English
The practice of completely purifying the habitual tendencies is twofold: namely, for each of the seven assemblies of the mandala of arrangement, to thoroughly purify through the actions of the three—the mandala of intrinsic nature, the mandala of samadhi, and the great mandala of manifestation; and to thoroughly purify through the act of fire, having properly performed the four types of burnt offerings. The second is divided into two: purifying through the mandala of arrangement, and purifying through the act of fire. The first is divided into three: brief indication, detailed explanation, and summary. The first, from "There" to "What is it?" indicates, that is, there, what is it that is thoroughly purified by the action of the practice of the mandala of arrangement? That is, "For example," and so on. The second is divided into three: the basis of practice, the method of purification of the arrangement, and the indication of the meaning of the mandala. The first is divided into two: brief indication, and detailed explanation. The first, from below, from "The gate of entry" to "The assembly practices this Dharma," indicates, that is, all those assemblies of mandalas that have been spoken of are the gate through which yogis initially enter, the practice of common activities, and the views of realization, because the meanings are the same, all the enjoyments of the assembly become one in the nature of Dharma, being one and not different, but they are seen to be distinguished by the samadhi of the present moment. Therefore, the samadhi of the assembly is that, in this way, the three—the gate of entry, practice, and view—become integrated, and the causes and conditions of the instruments and places that are equal in the nature of Dharma at that moment are fully present and complete. What exactly is that? That is, the fortunate people are harmonious in the assembly, loving and agreeable, the conditions of the five samaya substances and the five desirable qualities are complete, the father and mother both wish to unite in happiness, and the meaning of the intention is fully complete. And whose realm is that? That is, the nature of the practice at this time is the assembly of the gods of Tushita, the lineage deities who reside in the place of the samaya lineage, and the assembly of yogis who have attained the experience of realization, and the assembly of wealthy instruments is complete, so that all the male and female yogis who practice are gathered together in assembly.
Chinese
因此，通过（这种方式），一定能够成就名称。具备这些条件的修行者，应该在处所修持会供轮，这是所有七种坛城的共同之处。第二部分有七点：解释时间、指示地点、解释资具、指示修行者、劝诫为了必要之事而修持、不向心智狭小者展示、宣说通过修持获得果位。第一点，从“片刻瞬间”到“是加持的节日”之间进行了阐述。时间是：片刻，瞬间，一会儿，须臾，或者日夜，或者每月，或者开始修持之时，吉祥的诸天之日，星宿降临于王位之时，善逝诞生之时等等节日，是加持的节日，因此迅速获得成就。漫长的时间年月，是与资具结合而普遍存在的修持时间。短暂的时间，是对于咒语生起信心的时刻，以及生起本尊的时刻，以及享用方便与智慧之喜悦等等的时刻。对于这些，简而言之，地点、时间、资具、坛城等等，都应该结合为一，一切具足。第二点，从下面“宜人具相寂静处”进行了阐述。首先，寻找处所，也要寻找宜人且具足相，远离村庄城镇，距离为尖叫声或一由旬，因此是寂静之处。在仔细检查了土地和空间之优缺点的处所，在检查土地之事的台基上，对于土地神二者，升起，净化，加持，守护，摄持等等，应该广为行持。第三点，从上面“如何富裕”到“富裕者应精进”之间，以及从下面“物品和资具”到“如是与技巧结合”之间进行了阐述。首先，仅仅在符合经典的吉祥且具足功德的处所，如是寻找，在那里，男女修行者们积聚如何富裕的资具。区分白色三种和甘露等是否被五毒染污等资具的清净与不清净，或者干净与不干净的差别，然后用那些清净的白色三种和甜蜜三种的食物等等，以及五药是分别念的
English
Therefore, through this (method), one will definitely accomplish the name. A practitioner who possesses these qualities should practice the assembly offering in a place, which is common to all seven mandalas. The second part has seven points: explaining the time, indicating the place, explaining the equipment, indicating the practitioner, advising to practice for necessary matters, not showing it to those with small minds, and declaring that the fruit is obtained through practice. The first point is explained from "a moment, an instant" to "is a blessed festival." The time is: a moment, an instant, a while, a moment, or day and night, or monthly, or the time of starting practice, the auspicious day of the gods, the time when the stars descend on the throne, the time when the Sugata is born, etc., are blessed festivals, so accomplishments are quickly obtained. The long time, months and years, is the time of practice that is generally present in conjunction with equipment. Short times are only the time when faith arises in mantras, and the time when deities arise, and the time when the joy of skillful means and wisdom is enjoyed, etc. For these, in short, places, times, equipment, mandalas, etc., should all be combined into one, complete with everything. The second point is explained from below, "Pleasant, characteristic, solitary place." First, looking for a place, one must also look for a pleasant and characteristic place, far from villages and towns, at a distance of a scream or a yojana, so it is a solitary place. In a place where the advantages and disadvantages of the land and space have been carefully examined, on the platform for examining the affairs of the land, for the two land lords, raising, purifying, blessing, protecting, grasping, etc., should be widely practiced. The third point is explained from above, "How wealthy" to "The wealthy should be diligent," and from below, "Items and equipment" to "Thus combined with skill." First, only in a place that is auspicious and possesses merit in accordance with the scriptures, look for it in this way, and there, male and female practitioners accumulate equipment of how wealthy. Distinguish the difference between purity and impurity, or cleanliness and uncleanness, of the three white things and nectar, etc., whether or not they are contaminated by the five poisons, etc., and then use those pure three white things and three sweet foods, etc., and the five medicines are the conceptual thoughts of
Chinese
现在，将摧毁的甘露等物品，按照物质的类别，分成三份放在外面。供养诸佛等圣众，以及四大天王和护方等护法和所有鬼神。按照拥有的财富，让他们感到满足，然后认真地吩咐他们工作，并切断外部的界限。因此，先前积累的助缘、受用、供品和所有物品，对于那些初学者，无论他们喜欢什么，以及如何以适当的方式调伏，都要结合他们的智慧层次、禅定和成就力量，来进行修持。第四是，从“我和他人”到“随欲安乐亦结合”之间所说的内容，揭示了四个被引述和解释的目的，即：任何对自身有害的，同样对他人有害的，对两者都有害的，以及对佛法的特殊性有害的，这四种都是不会带来利益的过失。在会供的时候，也要避免这四种过失，并通过与此相反的方式，来思考和结合能够带来利益的四种方式，这在开始和结束时都要这样做。然后，瑜伽士们要将上师视为心，将道友视为眼珠，心中充满关爱之情，聚集在一起。就像实现修行成果的殊胜方法一样，按照自己的意愿，从切断内部界限开始，设立大小适中的寂静坛城，享受会供的乐趣，并在内外房间之间，尽情地享受智慧的乐趣。在感到厌倦的时候，可以跳舞、击鼓、唱歌等，按照自己感到舒适的方式进行结合，来进行修行。第五是，从“令诸天欢喜”到“极其珍视使用”之间所说的内容，是为了揭示必要性。为了使修行的诸神欢喜，为了平息障碍，为了获得两种成就，以及为了在死亡之前复活死者，为了这四个必要目的，要极其珍视像这样使用修行的仪轨，这是所有行为的必要性。第六是，从“这些心智狭小者”到“不应说”之间所说的内容，这也是为了说明必要性，即这些东西如何成为容器
English
Now, having sent the destructive nectar and other substances, dividing them into three parts according to the category of materials, outside, offer to the assemblies of Buddhas and other noble beings, as well as the Four Great Kings and Direction Guardians and all the protectors and spirits. According to the wealth one possesses, make them satisfied, and then earnestly instruct them in their tasks, and cut off the outer boundaries. Therefore, all the previously accumulated conducive conditions, enjoyments, offerings, and implements, for those who are beginners, whatever they are inclined to and how they can be tamed appropriately, should be combined with their level of wisdom, meditative absorption, and the power of accomplishment, and it is said that they must be practiced. The fourth is, from "Self and others" to "Also combine as desired with ease," which reveals the four purposes that are cited and explained, namely: whatever is harmful to oneself, likewise harmful to others, harmful to both, and harmful to the particularities of the Dharma, these four are faults that do not lead to benefit. Even during the gathering, avoid these four faults, and by ways that are the opposite of these, contemplate and combine the four ways that can lead to benefit, and do this in all beginnings and endings. Then, the yogis, thinking of the lama as the heart and the spiritual friends as the pupils of the eyes, with a mind full of loving-kindness, gather together. Just like the supreme method for the arising of the fruits of practice, according to one's desire, starting from cutting off the inner boundaries, establish a peaceful mandala of large, medium, or small size, enjoy the pleasures of the gathering, and in the inner and outer rooms, fully enjoy the pleasures of wisdom. When feeling weary, one can dance, drum, sing songs, and so forth, combining them in whatever way feels comfortable, and practice. The fifth is, from "To please the deities" to "Extremely precious to use," which reveals the necessity. In order to please the deities of practice, to pacify the obstructing obstacles, to obtain the two kinds of accomplishments, and to revive the dead even before the corpse, for these four necessary purposes, it is extremely precious to use the ritual of practice in this way, this is the necessity of all actions. The sixth is, from "These small-minded ones" to "Should not be spoken," which also explains the necessity, namely, how these things become vessels
Chinese
对于智慧浅薄且刚入门的人，不适合讲述最初的瑜伽，以及生起欢喜心，积累资粮，成熟瑜伽，从而将上等者安置于法性之地。第七是下面的内容。从“因此这个事业”到“对大多数人宣说”之间所阐述的内容，理由是因此阐述了成就事业的方式。收集资具后，为了成就集合事业的各个次第的差别，首先依赖于积累资粮，预先增长福德资粮的力量，并通过忏悔来净化障碍而进入，这也是初地的行为。中间通过修习亲近和修证的禅定，获得征兆和预兆后，与成就相结合，从而获得成就圆满的五种次第，最终成就伟大的果实。如是，这位勇猛的菩萨金刚说，导师至尊过去对大多数聚会者所宣说的内容，他都听闻过。第二部分分为两部分： общей 阐述和 особый 阐述。第一部分有三个方面：劝导修行，对于最初的事业不开启秘密之门，以及根据智慧来行事。第一部分是：从前面未完成的部分开始，“开始事业”到“以征兆来确定”之间所阐述的内容。其中，首先为了展示坛城，那么通过安置的行为来净化什么呢？通过趋向数量来展示坛城是：最初开始修证的事业，进入秘密至上的坛城后，作为事业的开端，通过获得灌顶和誓言的瑜伽士，进行有漏的修证，并通过它进入无漏的修证，即进入无二至上的意义之时，修证事业的仪轨次第，以亲近为三，修证为二，以五种方式来实践修证的行为。这五种是什么呢？也是为了成就三金刚的成就。首先，亲近的形象也是存在的，最初在吉祥的时刻，通过积累资粮来增长福德的力量而进入，最终念诵多少是时间的亲近，以及物质
English
It is not appropriate to speak to those of little wisdom and newly entered about the initial yoga, and generating joy, accumulating merit, and maturing the yoga, thereby placing the superior ones on the ground of Dharmata. The seventh is the following. From "Therefore this action" to "explained to most people" is what is shown, because for that reason it shows the way to accomplish the action. Also, having gathered the equipment, in order to accomplish the distinctions of the stages of the collective activity, first, relying on accumulating the collection, first generate the power of the collection of merit, and entering by making confession that purifies obscurations is also the conduct of the first ground. In the middle, having become accustomed to the samadhi of approach and accomplishment, by accomplishing, having obtained signs and marks, and having joined with the accomplishment, by accomplishing, the five stages of accomplished accomplishment that will accomplish great fruit will be obtained. Thus, the hero Vajra said that he had heard what the supreme teacher had previously spoken to most of the assembly. The second has two parts: general explanation and specific explanation. The first has three parts: advising to practice, not opening the secret door for the first action, and doing things according to intelligence. The first is: from the continuation of the previous one, from "starting the action" to "to be marked with signs" is what is shown. There, first, in order to show the mandala, then what is purified by the act of arrangement? Showing the mandala by tending to numbers is: first starting the action of accomplishment, entering the secret supreme mandala, as the beginning of the action, the yogi who receives empowerment and vows performs contaminated accomplishment, and through it enters uncontaminated accomplishment, that is, when entering the meaning of non-duality, the order of the practice of accomplishment, with approach as three and accomplishment as two, the practice of accomplishment is practiced in five ways. What are these five? It is also to accomplish the accomplishment of the three vajras. First, the image of approach also exists, initially at an auspicious time, entering by accumulating the collection to increase the power of merit, and finally how much to recite is the approach of time, and material