English
Life-approach and near-approach, life-accomplishment and life-accomplishment's, means and wisdom's wealth, whatever desired deeds will be accomplished. Thus it is said. That is, seeking and accumulating materials, building a platform, writing and dividing substances, making the work of increasing, decreasing, attracting, and absorbing without interruption, is the work of absorbing life and obtaining siddhis. Not obstructing any kind of action, if one practices with self-awareness, it will be accomplished. Otherwise, in the Net of Illusion Tantra, it says: Sixteen mudras with essential signs, moon-clear white and red, wind light and heavy, after exertion, prohibiting learning is near-approach. From the clear one or blessings, being urged by life is near. With the dance gestures of the four hand seals, Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) Phaṭ (藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪) moving is accomplishment. By joining with wind and blowing, it is said to be great accomplishment. Thus, when the father and mother are pleased and united, the vow of the sovereign lineage will be accomplished, it is said. Regarding that, in order to show the materials for external approach, the wish-fulfilling Thubpa Rinpoche, adorned with jewels and precious garlands, is accumulated from that. Regarding materials, there are materials for accomplishing substances, materials needed to avert obstacles, and materials for sustenance and food. Among them, the materials for accomplishment include mandala decorations, materials for accomplishment, and the clothing of the mantra practitioner. Regarding averting obstacles, there are also weapons to avert enemies, medicines to avert diseases, and guggul, turmeric, king, and protective methods to avert obstacles. Here are the materials for accomplishment, the container is made of three kinds of iron, with the belly and neck each taking up half, adorned with precious jewels and garlands, mixed with twelve substances and turmeric, smeared with butter or ghee, one or matching the number of deities. Another substance. The mantra practitioner's clothing is, having made five ornaments, namely, head ornaments, upper and lower body coverings, hand seal sleeves, and secret modesty cloth. All mandalas will be accomplished, meaning, urging the praise of the qualities that are sure to be accomplished with mantra adornment. After the materials are complete, in order to further accomplish the image, in order to show the construction of the mandala, the Net of Illusion Tantra gave a brief explanation, from "the mandala of bricks and Vishnu" to "perfectly encircling." Near approach
Chinese
因此，导师幻网的禅定之路稳固，聚集所有物品和用具来建造坛城，即具有四辐轮的坛城，中央和周围有两道金刚鬘，具备门饰等。中央有具门楣的半月形。其他按照仪轨。坛城的建造、度量和绘制等都要如法进行。座垫用藏文“མ་(ma)”和“ཨ་(a)”字来绘制日月。这些之外，在影像上放置宝瓶，内外隔断。如果将剩余部分建造成用于修持禅定的坛城，那么咒师禅定稳固，从诸法皆自明觉的状态中，通过“བྲུྂ་(brum，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，种子字)བི་ཤྭ་བི་ཤུ་དེ་(藏文)”，生起具有座垫的坛城，以及次第累积的诸要素。据说，这两个字是空中带有命根，并用十字交叉捆绑的线。为了自己和他人的利益而放置所依之物。 “ནྲི་(藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，种子字)自身即是如意宝。宝瓶之殊胜，乃是善妙之。命根安住之处即在此。” 这里所说的命根，是指为了自身相续的禅定，或者他人不具备财富，或者寻找རྣྲི་ཉིད་(藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，种子字)。沼泽地是富饶的，如果修持，就用这个宝瓶来做。然后，按照所说的事业坛城来生起，端正事业之仪轨。然后，修持长寿的寂静坛城，以及修持忿怒坛城。为了展示在丝绸上修持寂静坛城，因此说： “所有一切佛，皆观想为长寿自在王。”等等。对此，事业坛城的供养圆满后，用影像来象征任何事物。将宝瓶生起为宫殿，具备座垫，在那里，观想诸佛之主，自身即是长寿无量光佛，白色，具有众多珍宝璎珞，手持以珍宝制成的甘露宝瓶，生起本尊父母。 从“如意珍宝璎珞”到“无边殊胜”，手持金刚、太阳、珍宝者，以及手持光明、珍宝璎珞者，以及不动明王手持颅器，以及王子义成父母，右侧都手持各自的标志，将四部种姓生起在各自的宝瓶，或者其各自的四个方位。
English
Therefore, with the stability of the meditation path of the master Illusion Net, gather all substances and utensils to construct the mandala, which is a four-spoked wheel mandala, with two vajra garlands in the center and around, complete with door ornaments and so on. In the center, there is a crescent shape with a lintel. Others follow the ritual. The construction, measurement, and drawing of the mandala, etc., should be done according to the rules. The seat is drawn with the sun and moon using the Tibetan letters "མ་(ma)" and "ཨ་(a)." In addition to these, place a vase on the image and cut off the inside and outside. If the remaining part is constructed as a mandala for practicing meditation, then the mantra practitioner's meditation is stable, and from the state where all dharmas are self-luminous, through "བྲུྂ་(brum, Devanagari: भ्रुं, Romanization: bhrūṃ, seed syllable) བི་ཤྭ་བི་ཤུ་དེ་," generate the mandala with a seat, along with the elements accumulated in order. It is said that these two letters are lines in the sky with life support, bound by a cross. In order to place the support for the benefit of oneself and others. "ह्रीः(藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，种子字) itself is the wish-fulfilling jewel. The excellence of the vase is goodness. The place where the life force resides is here." Here, the life force refers to the meditation for one's own continuum, or others who do not have wealth, or searching for ह्रीः(藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，种子字). The swamp is rich, and if practiced, this vase should be used. Then, generate according to the described action mandala, and straighten the action ritual. Then, practice the peaceful mandala for longevity, and practice the wrathful mandala. In order to show the practice of the peaceful mandala on silk, it is said: "All Buddhas, contemplate as King Amitayus." etc. After the offering of the action mandala is complete, symbolize anything with an image. Generate the vase as a palace, complete with a seat, and there, visualize the lord of all Buddhas, oneself as Amitayus, white, with many precious jewel garlands, holding a nectar vase made of precious jewels, generating the deity parents. From "wish-fulfilling jewel garland" to "infinite supreme," holding vajra, sun, and jewels, as well as holding light, jewel garlands, and Achala holding a skull cup, and Prince Siddhartha's parents, all on the right holding their respective symbols, generate the four families in their respective vases, or their respective four directions.
Chinese
摧毁并勾召空行母等，这是由忿怒尊所作的。融入寿命是融入轮的种子字中。然后将五个种子字融入五处。如是说，勾召寿命融入宝瓶的寿命所依中。宝瓶之神也融化，在五种子字中显现，融入自他之五处，以五种子字显现，无身者变成一个种子字，完全变成阿ayu斯巴瓦。其他则接在寂静之后。然后开始获取成就之业。如是，为了报答赐予殊胜灌顶的上师。然后，种姓之子。如是等等，显示具备功德。寿命仪轨灌顶极为秘密，如是说。寿命也有两三种，即永仲伦之寿命、变化业之寿命、究竟大乐金刚之寿命。其中，变化业之寿命，其自性是智慧精华明点，以风的自性，在世俗之风脉根和支内外运行，显现在四大中央。然而，风和精华二者，是指存在时间长短的时间。仪轨是阐述修法之业等。其中，实物方面，坛城精华在金匣日月之中，智慧精华明点安住。将其四方交叉之端，以结索束缚的中心，有如小豆般的血肉，由权力的忿怒尊守护，因此，通过修持，能够成就的殊胜方法。第十三章的释文。为了询问自他的善恶。将要撰写第十四章的解释。然后，如来金刚集结者说，五道众生不由自主地说。总结为，特别宣说此偈颂。如是说，用“说”字连接。为了两个必要。解释仇恨也是为了认识自性，以自性解释的方法，显示五道众生不由自主地显示善恶的意义，词义结合。通过场合显示的是，看起来像金刚部的事业安立。如果想知道瑜伽士应该如何做。通过先前的习惯、坚定的智慧和熟悉。一次又一次地，大量显现等等，瑜伽
English
Destroying and summoning the Dakinis and so on, this is done by the Wrathful One. Absorbing Ayu is absorbing into the seed syllables of the wheel. Then those five seed syllables are absorbed into the five places of Nri. As it is said, summoning life is absorbing into the life support of the vase. The deity of the vase also melts, appearing in the five seed syllables, absorbed into the five places of self and others, appearing as five seed syllables, the bodiless one becomes one seed syllable, completely becoming Ayu Spava. Others are attached after the peaceful ones. Then begin the work of obtaining accomplishments. Thus, in order to repay the Lama who bestows the supreme empowerment. Then, the son of the lineage. Thus and so on, showing that he possesses qualities. The life ritual empowerment is extremely secret, as it is said. There are also two or three kinds of life, namely the life of Yungdrung Lhun, the life of changing karma, and the ultimate great bliss Vajra life. Among them, the life of changing karma, its nature is the essence of wisdom, the essence of the drop, with the nature of wind, the root and branches of the conventional wind pulse run inside and outside, appearing in the center of the four elements. However, the two, wind and essence, refer to the length of time of existence. The ritual is the work of explaining the methods of practice, etc. Among them, in terms of objects, the essence of the mandala is in the golden box, sun and moon, the essence of wisdom, the drop, abides. The four-way intersection of it, the center bound by knots, has blood and flesh the size of a small bean, guarded by the wrathful one of power, therefore, through practice, it is a unique method that can be accomplished. Commentary on Chapter Thirteen. In order to inquire about the good and bad of oneself and others. The explanation of Chapter Fourteen will be written. Then, the Tathagata Vajra Samucchaya said, the five paths of beings involuntarily speak. Summarized as, especially declaring this verse. As it is said, connect with the word "said." For two necessities. Explaining hatred is also for the sake of recognizing one's own nature, using the method of explaining by one's own nature, showing the meaning of the five paths of beings involuntarily showing good and bad, combining words and meanings. What is shown by the occasion is the establishment of activities that looks like the Vajra family. If you want to know how a yogi should do it. Through previous habits, firm wisdom, and familiarity. Again and again, a lot of manifestation, etc., yoga
Chinese
在修习瑜伽之前，无论是同时还是次第，都要熟练掌握这两种方法。要熟悉道的次第，或者通过观想本尊来修习婆罗门的禅定，首先要进行念诵。为了说明首先要做的事情，从“秘密坛城本身的法界”到“应该结合”，自己难以见到的是没有取舍的圆满之因。因为它的自性是完全清净的行境，所以决定了它是远离二元的解释的自性，是任运成就的至高无上，是自性，所以是远离三者的。为了结合禅定，从“金刚极秘密”到“一切融入法界”，通过智慧金刚领悟意义的人，因为通达三界为五金刚的自性，所以明觉本身就是方便智慧的自性。从字母种子字中，瞬间或次第观想父母本尊，无有执着地观想为本尊。通过方便进入道也不是不希望的。如此宣说，首先为了寻找降神的地方，为了宣说安放和降神的地方，就是“十二岁的孩子”等等。婆罗门的清净孩子，年龄确定，是为了避免欺骗和重复。如果能找到五个就找五个，找不到就找一个。或者寻找明点，或者寻找形象。在镜子、瓶子、图板等任何可以降神的所依物上，完成婆罗门的仪式，并将习惯的境作为资具来解释。然后，为了在符合经典的地方制作坛城，从“秘密的殊胜坛城”和“明点真言”到“具有因”，殊胜的形象修习坛城，要以不共的精进这样做：手印的意义，咒语的台座要符合尺寸，不要不理解或疏忽。在那里，用恐惧的线加持，用大灰做线，然后安放。安放时，念诵真言，或者如实地说出地和智慧的咒语，然后安放。绘制时，也要绘制具有四辐轮、马蹬和装饰的轮。头部是单尖金刚。