Chinese
如果说没有生灭、住处、所缘等，那么在心中会显现生灭等。仅仅是显现，实际上并非如此成立，因此将五种心转化为五种智慧，在胜义菩提心中发起菩提心。唉玛吙，稀有奇妙之法！圆满佛陀的一切秘密。从无生中生出一切，生出之时即无生。唉玛吙，稀有奇妙！圆满的……从无灭中灭尽一切，灭尽之时即无灭。唉玛吙……圆满的……从无所缘中缘取一切，缘取之时即无所缘。唉玛吙……圆满的……从不住中安住一切，安住之时即不住。唉玛吙……圆满的……无有来去却有来去，有来去时即无来去。如是三次。如此发起菩提心的弟子，上师安住于嘿汝嘎的自性中，给予加持：唉玛，善逝心髓之义！大乘密咒之精华！本自任运圆满的佛法！将为你彻底开示。如是说。此时，在金刚次第中说：“阐明坛城之义与功德，生起极大的欢喜。”如是所说，通过阐释坛城之义，使之生起定解。对此，坛城的体性是：显现为圆满具足天众眷属的庄严。词义是：从曼荼罗（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）一词中，曼荼（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是精华或精髓，拉是执持或取受，因为是执持精髓功德之基，所以取受精髓，故名坛城。分类有：自性、三摩地、影像，或以身语意之分分为三种。幻化增广中说：“此为自性坛城，影像，殊胜的影像三种，三摩地，殊胜的三摩地，菩提心与殊胜的会供。”如是七种，以及由此分为十二种等，分类方式虽多，但此处依集经之理，分为自性、三摩地、影像、会供四种坛城。其中，自性坛城是：法界离戏如是之坛城，以及智慧无灭自性任运成就之坛城，二者无别之双运即是安乐。
English
If there is no arising, ceasing, dwelling, object of focus, etc., then in the mind there appear arising, ceasing, etc. Merely appearing, it is not established as such, therefore transforming the five minds into the five wisdoms, generating the mind of enlightenment in the ultimate bodhicitta. Emaho, wondrous and amazing Dharma! The secret of all perfect Buddhas. From the unborn, all are born. In the very act of being born, there is no birth. Emaho, wondrous... Perfect... From the unceasing, all cease. In the very act of ceasing, there is no cessation. Emaho... Perfect... From the non-object of focus, all are focused upon. In the very act of focusing, there is no object of focus. Emaho... Perfect... From the non-dwelling, all dwell. In the very act of dwelling, there is no dwelling. Emaho... Perfect... Without going and coming, there is going and coming. In the very act of going and coming, there is no going and coming. Thus, three times. To the disciple who has thus generated the mind of enlightenment, the master, abiding in the nature of Heruka, bestows the empowerment: Ema, the meaning of the Sugata's essence! The supreme essence of the Great Vehicle's secret mantra! The Buddha Dharma, spontaneously perfect from the beginning! I will thoroughly explain it to you. Thus, he speaks. At this time, in the Vajra Sequence, it is said: "Clarify the meaning and qualities of the mandala, generate great joy." As it is said, by explaining the meaning of the mandala, he causes certainty to arise. Regarding this, the nature of the mandala is: appearing as complete with the adornment of the retinue of deities. The etymology is: From the word Mandala (མཎྜ་ལ་, मण्डल, maṇḍala, Mandala), Manda (མཎྜ་, मण्ड, maṇḍa, Essence) is the essence or quintessence, and La is holding or taking. Because it is the basis for holding the qualities of the essence, it takes the essence, hence it is called Mandala. The divisions are: nature, samadhi, image, or divided into three by body, speech, and mind. In the Expanded Illusion, it says: "This is the nature mandala, image, three superior images, samadhi, superior samadhi, bodhicitta, and the supreme assembly are shown." Thus, seven, and also divided into twelve, etc., there are many ways of dividing, but here, according to the Sutra of Gathering, it is explained as four mandalas: nature, samadhi, image, and assembly. Among these, the nature mandala is: the mandala of suchness, the expanse free from elaboration, and the wisdom, the unceasing, the spontaneously accomplished mandala of nature, the union of these two without separation is bliss.
Chinese
伟大的根本是菩提心之坛城，于彼之界中，轮涅一切法，无杂圆满安住，是自性基之坛城。如是证悟，是自性果之坛城。如是《意集经》中云：“无量诸佛，如是安住于如是性中。如是性与一切，无二如是即彼。”又云：“如是性之彼性，可量测而无边际，是无量诸佛之宫殿，于彼一切安布，于彼一处安住。”如是说。三摩地之坛城者，与自性之坛城随顺而修也。《意》云：“于胜义谛中任运成就，是三摩地之胜妙坛城。”又《怖畏金刚》云：“其后咒师入于等持，观想三摩地坛城明晰。”如是。形象之坛城者，《意集经》云：“何者于地上，作诸佛之形，以五彩颜料，美妙布置，则成解脱智慧之所依。”又《怖畏金刚》中亦云：“于布或割截树皮，或多罗树叶或尸林布，或大田布等上，书写手印之形象，亦说为生起相之所依。”又云：“于地台之上，以良好之形状美化，以粉末颜料聚集之物等，作形象之坛城，彼亦是成就生起之所依。”如是说。会供之坛城者，寂怒尊众之坛城等是也。如是，修持之基础，自性基之坛城，以形象而表示，以三摩地而明晰，与自性果之坛城无别而作，是秘密之坛城。于彼入坛、灌顶等方便简易而迅速，故无疑能与殊胜及共同之成就相应。《怖畏金刚》云：“于秘密胜妙之坛城中，入坛与祈请成就，及灌顶之事业等作之，由此即于此生中，亦能获得成佛，何况其他之成就，何须说。”如是说。不仅如此，《现观庄严论》中云：千百万劫
English
The great root is the mandala of the mind of enlightenment. Within its expanse, all phenomena of samsara and nirvana reside completely without being mixed, which is the mandala of the basis of self-nature. Realizing it in this way is the mandala of the fruit of self-nature. As it is said in the Gongdü: "Immeasurable victorious ones, reside in suchness as it is. Suchness and everything, are non-dual, suchness itself." And: "The suchness of suchness, is immeasurable in extent, therefore it is the palace of immeasurable victorious ones. There, everything is arranged, there, one abides." The mandala of samadhi is to meditate in accordance with the mandala of self-nature. The Gongpa Tampar Lhündrup says: "Perfectly accomplished in the ultimate intention, is the supreme mandala of samadhi." And the Ngamglok says: "Then the mantra practitioner remains in equipoise, and meditates clearly on the mandala of samadhi." The mandala of images is described in the Gongdü: "Those who make the forms of the victorious ones on the ground, beautifully arranged with five colors, will become a support for the wisdom of liberation." And in the Ngamglok it also says: "On cloth or cut bark of a tree, or tala leaves or charnel ground cloth, or large field cloth and so on, even if the forms of hand gestures are drawn, it is said to be a support for the arising of signs." And it also says: "Even if a mandala of images is made on a well-shaped and beautiful ground platform, with materials gathered from powdered colors, it is also a support for the arising of accomplishments." The mandala of tsok is the mandala of peaceful and wrathful deities. Thus, the basis of practice, the mandala of the basis of self-nature, is represented by images, clarified by samadhi, and made inseparable from the mandala of the fruit of self-nature, which is the secret mandala. Entering there and bestowing empowerment, etc., are easy and quick methods, so there is no doubt that it will connect with the supreme and common accomplishments. The Ngamglok says: "In the secret and supreme mandala, performing the activities of entering, requesting accomplishments, and bestowing empowerment, etc., by this, even in this very life, one will attain Buddhahood, what need is there to mention other accomplishments?" It is said. Moreover, the Namnang Ngönjang says: "Millions of eons"
Chinese
玛热！先前所造的任何罪业，一见到这样的坛城，那些罪业都会消尽。如果安住于无边名声的密咒行持之法，那还用说什么呢？如果念诵救护的秘密咒语，将会获得无上的果位。因此，仅仅见到坛城就能清净无数劫所积累的罪障，更何况进入坛城接受灌顶，并通过证悟和串习的瑜伽来修持呢？因此，你们依靠这条安乐而迅速的道路，必定能获得大手印的殊胜成就，应当观想获得了极其殊胜的收获，并心生欢喜。然后，为了祈请特殊的意义，向与上师黑汝嘎无二无别的本尊，双手合掌，掌中捧着鲜花，祈祷如下： 顶礼世尊普贤黑汝嘎，坛城主尊您。我渴望获得大解脱，请赐予我灌顶和誓言，以及怙主勇士的庇护，并引入大乘殿堂，赐予我智慧和般若。念诵三遍。如此，对于金刚乘生起了求法之心，因此以确定是此乘种姓的方式，呼唤弟子并给予允许和引导：让他手持金刚杵，说道： 孩子，来这里，为了能顺利地依次进行安乐的行持，受持身语意的金刚，为了安住于圆满智慧的大乐之中，毫无执着，以舍弃悭吝的意乐，布施并坚定自己的心，赐予圆满的大集会灌顶。这样引导到自己的面前。然后是隐藏寿命：上师念诵“བྷྲཱུཾ་（藏文，भ्रूं，bhrūṃ，种子字）”，观想各自的头顶梵穴之中，有一个红色半月形的宫殿，只有一个天窗。在宫殿的中央，念诵“ཧཱུཾ་（藏文，हूं，hūṃ，种子字）”，观想位于日轮之上的蓝色“ཧཱུཾ་（藏文，हूं，hūṃ，种子字）”字，从“ཧཱུཾ་（藏文，हूं，hūṃ，种子字）”字发出的光芒遍布全身。念诵“ཨཱ་ཡུཿཧཱུཾ་ཛཿ（藏文，आयुः हूं जः，āyuḥ hūṃ jaḥ，寿命，ཧཱུཾ་，生）”，观想光芒将所有寿命的精华都凝聚成白色的光芒，融入“ཧཱུཾ་（藏文，हूं，hūṃ，种子字）”字中。念诵“ༀ་བཛྲ་ཀྲོ་དྷ་ཧཱུཾ་ཀཱ་ར་ཧཱུཾ་（藏文，ॐ वज्र क्रोध हूं कार हूं，oṃ vajra krodha hūṃ kāra hūṃ，嗡 班杂 郭达 吽 嘎拉 吽）”，观想“ཧཱུཾ་（藏文，हूं，hūṃ，种子字）”字完全转变，化为青蓝色的“ཧཱུཾ་（藏文，हूं，hūṃ，种子字）”字，手持寿命宝瓶。半月形宫殿的天窗
English
Maru! Whatever sins were committed before, as soon as one sees such a mandala, those sins will be exhausted. If one abides in the practice of the mantra of limitless fame, what need is there to say? If one recites the secret mantra of protection, one will attain the supreme state. Therefore, merely seeing the mandala will purify the sins and obscurations accumulated over many kalpas. What need is there to say if one enters the mandala, receives empowerment, and practices through the yoga of realization and habituation? Therefore, relying on this path of ease and speed, you will surely attain the supreme accomplishment of Mahamudra. You should cultivate joy, thinking that you have obtained the most excellent gain. Then, in order to request a special meaning, with palms joined together, holding flowers, to the guru inseparable from Heruka, pray as follows: Homage to the Bhagavan Kunsang Heruka, the main deity of the mandala. I desire great liberation, please grant me empowerment and samaya, and the protection of the hero, and lead me into the great vehicle's mansion, and bestow upon me wisdom and prajna. Recite three times. Thus, having generated a mind seeking the meaning of the Vajrayana, call the disciple, who is determined to be of this lineage, and grant permission and guidance: Have him hold the vajra in his hand, and say: Child, come here, in order to smoothly proceed with the practice of bliss, hold the vajra of body, speech, and mind, in order to abide in the great bliss of perfect wisdom, without attachment, with a mind of abandoning miserliness, give and hold your mind steady, bestow the complete empowerment of the great assembly. Thus, lead him to your front. Then, hiding the life force: The teacher says "BHRŪṂ（藏文，भ्रूं，bhrūṃ，seed syllable）", and each person visualizes in their own crown chakra, inside the conch-like space, a red crescent-shaped palace with a single skylight. In the center of that, saying "HŪṂ（藏文，हूं，hūṃ，seed syllable）", visualize a blue "HŪṂ（藏文，हूं，hūṃ，seed syllable）" syllable residing on a sun disc, and light radiating from the "HŪṂ（藏文，हूं，hūṃ，seed syllable）" syllable pervades the entire body. Saying "ĀYUḤ HŪṂ JAḤ（藏文，आयुः हूं जः，āyuḥ hūṃ jaḥ，life, HŪṂ, arise）", visualize that the rays of light gather all the essence of life in the form of white light and dissolve into the "HŪṂ（藏文，हूं，hūṃ，seed syllable）" syllable. Saying "OṂ VAJRA KRODHA HŪṂ KĀRA HŪṂ（藏文，ॐ वज्र क्रोध हूं कार हूं，oṃ vajra krodha hūṃ kāra hūṃ，Om Vajra Krodha Hum Kara Hum）", visualize that the "HŪṂ（藏文，हूं，hūṃ，seed syllable）" syllable completely transforms into a blue-black "HŪṂ（藏文，हूं，hūṃ，seed syllable）", holding a vase of life. The skylight of the crescent-shaped palace
Chinese
因此，通过“嗡 班杂 卓达 阿雅 阿杂拉 吽”，观想不动明王持着绿黑色的宝剑守护门户。然后，为了去除障碍，观想上师显现为忿怒金刚，从其心间和所有毛孔中降下无量燃烧的忿怒尊的兵器之雨，以此驱逐、惊吓、摧毁所有阻碍净除障碍的邪魔和邪恶引导者，并在猛烈的调伏净化的坛城中进行净化。吽 吽 吽 比湿瓦 班杂 卓达 匝拉 曼达拉 啪！哈拉 哈拉 冉！以此，伴随着焚香和乐器，以威猛的姿态驱逐邪魔。观想护门的两个忿怒尊和所有化身的忿怒众融入弟子的身体，身体的所有部分都充满了忿怒尊的微细粒子。实际的净除障碍是：从上师心间的吽字发出冉、扬、康三个字。智慧之火化为风和水。从无始以来积累的罪恶、障碍、烦恼、习气、恶劣的命运和所有不吉祥的事物都被焚烧、净化、摧毁，变得不可见。达坚 达坚 啪！哈拉 哈拉 冉！底瑟 底瑟 康！卓达 卓达 扬！以此净除障碍。再次，上师心间的吽字的放射的光芒净化了弟子的心识和由此产生的身语。从远离能取所取的自性光明团中，念诵“嗡 班杂 萨埵 阿”，观想金刚萨埵显现为白色，一面二臂，手持金刚杵和铃的形象。以加持的内供，念诵“嗡 阿 吽”，在三处作点。顶轮是位于月亮上的白色嗡字。喉咙是位于莲花上的红色阿字。心间是位于太阳上的蓝色吽字。上师以金刚手印触碰三处，从三个字中放射出白色、红色、蓝色的光芒。迎请所有佛陀的身语意金刚的本尊众。观想融入弟子三处的字，完全融合，由毗卢遮那佛、阿弥陀佛、不动明王加持。以手印触碰，念诵“嗡 萨瓦 达塔嘎达 玛哈 嘎雅 班杂 梭巴瓦 阿玛 郭 杭”。如是