English
Oil is like the root or basis from which actions arise, and oil is the samaya, the root being the samaya of body, speech, and mind, as well as the twenty-five such as the five that are not abandoned. The life of these is the samaya of the view of bodhicitta. As it is said: The life of all dharmas is samaya. The life of samaya is view. The life of view is experience. The life of experience is key instructions. The life of key instructions is practice. The life of practice is non-distraction. The life of non-distraction is gaining confidence. As it is revealed, when confidence is gained, all equality, bodhicitta transcends the ground, and abiding in the samaya of oneness, without separation, is the best life of all samayas. Therefore, one should moisten the continuum with the supreme samaya or possess restraint, and abiding constantly in a realm that should not be transgressed is possessing the ornament of the mind. And abiding as it is in the profound life-force of the mantra of equality, not looking to the face of caste or non-caste is the purity of the messenger. Combining equally with the karma mudra, the cause of bliss and emptiness, is the purity of union. Enjoying the five nectars and so forth without impurity is the purity of eating the same food; one must possess these three. In the meaning of equality, without acceptance or rejection, generating great bliss through the life-force that accords with it, even if the actions of acceptance and rejection are excellent, because they are stained by inherent nature, therefore, through such a realm, one obtains the ultimate end of pure and purified view. Since it is not caused by others, this is the supreme purity, and one must be in accord with it. Those of inferior view and weak wisdom, like a herd of deer unable to bear the lion's roar, must become possessors of the mantra life-force, a place of fear and dread. Here, life-force is approach and accomplishment. First, like the empowerment of one's own free power, one should consecrate the vessel of approach and accomplishment. In the actual practice, in the realm of the union of the two truths, one should meditate on the yoga of the body, speech, and mind of the deity. After reciting the mantra to the end, one should perform a fire offering, and through the door of completing the approach and near approach, one should obtain the signs of the deity's blessing. Thus, one who has the vessel and obtains the experience of the key instructions must first familiarize themselves with the samaya, purity, and life-force, and then take up the practice experience.
Chinese
如是说。第二，劝诫对非器隐瞒：心智迟钝、智慧浅薄者，即使修持也不会成就，因为焚烧损害二者，所以不要向他人展示。如是说。为何必须确定根器呢？若不确定则有缺失。如此，对于密咒行为不生喜悦的愚钝之人，以及对殊胜密咒的深奥意义不能如实理解的智慧浅薄之人，即使修持此坛城也不会成就，因为以颠倒的方式运用密咒，会使法与人不和谐。今生也会遭受寿命短促、疾病缠身等损害，来世师徒二人都会被焚烧和烧焦，遭受诸多痛苦。因此，相对于上述所说的具有功德、安住于誓言、清净和苦行的修行者，不要向愚钝和智慧浅薄之人展示。如是说。第二，如何修持坛城？分为前行、正行和后行三部分。第一部分分为总说和别说两部分。第一，从具备四种利益集合开始。如是说。从总的方面来说，具备平等性的见解、结合解脱的行为、息增怀诛的事业、根本支分菩提心的四种利益集合。特别是，根据情况的需要，需要具备知识、眷属、处所和资具四种利益集合，然后才能考虑修持。首先，在知识利益集合方面，需要知道金刚上师的仪轨和口诀，知道男女双运的技巧，知道手印和供品的象征，知道眷属的事务和手印的象征。另一方面，也可以说是知道如何修持国王，知道如何讲述王族，知道羯磨事业，知道如何降伏鬼神。在眷属利益集合方面，也有能使明妃等欢喜的眷属，有口才流利、擅长分配和布施的男女仆人，这是供养兴盛的眷属，有重视誓言、听从分配、精通纺织的眷属，有内外事务的执行者、负责清洁的眷属等四种。所有这些都是事业的眷属。
English
Thus it is said. Second, the advice to conceal from those who are not vessels: Those who are dull-witted and have shallow wisdom, even if they practice, will not achieve accomplishment, because burning harms both. Therefore, do not reveal it to others. Thus it is said. Why is it necessary to ascertain the vessel? If it is not ascertained, there will be faults. Like this, those who are dull-witted and do not rejoice in the wonderful practice of mantras, and those who have shallow wisdom and do not understand the profound meaning of the excellent secret mantras as they are, even if they practice this mandala, they will not achieve accomplishment, because using mantras in a perverse way causes disharmony between the Dharma and the person. In this life, they will suffer harm such as short life and many diseases, and in the next life, both teacher and student will be burned and scorched in hell, suffering many torments. Therefore, rather than to the above-mentioned practitioners who possess qualities, abide in vows, purity, and supreme asceticism, it is not appropriate to reveal it to those who are dull-witted and have shallow wisdom. Thus it is said. Second, how to practice the mandala? There are three parts: preliminary practices, main practices, and subsequent practices. The first part has two sections: general explanation and specific explanation. First, from possessing the four benefits and collections. Thus it is said. Generally speaking, it means possessing the four benefits and collections of the view of equality, the conduct of union and liberation, the activities of pacifying and wrathful deities, and the vows of root and branch Bodhicitta. In particular, according to the needs of the occasion, it is necessary to have the four benefits and collections of knowledge, retinue, place, and resources, and then consider practicing. First, in the collection of knowledge benefits, it is necessary to know the vajra master's rituals and oral instructions, to know the art of union without confusion, to know the symbols of hand gestures and offerings, and to know the affairs of the retinue and the symbols of hand gestures. On the other hand, it can also be said to know how to practice the king, to know how to tell the royal lineage, to know the karma activities, and to know how to subdue the spirits. In the collection of retinue benefits, there are also retinues who please the consorts, etc., male and female servants who are eloquent and skilled in distribution and giving, which is the retinue that enhances offerings, retinues who uphold vows, listen to distribution, and are skilled in weaving, and the four types of retinues who perform internal and external affairs and are responsible for cleaning. All of these are retinues of activity.
Chinese
对于那些不具备诸如戒律等功德，却具备诸如信心等功德的人，甚至连词句的表面和坛城的面容也不开示。另一种说法是，秘密严禁之轮，已逝世兄弟之轮，抛掷土块而生之轮，以及安住在结界之外的眷属之轮。关于处所助伴，对于那些具有先前修习，安住于所开示之禅定者，因为是开示显空无别口诀之器或处所，因此称之为禅定智慧胜妙处。先前被圣者加持过，或先前获得真实成就的处所，称之为吉祥清净处。僻静且令人愉悦的处所，具备优良生物、花朵和果实的树木等装饰，适宜的吉祥处所，称之为悦意愉悦处。在任何时候，适合自己修持的处所，称之为修持处，共有四种。另一种说法是，令人愉悦，先前修持而吉祥，以足迹践踏而加持力大，与各自修持事业的种类相符而接近成就，共有四种。关于资具助伴，与修持事业的食物，以及修持时日数量的倍数等，是生活食物的资具。对于各种疾病有益的各种药物的积聚，是遣除违缘的药物资具，应与精通医术的医师一同准备。迎请本尊，接受灌顶，准备奇妙殊胜的誓言物，准备齐全，是修持物的资具。供品物的资具，外内秘密的供品物，共有四种。又一种说法是，在人皮上绘制的物品头盖骨，具有显现光明的物品酥油灯，修持之田的物品具相明妃，以及所需的使用资具物品，共有四种说法。如是，对于这四种助伴，口诀中说，上师具备八功德，明妃具足美貌等相好且具大信心，弟子断除恶劣过失且具备七种不退转的品质等等，这些秘密都应从注释中了解。第二，关于物品和地基的分别解说。在考察物品和地基时，如经文所说，首先考察真实成就修持的殊胜物品具相明妃，以及在何处开始修持的地基，并进行仪轨。
English
For those who do not possess qualities such as discipline, but possess qualities such as faith, even the mere surface of words and the face of the mandala are not revealed. Another way of saying it is, the secret forbidden wheel, the wheel of deceased brothers, the wheel born from throwing clods of earth, and the wheel of attendants dwelling outside the boundary. Regarding the place of assistance, for those who have previous training and abide in the meditation that has been shown, because it is a vessel or place for showing the instructions of the inseparability of appearance and emptiness, it is called the supreme place of meditative wisdom. A place previously blessed by the noble ones, or a place where real accomplishments were previously obtained, is called a place of auspicious purity. A secluded and pleasant place, adorned with trees and other things that possess good creatures, flowers, and fruits, a suitable auspicious place, is called a delightful and pleasant place. At any time, a place that is suitable and good for one's own practice is called a place of practice, there are four types. Another way of saying it is, pleasant because it is coming, auspicious because of previous practice, greatly blessed because it is trodden by feet, and close to accomplishment because it is in accordance with the type of each practice, there are four. Regarding the equipment of assistance, the food for the practice, and the multiple of the number of days of practice, etc., are the equipment for living food. The accumulation of various medicines that are beneficial for various diseases is the equipment for averting obstacles, and should be prepared together with a skilled physician. Inviting the deity, receiving empowerment, preparing the wonderful and excellent samaya substances, preparing them completely, is the equipment for practice substances. The equipment for offering substances, the outer, inner, and secret offering substances, there are four types. Again, another way of saying it is, the skull drawn on human skin, the butter lamp that has the light of appearance, the consort with good signs as the substance of the field of practice, and whatever is needed as the substance of the used equipment, there are four ways of saying it. Thus, regarding these four assistants, in the instructions it says, the teacher possesses eight qualities, the consort possesses good signs such as beauty and has great faith, the disciple abandons bad faults and possesses seven qualities of non-reversal, etc., these secrets should be understood from the commentary. Second, regarding the specific explanation of substances and ground. When examining substances and ground, as the text says, first examine the excellent substance of real accomplishment practice, the consort with good signs, and the ground where the practice is started, and perform the rituals.
Chinese
应当像那样去做，要开始修持。如是说。因此，圆满近修的瑜伽士应当检查并寻找实际准备的物品，即种姓良好、外形美观等具足相好的吉祥清净之物；七世清净的天物；年轻勇猛的男子被锋利的武器杀害，或种姓良好、具足相好的女子突然死去的尸体，是修持殊胜的物品；以及像蔬菜一样宰杀的嚓热等，是供养天神和修持者享用的物品；被践踏宰杀和被讲述的物品；被宰杀并以指甲剔除，以及被明现宰杀的物品，这后两者被算作宰杀田地的物品，总共有四种，其中实际需要的是此时最开始的三种，事先进行检查。无论何时找到并获得，都要制作坛城，进行金刚国王父续双运，对国王替身和业金三种进行天神加持，交付法器，派遣为使者。那三位使者也要以眼睛的视线和脚步的姿态行走，观想驱逐凶煞和度量轮回。卡杖嘎、金刚杵、橛和手金刚爪，也是摧毁凶煞并加持为天神后，由业者持于口中，国王替身进行加持，金进行粉碎捣毁，伴随着绕拉的声音，猛烈地敲打钲鼓，拿起并带走。那时，金刚国王等派遣使者，阻挡已逝者的神识。到达修法室的门口时，念诵咒语，进入内部后，划定界限，打破箱子，以吽字封印。如果找不到上述物品，也可以用其他未被提及的干净尸体，按照上述仪轨取用，这就是检查并寻找物品。第二，检查土地并展示土地仪轨，首先是检查土地，寂静处是天神居住的山峰之顶和雪山的边缘；忿怒处是罗刹居住的红岩和森林等；金刚部等或四种事业各自的处所；总的来说，天空像轮子，土地像莲花，虚空像甘露降落等，按照天地之间的观察和诀窍，占据吉祥之地，这就是检查。在那块土地上，进行土地仪轨的升起，挖掘一拃左右并进行检查等。