Chinese
进入来世，以聚集之义敲击歌唱，享用饮食之会，进行装饰和涂抹，进行救度等，如是圆满地享用功德。为了成就那些秘密的殊胜地位和共同具备的功德意义。进入之门与行持和见解相符，一切皆成一体。具备因和缘，圆满具足，具备友爱之缘和喜乐之财。诸天和瑜伽士，持明者圆满。这些所说的会众坛城，也是瑜伽士最初进入之门，行持和见解是一，没有差别。在此时以三摩地分开而相见。会众的三摩地是：如是进入之门、行持、见解三者圆满为一，因为此时因和缘都具足。那究竟是什么呢？有缘之人在会众中友爱和睦，五种誓言物，五种欲妙的条件，欲求喜乐的父母相合，意义的意旨圆满具足。那是谁的境呢？此时兜率天众，以及处于转世之地的持明者们，修行男女圆满聚集，名号必定成就。这是具备这些的修行者的受用之处。时间是片刻、须臾或瞬间？须臾、日夜、月？天神之日吉祥之日，降临之时乃是节日，是加持的节日。这些长久的时间年月是与资具结合而普遍存在的时间。短暂的时间是享用方便和智慧之喜乐等的时间。对于这些，总而言之，处所、时间、资具和坛城等，在一个上也全部具备地结合。道路的次第如何呢？如何获得的资具等，以清净和不清净来区分。清净的食物等，是摧毁分别念的甘露。等等，首先寻找与经论相符的吉祥且具功德之处。在那里，修行男女们积聚所获得的资具。
English
Entering the future life, striking and singing with the meaning of gathering, enjoying the assembly of food and drink, performing decorations and anointments, performing salvations, and thus fully enjoying the merits. In order to accomplish those secret supreme positions and the merits and meanings possessed in common. The gate of entry is in accordance with conduct and view, and all become one. Possessing causes and conditions, fully endowed, possessing friendly conditions and joyful wealth. Gods and yogis, vidyadharas are complete. These assemblies of mandalas that are spoken of are also the gate for yogis to enter initially, and conduct and view are one, without difference. At this time, they are met by being separated by samadhi. The samadhi of the assembly is: Thus, the gate of entry, conduct, and view, the three are fully one, because at this time the causes and conditions are all complete. What exactly is that? The fortunate ones are loving and harmonious in the assembly, the five samaya substances, the conditions of the five desirable qualities, the desire for the joyful union of father and mother, and the meaning of the intention is fully complete. Whose realm is that? At this time, the Tushita gods, and the vidyadharas who are in the place of reincarnation, the practicing men and women are fully gathered, and the name will surely be accomplished. This is the place of enjoyment for the practitioner who possesses these. Is time a moment, a short time, or an instant? A short time, a day and night, a month? The day of the gods, the auspicious day, the time of arrival is a festival, it is a festival of blessing. These long periods of time, years and months, are the time that is generally present when combined with the equipment. The short times are only the times for enjoying the joy of skillful means and wisdom, and so on. For these, in short, the place, the time, the equipment, and the mandala, etc., are all combined completely in one. What is the order of the path like? How are the acquired equipment, etc., distinguished by purity and impurity? Pure food, etc., are the nectar that destroys conceptual thoughts. And so on, first of all, seek a place that is auspicious and endowed with qualities in accordance with the scriptures. There, the practicing men and women accumulate the acquired equipment.
Chinese
在那里，将干净与不干净的物品分开，分成三份送到外面，供养圣者、怙主和鬼神。怙主满足后，进行吩咐，然后划定外部界限。‘自与他及二者，于法无义不转变。’等等，引述并讲述的四个必要意义如下：凡是对自己有害的，同样对他人、二者和佛法有害的四种情况，因为没有意义所以是过失。即使在会供的时候，也要避免这些，审察将过失四种转化为利益四种。这样做从头到尾都要进行。然后，瑜伽士们将上师视为心，将道友视为眼中的果实，怀着慈悲心聚集在一起。从划定界限开始，摆设大小适中的寂静坛城，进行会供轮，在外内中间具备的房屋里，运用智慧进行嬉戏，感到厌烦的时候，就跳舞、敲鼓、唱歌等等。为了显示必要性，‘诸天令喜悦，’这四个必要就像声音一样。也要在肉之前进行。‘此等慧小新入者，’显示了必要性，为了让最初的瑜伽士们生起欢喜，积累会供，以及让成熟的瑜伽士们扩展更高的境界，与法性的地结合。‘一切物及诸资具，’‘以何调伏如是合。’意思是说，顺缘受用和供品等资具，以及最初以什么来调伏，对什么有兴趣，将这些与他们的智慧次第和成就力量结合起来讲述。为了顺应事业成就的方式，‘因此此业亦特殊，’‘于会供养生会供，净除诸障勤修持，’‘于诸近修作熟悉，’‘以成办故果至极。’意思是说，从资具会供到会供的事业差别的次第也是如此特殊。首先依靠成就会供，先增长会供的力量，净除障碍，这是初地的行持。中间要对近修的禅定熟悉，通过成办，证验圆满，与成就结合，五种次第达到究竟。如是金刚萨埵说，这里由人
English
There, separate clean and unclean items, divide them into three parts and send them outside, offering them to the noble ones, protectors, and spirits. After the protector is satisfied, give instructions and then set the outer boundaries. 'Self, others, and both, are not transformed into what is meaningless to the Dharma.' And so on, the four necessary meanings that are quoted and explained are as follows: Whatever is harmful to oneself, and similarly to others, both, and the four things that are harmful to the Dharma, are faults because they are meaningless. Even during the gathering, avoid these, and examine the four ways to transform the four faults into benefits. Doing this should be done from beginning to end. Then, the yogis should regard the lama as their heart, and their fellow practitioners as the fruit of their eyes, and gather together with compassion. Starting from setting the boundaries, arrange a peaceful mandala of large, medium, and small sizes, conduct the gathering feast, and in the houses that have outer, inner, and intermediate spaces, use wisdom to play. When feeling bored, dance, drum, sing, and so on. To show the necessity, 'The gods should be pleased,' these four necessities are like sounds. It should also be done before the meat. 'These small-minded new entrants,' shows the necessity, in order to generate joy for the initial yogis, accumulate gatherings, and for the mature yogis to expand higher states and connect with the ground of Dharma. 'All substances and implements,' 'With what to subdue, thus combine.' It means that the favorable conditions for enjoyment and the offerings, as well as the implements, and what is initially used to subdue, what one is interested in, should be combined with their wisdom sequence and power of accomplishment and explained. In order to comply with the way of accomplishing the activity, 'Therefore, this activity is also special,' 'In the gathering, generate the gathering, purify the obscurations, diligently practice,' 'Make familiar with the near practice,' 'Because of accomplishing, the fruit is ultimate.' It means that the sequence of the differences in the activities of the gathering from the implements of the gathering is also so special. First, relying on accomplishing the gathering, first increase the power of the gathering, purify the obscurations, this is the conduct of the first ground. In the middle, one should become familiar with the samadhi of near practice, and through accomplishing, the signs are perfected and connected with the siddhi, the five sequences of achieving the great fruit are perfected. Thus spoke Vajrasattva, here by a person
Chinese
为了讲述过去听闻之事，为了展示集合的类别， “聚集的一切都见到意义。” 等等，就像字面意思一样。 “方法本身，智慧本身，行进， 完全平等和十六分， 字母的集合和产生的界， 无二之网关联等等。” 这些是为了通过每一种方法和智慧来成就。 方法的秘密集合， 智慧的秘密集合， 四时平等的集合， 方法和智慧十六分日月增长的集合， 字母延续的集合， 金刚网在界中合一的集合， 方法和智慧无二的集合，共有七种，总结就是过去。 那时，以自性坛城三种形式献上轮回的证悟。 为了展示导师所说之回答没有错谬， “凡在此聚集的众多集合。” 等等，是圣者呼唤后，众多集合的坛城， 你们如何见到的，如实无误地说出。 坛城三种也是，从原始以来未曾改造玷污的法性自然成就，如是之性就是自性坛城。 不执著于其意义，如圣者意趣般自然成就，如自显现般不动的等持坛城。 那些的根本基础也是心之自明， 因此，六道众生是所依的基础，以这种方式是形象的坛城。 在行者的面前，为了对众生真实显现形象。 自性等持坛城中， 一切从原始就已安住安置圆满。 这样，从坛城三种中，一切都从原始就已自然进入， 在等持中安置， 在形象中圆满。 从那之中特别有缘之人， 等等，从那样的基础自性中， 特别是此处有缘之人的集合成为根识的对境，因此形象成就名称， 也就是在丝绸上绘画，肢体装饰没有缺失圆满，那么学生就会喜悦满足，通过信心成就， 在坚固平滑的房屋墙壁上绘画， 在黄金等上
English
To explain what was heard in the past, to show the categories of the assembly, "All who gather see the meaning," and so on, just like the literal meaning. "Method itself, wisdom itself, going, Complete equality and sixteen parts, The collection of letters and the realm of arising, Non-duality, net, connection, etc." These are to be accomplished through each method and wisdom. The secret collection of method, The secret collection of wisdom, The collection of equality of the four times, The collection of method and wisdom sixteen parts, the waxing moon and sun, The collection of the continuity of letters, The collection of the vajra net united in the realm, The collection of non-duality of method and wisdom, there are seven in total, the summary is the past. At that time, the realization of the cycle is offered in three forms of the self-nature mandala. In order to show that the Teacher's answer is without error, "All the many assemblies gathered here," and so on, after the noble one calls, the many mandalas of the assembly, How you see it, speak truthfully without error. The three mandalas are also, from the beginning, the Dharma nature that has not been transformed or defiled, naturally accomplished, such is the self-nature mandala. Not clinging to its meaning, naturally accomplished like the intention of the noble one, like the self-appearing, unmoving samadhi mandala. The root of those is also the self-awareness of the mind, Therefore, the six realms of beings are the basis of dependence, in this way it is the image mandala. In front of the practitioner, in order to truly manifest the image to beings. In the self-nature samadhi mandala, Everything has been naturally dwelling, arranged, and perfected from the beginning. Thus, from the three mandalas, everything has naturally entered from the beginning, Arranged in samadhi, Perfected in the image. From that, especially the fortunate person, and so on, from that kind of basic nature, Especially here, the collection of fortunate people becomes the object of the root consciousness, therefore the image accomplishes the name, That is, painting on silk, the limbs and decorations are not missing and complete, then the student will be happy and satisfied, accomplished through faith, Painting on the solid and smooth walls of the house, On gold, etc.
Chinese
做，在珍贵的贝壳等上雕刻，在木头和肉上雕刻，在泥土上涂抹，在地上用彩粉绘画，绘画三种，共七种。无论是什么的形象，它的自性都是一样的。这些是为了说明能够成为获得形象果的基础。如所说，无论是什么神的形象的实物，以及自性的坛城中的任何神，这两者本质上没有差别，因为菩提心如其本性，没有好坏之分。因为有联系，所以会获得解脱。为了详细说明主要展示形象彩粉意义的行动方法，无论是什么善逝宫殿，无论做什么坛城形式，在令人向往、具足特征的寂静处，完全完美地装饰，具备八根线，用收集的行动来装饰。然后用一根线环绕。意思是，无论以五部如来中的哪一部为主的坛城宫殿，以及安住于本性坛城形式的宫殿，当喇嘛在建造祈请任何自性的形象时，首先要寻找地点，也要寻找距离村庄一由旬或一俱卢舍的土地。详细检查土地和空间的优缺点。在那里，对土地的行动进行检查的台子上，对两位地主进行召唤、净化、加持、守护和控制等等，详细进行。然后，在那块地上建造一个各方面都是四方形、完美且符合标准的平台，使其非常平整美观，并用goma ye（可能是某种材料或装饰）使其完美。然后，咒师穿戴五种服装，并有一位具备特征的线伴侣。将誓言和智慧的线从各自的材料中精心搓捻，完成如法进行的加持行动。在绘制誓言线时，首先想着方向的成就，绘制八根方向和方位的线。最后用收集的行动将线完美地装饰，全部完成后，从弯曲的桩开始，用一根适合的线将中心环绕成圆形。
English
Doing, carving on precious shells and so on, carving on wood and meat, smearing on clay, drawing with colored powder on the ground, three kinds of drawing, totaling seven. Whatever the image is, its nature is the same. These are to explain the meaning of being able to become the basis for obtaining the fruit of the image. As it is said, whatever the object of the image of any deity, and whatever deity in the mandala of nature, these two are not different in essence, because the mind of enlightenment is as it is, without good or bad. Because there is a connection, liberation will be obtained. In order to explain in detail the method of action that mainly shows the meaning of the image colored powder, whatever Sugata palace, whatever form of mandala is made, in a desirable, characteristic, and secluded place, completely and perfectly decorated, possessing eight threads, decorated with the action of collecting. Then surround with one thread. It means that whatever mandala palace is dominated by any of the five Tathagata families, and the palace that abides in the form of the nature mandala, when the lama is building and requesting an image of any nature, first find a place, and also find land one yojana or one krosa away from the village. Carefully examine the advantages and disadvantages of the land and space. There, on the platform where the actions of the land are examined, the two lords of the land are summoned, purified, blessed, protected, and controlled, etc., in detail. Then, on that land, build a platform that is square in all aspects, perfect and up to standard, making it very flat and beautiful, and perfecting it with goma ye (possibly some material or decoration). Then, the mantra practitioner wears five garments and has a thread companion with characteristics. The threads of vows and wisdom are carefully twisted from their respective materials, completing the action of consecration performed according to the Dharma. When drawing the vow line, first think of the accomplishment of the directions, and draw eight lines of directions and intermediate directions. Finally, the line is perfectly decorated with the action of collecting, and when all is finished, starting from the curved stake, the center is surrounded in a circle with a suitable thread.