Chinese
与业金刚眷属俱。于无边世界之中，愿邪见众生，刹那顷被镇压！如是说。以业金刚坛城之力，愿三界一切烦恼，刹那顷被镇压！又，生起须弥山的咒语是：嗡 班匝 索 美 卓姆。以此生起。生起业金刚的咒语是：吽 萨玛雅 达姆。生起业金刚。之后，显示禅定完全明晰且熟练的力量。因此，一切坛城之中，禅定坛城至高无上，可调伏之瑜伽士，依此无不成办，无不可为。如是说。若一切影像坛城中，无有无边禅定坛城，则事不成办，将成常法。禅定，即坛城，与之再三熟习，心可调伏之瑜伽士，依之如所愿成办一切。寂静、增益、怀爱之业，以及驱逐、诛杀之业，无不可为。复次，为显示安住于禅定之瑜伽士即是善逝，故说：由熟习禅定之界，所谓人即是善逝，所谓佛并非他处有。如是说。恒时安住于禅定，且已成禅定之界者，即是善逝。何以故？安乐之所即是法界，是离戏论者。禅定是无二之智慧，安住于此，即是安住于离戏论之智慧之因，故是善逝。如是安住于无二之智慧，由安住故，何时能现证离戏论？届时，一切烦恼皆转为智慧之自性。佛之大功德即是完全增长，所谓佛并非他处有，如是宣说者，乃普贤如来。此乃胜义谛。相续禅定次第
English
Accompanied by the retinue of Karma Vajra. In the boundless realms of the world, may beings with wrong views be suppressed in an instant! Thus it is said. By the power of the Karma Vajra mandala, may all the afflictions of the three realms be suppressed in an instant! Furthermore, the mantra for generating Mount Meru is: Om Vajra Su Me Trum. Generate with this. The mantra for generating Karma Vajra is: Hum Samaya Tvam. Generate Karma Vajra. Then, show the power of meditation being completely clear and familiar. Therefore, in all mandalas, the meditation mandala is supreme, and by the yogi who can be tamed, nothing is not accomplished by it, and nothing is not to be done. Thus it is said. If in all image mandalas, there is no boundless meditation mandala, then the matter is not accomplished and will become a constant dharma. Meditation, that is, the mandala, becoming familiar with it again and again, the yogi whose mind can be tamed, by it, whatever is desired is accomplished. There is nothing that is not to be done in the activities of pacifying, increasing, and subjugating, as well as the activities of expelling and killing. Furthermore, to show that the yogi who abides in meditation is the Sugata, it is said: By familiarity with the realm of meditation, what is called a person is the Sugata, what is called Buddha is not elsewhere. Thus it is said. One who constantly abides in meditation and has become the realm of meditation is the Sugata. Why is that? The place of bliss is the Dharmadhatu, which is free from elaboration. Meditation is non-dual wisdom, and abiding in it is abiding in the cause of wisdom free from elaboration, therefore it is the Sugata. Thus abiding in non-dual wisdom, by abiding, when will one realize freedom from elaboration? At that time, all afflictions will be transformed into the nature of wisdom. The great qualities of the Buddha are completely increased, and what is called Buddha is not elsewhere, as declared by the glorious Samantabhadra. This is the ultimate truth. The order of continuous meditation
Chinese
在分别显示的章节中，是划分持续三摩地次第的章节。在广说的《甘露滴》中，是讲述胜义谛和世俗谛二者的第十章。然后，即使说了持续三摩地等等，如果不显示四种事业的差别，就不能成办有情的事情，为了显示那个，然后，薄伽梵秘密主说了以任运成就的事业来清净这个。意思是说，下面出现的“一切各异事业之类”是指息灭的修法，即修持任何是佛轮的修法之论典，做息灭的事业；做了宝性的修法，做增益的事业；做莲花的事业；做怀爱的事业；做了食肉鬼的修法，做猛厉的事业；以及做一切各异瑜伽，即如一切各异坛城总体的颜色一样，在三摩地中安住自己，为了有情的事情，做息灭和怀爱以及现行等各种有情的事情。这样显示了一般的词语后，从这里开始显示各个事业的论典，首先为了清净和息灭内外显现的分别念，为了首先显示息灭的事业，显示了“世界界是极广大”等等，对于三界有情极度愚昧和心意沉没的，以及如果对于作损害和愚昧的有情，为了使之明亮，要以各种事业来结合息灭。那又是怎样呢？“在吉祥寂静的地方”是指，在第三品中所说的佛轮的地方，就在那里修持。所谓“吉祥具相殊胜明妃”，是指最初修持的时候，吉祥的明妃是皮肤白皙而薄，腰细，眼睛细长，眉毛不断，手指细长，乳房丰满，长短适中的殊胜明妃，要摄持她。在做事业的时候，放在左边。
English
In the chapter on separate displays, it is the chapter on dividing the stages of continuous samadhi. In the extensively explained "Nectar Drop," it is the tenth chapter that explains the two truths, the ultimate truth and the conventional truth. Then, even though continuous samadhi and so on are mentioned, if the distinctions of the four activities are not shown, the purpose of sentient beings cannot be accomplished, so in order to show that, then, the Bhagavan, the Lord of Secrets, spoke of purifying this with spontaneously accomplished activities. That is to say, the meaning of what was said is that what appears below, "all kinds of diverse actions," refers to the practice of pacification, that is, practicing whatever is the treatise of the Buddha-wheel practice, doing the work of pacification; having done the practice of the jewel nature, doing the work of increase; doing the work of the lotus; doing the work of subjugation; having done the practice of the flesh-eating demons, doing the work of wrathful deeds; and doing all kinds of diverse yogas, that is, just as the color of the entirety of all kinds of diverse mandalas, abiding oneself in samadhi, for the sake of sentient beings, doing the work of pacification and subjugation and manifestation, etc., for various sentient beings. Having thus shown the general words, from here onwards the treatises of the individual activities are shown, first, in order to purify and pacify the appearances of inner and outer discriminations, in order to show the work of pacification first, "the world realm is vast," and so on, is shown, for the sentient beings of the three realms who are extremely deluded and whose minds are immersed, and if for the sentient beings who harm and delude others, in order to clarify them, pacification should be combined with various actions. And how is that? "In auspicious solitary places" refers to the place of the Buddha-wheel mentioned in the third chapter, and practice should be done there. The so-called "auspicious, well-formed, supreme consort" refers to the auspicious consort at the time of the initial practice, who is fair-skinned and thin, with a slender waist, long eyes, unbroken eyebrows, slender and long fingers, full breasts, and of medium height, that supreme consort should be held. At the time of the activity, she should be placed on the left side.
Chinese
应从何处开始呢？即从毗卢遮那佛的瑜伽，或称不动金刚橛自处开始。这是为了清晰地修持毗卢遮那佛的坛城，或者修持不动佛的坛城。从坛城中流出白色光芒，如甘露般的流水，注入所有众生。由此净化他们的恶习，使他们各自的业得以显现。所谓白色圆形坛城，是指寂静的火炉涂成白色。形状是圆形的。大小做成一肘长。深度挖掘半肘。边缘要做成四指宽，中央的边缘，要用金刚光芒装饰。也就是要设置金刚栅栏。在其外侧四指宽的地方，做一个高一指的轮廓。这是准备火炉的方法。然后是安放橛的次第。如果要做寂静的橛，那么所有本尊的特征，都要修持成身色白色，一面二臂。修持的时候，也要用白色的供品。为了说明这一点，所以说是珍宝的颜色是白色的。所谓用白色水晶做成的，是指珍宝的颜色是白色，用银做成的。用它来做橛，或者如果没有银，就用乳白色的树木来做。用它来做橛，并且放出白色的光芒。所谓修持的时候，要安放六个圆形的橛，是指要安放六个圆形的子橛，橛的顶端是圆形的，安放六个来行事。安放在哪里呢？安放在善逝的六个门上。安放在那里会怎么样呢？橛的白色光芒从大殿的六个门进入，驱散众生因烦恼而产生的昏暗。无论是病人还是其他各种疾病，以及恶毒的众生，如果心中有恶毒的嗔恨，都要用智慧之水洗涤，使之具有正确的智慧。这是在事业的时候使用的。然后是显示生起火神的次第，这也有两种，一是将火炉本身作为宫殿，将世间火转化为火神的形象，然后从自性成就的处所迎请智慧火神。
English
Where should we begin? That is, from the yoga of Vairochana, or the immovable Vajrakila self-abiding. This is to clearly practice the mandala of Vairochana, or to practice the mandala of Akshobhya. From the mandala, white light flows out, like a stream of nectar, pouring into all sentient beings. This purifies their bad habits, allowing their respective karmas to manifest. The so-called white circular mandala refers to the peaceful hearth being painted white. The shape is round. The size is made to be one cubit long. The depth is dug to be half a cubit. The edge should be made four fingers wide, and the central edge should be decorated with vajra rays. That is, a vajra fence should be set up. On the outside of it, four fingers wide, make a contour one finger high. This is the method of preparing the hearth. Then comes the order of placing the kila. If you want to make a peaceful kila, then all the characteristics of the deities should be practiced as body color white, one face and two arms. When practicing, white offerings should also be used. To illustrate this, it is said that the color of the jewel is white. The so-called made of white crystal means that the color of the jewel is white, made of silver. Use it to make the kila, or if there is no silver, use milky white wood to make it. Use it to make the kila, and also emit white light. The so-called when practicing, six round kilas should be placed, means that six round child kilas should be placed, the top of the kila is round, and six should be placed to act. Where to place them? Place them on the six gates of the Sugata. What will happen if they are placed there? The white light of the kila enters from the six gates of the great hall, dispelling the darkness caused by the afflictions of sentient beings. Whether it is a patient or other various diseases, and vicious beings, if there is vicious hatred in the heart, it should be washed away with the water of wisdom, so that it has correct wisdom. This is used at the time of action. Then it shows the order of generating the fire god, which also has two types, one is to make the hearth itself into a palace, transform the worldly fire into the image of the fire god, and then invite the wisdom fire god from the place of self-accomplishment.
Chinese
迎请融入后，献供并委以寂静之业。祈请智慧之火神降临。在誓言火神的心间，生起寂静本尊的坛城，为此，迎请智慧坛城并融入，故说迎请寂静本尊众。又，将灶台如上一般观想为宫殿，并在其中生起誓言萨埵的坛城二者。观想诸本尊之面容即是世间之火，这便是火神之面，由此迎请智慧坛城，融入并献供。所谓行慈悲之供养，即是对三界众生等生起慈悲心，并以慈爱供养之。为了舍弃十不善，安住于十善，委任于十方护法，故而布施焚烧之物。所谓点燃白色杨木之火，是指杨木的次第，即指湿润且粗壮，顶端有分叉，入水一指深，有裂缝，味甜且有乳汁的树木。此树木未裂开，不弯曲，未被虫蛀。若出现裂开等情况，有何过患？答：有。若裂开，则会转生为有白斑者；若弯曲，则会转生为根不具足者；若被虫蛀，则会转生为肢体不全者，故有过患，应谨慎选择。若无法找到不弯曲的树木，则以甘露漩咒加持后使用。所谓点燃白色之火，是指在银或白色器皿中，放入上好的白色柏木，或从圣地取火，放入可容纳的木头中，并用上述咒语点燃，用风匣吹旺。如此点燃后，在柴火中倒入酥油。以白色和甘甜之物，以寂静之方式进行焚烧布施。所谓寂静，即是首先供奉酥油，念诵：嗡 班扎 几利 几拉亚 贤定 固汝 梭哈。 进行供奉。若依一种仪轨，则念诵：嗡 纳嘛 萨曼达 布达 南 汝汝 布汝 匝拉 尼帝 达 洛匝尼 萨瓦
English
Having invited and absorbed, offer the offerings and entrust the peaceful activities. Please invite the fire deity of wisdom to descend. In the heart of the fire deity of samaya, generate the mandala of the peaceful deity itself. For this reason, invite and absorb the mandala of wisdom, hence it is said to invite the assembly of peaceful deities. Furthermore, visualize the stove as a palace in the same way as above, and within it, generate the mandala of the samaya being, both aspects. Consider the faces of the deities to be the worldly fire itself, this is to be done as the face of the fire deity. From this, invite the mandala of wisdom, absorb it, and offer the offerings. The so-called offering of compassion and loving-kindness is to generate compassion for sentient beings of the three realms, such as those who are deluded, and to offer with loving-kindness. In order to abandon the ten non-virtues, abide in the ten virtues, and entrust the ten directional protectors, therefore, offer the burnt offerings. The so-called lighting of the white juniper fire refers to the order of the juniper wood, which is moist and thick, with a forked top, one finger's depth in water, with cracks, sweet and milky wood. This wood should not be cracked, not bent, and not worm-eaten. If cracks or other defects occur, what is the fault? Answer: There is. If it is cracked, it will be reborn as a spotted person; if it is bent, it will be reborn with incomplete faculties; if it is worm-eaten, it will be reborn with incomplete limbs, so there is a fault, so be careful and choose well. If you cannot find a straight piece of wood, then bless it with the nectar-swirling mantra and use it. The so-called lighting of the white fire means placing fine white cypress wood in a silver or white vessel, or taking fire from a sacred place, placing it in a piece of wood that can hold it, and lighting the fire with the mantra mentioned above, and fanning it with a bellows. After lighting it in this way, pour butter into the firewood. With white and sweet substances, perform the burning offering in a peaceful manner. The so-called peaceful means that butter should be offered first, reciting: OM VAJRA KILI KILAYA SHANTING KURU SVAHA. Offer it. If it is done according to one tradition, then recite: OM NAMA SAMANTA BUDDHA NAM RU RU PURU JVALA NITI TA LOCANI SARVA