English
The kinds of food such as honey, sugarcane, molasses, honey, fruits, and tsampa, and the kinds of drinks such as yogurt, beer, wine, rice wine, molasses wine, hot spring water, and honey water. The third is to be skilled in the common dances of the five families of male and female yogis, and the types of dances that adorn wisdom. The fourth is to be skilled in the types of songs for those dances, and to have various musical instrument sounds. That is, for the sake of clearing the minds of the sad practitioners, and for the sake of destroying the darkness of ignorance, with conch shells, conch trumpets, clay drums, and lutes, zithers, and fiddles, all the things that produce beautiful sounds, various kinds of music arise, so that one may quickly accomplish the near-perfection. The fifth is the image, that is, possessing blessings. Thus, possessing the five kinds of equipment for accomplishment, such as arrows, swords, mirrors, etc., the ornaments and equipment of the mandala, and the substances of outer, inner, and secret offerings, the equipment for the basis of accomplishment, such as skull cups, statues, butter lamps, vajras, bells, etc., and the equipment for averting obstacles and adverse conditions of enemies, demons, and diseases, including weapons, white mustard seeds, gugul incense, medicines, and doctors, all these should be collected and accumulated. The necessities of life should be blessed. Straightforward, the equipment should be pure, not obtained from the hands of those who have broken their vows, not stolen, not used by lepers or those who have broken their vows, these should be collected, divided into three parts, and blessed properly. That is, the first of the three parts, visualize from the top of the precious offering stupa, which emits light, three letters arising, from which the outer, inner, and secret enjoyments arise, and perform the outer and inner torma offerings. The middle part, visualize on top of the sun and moon, from the mixture of the five hero grains, transforming into the gods of desirable qualities, and let the yogis enjoy them. From the last part, etc., expand with the mantra of the treasury of space, spreading it wide and vast, and make offerings to the guests. The method of accomplishment is perfectly complete. Straightforward, the method of accomplishment is to combine the approach and the four branches of accomplishment, straightening the basis of accomplishment, choosing a place free from the traffic of enemies and demons, not controlled by humans, without obstacles, and the above-mentioned enjoyments, etc., using them as one pleases.
Chinese
不退失见解，不违背誓言，修持体验的见解，与三摩地智慧充分结合，如同一、三、五会的第一步那样受誓言。在未获得成果之前，以誓愿修持的结合，男女瑜伽士聚集一起修持。以四种亲近修持守护正法有二：以四种亲近修持守护正法本身，以及特别阐述行为和供养的三摩地。第一部分有四：计数。第一，亲近法有三：计数，绘制坛城并安放物品，以及端正。其余的，区分于影像坛城，或者在此处能够观想以三摩地坛城，以由旬和呼叫的距离吗？而且，呼叫的距离和由旬等等，这是因为圆满了加行道，对于为了他人的灌顶等等是需要的。但这不是最初修行者的行为范围。如广论中说：导师处于临近终点的道路上，在呼叫的距离和由旬等等处，手印的坛城是清晰的。这很明显。如果不能那样做，其余的绘制影像坛城是：分别绘制一、三、五会中，任何一个所做的影像。坛城的装饰和外内秘密的供养等等，坛城以最后者围绕，外部进行供养并划定界限，以及端正。在外部放出三份，完成供养的事业，外部界限是大天王的令牌，以及十方守护者的界限划定，镇压邪魔，守护门是门牌内外口诀，按照次第进行。完毕。先前所做之事的次第圆满显示。端正。以数量亲近，以及时间、征兆、行为、事业次第的亲近等四种。此处为了行为事业的亲近，先前所做之事，圆满的事业都如上所述完成。近亲近法有二：计数，近亲近法之前所做之事，以及端正。瑜伽士们聚集在内部，进行礼敬，行列礼敬，以守护轮束缚方位，忏悔，对本尊进行加持，所有内外供品都进行加持，然后进入本尊观修。详细阐述正法有三：计数，以三摩地生起本尊，二者是简略的开示和详细的阐述。
English
Without losing the view, without breaking the vows, the view of practicing experience, combined with the wisdom of samadhi, like the first step of the one, three, and five assemblies, take the vows. Before obtaining the results, with the combination of vowing to practice, male and female yogis gather together to practice. There are two ways to protect the Dharma with the four approaches: protecting the Dharma itself with the four approaches, and especially elaborating on the samadhi of conduct and offerings. The first part has four: counting. First, there are three approaches: counting, drawing the mandala and placing the objects, and straightening. The rest is distinguished from the image mandala, or here, can you visualize the samadhi mandala at a distance of yojanas and calls? Moreover, the distance of calls and yojanas, etc., is because the path of application is complete, and it is necessary for the empowerment of others, etc. But this is not the scope of behavior of the initial practitioner. As it is said in the Extensive Treatise: The master is on the road near the end, and in places such as the distance of calls and yojanas, the mandala of handprints is clear. This is obvious. If you can't do that, the rest of drawing the image mandala is: draw the image of whatever is done in each of the one, three, and five assemblies. The decoration of the mandala and the outer and inner secret offerings, etc., the mandala is surrounded by the last one, the outside is offered and the boundaries are delineated, and straightened. Release three parts to the outside, complete the offering business, the outer boundary is the token of the Great Heavenly King, and the boundaries of the ten directions are delineated, suppress the demons, and the guarding door is the inner and outer instructions of the doorplate, which are carried out in order. Finished. The order of what was done before is fully displayed. Straighten. Approaching by number, and approaching by time, signs, behavior, and order of business. Here, for the sake of approaching the business of behavior, the complete business that was done before is completed as described above. There are two near approaches: counting, what was done before the near approach, and straightening. Yogis gather inside, perform prostrations, line prostrations, bind the directions with the protective wheel, confess, bless the deity, bless all the inner and outer offerings, and then enter the deity visualization. There are three ways to elaborate on the Dharma: counting, the arising of the deity with samadhi, the two are brief instructions and detailed elaborations.
Chinese
。首先是概要说明：瑜伽士修持总体的本尊，或者瑜伽男女各自修持一个本尊。修持一、三、五组的轮，即按照迟缓、广大、简略三种，以及大、中、小三种根器依次修持。详细解说分为两部分：修持本尊，以及灌顶和加持。第一部分分为两点：念诵，分别单独修持；以及观想，瑜伽士作为方便父，智慧作为所缘境，观想五部如来父，以及作为母亲。眷属男女观想为勇士和勇母。对这些各自的部族、手印和三摩地，也要分别清楚地观想。༈ 。总括起来修持分为三点：念诵，一组；以及观想，所有这些坛城的部族是如何聚集的呢？是聚集为五部。如果再归纳，则以心幻化之理的部族为主，聚集为金刚部。为什么呢？因为所有这些坛城的心，其智慧不可思议，无法言说。如果归纳部族，则聚集为五种智慧。这五种智慧也聚集为心的最胜空性智慧。因此，金刚萨埵父母，以及小部族的勇士父母等，五对共十尊，以及五尊忿怒门神父、四尊忿怒母的集合，具备这些的一组本尊是十八尊。这样，以主尊一部所作，一组本尊十八尊的集合，在修持时绘制，在近修时观想。三组。观想：以上一组本尊中，去除南北两尊，在前面的东方，是如来部的本尊，父母各五对，共十尊。中央是金刚部的本尊十尊。后面或西方是莲花部的本尊十尊。这样，以身语意的三组，周围是八方隅的八尊忿怒尊，八尊忿怒母，即十六尊双运的集合，具备这些的三组本尊是四十六尊。这样，以主尊三部所作，三组本尊四十六尊的集合，在修持时绘制，近
English
. First, a brief explanation: Yogis practice the general deity, or each male and female yogi practices one deity. They practice the wheels of one, three, or five groups, that is, they practice according to the three types of slow, extensive, and concise, and the three types of great, medium, and small faculties, in order. The detailed explanation is divided into two parts: practicing the deity, and empowerment and blessings. The first part is divided into two points: recitation, practicing separately and individually; and visualization, the yogi as the father of skillful means, and wisdom as the object of focus, visualizing the five Tathagata fathers, and as mothers. The male and female retinues are visualized as heroes and heroines. For each of these respective families, mudras, and samadhis, they should also be clearly visualized separately. ༈. Practicing in general is divided into three points: recitation, one group; and visualization, how are all these mandala families gathered? They are gathered into five families. If further summarized, the family of mind-illusion is the main one, gathered into the Vajra family. Why? Because the minds of all these mandalas, their wisdom is inconceivable and cannot be spoken. If the families are summarized, they are gathered into the five wisdoms. These five wisdoms are also gathered into the supreme emptiness wisdom of the mind alone. Therefore, Vajrasattva father and mother, and the hero and heroine parents of the small families, etc., five pairs totaling ten deities, and the collection of five wrathful doorkeeper fathers and four wrathful mothers, the one group of deities possessing these is eighteen deities. Thus, with the main deity of one family, the collection of eighteen deities of one group is drawn during the practice period, and visualized during the close practice period. Three groups. Visualization: From the above one group of deities, removing the two deities of the north and south, in the front east direction, are the Tathagata family deities, five pairs of parents each, totaling ten deities. In the center are the ten deities of the Vajra family. In the back or west are the ten deities of the Padma family. Thus, with the three groups of body, speech, and mind, surrounded by the eight wrathful deities in the eight directions and corners, and the eight wrathful mothers, that is, the collection of sixteen in union, the three groups of deities possessing these are forty-six deities. Thus, with the main three families, the collection of forty-six deities of the three groups is drawn during the practice period, close
Chinese
于修持之时禅修。五者。正直。主尊为五部父尊，主母为五部母尊，以方便智慧无二而双运之姿安住，其情形如何呢？下方之基座，轮有四瓣及莲心，此五者各自皆有，小瓣四瓣，即有莲心者各自，于五座宫殿中。中央为轮之莲心，金刚萨埵父尊母尊。四瓣上为金刚部之部属小尊之父尊母尊八尊所围绕。观想为金刚部之坛城本尊之瑜伽士父尊母尊十尊。如是东方南方西方北方四方，以毗卢遮那、宝生、无量光、不空成就父尊母尊为主尊者，如是各部及，宝生部及，莲花部及，事业部之部属小尊之本尊父尊母尊八尊所围绕。四部之坛城有十尊本尊。上方中央之坛城有十尊本尊。如是五部坛城有五十尊本尊。观想为五十尊瑜伽男女。于此五部坛城之外围，四方四隅，上方为东之上方，下方为西之下方，有十对瑜伽士父尊母尊，忿怒父尊十尊及，忿怒母尊十尊，共二十尊本尊。如是五部坛城共有七十尊本尊。如是主尊为五部，此五部之七十尊本尊，亦于修持之时，书写为坛城之形式。于近修之时，瑜伽士禅修之。༈。灌顶及加持。身语意加持，观想三本尊，以五智慧灌顶，具有五部之头饰，以智慧迎请坛城，及事业之次第。正直。从自性密严刹土处，请降聆听，迎请之，无二安住，祈请坚住。从顶礼乃至如法仪轨，以内外秘密之供品次第供养圆满后，以智慧之歌赞颂之，发愿后修持。念诵完毕后，收摄坛城，瑜伽士如法以荟供之事业供养。之后，为供养内部之空行母众，如法布施剩余之供品。