Chinese
由于无所不遍，伟大的卡托巴大师说：那本身就是四种坛城，一切无有止息，那本身就是意的坛城。不息灭的本身是不生的，那本身就是内在的达拉。不生不灭无有分别，被说是秘密的坛城。完全脱离高低附加，那本身是第四坛城。如是所说，如幻自性的显现，通达坛城的见解意义，并以如所显现般了知的定解所掌握，不杂染于将自与前分别开来的执着。一切显现、声响、理智都是持有智慧轮的奇妙力量，从等持的功力中，对于一与多的坛城的舒卷，无论如何都要习惯。因为这部殊胜的续部之王就是这样的意旨，所以应当如是了知。一切法清净平等，境与有境、真谛无有分别，因此在所表诠符号上各自显现。如我的身体，以及觉性自生的坛城，基果无别之义，以及那所表诠的表征手印所绘的图像，二者显现的方式各自显现一般。对于实相执着为相违，以执着于各自的心，没有听闻自前无别之说的续部深奥秘密，暂时被舍弃了知金刚乘续部究竟意义的福分。因此，依照此道的仪轨，如持明上师的口诀一般，修持之基的自，以及所绘的坛城，修持之法的等持三者，虽然各自显现，但在智慧觉性一味的游戏中，以远离一异戏论的定解，来明观并供养本初清净且成就之物。在座间休息时，如同在色究竟天中的导师眷属四众一般，以圆满的处所显现、原始存在的本性，以及续部意义中任何地方的法都具备的意念，来阅读续部，并且从与自心实相的上师、自生坛城之主相见之外，没有另外的灌顶意义。然而，为了让没有如是证悟习惯定解的瑜伽士们能够明晰，通过续部成熟之法进入自身，持咒律仪，并且让智慧从上向上增长，以及使那本身稳固。
English
Since there is nothing that is not pervaded, the great teacher Kathokpa said: That itself is the four mandalas, all without cessation, that itself is the mandala of the mind. The very non-cessation is unborn, that itself is the inner Dala. Unborn and unceasing, without distinction, is said to be the secret mandala. Completely free from high and low attachments, that itself is the fourth mandala. As it is said, the manifestation of illusion-like self-nature, understanding the meaning of the view of the mandala, and being seized by the confidence of knowing as it appears, without being mixed with the grasping that separates self and front. All appearances, sounds, and reasoning are the miraculous power of holding the wheel of wisdom, and from the power of samadhi, one should become accustomed to the expansion and contraction of the mandala of one and many in any way. Because this extraordinary king of tantras is of such intention, it should be known as such. All dharmas are pure and equal, realm and possessor of realm, truth without distinction, therefore they appear separately on the symbolic representation. Like my body, and the self-born mandala of awareness, the meaning of the inseparability of base and result, and the image drawn by the symbolic mudra that represents it, appear separately in the way they appear. By clinging to each separately with a mind that holds them to be contradictory to the state of affairs, not having heard the profound secret of the tantras that say there is no separation between self and front, one is temporarily abandoned by the fortune of knowing the ultimate meaning of the Vajrayana tantras. Therefore, according to the custom of this path, like the oral instructions of the supreme vidyadharas, the self, which is the basis of practice, and the drawn mandala, and the samadhi, which is the dharma of practice, although they appear separately, in the play of the one wisdom awareness, with the confidence of understanding that is free from the elaboration of one and other, one should clarify and offer what is primordially pure and accomplished. During the breaks between sessions, like the four assemblies of the teacher's retinue in Akanishta, with the intention of having the perfect place appearance, the original existing nature, and the dharma that is complete in any place in the meaning of the tantras, one should read the tantras and, apart from meeting the master of one's own mind essence, the lord of the self-born mandala, there is no separate meaning of empowerment. However, in order to clarify for those yogis who do not have the confidence of such realization and habituation, by entering oneself through the maturing tantra, maintaining the mantra vows, and increasing wisdom from above to above, and making that itself stable.
Chinese
应当致力于这些方法。第二，如根本续中所说：“以一切作为自在智进入，然后使弟子进入。”因此，瑜伽士们，对于平等无别的定解，已经习惯成自然，显现的导师，通过抛掷智慧之花，同时进入自身坛城的方式；以及，对于没有这样理解的人，依靠次第的灌顶，进入自身坛城的方式，这两种。像这样，无论次第或同时的哪种情况，作为修持基础的自身所住之身和智慧，与作为修持对象的坛城之轮中，与自身无二的灌顶本尊之身语意无别地平等结合，因此，修持结果是安立或显现清净现前的果位的法脉。因此，必须要有以大圆满灌顶的见解所摄持。因此，对于确定了真实见解的人，在开示时，自身和坛城之身语意本来无别，因为迷惑而产生的障碍，为了消除它，对于具有极强智慧和巨大智慧力量的人们，断除怀疑，不依赖于众多戏论之处，再次仅以咒语的方式，以使之无别的手印方便，对于本来无别者，使智慧之流成熟，修习最为殊胜的方法，并且精通无上甚深心髓续部究竟之义，与自己的意愿相符。并且，自身和坛城的身语意本来无别，虽然理解了，但是仅凭低劣的灌顶，无法对本来如此产生确信，对于智慧力量低下者，迎请灌顶本尊等，从灌顶的境地中接受灌顶的仪轨，通过众多方便，次第地使自身和坛城无别的方式，与无上续部以下的大概内容相符，这两种情况就像生起次第中，仅念诵咒语或以刹那生起，以及通过五现证等次第生起这两种情况一样。第一种情况是，导师站立于东门，抛掷鲜花，自身和主要的二者，如同从灯中发出灯一样，安住于东西等四门。 嗡。智慧之王身语意。功德事业极稀有。彼性
English
One should strive for these methods. Secondly, as stated in the Root Tantra: "Enter with the wisdom of the all-creating Lord, and then cause the disciple to enter." Therefore, for yogis, the teacher who has realized the understanding of equality and non-duality, by throwing the flower of wisdom, simultaneously enters the mandala of self; and for those who do not understand in this way, relying on gradual empowerment, the way to enter the mandala of self, these are the two. Thus, in either the gradual or simultaneous case, the body and wisdom residing in oneself as the basis of practice, are inseparably and equally united with the body, speech, and mind of the empowerment deity, which is non-dual with oneself in the wheel of the mandala, which is the object of practice. Therefore, the result of practice is the establishment or manifestation of the lineage of the state of pure and manifest fruition. Therefore, it is necessary to have something that is grasped by the view of the Great Perfection empowerment. Therefore, for a person who has ascertained the true view, when clarifying, the body, speech, and mind of oneself and the mandala are primordially non-dual, and because of delusion, the obscurations that arise are eliminated. For those with extremely strong wisdom and great intellectual power, doubts are cut off, and without relying on many places of proliferation, again, with just the mantra, by means of the symbolic method of making them non-dual, for those who are primordially non-dual, the means of maturing the stream of wisdom is practiced, and one is skilled in the ultimate meaning of the most profound heart essence tantra, conforming to one's own intention. And, although one understands that the body, speech, and mind of oneself and the mandala are primordially non-dual, one cannot generate certainty that it is so with just an inferior empowerment. For those with inferior intellectual power, inviting the empowerment deity, etc., the ritual of receiving empowerment from the realm of empowerment, through many means, gradually making oneself and the mandala non-dual, conforms to the general content of the lower unsurpassed tantras. These two situations are like the generation stage, where one only recites the mantra or generates in an instant, and the gradual generation through the five manifest enlightenments, etc. The first situation is that the teacher stands at the east gate and throws flowers, and oneself and the two main ones, like lamps emanating from a lamp, abide in the four gates, east, etc. Om. Wisdom King, body, speech, and mind. Qualities and actions are extremely rare. That nature.
Chinese
于彼合和故，于大印中令我合。吽 班匝 萨玛雅 吽。 前方本尊众，如因陀罗尼罗山，日出之光芒，如劫末之火焰。身语之分别障净治，觉性转为吽。融入主尊心间。烦恼嗔恚与识蕴，转为镜智与金刚萨埵。又，嗡。智慧国王等合和。嗡 班匝 萨玛雅 嗡。前方本尊众，如雪山，日出之光芒，如劫末之火焰。身语之分别障净治，觉性转为嗡。融入主尊心间。烦恼愚痴与色蕴，转为法界智与毗卢遮那。又，向南方去。嗡。智慧国王等，令我合和。梭 班匝 萨玛雅 梭。前方本尊众，如金山，日出之光芒，如劫末之火焰。身语之分别障净治，觉性转为梭。融入主尊心间。烦恼我慢与受蕴，转为平等智与宝生佛。又，向西方去。嗡。智慧国王等，令我合和。嗡 班匝 萨玛雅 昂。前方本尊众，如红莲宝山，日出之光芒，如劫末之火焰。身语之分别障净治，觉性转为昂。融入主尊心间。烦恼贪欲，想蕴，转为妙观察智与无量光。又，向北方去。嗡。智慧国王等，令我合和。哈 班匝 萨玛雅 哈。前方本尊众，如祖母绿山，日出之光芒，如劫末之火焰。身语之分别障净治，觉性转为哈。融入主尊心间。烦恼嫉妒与行蕴，转为成所作智与不空成就。再次回到东方。嗡 班匝 萨玛雅 吽。嗡 萨玛雅 斯当。我之誓言与自性智慧之坛城二者，本初即无分别。之后，允许弟子入门。
English
Because of that union, unite me in the Great Mudra. Hūṃ Vajra Samaya Hūṃ. The deities in front, from the heart of those like the sun rising on the Indra-nila mountain, rays of light like the fire of the end of an aeon arise. The conceptual obscurations of body and speech are purified, and awareness transforms into Hūṃ. It dissolves into the heart of the main deity. The affliction of hatred and the consciousness aggregate are transformed into mirror-like wisdom and Vajrasattva. Again, Oṃ. Unite the Wisdom King, etc. Oṃ Vajra Samaya Oṃ. The deities in front, from the heart of those like the sun rising on a snow mountain, rays of light like the fire of the end of an aeon arise. The conceptual obscurations of body and speech are purified, and awareness transforms into Oṃ. It dissolves into the heart of the main deity. The affliction of ignorance and the form aggregate are transformed into the wisdom of the Dharmadhatu and Vairochana. Again, go to the southern direction. Oṃ. From the Wisdom King, etc., unite me. Svā Vajra Samaya Svā. The deities in front, from the heart of those like the sun rising on a golden mountain, rays of light like the fire of the end of an aeon arise. The conceptual obscurations of body and speech are purified, and awareness transforms into Svā. It dissolves into the heart of the main deity. The affliction of pride and the feeling aggregate are transformed into equality wisdom and Ratnasambhava. Again, go to the western direction. Oṃ. From the Wisdom King, etc., unite me. Oṃ Vajra Samaya Āṃ. The deities in front, from the heart of those like the sun rising on a padmaraga mountain, rays of light like the fire of the end of an aeon arise. The conceptual obscurations of body and speech are purified, and awareness transforms into Āṃ. It dissolves into the heart of the main deity. The affliction of desire, the perception aggregate, are transformed into discriminating wisdom and Amitabha. Again, go to the northern direction. Oṃ. From the Wisdom King, etc., unite me. Hā Vajra Samaya Hā. The deities in front, from the heart of those like the sun rising on an emerald mountain, rays of light like the fire of the end of an aeon arise. The conceptual obscurations of body and speech are purified, and awareness transforms into Hā. It dissolves into the heart of the main deity. The affliction of jealousy and the volitional aggregate are transformed into accomplishing wisdom and Amoghasiddhi. Returning again to the eastern direction. Oṃ Vajra Samaya Hūṃ. Oṃ Samaya Sthaṃ. The mandala of my samaya and intrinsic wisdom are primordially inseparable. Then, permission is given for the disciple to enter.
Chinese
以地为门卫。 嗡 班匝 吽 嘎ra 吽 啪！ 嗡 班匝 卓达 阿雅 阿匝拉 吽 啪！ 嗡 阿 阔若斯 将所有黑色的罪过献给障碍。 念诵四吽和炽燃金刚的咒语。 说真实语。 此地，金刚持自身安住，所有阻碍受灌顶者，都远离！ 伴随音乐驱除障碍。 念诵上方十忿怒尊的咒语。 从心间化现出不可思议的忿怒尊，将一同前来的魔等驱赶到远方。 第二，以咒语和手印驱除，以及以物驱除。 主尊的手指如日月般。 嗡 吽 梭哈 阿 吽等，以及 哞 啦 嘛 啪 达 具足。 五部佛父佛母化为十尊。 嗡 苏ra达 斯瓦。 合掌。金刚合掌印。 手指交错。金刚结印。 如是结手印。 五部佛父佛母双运的， 双运处菩提心之光芒， 轮回无始罪障诸垢染， 如鸟羽焚于火中般清净。 以真实力为先导， 种姓之子等相续中，所有业之障碍， 以及烦恼障， 所知障， 低劣见之障碍， 为法所欺之障碍， 恶习气之障碍等，所有一切罪障之蕴，愿皆摧破！ 念诵“班匝 班达 扎 塔”，并摇动手印。 第二，金刚夜叉焚烧房： 用泥土制作的夜叉像， 左右手持野猪獠牙， 底座为香炉形状， 在莲花月轮之上， 以忿怒的姿态傲然安住。 张开嘴，在腹内， 点燃火焰，向其供奉芝麻， 或者做成好的酥油灯。 在自己的心间，黑色莲花， 八瓣莲花中央，罪障（藏文：པཾ，梵文天城体：प，梵文罗马拟音：paṃ，汉语字面意思：邦）。 在中央的火轮三角形上， 字母吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）形象深蓝黑色清晰。 秘密处绿色风，弓形增长。 从上师本尊的心间， 发出细微而迅速的光芒。 秘密处风摇动，点燃火焰， 其自身头朝下如尸体般融化。 所有罪障都融入（藏文：པཾ，梵文天城体：प，梵文罗马拟音：paṃ，汉语字面意思：邦）中。 所有身脉都清晰而空。 充满清净智慧甘露。 融入那莲花的（藏文：པཾ，梵文天城体：प，梵文罗马拟音：paṃ，汉语字面意思：邦）中。 其处耶