，如何植入，稳固的程度，未能稳固的过患，植入的必要，辩驳，以及修持的方法。第一，如山王般的补特伽罗，指的是心智坚定不移者。第二，大悲化现之橛的体性，指的是瑜伽士在修持生起次第时，观想明观的本尊身。不清晰则不是。第三，植入的处所，指的是将外内情器世间执着为庸常的自续。第四，植入的方法，指的是将对外器世间的执着观想为本尊的宫殿，将对内情世间的众生执着为怨亲观想为本尊和本母。第五，譬如镜中的影像，或虚空中的彩虹，显现却无自性，应如是了知。第六，稳固的程度，指的是没有庸常的习气，生起本尊的清净显现。第七，未能植入的过患，指的是如果将本尊观想为自续，则会转生为鲁扎罗刹。第八，植入的必要是获得化身。第九，辩驳是，不应将生起次第命名为橛。如果问四种事业是否圆满，回答是圆满。因为明观本尊身，平息内外障碍，所以是息灾橛；因为增盛成就，所以是增益橛；因为能使显现自在，所以是怀爱橛；因为能诛杀怨敌魔障，所以是猛厉橛。第十，修持的方法有四种：修持者，修持的必要，修持的方法，以及所修的果实。请教尊颜，请赐予引导。如根本续所说：以无量大悲之橛，以慈爱大悲之心植入，果实是获得化身，如果未能稳固，就会误入鲁扎罗刹道。第三，关于秘密菩提心之橛，有十个方面：所依的补特伽罗，橛自身的体性，植入的处所，植入的方法，如何
English
The fruit of practice: ask the lama's face, lead to guidance, and reveal the secret dharma. Furthermore, according to the Root Tantra Vajrakilaya: If the wisdom awareness Kilaya is fully realized, it will be stable. The fruit is to attain the unborn Dharmakaya. If it is not stable and not planted, one will wander in samsara. This is evident. Secondly, regarding the Kilaya manifested by compassion, there are ten aspects: the basis of the individual, the essence of Kilaya itself, the place to plant it, the method of planting, how to plant it, the degree of stability, the faults of not being stable, the necessity of planting, refutation, and the method of practice. First, the individual like a mountain is one who has unwavering intelligence. Second, the essence of the Kilaya manifested by compassion is the deity's form that is clear to the yogi when contemplating the generation stage. If it is not clear, it is not. Third, the place to plant it is to plant it in the ordinary self-grasping of outer and inner vessels and contents. Fourth, the method of planting is to contemplate the outer vessel as the deity's palace, and to contemplate the inner content of sentient beings, enemies and friends, as deities and goddesses. Fifth, the example is like the reflection in a mirror or the rainbow in space, appearing but without inherent existence, one should know it as such. Sixth, the degree of stability is the arising of the deity's pure appearance without the habitual tendencies of ordinariness. Seventh, the fault of not planting is that if one contemplates the deity as self-grasping, one will be born as Rudra Rakshasa. Eighth, the necessity of planting is to attain the Nirmanakaya. Ninth, the refutation is that it is not appropriate to name the generation stage as Kilaya. If one asks whether the four activities are complete, the answer is yes. Because the deity's form is clear and pacifies outer and inner obstacles, it is the pacifying Kilaya. Because it increases accomplishments, it is the increasing Kilaya. Because it subdues appearances, it is the magnetizing Kilaya. Because it liberates enemies and obstacles, it is the wrathful Kilaya. Tenth, there are four aspects to practice: the practitioner, the purpose of practice, the method of practice, and the fruit of practice. Ask the face, lead to guidance. Furthermore, according to the Root Tantra: That Kilaya of immeasurable compassion is planted with loving-kindness and great compassion. The fruit is also to attain the Nirmanakaya. If it is not stable, one will stray into the path of Rudra Rakshasa. Thirdly, regarding the secret Bodhicitta Kilaya, there are ten aspects: the basis of the individual, the essence of Kilaya itself, the place to plant it, the method of planting, how to
Chinese
插入。 插入的程度。 未插入的过失。 必要。 超过。 修持。 第一，像鸟迦兰陀迦一样的贪欲者。 第二，秘密菩提心的橛的自性是：父亲的秘密金刚十六喜的乐空明点，圆满瓶灌顶。 从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生起，从嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）中以啪（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）堵塞瓶子的孔，那即是，不是未加持的。 第三，插入的处所：在母亲的法生三角形中，从阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中生起的四瓣莲花的花蕊上，连同阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）一起，插入于此。 第四，插入的方法是：首先通过修习脉气，舍弃庸常的贪欲，将母亲观想为天女，具备三种认识，想要获得俱生智慧者，以此插入。 第五，插入的譬喻是：如同珍宝落入摩羯鱼的喉咙中一样，父亲的明点不会因身体的轮和气的要害而失落。 第六，插入的程度是：在四个轮上获得四种喜乐，以及在四个手印上认识俱生智慧。 第七，未插入的过失是：如果贪欲任其发展，就会转生为胎生的虫。 第八，必要是：通过修习交合的乐，获得报身。 第九，超过是：俱生的乐是否会变成橛，如果说会，那是因为贪欲自息而成为息灭的橛，乐增长而成为增长的橛，脉气自在而成为自在的橛，从轮回中解脱而成为猛厉的橛。 第十，修持有四：所依的补特伽罗，必要，修法，果，这些都应从上师处请教并依教奉行。 根本续部中说：殊胜菩提心橛，应插入于母亲的虚空界中，无实之乐达到插入的程度，果为获得报身大乐，未插入则成为轮回的磨石。 如是。 第四，有相物质的橛有十：所依的补特伽罗，橛的自性，插入的处所，插入的方法，譬喻，插入的程度，未插入的过失，必要，超过，修持。 第一，像旃檀树一样的补特伽罗是：种姓优良且凶猛者。 第二，有为物质的橛的自性是：从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生起的殊胜之子金刚橛的本尊圆满安立。
English
Insertion. The extent of insertion. The fault of not inserting. Necessity. Exceeding. Practice. First, a person with attachment like the bird Kalantaka. Second, the nature of the secret Bodhicitta Kilaya is: the blissful bindu of the father's secret Vajra sixteen joys, the completion of the vase empowerment. Generated from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and from Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡), the hole of the vase is blocked by Phaṭ (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪), that itself, is not unblessed. Third, the place to insert: in the mother's Dharma origin triangle, on the pistil of the four-petaled lotus born from A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), together with A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), insert into that. Fourth, the method of insertion is: first, by practicing the root-wind, abandoning ordinary attachment, generating the mother as a goddess, with the three perceptions, desiring to obtain coemergent wisdom, insert with that. Fifth, the example of insertion is: like a jewel falling into the throat of a Makara, the father's bindu will not be lost due to the body's wheels and the key points of the wind. Sixth, the extent of insertion is: obtaining the four joys in the four chakras, and recognizing the coemergent wisdom in the four mudras. Seventh, the fault of not inserting is: if attachment is lost to its own nature, one will be born as a womb-born worm. Eighth, the necessity is: by practicing the bliss of union, one obtains the Sambhogakaya. Ninth, exceeding is: whether the coemergent bliss becomes a Kilaya, if it is said to become, it is because attachment is pacified by itself, it becomes a pacifying Kilaya, bliss increases, it becomes an increasing Kilaya, the root-wind is controlled, it becomes a controlling Kilaya, liberated from samsara, it becomes a wrathful Kilaya. Tenth, there are four practices: the supporting person, the necessity, the method of accomplishment, and the results, all of these should be asked from the lama's mouth and practiced according to the instructions. From the root tantra: the supreme Bodhicitta Kilaya, should be inserted into the mother's space realm, the extent of the unreal bliss is inserted, the result is obtaining the great bliss of the Sambhogakaya, not inserting becomes a grindstone of samsara. Thus it is. Fourth, the Kilaya of symbolic substance has ten: the supporting person, the nature of the Kilaya, the place to insert, the method of insertion, the example, the extent of insertion, the fault of not inserting, the necessity, exceeding, and practice. First, a person like a sandalwood tree is: of good lineage and fierce. Second, the nature of the Kilaya of compounded substance is: the supreme son Vajrakilaya deity generated from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is completely established.