Chinese
是结合道，从那些因缘使自心成熟为本尊之身，圆满能成熟之持明的量度，即是见道，这是自己证悟之方式。像这样未证悟之前，如果以光芒的放出和收摄，像织布机般的伸展和收缩，将心放入迷惑显现的匣子里的念诵仪轨，则会被视为是能抓住所执的橛。因此，在念诵的时候，只是将念诵橛作为誓言的所依，从所修的角度来说，为了修学将显现、声音、觉性三者显现为本尊坛城一体，不要特意将念诵橛观想为本尊等，不要将分别念切割开来。在四座之间，所有间断处都与赞颂至尊的结尾的元音明点百字明相连而念诵，以此忏悔罪业，对于清净的器情，摧毁常边的近取和摧毁断边的座间本尊生起是绝对重要的。最后一座如果能完成会供轮是很好的。无论如何，都要对橛护等护法供朵玛和委托事业。对于此，完全不需要每一座都生起证悟，这种说法是旧译派的规矩，这样说也不太好，即使说是初学者，实际上生起次第的所修和能修尚未纯熟，仅凭忆念心髓也无法自然而然地在心中生起证悟的那些人，你们也是获得能力的人，是圆满大士，这是为了愚弄愚笨的人。因此，对于一次证悟的功德不可思议的道理，生起和迎请，顶礼和，供养赞颂仪轨如法行，布施和持戒忍精进，禅定智慧到彼岸，从那不退转不散乱，成就迅速获得是确定的。对于此等意义是愚昧的。第二，近修有二，依靠缘起修持橛，依靠清净修持橛。第一，将圆满坛城的自性与念诵橛相结合，也就是自己是根本坛城，背向十方忿怒坛城之间获得胜利者，面向主尊的橛。
English
is the path of union, and from those causes, the mind itself matures into the body of the deity, and the measure of the ripening awareness holder is completed, which is the path of seeing, this is the way of realizing oneself. Without realizing this, if the recitation manual that puts the mind into the box of deluded appearances by the spreading and gathering of light rays, like the stretching and contracting of a loom, is seen as a peg to hold onto grasping. Therefore, in the context of recitation, instead of placing the recitation peg merely as a support for the samaya, from the perspective of what is to be accomplished, in order to train in the appearance of the three, appearance, sound, and awareness, as one mandala of the deity, do not specifically visualize the recitation peg as the deity, etc., do not cut off the separate thoughts. In all the breaks between the four sessions, it is essential to connect the praise of the supreme with the clear vowel point hundred-syllable mantra and recite it to confess misdeeds, and to arise as the session break deity that destroys the extreme of permanence for the pure vessel and essence, and destroys the extreme of annihilation. It is good if a tsok offering can be completed in the last session. In any case, offer tormas and entrust activities to the Dharma protectors such as the peg protector. Regarding this, it is not good to say that it is not necessary to generate realization in each session, saying that this is the custom of the early translation school, even if it is said to be a beginner, in reality, the object of purification and the means of purification of the generation stage have not become proficient, and those who cannot naturally generate realization in their minds just by remembering the essence, you are also people who have obtained power, are perfect great beings, this is for fooling fools. Therefore, regarding the fact that the qualities of one realization are immeasurable, generation and invitation, prostration and, offering praise rituals according to the scriptures, generosity and discipline, patience, diligence, meditation, wisdom, gone beyond, from that without turning back, without distraction, accomplishment is certain to be quickly obtained. They are ignorant of these meanings. Second, near accomplishment has two, relying on dependent origination to accomplish the peg, and relying on purification to accomplish the peg. First, the nature of the complete mandala should be connected with the recitation peg, that is, oneself is the root mandala, and the peg faces the chief deity, turning its back on the victorious one between the ten directions of the wrathful mandala.
Chinese
为了解物质坛城的特征，经续中说：在第一个结界的宫殿里，五部佛陀及其眷属，在中央或顶端有父母双尊。在下方结界的宫殿里，上下有忿怒尊及其眷属，八个角有忿怒尊和忿怒母，十二个角有护法神，三个角也是。四个门神在肋骨之间。如是观想本尊橛即是圆满坛城的自性。三有包含的一切，以心之智慧橛，斩断三界之血肉，将三有成就为橛。如《涅槃经》所说，自身和对生本尊的心间发出光芒，照射到包含三有的一切有情和无情事物上，光芒融化。无色界融入上方结界，色界融入下方结界，欲界融入下方。因此，三有的自性圆满为金刚橛的坛城，在未获得明稳八境之前，要学习成熟。将三有成就为金刚，与那唯一的实相相结合。轮回和涅槃的一切法，都从缘起中产生和发展，并且变化和毁灭，因此，通过阻断连接三有的缘起之生起次第，在明相和清净忆念的状态中，念诵十四个字母，偶尔练习多里，首先，智慧本尊的身语意的加持和力量融入。其次，增长其力量。第三，坚定不移。第四，获得将从错觉中产生的一切三有，成就为橛的自性的能力的方式。三坛城的生起次第是：首先，分时段观修，力量融入和力量增长，力量稳固后获得力量，获得第四种力量后，就像舞者的手一样，无论做什么都会显现。如是说。第二，通过清净的方式将三有成就为橛，经续中说：念诵有很多种，可归纳为外、内、密三种。外在的修法是亲近，内在的是净化自心，秘密的是获得成就。从那里面，内在的自心被能取和所取的
English
To understand the characteristics of the material mandala, it is said in the tantras: In the palace of the first knot, the five Buddha families with their retinues, in the center or at the top are the father and mother consorts. In the palace of the lower knot, above and below are the wrathful deities with their retinues, eight corners have wrathful deities and wrathful mothers, twelve corners have guardian deities, and three corners as well. The four gatekeepers are between the ribs. As such, visualize the deity Kila as the complete nature of the mandala. All that is contained within the three realms of existence, with the wisdom Kila of the mind, cuts through the flesh and blood of the three realms, and accomplishes the three realms of existence as Kila. As stated in the Nirvana Sutra, light radiates from the heart of both oneself and the front-generation deity, striking all sentient and insentient things contained within the three realms of existence, melting into light. The formless realm dissolves into the upper knot, the form realm dissolves into the lower knot, and the desire realm dissolves into the lower part. Therefore, the nature of the three realms of existence is perfected as the mandala of the Vajra Kila, and one must learn to mature until the eight stages of clarity and stability are obtained. Accomplishing the three realms of existence as Vajra, combine it directly with that one and only reality. All phenomena of samsara and nirvana arise and develop from dependent origination, and change and decay, therefore, through the generation stage of obstructing the dependent origination that connects the three realms of existence, in the state of clear appearance and pure mindfulness, recite the fourteen letters, and occasionally practice Doli, first, the blessings and power of the wisdom deity's body, speech, and mind enter. Second, increase that power. Third, become immovably stable. Fourth, the way to obtain the ability to accomplish all three realms of existence arising from illusion as the nature of Kila. The generation stage of the three mandalas is: First, divide into sessions and meditate, power enters and power increases, after the power is stabilized, power is obtained, after obtaining the fourth power, just like the hands of a dancer, whatever is done will appear. So it is said. Second, accomplishing the three realms of existence as Kila through the method of purification, it is said in the tantras: There are many kinds of recitations, which can be summarized into three: outer, inner, and secret. The outer practice is approaching, the inner is purifying one's own mind, and the secret is obtaining accomplishments. From that, the inner self-mind is grasped by the grasper and the grasped.
Chinese
即使依赖于净除错乱显现的自性本尊，如果将净除的本尊执着为八识聚的戏耍，虽然生起次第的形象清晰，但无法从轮回的自性中解脱，因此必须了知仅仅是法性清净的戏耍之理。根本是，在心的显现基础上，本尊的戏耍无论显现为何，如果执着戏耍为自性，那么本尊也从自性中产生。物质是粗大坚硬的，我与我所的执着是真实的。如果未生起自性执着，无论如何做都是戏耍。戏耍无偏地显现在一切处。那即是佛陀菩提心。在那之中证悟真实义。如是说。虽然如此，在尚未将串习转为定解的期间，除了遍计所执的生起次第之外无法显现，但作为其对治，忆念超越能取所取的法性不可言说的状态，并习惯于其显现作为所依和能依而自然显现，虽然形象清晰，但以自性不成立的生圆双运，通过本尊和上师的加持力而获得，是密咒无上的特点。唉玛吙！在金刚橛的显现中，虽然一切显现的法都产生，但自性成立从一开始就不存在。戏耍二者是本尊的身。本尊本身无法确定执着。无法确认的本尊，变成任何事物，显现为任何事物。如是说。像那样的生圆双运的道路不错误地长久串习稳固之后，从三界中轮回的因，阿赖耶识以及风，转变为大智慧的自性，因此获得四种持明者所划分的殊胜道地的功德，降伏四魔之理已经在前面顺便提及了。最终，不是以生起次第的无遮止的分别念来抛弃，而是在自性圆成法界中完全清净之时，证悟法性橛的本来面目，即是第三品。其中，法性橛，不住于任何有法，未加工的状态中一切汇集。因此称之为橛。其中，心的橛，不住于六处，自然状态中一切汇集。法
English
Even if one relies on the self-nature deity that purifies the illusion of delusion, if that deity of purification is grasped as the play of the eight consciousnesses, although the appearance of the generation stage is clear, it is impossible to be liberated from the nature of samsara. Therefore, one must understand that it is merely the play of the pure nature of reality. The root is: On the basis of the appearance of the mind, no matter what the play of the deity appears as, if one grasps the play as self-nature, then the deity also arises from self-nature. Matter is coarse and hard, and the grasping of "I" and "mine" is real. If self-nature grasping has not arisen, no matter what one does, it is play. Play appears without bias in all places. That is the Buddha's bodhicitta. In that, realize the true meaning. So it is said. Although this is so, as long as practice has not become conviction, one cannot arise from the imputation-only generation stage. However, as an antidote to that, remembering the inexpressible state of reality that is beyond grasping and being grasped, and becoming accustomed to its appearance as the basis and the dependent arising naturally, although the appearance is clear, the union of generation and completion stages, which is not established by its own nature, is obtained through the blessing of the deity and the guru. This is the unsurpassed characteristic of mantra. Emaho! In the appearance of Vajrakilaya, although all appearing phenomena arise, self-nature establishment does not exist from the beginning. The two plays are the body of the deity. The deity itself cannot be definitely grasped. The deity that cannot be identified, becomes anything and appears as anything. So it is said. Like that, after the path of the union of generation and completion stages has been practiced correctly for a long time and become stable, the cause of samsara in the three realms, the alaya-consciousness and the winds, are transformed into the nature of great wisdom. Therefore, one obtains the qualities of the high bhumi and path that are divided by the four vidyadharas, and the way of subduing the four maras has already been mentioned in passing. Finally, it is not abandoned by the non-affirming intellect of the generation stage, but when it is completely purified in the self-perfected dharmadhatu, one realizes the state of the dharmata-kilaya, which is the third arrangement. Among them, the dharmata-kilaya does not focus on any phenomenon, and everything is gathered in the unconditioned state. Therefore, it is called kilaya. Among them, the mind-kilaya does not abide in the six sources, and everything is gathered in the self-arisen state. The
Chinese
名为橛即是彼。彼处虚空之橛，不住于颜色形状，于广大之中含摄一切。名为橛子即是彼。此三无别即涅槃。如是等等广说。此要诀乃由获得智慧本尊之赐予而生，是续部金刚之大处，往昔鲜有人知，故于成熟之学人，当善受用。如是之座间事业，与近修之时相同。然于念诵圆满品中云：由橛之忿怒尊生出何者，于十方一切处作有情之利益，而融入于橛。若欲舍弃近修，则将橛自身摄于心间之吽字。（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。此乃念诵圆满。如是于座间结束之时，以发心之牵引力，缘于投入利他之目标，亦是应作之事。数量、时间、表相之近修量为：表相之近修时间为：最好一个月即可成就，中等一年即可成就，最差三年即可成就。数量近修为：六百万为近修之量。如是说，能作事业为十六万。时间近修是其四倍。此时，应作近修之补足十分之一的火供，而其量与特征为。于《炽燃》中云：灌勺、倾勺各自之形状，柄长一肘为量。灌勺深四指、二指，口沿一指，中央为珍宝。于其表面观想炽燃之文字。倾勺深二指、一指，口沿一指，中央为金刚。于其表面观想诸文字。如是说。咒语为十四字之自声，无需加入忿怒等。根本之第二品为修法。于前方坛城，若能依仗粉末彩绘或布绘等，则以各自之特殊仪轨之取舍，于造作表相物质之坛城之上，安放橛之部分之方式。山顶、雪山洞穴、悬崖顶端，岩石与水相击处、尸陀林，独树之树或黑岩，或于悦意之处所。于无地之五味处，先前之事业皆圆满后。如是说，于谷堆之前，陈设近事。