English
Two, six, ten. The number of mandalas is medium, Large ones are very many. Therefore, in small gatherings, the main deities, father and mother, of one, three, or five groups gather, that is, two, six, and ten are complete. In medium gatherings, the number of deities is equal, that is, eighteen, forty-six, and seventy gather. In large gatherings, there are very many gatherings beyond that. As it is said in the "Exposition Treatise": "Including fifty-five thousand groups." Fifth, as it is said in the "Stages of the Path": "Combine the four branches of accomplishment." Therefore, one should know that the means of accomplishment through the four methods of recitation and practice are complete. Therefore, if all the branches of favorable conditions for accomplishment are gathered and practiced, then it will surely be accomplished without being hindered by obstacles. As it is said in this very text: "With a comfortable dwelling and enjoyment, and undiminished, highly intelligent mind, first take the vows as prescribed. Without laziness or idleness, and without doubt, if you practice, then all mandalas will be accomplished, and you will obtain the supreme Vajra secret vows." Therefore, it is said. Second, straightening the text with the four practices of recitation and accomplishment: recitation, near recitation, accomplishment, and great accomplishment. In these cases, in general, as it is said in the "Stages of the Path": "This is also the path, practice, and combination." Therefore, it is the recitation and accomplishment of the four branches of the path, the time of practice, and the time of accomplishment. First, after realizing the view, abiding in great emptiness and Kuntin is recitation. One mudra unfolding is near recitation. Accomplishing the gathering with five offerings is accomplishment. Not obtaining the knowledge-holder of the uncontaminated result is great accomplishment. As it is said in the "Stages of the Path": "Realizing Bodhicitta is the excellence of recitation, from the arising of compassion. Clear mudras are near recitation, therefore it is one and unfolding. Accomplishment itself is without obstacles, and great accomplishment is obtained by the end of the time gathering." Second, seeking a consort and placing her in the mandala is recitation. Blessing her is near recitation. The intention of playing, subduing, and taking is accomplishment. Obtaining with the sun and moon vajra tongue, and having the intention of dispelling and subduing is great accomplishment, like the practice of combining offerings. This is also as it is said in the "Stages of the Path": "Third, understand as in the time of offering." Third, practicing for a month
Chinese
因为不圆满，所以对于六个月等要做多久，是按部分来计算的。然而，这里如果以一个月为例来计算，那么：半月半月面容近，本尊明亮光聚适合器。十五日渐暗半修持，光聚交错而修持。天数圆满出现验相后，成就念诵受持大修持。这样，条件全部具足后，立即开始修持的是近修。进入后半个月以上是近边修。除了最后一天以外的半个月以下是修持。最后一天晚上获得成就是大修持。修持目录中说：因为与次第相连，所以称为近修。进入秘密之门后具有加持，称为近边近修。任何障碍不散乱，因为持有二种圣法，所以称为修持。瑜伽士持有暖热之功，那称为大修持。如是，在道、修、结合三者中，这里修持是时间的近修、修持四种。其中，首先近修也分：前行和正行近修。前者是：在会供修持之前，做息增怀诛任何一种的近修。这里因为不是道之意乐修，而是决定圆满，所以首先要确定见解，然后要获得稳固的四种资粮道瑜伽。道次第中说：对此，究竟的戏论，五种仪轨已圆满，五种资具已圆满具备，五种咒之支分圆满的，瑜伽会供之坛城，必定成就善妙之所需。因为这样说的缘故。解释这三种，大空性，大悲幻化，独印。有戏论。一三五堆之坛城，要获得稳固于任何一种广中略三种。一个手印分为粗细两种，所以是五种仪轨。五种资具是：其中，誓言、见解、禅定和，菩提心与大悲，是圆满五种殊胜资具。这是道的五种资具。或者，阿里的，装饰和穿着的，美味和饮用的，舞蹈歌唱集会的，歌曲词语声音等
English
Because it is not complete, the amount of time spent on six months, etc., is calculated in parts. However, if we take one month as an example here, then: Half-month, half-month, face close, deity clear, light gathering suitable vessel. Fifteen days gradually darken, half practice, light gathering intertwined to practice. When the number of days is complete and signs appear, accomplishment mantra recitation receiving great practice. Thus, when all the conditions are met, the practice that begins immediately is the close practice. More than half a month after entering is the near close practice. Less than half a month excluding the last day is the practice. Obtaining accomplishment on the last night is the great practice. The practice catalog says: Because it is connected to the sequence, it is called close practice. Having blessings after entering the secret door is called near close practice. Without any obstacles or distractions, because holding the two holy dharmas, it is called practice. The yogi holding the power of warmth, that is called great practice. Thus, among the three: path, practice, and union, here practice is the four types of time-based close practice and practice. Among them, first, close practice is also divided into: preliminary and actual close practice. The former is: before the gathering practice, doing the close practice of pacifying, increasing, subjugating, or wrathful. Here, because it is not the path of aspiration practice, but definite completion, first, the view must be determined, and then the four yogas of the accumulation path must be stabilized. The Stages of the Path say: For this, the ultimate elaboration, the five rituals are completed, the five resources are fully possessed, the five limbs of mantra are complete, the mandala of the yoga gathering, will surely accomplish the need for goodness. Because it is said so. Explaining these three, great emptiness, great compassion illusion, single seal. With elaboration. One, three, five heap mandala, one must gain stability in any of the three: extensive, medium, and concise. One mudra is divided into coarse and fine, so there are five rituals. The five resources are: Among them, vow, view, meditation, and, bodhicitta and compassion, are the five complete superior resources. These are the five resources of the path. Or, of the Ali Kali, decoration and wearing, delicious and drinking, dance singing gathering, song words sound, etc.
Chinese
是修法所用的五种物品。九位支分神的头饰，因为被一位部主所统摄，所以算作一个，因此是五种咒语的支分。如《斯帕卡》中所说：为了守护心意和加持，所以是咒语，即是神。如果像有相手印那样必须获得稳固，那么，如果有人问，上师的注释中说：虚空清净的界日月。等等，观修一个手印与之前所说的亲近相违背。这是因为《斯帕卡》中说：这是圆满道和亲近本尊的观修的范畴。这就像是生起次第和圆满次第二者的汇集之义。按照生起次第，观修本尊父母双运，就等于观修了所有的佛陀坛城，因为所有的胜者都从一和多的边解脱出来。因此，大圆满的续部《吉祥积聚之光辉》中说：观修一位善逝，即是所有胜者的体性。按照圆满次第，观修法界智慧双运，就等于观修了所有胜者的坛城，因为所有佛陀的密意都汇集于此。紧接着，又说了六句：无论何时何地，等等。因此，虽然不一定说之前所做的亲近是唯一的解释性论典，但在注释中，此处所解释的是，从大悲幻化到顿超不可能，因为在荟供之前，一个手印是普遍存在的。我认为这是为了方便解释而安排的顺序，但没有看到古代人的研究。第二，关于行为事业的亲近，如五与五的结合。等等所说。这也是因为修法必须通过实践来解释，所以在这里稍微讲一下事业仪轨。在《黑鲁嘎集续》中说：首先是土地的仪轨，第二是准备处所，第三是进入的仪轨，这些都包含在仪轨中。因此，具备五种圆满的修行者，在第一天的晚上，从平整土地的仪轨开始，直到守护土地为止。第二天，坛城等的支分加持，以及与大法会相关联的
English
These are the five articles of material for accomplishment. The head ornaments of the nine branch deities are counted as one because they are unified by one lord of the family, thus there are five branches of mantra. As it says in the Sparkha: "Mantra is deity for protecting the mind and bestowing blessings." If it is necessary to gain stability in mudra with elaboration, then, if someone asks, the previous commentaries say: "The sphere of clear space, sun and moon." Etc., meditating on one mudra contradicts the previously mentioned approach. This is because the Sparkha says: "This is said to be within the scope of the path of completion and the meditation of close deities." This seems to show the combined meaning of both the generation stage and the completion stage. According to the generation stage, meditating on the deity father and mother in union is equivalent to meditating on all the mandalas of the Buddhas, because all the victorious ones are liberated from the extremes of one and many. Therefore, in the Great Perfection tantra, "The Glory of Auspicious Accumulation," it says: "Meditating on one Sugata is the nature of all victorious ones." According to the completion stage, meditating on the union of Dharmadhatu and primordial wisdom is equivalent to meditating on all the mandalas of the victorious ones, because the intention of all the Buddhas is gathered there. Immediately after that, six lines are spoken: "From any of the four times, ten directions," etc. Therefore, although it is not necessarily the case that the preliminary practice is the only explanatory text, the commentaries explain here that it is impossible to go from compassion and illusion to sudden breakthrough, because one mudra is pervasive before the tsok offering. I think this is the order arranged for ease of explanation, but I have not seen the research of the ancients. Secondly, regarding the practice of action and activity, as it is said, "By the combination of five and five," etc. This is also because the accomplishment must be explained through practice, so here I will briefly explain the activity ritual. In the Hevajra Tantra, it says: "First is the ritual of the earth, second is the preparation of the place, third is the ritual of entering, these are all included in the ritual." Therefore, the practitioner who possesses the five perfections, on the first night, performs the ritual of leveling the ground, up to protecting the earth. On the second day, the consecration of the parts of the vase, etc., and in connection with the great accomplishment,
Chinese
如果给弟子灌顶，就要进行剩余的，被称为“金刚事业定时”的坛神准备仪式。第三，进行忏悔并设结界，镇压“玛姆”，绘制坛城并陈设装饰，开始最初的夜晚的修持。第一项包括忏悔和补缺，以及设结界两部分。第一部分又分为三部分：外忏悔是供养三宝，念诵《十万颂》等或证人集合等经典，树立“萨擦”，施放朵玛，赎命，修复道路等，尽力完成各种后续事宜。中忏悔是倾倒垃圾。内忏悔是进行四大根本忏悔。第二项是，如《道次第》所说：“外供事业已圆满，外结界守护之门依次行。”又如《真实根本》所说：“施放供养诸鬼神之朵玛后，进行秘密意义之事业。”因此，要向诸鬼神施放朵玛，驱逐他们，然后设结界。此外，在盛大的仪式中，会设置九重结界，但这里为了简略起见，只设置外、内、密三种结界。第一种是，在修行室外七十步的地方，竖立四大天王和十方守护神的柱子，观想从各个方向的位置无间断地进行守护。正如《黑鲁嘎嘎拉波》所说：“四方竖立四柱后，委任四大天王，进行设外结界的事业。委任承诺守护外结界的，具有强大力量的十方守护神及其眷属，给予每方一份朵玛，委任守护外结界的事业。”第二种是内结界，包括镇压“丹瑟”、悬挂门牌、以及用十忿怒尊以橛钉镇压魔障。第一种是，先前进入秘密之门，但因违背教令而变成损害具誓者的“丹瑟”，由于先前已经混入誓言，所以其他的结界方法无法奏效。因此，在红色的土坯上画上林伽，镇压在修行室的门外，并敲击鼓，观想直到劫末都无法起身。正如《总集》所说：“为了消除障碍，为了使用秘密的口诀，要镇压入侵的‘丹瑟’。”第二种是，在红色的土坯上画的魔