Chinese
如何受持等，是最初和最后所说的要点，也是可以获得的。第二，共同需要的修法物品是：供养朵玛和会供的物品，以及多少能够获得的用具等。也就是说，在坛城的前面，在三个具相颅骨的中央，放置坛城本尊的朵玛，用五肉五甘露装饰，左右的颅骨中放置甘露丸和用三十五种红菩提合成的药血，周围放置内外供品，以及没有罪过的会供誓言物。在铜盆中，用各自相应的物品装饰护法和伏藏护法的供养朵玛等，积聚多少能够令人欢喜的供养用具。不仅如此，还有生活用具，如食物、衣服、床铺等；顺缘用具，如药物和甚深缘起物；遣除敌人的用具，如盔甲武器；守护障碍的用具，如古古尔香；共同的物品，如禅定的顺缘，殊胜的用具，如断除疑惑的诀窍文字等，以及其他近需用具。特别是所依之物是：人腿骨号、颅骨鼓、大脂香、油脂灯等。也就是说，空行母的所依物，是在战场上杀人的人腿骨号，以及《遍照幻网》中所说：用人头盖骨做的钲鼓，用猴皮覆盖，两个面上画莲花，用女人的血来装饰，心髓上画“ཁྲེམ”（藏文，梵文天城体Krem，梵文罗马拟音khrem，断），用人的头发系上，用青稞糌粑的腿骨，念诵“ཁྲེམ་ཧཱུྃ”（藏文，梵文天城体khrem hūṃ，梵文罗马拟音khrem hūṃ，断 吽）的名字敲打。具有这些特征的颅骨反扣的鼓，以及大脂的熏香，大油脂的灯等。此外，还有内供、金刚铃等，也都要按照各自相应的处所陈设和积聚。如大圆满续部《虚空明点》中所说：因为密咒是方便道，所以要积聚缘起用具和物品。如是宣说。第五，如何修持的方法有三：前行入出之加行，正行坛城之轮的安立，以及顺带支分的其他仪轨之宣说。第一，分为遣除违缘和成办顺缘两种，其中第一种是：驱逐邪魔，稳固守护轮。如是开示。第二种是：迎请福田。
English
How to hold and so on, are the key points mentioned at the beginning and the end, and they can also be obtained. Secondly, the common necessary practice items are: offering tormas and gathering materials for the tsok, and how much can be obtained of the utensils, etc. That is to say, in front of the mandala, in the center of the three qualified skulls, place the mandala deity's torma, decorated with five meats and five amritas, in the left and right skulls, place amrita pills and medicine blood made of thirty-five kinds of red bodhi, and around it place inner and outer offerings, and tsok samaya substances without faults. In the copper basin, decorate the offering tormas of Dharma protectors and treasure protectors with their respective corresponding items, and accumulate as many offering utensils as can make people happy. Not only that, but also living utensils, such as food, clothing, bedding, etc.; favorable utensils, such as medicine and profound auspicious objects; utensils for dispelling enemies, such as armor and weapons; utensils for guarding against obstacles, such as Gugul incense; common items, such as the favorable conditions for meditation, excellent utensils, such as the words of the key points for cutting off doubts, and other nearby necessary utensils. In particular, the objects of reliance are: human leg bone trumpet, skull drum, large fat incense, oil lamp, etc. That is to say, the objects of reliance of the dakinis are the human leg bone trumpet of the person killed on the battlefield, and as it is said in the 《All-Illuminating Illusion Net》: A small cymbal made of a human skull, covered with monkey skin, with lotuses painted on both sides, decorated with the blood of a woman, with "ཁྲེམ"（Tibetan, Devanagari Krem, Romanized Sanskrit khrem, cut） painted on the heart essence, tied with human hair, with the leg bones of Qingke zanba, reciting "ཁྲེམ་ཧཱུྃ"（Tibetan, Devanagari khrem hūṃ, Romanized Sanskrit khrem hūṃ, cut Hum） and beating it. The skull drum with these characteristics turned upside down, as well as the incense of large fat, the lamp of large oil, and so on. In addition, there are inner offerings, vajra bells, etc., which should also be arranged and accumulated in their respective appropriate places. As it is said in the Dzogchen Tantra 《Space Clear Point》: Because mantra is the path of skillful means, one must accumulate auspicious utensils and objects. Thus it is declared. Fifth, there are three methods of how to practice: the preliminary practice of entering and exiting, the establishment of the wheel of the main mandala, and the declaration of other rituals of the incidental branches. First, it is divided into two types: eliminating unfavorable conditions and accomplishing favorable conditions, of which the first is: drive away demons and stabilize the protective wheel. Thus it is shown. The second is: inviting the field of merit.
Chinese
皈依和发心，以及七支供，这些都已说明。这些是前行仪轨，这样就已说明仅凭这些就能圆满前行的意义。然而，如果喜欢广说且能够做到，那么共同和不共同的前行积资净障，无论在那个房间还是其他地方，都要逐一修习直至生起证相。在修法的地方，选择初十等空行母集会的吉祥日子，稍作外部遮护。结合前行总的和特别是金刚萨埵观修念诵的空闲时间，进行七天等的积资净障，根据情况而定。之后，进行封印，绘制坛城，陈设供品等，然后用五甘露进行外部沐浴，清洗手脚，用香气涂抹身体。为了象征止息分别念，面向西方，在舒适的坐垫上，以具备禅定之法的身要而坐，以四座或两座的次第进入实际修持。其中，最初的晚间一座，以及第二天以后的早晨一座，进行广大的前行；而其余的座次，则仅作护轮和皈依、发心、七支供等，这是惯例。像这样广大地进行前行次第，实际上似乎是为了努力进行座间积资净障，因此会成为优良的支分。如果无法进行广大的前行，那么如中间的这里所说，以及从简略中进一步简略的说法那样，仅仅修持皈依和发心，也不会导致修法的部分缺失。如是宣说了如何进行前行的约定。在此，将所说的违品断除、顺品修习的前行二者，以先后顺序安排，从广大的方面进行讲解，分为两种：共同和不共同的前行。第一种是以前行要点次第来指示，其中分为共同和不共同两种。第一种又分为三种：修正出离心，作为共同乘的基础的皈依，以及作为大乘根本的发心。第一种是，从内心深处忆念暇满难得和死亡无常，并通过相信业果成熟的方式，无论轮回中生于高处或低处，都未曾脱离痛苦。
English
Refuge and generating bodhicitta, as well as the seven-branch offering, these have been explained. These are the preliminary rituals, and it has been shown that these alone can fulfill the meaning of the preliminaries. However, if one enjoys elaboration and is able to do so, then the common and uncommon preliminary accumulation and purification should be practiced one by one until signs arise, whether in that room or elsewhere. In the place of practice, choose auspicious days such as the tenth day when dakinis gather, and make a slight external enclosure. Combining the general preliminaries and especially the time for Vajrasattva meditation and recitation, perform accumulation and purification for seven days or so, as appropriate. After that, perform sealing, draw the mandala, arrange the offerings, and then perform external bathing with the five ambrosias, wash hands and feet, and anoint the body with fragrant scents. To symbolize the cessation of conceptual thoughts, face west, and sit on a comfortable cushion with the essential points of the body that possess the Dharma of meditation, and enter into actual practice in a sequence of four or two sessions. Among them, the initial evening session, and the morning session from the second day onwards, perform the extensive preliminaries; while the remaining sessions, only perform the protection wheel and refuge, bodhicitta, seven-branch offering, etc., this is the custom. Performing the preliminary sequence extensively like this, in reality, seems to be striving for accumulation and purification between sessions, so it will become an excellent component. If one cannot perform the extensive preliminaries, then as stated in the middle way here, and as stated in the further simplification of the concise way, merely practicing refuge and bodhicitta will not cause a deficiency in the parts of the practice method. Thus, the agreement on how to perform the preliminaries has been explained. Here, the two preliminaries of abandoning the opposing factors and practicing the favorable factors, as mentioned here, are arranged in sequence, and explained from the extensive aspect, divided into two: common and uncommon preliminaries. The first is indicated by the key points of the preliminaries, which are divided into two: common and uncommon. The first is further divided into three: correcting the mind of renunciation, taking refuge as the foundation of the common vehicle, and generating bodhicitta as the root of the Great Vehicle. The first is, from the depths of one's heart, remembering the difficulty of obtaining leisure and endowments and the impermanence of death, and through believing in the way karma ripens, whether born in high or low places in samsara, one has not escaped suffering.
Tibetan
འཕྲལ་བདེ་བདེ་ལྟར་སྣང་བ་ཅུང་ཟད་ཡོད་པ་རྣམས་ཀྱང་སྤྲིན་བར་གྱི་ཉི་མ་དང་འདྲ་སྟེ་འགྱུར་ནས་འགྲོ། སྐྱིད་སྡུག་རྒྱལ་ཕམ་ལ་སོགས་པ་ཐམས་ཅད་ཀྱང་རེ་མོས་ལས་རྟག་ཐུབ་པ་གཅིག་ཀྱང་མེད་སྙམ་དུ་འཁོར་བའི་བདེ་འབྱོར་ལ་མི་སྨོན་པས། དམ་པའི་ཆོས་མ་གཏོགས་ཅིས་ཀྱང་དགོས་པ་མེད་པར་བསམ་པ་རྣམས་བློ་འགྱུར་ཐོན་ངེས་སུ་བསླབ་པར་བྱ་སྟེ། གནད་ཐེམས་ལས། དང་པོ་དལ་འབྱོར་རྙེད་དཀའི་ཚུལ༔ ལེགས་པར་བསམས་ནས་ངེས་ཤེས་བསྐྱེད༔ ཚེ་འདི་དོན་གཉེར་ལྡོག་བྱའི་ཕྱིར༔ མི་རྟག་འཆི་བ་ཡང་དག་བསམ༔ ལས་འབྲས་བསླུ་མེད་ངེས་བྱས་ནས༔ འཁོར་བའི་སྡུག་བསྔལ་རང་རྒྱུད་འགེལ༔ ཞེས་སོ། །གཉིས་པ་ནི། སྡུག་བསྔལ་དེ་ལས་མཁའ་མཉམ་འགྲོ༔ ཐར་ཕྱིན་ལོག་པའི་ལམ་སྤངས་ནས༔ དཀོན་མཆོག་གསུམ་པོ་སྐྱབས་སུ་བསྟེན༔ ཞེས་པས་འཇིགས་རུང་འཁོར་བའི་སྡུག་བསྔལ་མེ་འོབས་ལྟ་བུ་ལས་སེམས་ཅན་ཐམས་ཅད་བསྒྲལ་འདོད་ཀྱི་བློོ་ནི་ཐེག་པ་ཆེན་པོའི་ ལུགས་ཀྱི་སྐྱབས་འགྲོའི་རྒྱུའོ། །དེ་ཡང་ཚངས་པ་སོགས་ཕྱི་རོལ་གྱི་སྟོན་པ་དང་། དེས་བསྟན་པའི་རྟག་ཆད་ཀྱི་ལོག་ལམ་དང་དེ་འཛིན་གྱི་གང་ཟག་རྣམས་ལ་སྐྱབས་སུ་འཛིན་པ་སྤངས་ནས། འདིར་གང་ལ་སྐྱབས་སུ་འགྲོ་ན། བླ་མ་སངས་རྒྱས་དམ་པའི་ཆོས༔ ཚོགས་མཆོག་བདེ་གཤེགས་དཀྱིལ་འཁོར་ལྷ༔ མཁའ་འགྲོར་བཅས་ལ། ཞེས་པ་སྟེ། རེ་ཞིག་མདོ་སྔགས་ཐུན་མོང་པ་ལྟར་ན་སངས་རྒྱས་དཀོན་མཆོག་ནི་ཟུང་འཇུག་གི་ཡེ་ཤེས་ཆོས་ཀྱི་སྐུ་དང་། དེ་ཉིད་ས་བཅུའི་སེམས་དཔའ་ལ་སྣང་བའི་གཟུགས་བརྙན་ལོངས་སྐུ། སོ་སྐྱེ་ལ་སྣང་བ་སྤྲུལ་སྐུ་སྟེ་སྐུ་གསུམ་གྱིས་བསྡུས་པ། ཆོས་དཀོན་མཆོག་ལ་ལུང་རྟོགས་གཉིས་ལས། ལུང་གི་ཆོས་ནི་གསུང་རབ་སྒྲར་སྣང་ཞིང་སྒྲར་གྲགས་པ་རྣམས་སོ། །རྟོགས་པའི་ཆོས་ནི་ཞི་བ་མྱ་ངན་ལས་འདས་པ་སྟེ། ཆོས་དབྱིངས་དེ་བཞིན་ཉིད་རང་བཞིན་གྱི་རྣམ་པར་དག་པ་དང་། དེ་གློ་བུར་སྒྲིབ་བྲལ་གྱི་ཆ་ནས་འགོག་བདེན་འབྲས་བུའི་ཆོས་དང་། ལམ་གྱི་ཡེ་ཤེས་ནི་གཞི་དེ་ཉིད་རྟོགས་པའང་ཡིན་ལ་འབྲས་བུ་དེ་མངོན་དུ་བྱེད་པའི་སྐབས་ཀྱང་ཡིན་པས་ལམ་བདེན་གྱི་ཆོས་ཏེ། ངོ་བོ་བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས་རྣམས་སོ། །དགེ་འདུན་དཀོན་མཆོག་ནི་དངོས་ས་ཆེན་པོ་ལ་བཞུགས་པའི་བྱང་སེམས་འཕགས་པ་དང་། རྗེས་མཐུན་ཐེག་ཆེན་ཚོགས་སྦྱོར་དང་ཉན་རང་འཕགས་པ་རྣམས་སོ། །གསང་སྔགས་ཁྱད་པར་བའི་སྐྱབས་ཡུལ་གྱི་བླ་མ་ནི་དཀོན་མཆོག་གསུམ་ཀའི་ངོ་བོ་དང་། ཡི་དམ་ནི་སངས་རྒྱས་དཀོན་མཆོག མཁའ་
Chinese
那些短暂的快乐，也像云隙间的阳光一样，变化无常。幸福与痛苦、胜利与失败等等，都只是轮流交替，没有什么是永恒的。不要羡慕轮回的安乐与富裕，要想着除了神圣的佛法，别无他求，务必努力修习转变思想。如《要诀》中所说：首先，思维修习暇满人身难得之理，生起定解。为了断绝今生的追求，如理思维无常死亡。确信业果不虚之后，将轮回的痛苦加于自身。其次，为了从痛苦中解脱，遍及虚空的众生，舍弃歧途，皈依三宝。因此，想要从如火坑般令人恐惧的轮回痛苦中解救一切众生的心，是大乘道的皈依之因。此外，舍弃对外道导师如梵天等的皈依，以及他们所宣说的常断邪见之道，和执持这些邪见之人。那么，在此应皈依何处呢？皈依上师、佛陀、神圣的佛法，殊胜的本尊坛城众，以及空行母。简而言之，按照显密共同的观点，佛宝是双运的智慧法身，是显现于十地菩萨面前的色相化身，是显现于凡夫面前的化身，总括为三身。法宝分为教法和证法两种。教法是显现和宣说的经典。证法是寂灭涅槃，即法界，如来藏，自性清净，以及从暂时去除障碍的角度而言，是灭谛和道谛的果法。道之智慧，既是证悟此地，也是显现果位之时，是道谛之法，其体性是菩提之道的诸法。僧宝是安住于大地之上的真实大乘菩萨，以及随顺的资粮道和加行道的大乘行者，以及声闻和缘觉的圣者。密宗特别的皈依境之上师是三宝的本体，本尊是佛宝，空行
English
Those temporary pleasures are like sunlight between the clouds, changing and impermanent. Happiness and suffering, victory and defeat, etc., are all just alternating, and nothing is eternal. Do not envy the happiness and wealth of samsara, but think that there is nothing else to seek except the sacred Dharma, and strive to cultivate the transformation of thought. As it is said in the "Key Points": First, contemplate and practice the difficulty of obtaining leisure and endowment, and generate definite understanding. In order to cut off the pursuit of this life, properly contemplate impermanence and death. After confirming that the law of karma is not false, apply the suffering of samsara to oneself. Secondly, in order to liberate from that suffering, beings as vast as space, abandon wrong paths, and take refuge in the Three Jewels. Therefore, the mind that wants to save all sentient beings from the terrifying suffering of samsara like a pit of fire is the cause of refuge in the Mahayana path. In addition, abandon taking refuge in external teachers such as Brahma, and the wrong paths of eternalism and nihilism they proclaim, and those who hold these wrong views. So, where should one take refuge here? Take refuge in the Guru, the Buddha, the sacred Dharma, the supreme mandala assembly of Sugatas, and the Dakinis. In short, according to the common view of Sutra and Tantra, the Buddha Jewel is the Dharmakaya of dual wisdom, the Sambhogakaya that appears to the Bodhisattvas of the ten bhumis, and the Nirmanakaya that appears to ordinary people, summarized as the three bodies. The Dharma Jewel is divided into two types: the Dharma of teaching and the Dharma of realization. The Dharma of teaching is the scriptures that appear and are proclaimed. The Dharma of realization is the peaceful Nirvana, that is, the Dharmadhatu, the Tathagatagarbha, the purity of self-nature, and from the perspective of temporarily removing obstacles, it is the fruit of cessation and the path. The wisdom of the path is both the realization of this ground and the time of manifesting the fruit, it is the Dharma of the path, and its essence is the Dharmas of the path to enlightenment. The Sangha Jewel is the true Mahayana Bodhisattvas who dwell on the great earth, as well as the Mahayana practitioners of the path of accumulation and the path of preparation, and the Shravakas and Pratyekabuddhas who are noble ones. In the special refuge of the secret mantra, the Guru is the essence of the Three Jewels, the Yidam is the Buddha Jewel, the Dakinis