Chinese
也这样想。这是外道屠夫所没有的金刚橛的特点。十二要点之诀窍圆满了。 ༈。第一，如虚空般之人，将觉性智慧之橛钉入境法之法界，有四：能成办之人，成办之必要，成办之方法，所成办之果。第一是：“金刚童子之持明者们。”意思是：确定执持法性之觉性，是如虚空般之人。第二，成办之必要是：“为成办有之橛，为了灌顶和取悉地。”意思是：为了成办有之橛，为了灌顶，为了取悉地，有三种必要。其中，橛是心性。灌顶是赐予觉性的灌顶。悉地是自己认识自己。第三有三：以见解决断，修持禅修，以行为作助伴。第一有三：见解不错谬，觉性不造作，法界引导之见。第一有二：见解所象征之门，和自己的本体。第一是：“金刚忿怒断嗔恨。”意思是：金刚空性忿怒能断除五毒。自己的本体是：“以慈悲度脱之誓言是。”意思是：以慈爱慈悲将一切有情度脱至法身，是誓言。第二是：觉性不造作之见是：象征之门，和自己的本体。第一是：“大象征青色燃烧着。”意思是：自己的心象征法身，喜乐燃烧着。自己的本体是：“非杀亦非压。”意思是：不特意杀轮回，不强行压念头，轮回涅槃显现为法身。第三，法界引导之见，会面之方式，和自己的本体。第一：“从虚空之中心，滴露显现。”意思是：如从虚空中出现神变，从法性中出现游舞。如神变融入虚空，游舞融入法性。如虚空遍及一切，法性也遍及一切。自己的本体是：“橛子充满金刚后。”这样说，意思是：一切轮回涅槃都充满空性金刚，即是证悟空性。
English
One should also think like that. This is a special characteristic of the Vajra Kilaya that is not present in butchers and non-Buddhists. The instructions on the twelve key points are complete. ༈. First, there are four aspects to planting the Kilaya of awareness and wisdom into the realm of phenomena by a person who is like the sky: the person who accomplishes it, the need for accomplishment, the method of accomplishment, and the result of accomplishment. The first is: "The vidyadharas of Vajrakumara." This means that a person who is like the sky is one who definitely holds the awareness of suchness. Second, the purpose of accomplishment is: "To accomplish the Kilaya of existence, and to receive empowerment and siddhi." This means that there are three necessities: to accomplish the Kilaya of existence, to bestow empowerment, and to receive siddhi. Here, Kilaya is the nature of mind. Empowerment is the empowerment of bestowing awareness. Siddhi is knowing oneself by oneself. Third, there are three: deciding with view, practicing meditation, and assisting with conduct. First, there are three: the view that is not mistaken, the view that does not fabricate awareness, and the view that draws on the expanse. First, there are two: the door that symbolizes the view, and one's own essence. The first is: "Vajra wrath cuts off hatred." This means that the wrath of Vajra emptiness cuts off the five poisons. One's own essence is: "The samaya of liberating with compassion is." This means that with love and compassion, all sentient beings are liberated into the Dharmakaya, which is the samaya. Second, the view that does not fabricate awareness is: the symbolic door, and one's own essence. The first is: "The great symbol, the blue one, blazes." This means that one's own mind, symbolized as the Dharmakaya, blazes with bliss. One's own essence: "It is not killing or suppressing." This means that samsara is not specifically killed, and thoughts are not forcibly suppressed, but samsara and nirvana arise as Dharmakaya. Third, the view that draws on the expanse, the way of meeting, and one's own essence. First: "From the center of the sky, a drop arises." This means that just as miracles arise from the sky, play arises from suchness. Just as miracles dissolve into the sky, play dissolves into suchness. Just as the sky pervades everything, suchness pervades everything. One's own essence is: "The Kilaya is filled with Vajra." As it is said, this means that all of samsara and nirvana are filled with emptiness Vajra, which is the realization of emptiness.
Chinese
第二，以修习来体验有三：觉性顿生的修习，心之界限分离的修习，以及断除阿赖耶识根本的修习。第一，于身之界中生起我执。这是指于法身的界限中，无造作地安住。第二，分离界限是：应于心之中央修习。这是指念头是从心中产生的，应于中央空性中修习。第三，断除阿赖耶识根本是：观想识为金刚。这是指，观想习气的识为金刚空性金刚。第三，行持方面有三：方便的行持，事业的行持，以及顺带的觉性力量的灌顶。第一，以方便的行持利益众生。这是指，以方便的行持来利益有情。第二，成就佛陀的事业之后。这是指，以四种事业来利益有情。第三，灌顶是：请赐予此灌顶和加持。这是指，心中获得灌顶，从而被加持为法身。第四，果位方面有二：共同和特殊。第一是：显示征兆和特征。这是指三种暖相、三种征兆和两种特征。第一种，外暖是身体轻盈、无病；内暖是获得对气息的掌控；密暖是烦恼减少。三种征兆也是如此。如果认为没有区别，那么自己体验到的是暖相，他人觉察到的是征兆。特征是梦境和显现两种。第二，特殊的是果位三身。关于法身：是诸佛的智慧身。这是指，法界智慧无二无别。从自性金刚法界中。这是指，从法身的自性中成就报身。请成就智慧忿怒尊。这是指，化身显现于所化众生的根器前。请引导觉性智慧之橛的认识，作为引导。成就者传承不断。如同山岳般之人所遍及的，慈悲的悬索之橛，对于三界有情众生安立有四：修习之人，修习之必要，修习之方法，以及所修之果。第一是：金刚童子的持明者们。
English
Second, there are three ways to experience through meditation: meditation on the sudden arising of awareness, meditation on separating the limits of the mind, and meditation on cutting off the root of the Alaya consciousness. First, generate self-attachment in the realm of the body. This refers to dwelling without fabrication in the realm of the Dharmakaya. Second, separating the limits is: one should meditate in the center of the heart. This refers to meditating on the emptiness of the center where thoughts arise from the heart. Third, cutting off the root of the Alaya consciousness is: contemplate consciousness as Vajra. This refers to contemplating the consciousness of habitual tendencies as Vajra emptiness Vajra. Third, there are three aspects of conduct: conduct of means, conduct of activity, and incidentally, empowerment of the power of awareness. First, benefit beings through the conduct of means. This refers to benefiting sentient beings through the conduct of means. Second, after accomplishing the activity of the Buddha. This refers to benefiting sentient beings through the four activities. Third, empowerment is: please grant empowerment and blessings here. This refers to receiving empowerment in the mind, thereby being blessed as the Dharmakaya. Fourth, there are two aspects of the result: common and special. The first is: showing signs and characteristics. This refers to three heats, three signs, and two characteristics. The first, outer heat is lightness of body, absence of illness; inner heat is gaining control over breath; secret heat is reduced afflictions. The three signs are also the same. If one thinks there is no difference, then what one experiences oneself is heat, what others perceive is a sign. The characteristics are dreams and manifestation. Second, the special is the result of the three Kayas. Regarding the Dharmakaya: it is the wisdom body of all Buddhas. This refers to the inseparability of the realm of reality and wisdom. From the nature of the Vajra Dharmadhatu. This refers to accomplishing the Sambhogakaya from the nature of the Dharmakaya. Please accomplish the wisdom wrathful one. This refers to the Nirmanakaya appearing to the faculties of those to be tamed. Please guide the recognition of the awareness wisdom Kilaya as guidance. The lineage of accomplished ones is unbroken. The Kilaya of the compassionate hanging rope, pervaded by mountain-like individuals, is established for sentient beings of the three realms in four ways: the person who practices, the necessity of practice, the method of practice, and the result of practice. The first is: the Vidyadharas of Vajrakumara.
Chinese
是如山一般的身语意之持明者。 第二，必要是： 为了成办有之橛， 为了获得灌顶和成就。 如是说。 第三，修法有五：对治身的特征，特殊的业之特征，本尊观修法，修法，行。 第一是：金刚童子有千头千臂，也有九头十八臂，也有三面六臂，也有一面二臂，有这些不同的说法。 其中有命之神，身语意之神，头饰之神，盔甲之神，明妃和合修。 第二，特殊的业之神不是魔和罗刹之类，而是用慈悲来调伏一切。 如是说，是慈悲的能量自然显现的神。 第三，观修法是：将识观修成金刚。 如是说，也将阿赖耶识观修成本尊。在身之坛城中生起我。 如是说，将自己的身体观修成本尊。将蕴充满金刚之后， 如是说，将毛孔观修成小忿怒尊的间隙。 这样，本尊就稳固了，内外器情一切都转化为本尊来观修。 愿有成就金刚。 如是说。 第四，修法是：陈设坛城，观修念诵之轮。灌顶并加持，迎请并供养，念诵并赞颂。 第一是：在寂静处陈设坛城和供品。陈设坛城，反复观看本尊，本尊就会显现。观想自己是童子，心间是八瓣莲花，里面是马头明王，其心间是智慧勇识，其心间是金刚，其脐间是吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），周围环绕着九个金刚橛的种子字。然后用五种智慧灌顶，加持身语意，将命灌顶为智慧。迎请智慧忿怒尊降临，用 ཛཿཧཱུྃ་བྃ་ཧོཿ（藏文，梵文天城体，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：扎 吽 榜 伙）融入智慧，用ཀཱ་ཡ་ཝཱ་ཀ་ཙིཏྟ（藏文，梵文天城体，梵文罗马拟音：kāya vāka citta，汉语字面意思：身语意）安住。然后供养供品朵玛，然后念诵，念诵赞颂。 第五，行有两种：自他的行，事业的行。 第一是：用方便的行来利益众生。 如是说，第二是：圆满佛的事业之后。
English
Is the vidyadhara of body, speech, and mind, like a mountain. Second, the necessity is: In order to accomplish the stake of existence, In order to obtain empowerment and accomplishment. Thus it is said. Third, there are five methods of practice: the characteristic of the antidote body, the characteristic of special action, the method of deity visualization, the method of practice, and the conduct. The first is: Vajrakumara has a thousand heads and a thousand arms, and also has nine heads and eighteen arms, and also has three faces and six arms, and also has one face and two arms, and there are different statements. Among them are the deity of life, the deity of body, speech, and mind, the deity of head ornaments, the deity of armor, and the union with the consort. Second, the deity of special action is not like demons and rakshasas, but subdues everything with love and compassion. Thus it is said, it is the deity whose energy of compassion naturally arises. Third, the method of visualization is: visualize consciousness as vajra. Thus it is said, also visualize the alaya consciousness as the deity. Generate myself in the mandala of the body. Thus it is said, visualize one's own body as the yidam deity. After filling the aggregates with vajra, Thus it is said, visualize the pores as the gaps of small wrathful deities. In this way, the deity is stabilized, and all external and internal vessels and contents are transformed into the deity for visualization. May existence be accomplished as vajra. Thus it is said. Fourth, the method of practice is: arrange the support and visualize the wheel of recitation. Empower and bless, invite and offer puja, recite and praise. The first is: arrange the mandala and offerings in a secluded place. Arrange the support and repeatedly look at the yidam, and the deity will appear clearly. Visualize oneself as a kumara, with an eight-petaled lotus in the heart, inside which is Hayagriva, in whose heart is the wisdom being, in whose heart is the vajra, in whose navel is Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), surrounded by nine kila seed syllables. Then empower with the five wisdoms, bless body, speech, and mind, empower life as wisdom. Invite the wisdom wrathful deity to descend, and dissolve into wisdom with ཛཿཧཱུྃ་བྃ་ཧོཿ (藏文，梵文天城体，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：扎 吽 榜 伙), and stabilize with ཀཱ་ཡ་ཝཱ་ཀ་ཙིཏྟ (藏文，梵文天城体，梵文罗马拟音：kāya vāka citta，汉语字面意思：身语意). Then offer the puja torma, then recite, and recite praises. Fifth, there are two types of conduct: the conduct of self and others, and the conduct of activities. The first is: benefit sentient beings with the conduct of skillful means. Thus it is said, the second is: after perfecting the activities of the Buddha.
Chinese
如是说。第四，关于果，有共同和特殊之分。第一，有三种暖相，三种征相，两种表相，与前相同。第二是：法身具有二种清净，报身是寂静的天众，化身是随应所化而调伏。这是莲花国王的行持。第三，像鸟迦兰陀迦一样的人，将秘密菩提心的橛插入母性的虚空中，有四种：所依的补特伽罗，必要，修法，果。第一是：金刚童子的持明者们。因此是有贪欲者。必要是：修橛，灌顶，取悉地，这三种。修法有两种：依靠上门轮次第生起安乐，依靠下门三界嬉戏一时生起安乐。第一，上门有三种：轮的状况，拙火燃起时生起智慧的方式，以及习惯于此。第一有五种：头部是身之轮，喉部是语之轮，心间是法之轮，脐部是功德之轮，火风事业之轮。第一是：一切佛的智慧身。因此，在头顶：三十二脉瓣的中央有八辐轮。其中心有字母ཧཾ་（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం），头朝下。八辐上有八个卡利字。三十二脉瓣上有三十二个音字，如伞状般存在。在喉咙：从自性金刚法界。因此，十六脉瓣的中央有八瓣莲花。中心是红色的ཨཱྃ་（藏文：ཨཱྃ་，梵文天城体：आं，梵文罗马拟音：āṃ，汉语字面意思：आं），头朝上。八个脉瓣上有八个卡利字。脉瓣上有十六个元音。在心间：于身之坛城中生起我。因此，在八瓣的中央有八角宝。中心是蓝色的ཧཱུྃ་（藏文：ཧཱུྃ་，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思： हूं），头朝下。八角宝上有八个卡利字。脉瓣上有第一组：阿、嘎、匝、扎、札、达、巴、亚、夏这八个。一切轮的命根，从昆达里尼降下菩提心。从右边的罗摩脉流出尿液，从左边的江玛脉流出血液，这三条脉在脐部汇合。那个脐轮，是燃烧的，不可忍受的轮。因此，在六十四脉瓣的中央有八个三角形。中心是ༀ་（藏文：ༀ་，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：ओं）。