English
Possessing the three treasures, the four are the outer, inner, and secret three, which are the complete four rivers of self-nature empowerment. The five are repelling the enemy demons of outer obstacles, transforming inner afflictions into the path, the secret is the equal taste of happiness and suffering, and the four activities of holding disciples with compassion and altruism. The six are being proficient in the tantras and understanding the meaning of the scriptures. The seven are being proficient in the rituals of activities. The eight is having the warmth of profound oral instructions and experience of the lineage of the gurus in the continuum. Therefore, one should rely on a guru who has the complete qualities of the contaminated and is able to combine the uncontaminated qualities. The third is the perfection of the retinue. Straightforward: Offering the Vajra Master with the three doors of body, speech, and mind, and after fully receiving the empowerment, purifying one's own continuum with the three doors of diligence, thereby realizing the view of truth inseparable. The four samadhis of suchness and so on are clear, the five roots such as the unsurpassed non-abandonment, and the ten branches such as non-abandonment and non-rejection, a total of fifteen root branches and so on, the vows are not degenerated. The cause is not mistaken, the root mantra, the generation stage is the causal mantra, and the recitation is the activity sequence mantra, these three, or the five branches of mantra, the mudra of vows, the mudra of activities, the mudra of Dharma, and the four great body mudras are known to be not degenerated. In a secluded place, food and drink items, ornaments and clothing items, song lyrics and sound items, dance and gathering items, and the five items of Āli and Kāli. If one accumulates the gathering with a retinue possessing these, then it will be accomplished, but if one does not possess the above, then even if one practices, it is meaningless and will be ruined. As it is said, those items of enjoyment must be complete. At this time, the individual of the gathering will not fall into the lower realms, if one does not possess the five items, then it is considered that one should not accumulate the gathering. The second is the place, there are two: Counting. The first is to search and examine the place, and then perform the ground ritual, Straightforward: A strong place that is not blocked by the great obstacles of the enemy's army, as stated in the Vajra Activity Sequence, the characteristics of the ground and space, etc.
Chinese
吉祥！人法和天法的历史两种都吉祥圆满。在自己极其喜爱的处所，按照仪轨进行详细的土地仪式。第二，在那里建造住所，进行涂抹守护和装饰。如法获得住所后，根据所修本尊是一位、三位、五位等神祇的数量，住所的大小也要与修行者人数的多少相适应。外面的房间用来做饭，里面的房间用来集会，中间的房间用来秘密享用。在具备这三个层次的房间里，用金银等珍宝和檀香、麝香等涂抹，以守护住所免受障碍。用各种珍宝装饰，使修行场所的宫殿既让自己感到愉悦又赏心悦目，这一点非常重要。第三，时间分为两种。首先是进入修行的时间。进入修行的时间的日期是上弦月的初八，因为那是诸神集会的日子，所以应该从那天开始。如果恰逢那天，星宿是胜星，星期是星期四，那么进入修行，这种修行是为了成就无上菩提的伟大行为，因为其自性具有力量，所以是迅速获得殊胜密咒成就的吉祥缘起。因此，应该选择吉祥的日期、星期和星宿。第二是成就修行的时间。通过具备见解、禅修和誓言，以极大的智慧和精进，三十六天，也就是六个月；或者最好的情况是十二个月，也就是一年；中等情况是十四个月，也就是一年零两个月；最差的情况也是十六个月，也就是一年零四个月，为了从掌控寿命的持明者中圆满最胜道，成就寿命自在，结合道的瑜伽士的智慧和精进，会根据上、中、下、大、小、差的程度，按时间长短依次成就。即使根器迟钝，也能获得异熟持明。第四，行持分为两种。总的来说
English
Auspiciousness! Both the history of human dharma and divine dharma are auspicious and complete. In a place that one finds extremely pleasing, perform the elaborate land ritual according to the procedure. Second, build a dwelling there, and perform smearing protection and ornamentation. After obtaining a suitable dwelling, according to the number of deities to be practiced, whether one, three, or five, the size of the dwelling should also be appropriate to the number of practitioners. The outer room is used for cooking, the inner room is used for assembly, and the middle room is used for secret enjoyment. In a house with these three levels, the obstacles of the dwelling are protected by smearing it with precious gold, silver, and so on, and sandalwood, musk, and so on. It is very important to make the palace of the practice place pleasing and delightful by decorating it with various precious ornaments. Third, time is divided into two types. First is the time to enter practice. The date for entering practice is the eighth day of the waxing moon, because that is the day when the gods gather, so it should be started on that day. If it happens to be that day, the constellation is Jyeshtha (rgyal), and the day is Thursday, then entering practice, this practice is a great act to accomplish unsurpassed enlightenment, because its nature has power, so it is an auspicious coincidence to quickly obtain the supreme mantra accomplishment. Therefore, auspicious dates, days, and constellations should be chosen. Second is the time to accomplish practice. By possessing view, meditation, and vows, with great intelligence and diligence, thirty-six days, that is, six months; or in the best case, twelve months, that is, one year; in the middle case, fourteen months, that is, one year and two months; in the worst case, even sixteen months, that is, one year and four months, in order to perfect the supreme path from among the vidyadharas who control life, to accomplish life mastery, the wisdom and diligence of the yogi of the joining path will be accomplished sequentially according to the degree of superior, medium, inferior, large, small, and different, according to the length of time. Even if the faculties are dull, the ripening vidyadhara will be obtained. Fourth, conduct is divided into two types. In general
Chinese
积聚所需之物，如衣服首饰等装饰品，食物和饮料，秘密的阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）嘎 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），歌舞娱乐，以及歌词声音的器具，即修行时所需的五种物品。还有坛城的装饰品，上下左右的各种装饰品，以及内外密三种供品。成就之物，如颅器、佛像、酥油灯、金刚杵、铃等。遣除邪魔、疾病等障碍的物品，如盔甲武器、古古尔香、芥子、药物和医生等，都应收集。第二，详细收集清净的物品，并加持生活所需的物品。务必收集未经过破戒者、阉人、麻风病人等之手的物品，且必须是未被玷污的、完全清净的物品。将其分为三组，并进行加持。第一组，观想从ཏྲཾ་（藏文，梵文天城体，tram，汉语字面意思）中生出珍宝供奉树，顶端发出光芒，从ཨཱོཾ་（藏文，梵文天城体，om，汉语字面意思）、ཨཱཿ（藏文，梵文天城体，ah，汉语字面意思）、ཧཱུྃ་（藏文，梵文天城体，hum，汉语字面意思）三字中生出内外受用，进行内外供养。第二组，在日月之上，将五勇士的精华凝聚，加持为欲妙之神，供瑜伽士享用。第三组，从土地到天空，以虚空藏的咒语和手印，将杨树扩展广大，供养宾客。第五，圆满成就之方便。将修持的方法与四支——念诵、修持等结合起来，从而端正修持之根本。如果确定为十五天，那么初一的白天，聚集五种圆满的修持基础。首先，建造坛城，从设立外结界开始，直到供养加持为止，都与支分相关联，这是念诵。然后，端正仪轨之根本，在七天念诵期间，祈请白色光芒向外照射，净化业障。向内收摄，净化自身身语意的业障，使自身成为法器，这是近念诵。之后，在下半月的七天里，祈请念诵的红色光芒向外照射，迅速成就悉地。向内收摄，观想获得悉地，这是修持。最后一天，念诵的
English
Gathering the necessary items, such as clothes and ornaments, food and drink, the secret Āli Kāli, dances and entertainment, and the instruments of song and sound, which are the five items needed for practice. Also, the ornaments of the mandala, various ornaments for the top, bottom, and sides, and the outer, inner, and secret offerings. Objects of accomplishment, such as skull cups, Buddha statues, butter lamps, vajras, bells, and so on. Items for averting obstacles such as enemies, demons, diseases, and hindrances, such as armor, weapons, gugul incense, mustard seeds, medicine, and doctors, should all be collected. Secondly, specifically collect pure items and bless the necessities of life. Be sure to collect items that have not come from the hands of those who have broken vows, eunuchs, lepers, etc., and that are unblemished and completely pure. Divide them into three groups and bless them. In the first group, visualize a jeweled offering tree arising from tram (藏文，梵文天城体，tram，汉语字面意思), its top blazing with light, and from the three syllables Om (藏文，梵文天城体，om，汉语字面意思), Ah (藏文，梵文天城体，ah，汉语字面意思), and Hum (藏文，梵文天城体，hum，汉语字面意思) arise outer and inner enjoyments, and make outer and inner offerings. In the second group, above the sun and moon, condense the essence of the five heroes, bless them as gods of desirable qualities, and let the yogis enjoy them. In the third group, from the earth to the sky, with the mantra and mudra of the space treasury, spread the ashoka tree widely and offer it to the guests. Fifth, the perfection of the means of accomplishment. By combining the method of practice with the four branches—recitation, practice, etc.—straighten the root of practice. If it is determined to be fifteen days, then on the first day, gather the five perfect foundations of practice. First, construct the mandala, starting with setting up the outer boundary, up to the offering and blessing, which are related to the branches, this is recitation. Then, straighten the root of the ritual, and during the seven days of recitation, pray that the white light shines outward to purify obscurations. Gathering inward, purify the obscurations of one's own body, speech, and mind, making oneself a suitable vessel, this is near recitation. After that, in the seven days of the waning moon, pray that the red light of recitation shines outward to quickly accomplish siddhis. Gathering inward, visualize obtaining siddhis, this is practice. On the last day, the recitation of
Chinese
不向外散发蓝色的光芒，而是将身语意的光芒收摄于自身，这是伟大的修行。此外，在修行的场所，为了避免禅定的障碍和生命的危险，需要远离敌对和邪魔，没有道路和生存的障碍，以及人迹罕至的极其偏僻的地方，并且需要准备充足的受用资具，如食物、饮料、遣除违缘之物和修行所需的物品等，并随意享用。根和支分的誓言不退失，享用与禅定相结合的智慧，以及具足的男女瑜伽士聚集在一起。在开始进行会供修行时，首先要根据所修本尊的数量，无论是单尊、三尊还是五尊，承诺修行的时长并立下誓言，然后圆满完成修行。也就是说，男女瑜伽士聚集在一起，发誓在未获得成果之前一直修行。第二，以四种次第修持来校正经典，分为两个部分：以四种次第修持来校正经典的正文，以及说明如何使用修行的辅助资具。第一部分分为四个方面：念诵、近念诵、修行和伟大修行，并顺便说明需要按照经典了解修行的天数。第一部分分为三个方面：计数。第一，殊胜的是，要清晰地观想禅定的坛城，或者绘制形象的坛城，并摆放装饰和物品。校正。修行的基础已经过去，或者说“再次”是经典的词语暗示。修持方法，四种次第修持的第一种，从事业和行为的念诵开始，殊胜的是，观想禅定的形象坛城，清晰地显现在一由旬或一俱卢舍的距离之外，或者三个小组各自根据自己的根器，绘制殊胜的形象，无论是完整的身体、半身、三分之一身、十六指还二十五指等等。然后用坛城的装饰、内外供品和修行物品等，将坛城的周围布置妥当。第二，进行外供并划定界限。校正。然后，在修行场所的外面，用三份食子的供养来圆满所有的供养事业，即
English
Instead of scattering the blue light outwards, gathering the light of body, speech, and mind into oneself is a great practice. Moreover, in the place of practice, in order to avoid obstacles to samadhi and dangers to life, it is necessary to stay away from enemies and demons, without roads and obstacles to survival, and in extremely remote places where people rarely visit, and it is necessary to prepare sufficient resources for enjoyment, such as food, drinks, things to dispel obstacles, and items needed for practice, and enjoy them at will. The root and branch vows are not lost, the wisdom of enjoying combined with samadhi, and the gathering of male and female yogis who are fully endowed. When starting to practice the assembly, first, according to the number of deities to be practiced, whether it is a single deity, three deities, or five deities, commit to the length of practice and make vows, and then complete the practice perfectly. That is to say, male and female yogis gather together and vow to practice until the fruit is obtained. Second, correcting the scriptures with the four stages of practice is divided into two parts: correcting the text of the scriptures with the four stages of practice, and explaining how to use the auxiliary resources for practice. The first part is divided into four aspects: recitation, near recitation, practice, and great practice, and incidentally explains that it is necessary to understand the number of days of practice according to the scriptures. The first part is divided into three aspects: counting. First, the most excellent is to clearly visualize the mandala of samadhi, or draw the mandala of the image, and place decorations and objects. Correction. The basis of practice has passed, or "again" is the word implied in the scriptures. The method of practice, the first of the four stages of practice, starting from the recitation of karma and action, the most excellent is to visualize the image mandala of samadhi, clearly appearing at a distance of one yojana or one krosa, or each of the three groups draws excellent images according to their own capacity, whether it is a complete body, half body, one-third body, sixteen fingers, or twenty-five fingers, etc. Then, decorate the surroundings of the mandala with the decorations of the mandala, inner and outer offerings, and practice items, etc. Second, make outer offerings and delineate boundaries. Correction. Then, outside the place of practice, complete all the offering activities with the offering of three portions of torma, that is,