Chinese
并且，《三界精要》和《十八轮》的仪轨中这样说到。第三，秘密菩提心乐空智慧坛城是：以上门气轮调柔，以下门明点降温的关键，牢固束缚，由此体验乐空智慧。如《喜金刚》所说：“坛城即是精要，菩提心乃大乐。取用之故名坛城，聚集即称坛城。”第七，荟供轮坛城是：聚集所依、补特伽罗和特殊物品。如《总集经》所说：“荟供是三种财富，一组、三组、五组等。每一组又各有三种，即有缘之人、喜悦之神、富饶之物品等。”因此，如果区分，则是在有缘之人的荟供、富饶之物品的荟供、喜悦之神的荟供这三种之上，再加上大荟供，共有四种。第一种是：任何方便智慧双运的殊胜之人聚集在一起。如《续释金刚》所说：“贤善之人皆聚集，是名瑜伽士之荟供。”第二种是：特殊的五种物品等聚集在一起。如经中所说：“瑜伽士物品圆满，即说安乐受用之荟供。”第三种是：具有所依和能依的智慧坛城，以及护法神等。为了成就的所依，布置并观修佛像等。如经中所说：“诸佛与具誓皆聚集，是名大集之荟供。”第四种是：对以上这些无有阻碍地享用，从而圆满福德；在享用之时，不执著于能所，以智慧摄持，从而圆满智慧的积聚，这便是大荟供。如经中所说：“于一切享用不执著，恒时圆满二资粮，是故确定为大荟供。”这些的行事次第是，如《道次第》所说：“以基础和正行而圆满，五种圆满和四种，念诵和修持四支也，任何有信者，应如其所愿，以寂静和忿怒来修持。”因此，以五种圆满来奠定修持的基础，以念诵和修持四支来端正正行，果是持明
English
And, it is said in the ritual of "Essence of the Three Realms" and the "Eighteen Wheels." Third, the mandala of secret bodhicitta bliss-wisdom is: The upper door is the wheel of taming and subduing, and the lower door is the key to dropping the bindu heat, bound immovably, from which the bliss-wisdom is experienced. As it says in the Hevajra Tantra: "The center is said to be the essence, the bodhicitta is great bliss. Because it takes, it is the mandala itself. Gathering is said to be the mandala itself." Seventh, the mandala of the Tsokbum assembly is: Any gathering of supports, individuals, and special objects. As it says in the Khok Zhung: "The assembly is three kinds of wealth, one group, three groups, five groups. Each of these also has three in each case: fortunate people, joyful deities, and wealthy objects, etc." Therefore, if divided, it is the assembly of fortunate people, the assembly of wealthy objects, and the assembly of joyful deities, on top of which is added the great assembly, making four. The first is: Any gathering of noble beings who are united in skillful means and wisdom. As it says in the Explanatory Tantra Vajra: "All friendly beings gather, it is called the assembly of yogis." The second is: A gathering of special five objects and so on. From that: "Because the yogi's objects are complete, it is said to be the assembly of enjoyment of bliss." The third is: The wisdom mandala with supports and supported, together with protectors. Arranging and meditating on images, etc., as the support for accomplishment. From that: "All the deities and oath-bound ones gather, it is said to be the assembly of the great gathering." The fourth is: By using these without obstruction, merit is accumulated, and by being seized by the wisdom that does not fixate while using, the accumulation of wisdom is completed, which is the great assembly. From that: "Not clinging to the enjoyment of everything, constantly completing the two accumulations, it is definitely said to be the great assembly." The order of these activities is, as it says in the Lamrim: "It is completed by the basis and the main part, on the five and four perfections, also straightening the main part of the four recitations and practices, whoever has faith, as they wish, should practice with peaceful and wrathful [deities]." Therefore, taking the basis of practice with the five perfections, straightening the main part with the four recitations and practices, the fruit is vidyadhara.
Chinese
这是关于成就时期的论述。首先，从那里说起：其中，先前是地点和时间，资具、眷属、修行者，以及圆满的修行方法，与基础相结合，使正文完整。因此，在哪里修行的地方，在什么时候修行的时期，依靠什么修行的资具，由谁修行的修行者，以及所要修成的圆满方法。首先，寻找地点，找到后建造住所。首先是，在《道次第》中说：大军队无法驻扎，土地和空间吉祥，具备两种历史，寻找令人愉悦的地点并加以扩展。如是说。第二是，在其延续中说：找到后，根据会众的数量，大小适中，具备内外回廊。因此，在那里建造三层楼的房屋，内外分为三层，外面用于烹饪，中间是修行室，里面进行加行和解脱。第二是，这本身说：修行的日期和天数，如续部中所说的那样讲述。这是引用，也就是进入修行的时期是，在《广大》中说：从初八开始计算日期，在非常吉祥的星宿中，广泛进行菩提行，为了秘密殊胜成就迅速，应当选择吉祥的星宿。以及，在《怖畏电光》中也说：从明智者的分支中，应当了解时间，吉祥天神之日，财富和良辰吉日，虽然是象征性的概念，但如果加以考察，就会出现成就的象征。如是说。成就果实的时期是，这本身说：三十六天，等等，将在下面说明。这里有些人说：你的《秘密藏》不是续部，因为引用了续部。如果这样，那么你们自己认为是续部的《文殊师利幻化网》、喜金刚和空行母普行续等，也会变成不是续部，因为按照顺序，从《大续幻化网》中说，以及，如何如实地总结，按照坛城仪轨进行，以及，在此讲述续部中隐藏的内容，因为引用了其他续部。第三是，生活依靠食物，遣除违缘依靠药物，修行依靠物质。
English
This is a discussion of the time of accomplishment. First, from there it says: Among these, the former is the place and time, the requisites, the retinue, the practitioner, and the perfect method of practice, combined with the foundation, make the text complete. Therefore, the place where to practice, the time when to practice, the requisites on which to rely for practice, the practitioner by whom to practice, and the perfect method of what is to be accomplished. First, to search for a place and, having found it, to build a dwelling. First, in the Lamrim it says: Where large armies cannot stand, where the land and space are auspicious, possessing two kinds of history, search for a pleasing place and expand it. Thus it is said. Second, in its continuation it says: Having found it, according to the number of assemblies, make it suitable in size, with outer, inner, and intermediate circumambulation paths. Thus, there, build a three-story house with three levels inside and out, the outside for cooking, the middle for the practice room, and the inside for performing the preparatory stages and liberation. Second, this itself says: The number of days and dates for practice, as stated in the tantras, should be explained. This is a reference, that is, the time to enter practice is, in the Extensive [commentary], it says: Begin counting the dates from the eighth of the waxing moon, in very auspicious constellations, extensively engage in the conduct of enlightenment, for the sake of swift secret supreme accomplishment, auspicious planets and stars should be chosen. And, in Fierce Lightning it also says: From the branches of the wise, the times should be known, the auspicious day of the gods, wealth, and good timing, although they are symbolic concepts, if examined, signs of accomplishment will arise. Thus it is said. The time for accomplishing the fruit is, this itself says: Thirty-six days, etc., will be shown below. Here some say: Your Secret Essence is not a tantra, because it refers to the tantras. If so, then what you consider to be tantras, such as the Manjushri Illusion Net, Hevajra, and the Mother of Space Goers' All-Conduct Tantra, etc., would also become non-tantras, because in order, from the Great Tantra Illusion Net it says, and, how to summarize it accurately, perform according to the mandala ritual, and, here explain what is hidden in the tantras, because it refers to other tantras. Third, living depends on food, averting obstacles depends on medicine, practice depends on substances.
Chinese
积聚完备供养物品，如《道次第》所说：衣饰饮食及秘密，修持用具五种等，坛城用具供养物，成就所依与遣除，障碍用具皆当聚。又将用具分为三份，一份用于事先的供养布施，一份留作最后的会供，一份用Raṃ Yaṃ Khaṃ（藏文，梵文天城体：रं यं खं，梵文罗马拟音：raṃ yaṃ khaṃ，汉语字面意思：让、扬、康）净化，再由Traṃ（藏文，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：珍）加持成欲妙，作为修持的助缘。如前文所说：分为三份而加持。第四，以何者修持的上师，以及在何处一同修持的眷属二者。首先，如《道次第》所说：上师宝藏具足如河流，精勤传承及善巧事业，口诀温暖具八法，瑜伽圆满极应依。即具足八种自性。其次，一般而言，是具足六种功德的眷属，即此中所说：上师以三门，供养勤奋证悟即见修行，明。誓言咒语及手印，不缺知晓且具用具。特别是与上师意趣相同的金刚代理，声音洪亮且精通事业仪轨的金刚事业师，了知结合之方便的四事业明妃，以能见非人的锐利之眼，善于观察且能遮止的金刚眼者，持有暖意的金刚乌鸦，精通诛法事业的敬迦罗，善于烹饪的厨师，以及精通内外暗号的扫尘侍者等，聚集一起的圆满眷属。如《道次第》所说：代理等同于国王，羯磨声音洪亮具花鬘，嫩枝触树虽一火，名号圆满。瑜伽兄妹具悲悯，以五组或双数修持。又如《会供轮·意之修法》所说：总而言之，代理羯磨手印等，侦察乌鸦眼者及，扫尘等具功德。一般而言，聚集多少的数量呢？瑜伽士虽聚集与本尊数量相同的人数，然数量不定，如《秘密续》所说：聚集人数少
English
Gathering all the necessary items for offering. As stated in the 'Lamrim': 'Garments, ornaments, food, and secrets, The five implements for practice, Mandala implements, offering substances, Supports for accomplishment and averting obstacles, Pure implements should be collected.' Furthermore, divide the implements into three parts: one part for preliminary offerings and generosity, one part reserved for the final feast, and one part purified with Raṃ Yaṃ Khaṃ (藏文，梵文天城体：रं यं खं，梵文罗马拟音：raṃ yaṃ khaṃ，汉语字面意思：Let, Yang, Kang), then blessed by Traṃ (藏文，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：treasure) into desirable objects, serving as conducive conditions for practice. As mentioned earlier: 'Divide into three parts and bless.' Fourth, the teacher by whom one practices, and the retinue with whom one practices together. Firstly, as stated in the 'Lamrim': 'The teacher is like a treasure, complete like a river, Diligent, skilled in lineage and activities, Holding the warmth of oral instructions, possessing eight qualities, The ultimate yogi should be greatly relied upon.' That is, possessing eight qualities. Secondly, in general, the retinue possesses six qualities, as stated here: 'The teacher, through the three doors, Diligently makes offerings, realization is view and meditation, Clear. Vows, mantras, and mudras, Are known without deficiency, and possess implements.' In particular, the Vajra Regent who shares the same intention as the teacher, the Vajra Karmapa with a loud voice and skilled in ritual procedures, the four activity consorts who know the art of union, the Vajra Spy who has sharp eyes to see non-humans, is skilled in observation, and can avert, the Vajra Raven who holds warmth, the Giṅkara skilled in wrathful activities, the cook skilled in cooking, and the dust-sweeping attendant who is skilled in internal and external codes, etc., a complete retinue connected as a group. As stated in the 'Lamrim': 'The Regent is equal to a king, The Karma has a loud voice and possesses a garland, A tender shoot touches a tree, even with one fire, The name is complete. Yogic brothers and sisters possess affection and compassion, Practice with five groups or pairs.' Also, as stated in the 'Tsokyi Khorlo Tukkyi Drubpa': 'In short, the Regent, Karma, mudras, The spy, raven, eye-seer, And the dust-sweeper, etc., possess qualities.' Generally, what is the measure of how many to gather? Although yogis gather in numbers equal to the deities, the number is not fixed, as stated in the 'Secret Tantra': 'A small gathering'
Chinese
二、六、十。 中等的坛城数量是， 大的则非常多。 因此，在小型的集会时，一、三、五个组合的主尊父尊母尊聚集，即二、六、十齐全。 中等的，与本尊数量相等，即十八、四十六、七十聚集。 大型的，超过此数，非常多的聚集。如《显扬论》中说：“包括五十五千个组合。” 第五，如《道次第》中说：“结合四支修法。”因此，要知道通过念诵、修持四种方式修持的方便是圆满的。 因此，如果聚集了修持的顺缘的所有支分进行修持，则必定能成就，不会被魔障所阻。如本文中说：“住所和受用舒适，不退失，智慧非常具足，首先如法受持誓言，不懒惰，不懈怠，没有怀疑地进行修持，则所有坛城都能成就，获得金刚秘密殊胜的誓言。”因此这样说。 第二，以念诵、修持四种方式来端正论典，即念诵、近念诵、修持和大的修持。在这些时候，一般而言，如《道次第》中说：“这也是道、修、结合的。”因此，是道的时期的，结合的时期的，修持的时期的念诵、修持四支。 第一，证悟见解后，安住于大空性和昆汀是念诵。手印一个开展是近念诵。以五种供品进行会供是修持。未获得无漏果位的持明是大的修持。如《道次第》中说：“证悟菩提心是念诵的殊胜之处，从发心到慈悲。手印清晰是近念诵，因此是一个和开展。修持本身没有障碍，以时轮会供来获得大的修持。” 第二，寻找明妃并让她进入坛城是念诵。加持她是近念诵。嬉戏后，降伏和摄受的意是修持。以日月金刚舌获得，并具有遣除和降伏的意是大的修持，如实践结合供养一般。这也是如《道次第》中说：“第三，如供养时一般了解。” 第三，一个月进行修持