Chinese
金刚橛传承中所有修持的宝库，持明者之道。 智慧的光芒。
English
The treasury of all practices from the Vajrakila lineage, the path of vidyadharas. Rays of Wisdom.
Chinese
如果未使基础的训练达到清净，那么所谓精深的密咒和善巧方便，就会偏离词句的轨道和世俗的贪执，以至于没有生起一丝功德，却显得念诵修持达到了标准，这只是下行的显现，并且会陷入空洞的念诵之中，这种情况是如何产生的呢？经中说：最初以三种智慧，未能确定确切的理由，因为不了解无自性，执着于事物表相的法，自称大乘忿怒之王，将甚深究竟的意义抛在脑后，将精深的密咒喊成了苯教，行为取舍随心所欲，愚昧占据上风，不明白因果的道理，傲慢自大，生起极大的骄傲之心，嫉妒心强，自赞毁他，贪欲强烈，欺骗他人，毫无羞耻之心，嗔恨心强，生起忿怒本尊的坛城，经续和口诀的修法被上师隐藏，瞎子领着瞎子，掉入悬崖峭壁，难以扭转的异熟果报，真是可悲啊！就像密咒变成影像，其异熟果报会成就罗刹和鬼怪的身体作为依凭一样显而易见。忿怒本尊的自性就是罗刹，罗刹的自性就是轮回三界。因此，基础是空性大悲，道路是生圆双运，从而显现果位的二身，要像生起次第的论述和上师的口诀中所说的那样，学习如何融入经续。要念诵的咒语是：九字真言不错乱地念诵七万遍，眷属念诵一半的一半。如果具备上中下三种征兆，就应该知道可以获得成就。就像所说的主尊和眷属一起念诵的情况一样，如果做不到，就不要少于修持九字真言的时间。而且，身体的念诵依赖于念珠，语言的念诵依赖于唇舌，意念的念诵依赖于禅定。因此，在念诵之初要加持念珠，并且一定要确定念珠的自性。念珠可以是金刚子或者人骨，也可以是带刺的树木。大念珠有一百零八颗，用婆苏陀或者大筋来穿。将其九股拧在一起，穿好后安放橛。用拇指和小指来计数。自身不离功德。
English
If the training of the base is not made pure, then the so-called profound secret mantra and skillful means will deviate from the path of words and mundane attachments, to the point that not a single quality is generated, yet it appears that the recitation and practice have reached the standard, this is just a downward manifestation, and it will fall into empty recitation. How does this situation arise? The tantra says: Initially, with the three wisdoms, the exact reasons are not determined, because one does not understand selflessness, one clings to the phenomena of objects, calling oneself the king of wrathful deities of the Mahayana, throwing the profound ultimate meaning behind one's back, shouting the profound secret mantra as Bon, taking up practices of acceptance and rejection at will, ignorance takes over, one does not understand the principle of cause and effect, arrogance is rampant, generating great pride, jealousy is strong, praising oneself and denigrating others, greed is strong, deceiving others, without any sense of shame, hatred is strong, generating the mandala of wrathful deities, the tantras and oral instructions of the practice method are hidden by the guru, the blind leading the blind, falling into cliffs and ravines, the maturation that is difficult to reverse, it is truly pitiful! Just as the secret mantra becomes an image, its maturation will accomplish the body of a Rakshasa and a demon as a support, which is obvious. The nature of the wrathful deity is Rakshasa, and the nature of Rakshasa is the cycle of the three realms. Therefore, the base is emptiness and great compassion, the path is the union of generation and completion stages, thereby manifesting the two bodies of the fruition, one should learn how to integrate into the tantras as it is said in the explanation of the generation stage and the oral instructions of the guru. The mantra to be recited is: Recite the nine-syllable mantra seventy thousand times without error, the retinue recites half of that. If the signs of the superior, intermediate, and inferior are complete, then one should know that one can attain accomplishment. Just as it is said that the main deity and the retinue are recited together, if one cannot do that, one should not spend less time than practicing the nine-syllable mantra. Moreover, the recitation of the body relies on the rosary, the recitation of the speech relies on the lips and tongue, and the recitation of the mind relies on samadhi. Therefore, at the beginning of the recitation, the rosary should be blessed, and the nature of the rosary must be determined. The rosary can be rudraksha or human bone, or it can be a thorny tree. The large rosary has one hundred and eight beads, strung with vasudha or large sinew. Twist it into nine strands, and after stringing it, place a peg. Count with the thumb and little finger. One's own nature does not deviate from glory.
Chinese
确实如此。 金刚橛至尊子，吉拉雅。 念珠的字母有九个。 念珠是气息的骏马。 向外行进和向内聚集， 如同火把在头顶旋转， 又如铁器发出锵锵撞击声。 向外舒展，向内收拢，永不断绝。 计数念珠，意义在于此。 如是说。 口诵分为有声和默念两种。前者有泄露秘密的过失，后者容易产生感觉上的舍弃，因此，意念诵和默念被认为是方便与智慧的双运，从而避免了无记的意识状态。 此时，也要避免念诵的六种过失，如咒语不清晰等。 所有续部的一切咒语， 持咒的智者应善加选取。 莫错乱断句和音节， 莫因打哈欠和昏沉而中断。 应远离睡眠、酒和懈怠。 这是真正意义的念诵。 如是说。 因此，在禅定念诵和光芒的舒展与收摄中，一开始不要过于拘谨，首先让意识专注于生起次第。如果很难清晰观想，可以观看画像，然后在心中生起景象，并像练习绘画一样，念诵那显现而无自性的景象。 咒语的字母即是本尊， 本尊清晰而无分别念。 如是说。 在生起次第清晰之后，交替学习禅定念诵和光芒的舒展与收摄。其方法如《大成就法》中所述，可以省略自生本尊和对生本尊的称谓，以及多里念诵，因为后者被认为是圆满修持中的息增怀诛四种事业，因此在这里可以省略这两种特别的修法。 此外，既然一切有情都遍布如来藏，那么，由于八识的聚集，如来藏会被突如其来的烦恼所染污，从而无止境地流转轮回，并且会一直流转下去。为了从轮回中解脱，密宗金刚乘宣说了生起次第和圆满次第两种道。这二者也具有相互依存的关系，如果不能通过双运来修持，那么仅仅依靠生起次第无法断除常边，仅仅依靠圆满次第无法断除断边。因此，宣说了方便与智慧相结合或双运之道。这也是为了通过方便生起次第来净化显现的错觉，并通过智慧圆满次第来摧毁对生起次第的实执。
English
Indeed. Supreme son Vajrakila, Kilaya. The letters of the mala are nine. The mala is the horse of breath itself. Going outward and gathering inward, Like a torch being spun around the head, Or like the clanging of iron being struck. Expanding outward and contracting inward, never ceasing. The counting mala, its meaning lies in this. As it is said. Mantra recitation is of two types: with sound and silent. The former has the fault of revealing secrets, and the latter is prone to generating neutral feelings. Therefore, mental recitation and silent recitation are considered the union of skillful means and wisdom, thus avoiding the state of non-specified consciousness. At that time, one should also avoid the six faults of recitation, such as unclear mantras. All the mantras of all the tantras, The wise mantra practitioner should carefully select. Do not confuse the pauses and syllables, Do not interrupt with yawns or drowsiness. One should abandon sleep, alcohol, and laziness. This is the recitation of true meaning. As it is said. Therefore, in meditative recitation and the emanation and absorption of light, do not be too rigid from the beginning. First, let the consciousness focus solely on the generation stage. If it is very difficult to visualize clearly, one can look at a painted image and then generate the image in the mind, and recite that appearance, which is without inherent existence, as if practicing painting. The syllables of the mantra are the deity, The deities are clear and without conceptual thought. As it is said. After the generation stage is clear, one should alternately learn meditative recitation and the emanation and absorption of light. The method is as explained in the Great Accomplishment Method, and the terms of self-generation deity and front-generation deity can be omitted, as well as the Doli recitation, because the latter is considered to accomplish all four activities of pacifying, increasing, magnetizing, and subjugating in the great accomplishment practice. Therefore, these two special practices can be omitted here. Furthermore, since all sentient beings are pervaded by the Tathagatagarbha, that essence is suddenly defiled by the aggregation of the eight consciousnesses, and thus endlessly wanders in samsara, and will continue to wander. In order to be liberated from samsara, the secret mantra Vajrayana teaches the two paths of the generation stage and the completion stage. These two also have a relationship of mutual dependence, and if they are not practiced in union, the generation stage alone cannot eliminate the extreme of permanence, and the completion stage alone cannot eliminate the extreme of nihilism. Therefore, the path of the union of skillful means and wisdom, or the path of union, is taught. This is also to purify the illusion of appearances through the skillful means of the generation stage, and to destroy the clinging to the reality of the generation stage through the wisdom of the completion stage.
Chinese
显现如同水中月，或如幻术之例。因此，所谓的显现，不要仅仅认为是在眼识面前显现的有表有碍之物。由先前业力所留下的习气所划分，以及后来新产生的能取所取显现为自性的所有无表有碍之物。一切从俱生之因中，分别念随意显现的显现境，如果经常习惯于观想所依为坛城宫殿，所缘为天众轮，那么天众的显现就能圆满福德资粮，并且证悟其法性无自性，就能圆满智慧资粮，从而在此生就能与异熟持明果位结合，并在中阴成就手印持明之理，这是第二品的内容。此后，瑜伽士应将这些道次第安立：资粮道、加行道、见道、修道以及解脱道。第十一地是普光地，第十二地是莲花地，第十三是轮聚地，第十四被称为普贤地。从第一地开始是持明，第二是寿命自在持明，是世俗手印持明，证悟是任运成就持明。通达金刚橛的自性之义，在种姓清净中如是宣说。通过先前所做的业，通过做七种事业而结合，通过修习它而见到，五大以及天众的处所，观想与座垫一起生起。命即是智慧之因，安住于此，从四魔中解脱。三坛城等相，非蕴和光，安住于团状和死主，以字净化烦恼。显有世间名声者，以及无有显现者，降伏天魔。具有过患的命根，以及六个所依和显现，在这些状态中广为人知。时间和数量和相，是修持中所说的。如是说。其中，以“业已做”等三句，也显示了修持的意义。首先，在自相续中，创造先前存在和现在存在的福德资粮，是资粮道。第二，恭敬金刚上师，从接受灌顶开始，进入生圆次第道的所有行为，都包含在“七业”之中。
English
Appearances are exemplified by the moon in water or like an illusion. Therefore, the so-called appearance should not be regarded merely as the single manifest and obstructive thing that appears before the eye consciousness. Divided by the imprints left by previous actions, and all the unmanifest and obstructive things that arise as self-nature of the grasping and the grasped that newly arise later. All the objects of appearance that arise freely from conceptual thoughts from the cause of the origin, if one constantly habituates oneself to visualizing the support as the mandala palace and the supported as the wheel of deities, then the appearance of the deities can perfect the accumulation of merit, and realizing its naturelessness of Dharma can perfect the accumulation of wisdom, thereby connecting this life to the state of the ripening awareness holder, and accomplishing the seal awareness holder in the bardo, this is the content of the second chapter. Thereafter, the yogi should establish these paths: the path of accumulation, the path of joining, the path of seeing, the path of meditation, and the path of liberation. The eleventh ground is the All-Illuminating Ground, the twelfth ground is the Lotus Ground, the thirteenth is the Wheel Assembly Ground, and the fourteenth is known as the Samantabhadra Ground. From the first ground is the awareness holder, the second is the life-empowered awareness holder, is the conventional seal awareness holder, realization is the spontaneously accomplished awareness holder. Understanding the meaning of the nature of Vajrakilaya, it is thus declared in the pure lineage. Through the deeds done previously, through doing seven activities, one unites, through meditating on it, one sees, the five elements and the abode of the deities, meditate on arising with the seat. Life itself abides as the cause of wisdom, liberated from the four maras. Characteristics such as the three mandalas, non-aggregate and light, abiding in a lump and the lord of death, purify afflictions with letters. Those with fame in existence, and those without appearance, vanquish gods and demons. The afflicted life force, and the six bases and appearances, are well-known in these states. Time and number and sign, are what is said in the approach. Thus it is said. Among them, the three lines beginning with "deeds done" also show the meaning of approach. First, in one's own continuum, creating the accumulation of merit that existed before and exists now is the path of accumulation. Second, honoring the Vajra Master, from receiving empowerment, all the activities of entering the path of generation and completion are contained in the term "seven activities."