English
To become a suitable vessel for blessings. During the practice, reciting this completes the stages of approach. Up to this point is approach. Although it is said to be the seventh, according to the text, it appears to be in front, because the wisdom deity resides in the space in front. I, the commitment being's heart, emits light, shining on the wisdom being's heart, stimulating the commitment, withdrawing, contemplating that I, the commitment being, through the three doors, practice, purify, and become a suitable vessel for attaining accomplishments. There is no alternating emission and withdrawal of light. That is also how it is. From above, it is said that the wisdom resides in the deity in front, which is the act of three clarifications. ༈. Practice and, straight. During the approach practice of the assembly mandala deity and similarly during the practice, the light of recitation, red in color, emits, urging to grant accomplishments, and withdrawing, contemplating that I am gathering accomplishments. Abandoning the ten faults of recitation, one should practice. It should be known that this is necessary during the time of practice. ༈. Great practice has three aspects. Counting. The actual practice and, straight. One is that for great practice, like offerings, one arranges the substances of accomplishment, and the light does not radiate outward but is withdrawn inward. Know that this is great practice. In general, the method of meditation on mantra contemplation and, straight. For approach and near-attainment, like crystal, the color is white, and during practice, like coral, the color is red, like bees hovering, and for great practice, like blue bees, many gather inward. According to the sequence of approach and practice, approach and practice condense the essence, like bees sucking flowers and storing them in the hive, and during great practice, like hail falling on the ocean, it does not radiate outward but dissolves inward. If these meanings are explained in detail, for approach and practice, according to the sequence, for the ones above, for example, bees fly out to suck flowers, withdraw and enter the hive, like light radiating outward and entering inward, busily. During practice, the light of recitation for the wise ones, purify my obscurations, and urge to grant the accomplishments of body, speech, and mind, withdrawing, my body, speech
Chinese
使之成为适合成就的容器。这是思维获得身语意成就的例子。下面就像冰雹落在湖面上，不向外散开，而是向下落并聚集一样。在盛大的修法期间，念诵的光芒不向外散发，而是从身语意之处，成就细细地向我三门聚集的例子。这就像举办一场宴会，首先准备好所有的用具和酒，然后为了让妇女高兴，收集清洗物品用具，然后催促酿好的酒使其浓郁，酒便源源不断地涌来，然后分给客人们，让他们津津有味地品尝。同样，首先通过近修积聚用具，作为前行的准备。然后，在近修期间，将修法的时间缩短一半，仪轨如法进行，念诵的能量聚集，净化障碍，使之成为适合成就的容器。然后，在修法期间，将修法时间缩短一半以下，念诵的光芒向外散发，净化我的障碍，祈请赐予身语意成就，催促传承，思维向内聚集，从而获得成就并念诵。然后，在最后的夜晚，在盛大的修法期间，思维念诵的光芒不向外散发，而是细细地向内聚集，并进行息地。如果出现征兆，则检查障碍并接受成就。光不稳定且不清晰是障碍的征兆，光纯净且清晰稳定是成就的征兆。气味不好闻，如腥臭味等是障碍的征兆，气味芬芳且纯净是成就的征兆。声音不好听是障碍，好听是成就的征兆。诸如天神形象等变化不定，不稳定，意识高低不一的是魔的征兆，形象稳定，意识处于自然状态是成就的征兆。光等围绕着修行者，或者手印和物品围绕着天空，或者物品上发出光芒，或者像马头大小的火焰燃烧，或者药物和酒等沸腾并出现泡沫，这些也可能是魔所为，所以是障碍还是神灵成就的征兆？用三个颅骨印契、咒语和自身体验。
English
Making it suitable as a vessel for accomplishments. This is an example of thinking about attaining the accomplishments of body, speech, and mind. Below, it's like hail falling on a lake, not scattering outwards, but falling downwards and gathering. During the time of great practice, the rays of mantra recitation do not scatter outwards, but from the places of body, speech, and mind, the accomplishments gather subtly towards my three doors, an example of this. It's like holding a feast, first preparing all the utensils and alcohol, and then to please the women, collecting and washing the items and utensils, and then urging the brewed alcohol to become rich, so the alcohol comes flowing in, and then serving it to the guests, letting them savor it with relish. Similarly, first, through approach, accumulate the utensils, making preparations for the preliminaries. Then, during the close approach, for half the number of days of practice, perform the ritual according to the text, gather the energy of mantra recitation, purify the obscurations, and make it suitable as a vessel for accomplishments. Then, during the time of practice, for less than half the number of days, the rays of mantra recitation radiate outwards, purify my obscurations, pray for the granting of the accomplishments of body, speech, and mind, urge the lineage, thinking of gathering inwards, thereby attaining accomplishment and reciting. Then, on the final night, during the time of great practice, thinking that the rays of mantra recitation do not scatter outwards, but gather subtly inwards, and perform the practice of stillness. If signs appear, then examine the obstacles and receive the accomplishments. Light that is unstable and unclear is a sign of obstacles, light that is pure and clear and stable is a sign of accomplishment. Odors that are unpleasant, such as fishy smells, etc., are signs of obstacles, odors that are fragrant and pure are signs of accomplishment. Sounds that are unpleasant are obstacles, pleasant sounds are signs of accomplishment. Forms of deities, etc., that are changing and unstable, and whose awareness is high and low, are signs of demons, forms that are stable and whose awareness remains in its natural state are signs of accomplishment. Light, etc., circling the practitioner, or hand implements and substances circling in the sky, or light blazing on substances, or flames blazing as large as a horse's head, or medicines and alcohol, etc., boiling and foaming, these may also be caused by demons, so are they obstacles or signs of the deity's accomplishment? With three skull seals, mantra, and one's own experience.
Chinese
这是达到彼岸的行为之时。当感官仅仅看到和听到对象时，通过将它们结合为神父和神母，感官对对象的执着就会完全清净。三摩地的结合与解脱是：在三摩地中，将觉知清晰地结合为神父和神母，并通过字母顺序的收放，思维所有事物，从而以净化的心看到法性。这也适用于此时的三摩地供养。大方便的结合与解脱是：这是果续的灌顶。伟大的光荣者以大慈悲之心，通过降伏和随后的摄受，结合并解脱那些顽劣的男女，从而不被沾染。显现的结合与解脱是：在结合道行者进行欲望供养时，通过精通感官显现的各种女性，以及解脱十地的方便，进行结合和解脱。显现的解脱，以及正直。也就是说，成为解脱之田的有两种：吉祥清净之田和慈悲摄受之田。前者是婆罗门第七世转世，因为他的肉、骨等是成就的特殊物质。其标志是：头发黑而红，眼睛像鸟一样向下看，十五的夜晚出现七个影子，一生七世连续不断地获得人身。如果转世七次，就会出现七种诅咒。此外，通过一生证悟成佛，这是第一。依靠一种物质，空行母被控制，誓言的破损得到修复，这是第二。念诵一个咒语，智慧迅速成就，见到本尊神的面容，这是第三。对于这种物质，也有外、内、密三种，即如实性，这是第四。外在的物质不是网，内在的物质是第七世转世的肉。寻找它的方法是：假设它在秃鹫的脚上，用右手遮住右眼，用左眼从脚的孔中向外看，就会看到水中出现七个影子。如果吃了他的肉，自己也会变成第七世转世，这是第一。今生获得共同成就，这是第二。来世获得殊胜成就，这是第三。空行母被控制，誓言的破损得到修复，这是第四。秘密的物质是甘露和大小便的精华。
English
This is the time for conduct that has reached the other shore. When the senses merely see and hear objects, by uniting them as divine father and mother, the senses' clinging to objects is completely purified. The union and liberation of samadhi is: in samadhi, clearly uniting awareness as divine father and mother, and by the emission and absorption of the order of letters, thinking of all things, thereby seeing the nature of reality with a purified mind. This also applies to the samadhi offering at this time. The union and liberation of great means is: this is the empowerment of the fruition continuum. The Great Glorious One, with great compassion, through subduing and subsequent acceptance, unites and liberates those stubborn males and females, thereby not being tainted. The manifest union and liberation is: when the path of union practitioner makes offerings of desirable qualities, through being skilled in the means of uniting and liberating all kinds of women who are manifest to the senses, and the ten grounds of liberation. Manifest liberation, and straightforwardness. That is, there are two that have become fields of liberation: the auspicious pure field and the field of compassionate acceptance. The former is the seventh rebirth of a Brahmin, because his flesh, bones, etc., are special substances of accomplishment. Its signs are: hair black and reddish, eyes looking down like a bird, seven shadows appearing on the night of the fifteenth, taking a human body continuously for seven lifetimes. If one is reborn seven times, seven curses will arise. Furthermore, attaining buddhahood in one lifetime is one. By relying on one substance, dakinis are brought under control and broken vows are restored, that is two. By reciting one mantra, wisdom is quickly accomplished and the face of the yidam deity is seen, that is three. For this one substance, there are also outer, inner, and secret, which are suchness, that is four. The outer substance is not a web, the inner substance is the flesh of the seventh rebirth. The way to search for it is: assuming that it is on the foot of a vulture, covering the right eye with the right hand, and looking out from the hole in the foot with the left eye, seven shadows will appear in the water. If one eats his flesh, one will also become the seventh rebirth, that is one. Obtaining common accomplishments in this life, that is two. Obtaining supreme accomplishments in the next life, that is three. Dakinis are brought under control and broken vows are restored, that is four. The secret substance is the essence of amrita and excrement.
Chinese
为了以威猛之势压倒分别念，我以诛杀金刚橛的傲慢，将轮回逆转；以智慧之剑的锋利傲慢，斩断无明的 जाल；以金刚橛的手指五勇士的傲慢，将我执从根拔除；以诛杀鲁扎的傲慢，断除三毒之根。因此，需要具备这样的傲慢姿态，这是手的行为的诛杀。那么，应该修持什么样的诛杀三摩地呢？观想明亮的智慧之剑，将所诛杀者的身体切成碎片，斩断无明之气的 जाल。观想明亮的金刚橛手指五勇士，抓住心髓，以五勇士的收放光芒焚烧位于心脏四条主脉上的二对三单共八个种子字，使所诛杀者的识转化为六个吽字，从而使转生轮回的六个种子连同习气完全清净。这六个吽字，也未曾超出本觉智慧，因为法性一味，观想其化为一个白色吽字。这从外相上看，是将所诛杀者的身体剖开，取出其จิต，而从内相上看，是通过闻思智慧斩断能所执的 जाल，以无我智慧从根拔除我执，这称为将识诛杀于法性之中。然后，将这个白色吽字，观想自身明观为金刚萨埵佛父佛母双运，从左鼻孔吸入，从头顶梵穴中取出，通过清净命脉金刚道放出，降到佛母的子宫中，观想其融入秘密之处。这称为将识诛杀于佛母的子宫中。然后，从佛母子宫的语化为语字，从中化现出一个光芒四射的金刚杵手印，金刚杵又化现成一个完整的金刚萨埵细微身，这又是由于五毒烦恼完全清净，在无有轮涅二取中受用，因此是具有相好庄严的报身，放射五色光芒，极其庄严。金刚萨埵
English
For the purpose of overpowering conceptual thoughts with might, I, with the pride of subduing Vajrakila, reverse samsara; with the sharp pride of the wisdom sword, sever the net of ignorance; with the pride of the five heroic fingers of the Vajrakila hand, extract self-grasping from its root; with the pride of subduing Rudra, cut off the root of the three poisons. Therefore, it is necessary to possess such a posture of pride, this is the action of the hand in subduing. So, what kind of subduing samadhi should one meditate on? Meditate that the clear wisdom sword cuts the body of the one to be subdued into pieces, severing the net of the breath of ignorance. Meditate that the clear five heroic fingers of the Vajrakila hand, grasping the heart essence, burn the eight seed syllables located on the four main veins of the heart—two pairs of three single syllables—with the radiating light of the five heroes, transforming the consciousness of the one to be subdued into six Hum syllables, thereby completely purifying the six seeds of rebirth in samsara along with their habitual tendencies. These six Hum syllables also do not go beyond the single self-awareness wisdom of the mind, because the nature of reality is one, meditate that they transform into a single white Hum syllable. Outwardly, this is to dissect the body of the one to be subdued and extract its citta, while inwardly, it is to sever the net of grasping at subject and object through the wisdom of hearing and thinking, and to extract self-grasping from its root with the wisdom of no-self, this is called subduing consciousness into the nature of reality. Then, visualize that white Hum syllable as oneself, clearly as the deity Vajrasattva, father and mother in union, inhale it through the left nostril, extract it from the crown of the head, pass it through the form of the body, release it through the pure life force vajra path, and lower it into the womb of the mother, meditate that it dissolves into the secret space. This is called subduing consciousness into the womb of the mother. Then, from the speech syllable of the womb of the mother, a single blazing vajra mudra of the mind is transformed, and from that vajra, a complete subtle body of Vajrasattva is transformed, and this is because the five afflictions are completely purified, enjoying without the duality of samsara and nirvana, therefore it is the enjoyment body possessing the major and minor marks, radiating five-colored light, and is extremely magnificent. Vajrasattva