Chinese
由于拉康不相信的缘故，（有）大学者王努不这样做。因为最初进入密咒的程度是钝根者，所以并不遍及，如同认为从一开始就可以一样，我也是这样想的。这样的话，彩粉坛城有五种：身坛城、三摩地、会众坛城、绘画、随心所欲，这些都是彩粉的支分，且方向一致。因此，这些之中最主要的是彩粉，比这更重要的是身坛城。归纳为三个坛城的时候，《密集续》后续部中说：“坛城说为身，坛城称为巴嘎，坛城是菩提心，坛城说为三。”之所以没有说彩粉而只说了身坛城，是因为说了主要的，其他就自然明白了。时轮中所说的，因为体例稍微不同，所以这里没有列出。秘密灌顶是必须从上师手印的巴嘎中取秘密物质，所以说巴嘎的坛城这个最重要，因为是饮用上师的菩提心，所以也认为是世俗菩提心的坛城。因为认识智慧明点融化的安乐，所以说昆达菩提心的坛城这个最重要，因为是从与巴嘎结合而产生，所以也认为是巴嘎的坛城。依靠融化安乐来认识第四灌顶的智慧，所以称为胜义菩提心大乐的坛城。世俗菩提心是愿入和显现方面的三摩地，以及昆达菩提心三种，胜义菩提心是空性方面和自性俱生智慧，以及安乐三种，各自有相应的进入方式，所以要知道各自的情况。第二，在那坛城中灌顶的方式是，四种灌顶等等，因为仪轨这里不讲，所以仅仅是心要，分为前行和正行两种，第一是守护誓言。第二，以四灌顶中的瓶灌顶之水灌顶为例，有因、本体和果三个，第一个是，上师的物质咒语的三摩地，即加持的
English
Because Lakho didn't believe it, the great scholar Wang Nu didn't do it. Because the initial level of entering mantra is that of a dull person, it is not all-encompassing, just as it is thought that it is possible from the beginning, I also think so. In this way, there are five types of colored powder mandalas: the body mandala, samadhi, assembly mandala, painting, and whatever one wishes. These are all parts of the colored powder and are consistent in direction. Therefore, the most important of these is the colored powder, and even more important is the body mandala. When summarized into three mandalas, the later tantra of the Guhyasamaja Tantra says: "The mandala is said to be the body, the mandala is called Bhaga, the mandala is Bodhicitta, the mandala is said to be three." The reason why colored powder is not mentioned but only the body mandala is mentioned is that by saying the main one, the others are naturally understood. What is said in the Kalachakra is not listed here because the system is slightly different. The secret initiation is that secret substances must be taken from the Bhaga of the guru's mudra, so it is most important to say that the mandala of Bhaga, because it is drinking the guru's Bodhicitta, it is also considered to be the mandala of conventional Bodhicitta. Because of recognizing the bliss of the melting of wisdom bindu, it is most important to say that the mandala of Kunda Bodhicitta, because it arises from the union with Bhaga, it is also considered to be the mandala of Bhaga. Relying on melting bliss to recognize the wisdom of the fourth initiation, it is called the mandala of ultimate Bodhicitta great bliss. Conventional Bodhicitta is the aspiration and the samadhi of the appearance aspect, and the three types of Kunda Bodhicitta, ultimate Bodhicitta is the emptiness aspect and the innate wisdom of self-nature, and the three types of bliss, each has its corresponding way of entering, so one must know the respective situations. Second, the way to empower in that mandala is, the four empowerments, etc., because the rituals are not discussed here, so only the essence is, divided into preliminary and main practices, the first is to protect the vows. Second, taking the water empowerment of the vase empowerment of the four empowerments as an example, there are three causes, essence, and result, the first is, the guru's substance mantra samadhi, that is, the blessed
Chinese
水瓶、水之物，以及弟子生起、融入不动金刚父母，生殖、加持等等三摩地，灌顶金刚大印等，从“阿毗ಷིཉྩ་ཧཱུཾ་”之间，就像是咒语。第二，关于灌顶的体性是：通过那个仪轨，使识蕴的自性不动金刚，水界的自性嘛嘛格，水微粒以及由此产生的六处连同对境，如勇士或六菩萨等，以及蕴界所包含的身语意之法性，身语意金刚，嗔恨的自性，如明镜智慧等得以转变，逐渐成为能够成佛的幸运者，并且暂时能够观修识蕴等不动金刚部的本尊等，这是心相续的差别。灌顶的体性是：上师通过物质等方式，洗涤弟子，这是本尊的事业，是使弟子相续获得灌顶的造作。第三，从那个灌顶中，了知自己的识是不动金刚等部，这是暂时的，获得初地是究竟的最初果位。将这些依次结合起来，所净、能净、增长等，也应以先前的方式类推而知。关于顶髻：与感受、宝生佛、二地相关；金刚与了知、无量光佛、三地相关；铃与作意、不空成就佛、四地相关；名与蕴、毗卢遮那佛、五地相关；咒与语风、语、六地相关；两种苦行与烦恼意、金刚萨埵寂怒、七地相关；上师与阿赖耶识、因位金刚萨埵、八地相关，应如此结合。对于依赖边见者，则不如此结合。第二等与先前一样结合，不同之处在于，在秘密灌顶中，通过使上师的四喜稳固的菩提心在喉咙中品尝，使喉咙的脉轮等，以及语加持，语金刚和九地等。第三是：给予手印并入定，从心间到秘密处的所有脉都受到菩提心的加持，心安乐。
English
Water vase substance, and the disciple arising, merging into the immovable Vajra father and mother, procreation, blessings, etc., samadhi, empowerment Vajra Mahamudra, etc., from "Abhiṣiñca Hūṃ" in between, like a mantra. Second, regarding the nature of empowerment: through that ritual, the nature of the consciousness aggregate is immovable Vajra, the nature of the water element is Māmakī, water particles and the six sense bases arising from them, along with their objects, such as heroes or six bodhisattvas, etc., and the Dharma nature of body, speech, and mind contained by the aggregates and elements, body, speech, and mind Vajra, the nature of hatred, such as mirror-like wisdom, etc., are transformed, gradually becoming fortunate ones who can attain Buddhahood, and temporarily able to meditate on the deities of the immovable Vajra family, such as the consciousness aggregate, etc. This is the distinction of the mindstream. The nature of empowerment is: the guru washes the disciple through means such as substances, etc. This is the activity of the deity, the action that causes the disciple's continuum to obtain that empowerment. Third, from that empowerment, knowing that one's own consciousness belongs to the immovable Vajra family, etc., is temporary, and obtaining the first bhūmi is the first ultimate result. These should be combined sequentially, and the objects to be purified, the means of purification, and the increase should also be understood by analogy with the previous ones. Regarding the crown: it is related to feeling, Ratnasambhava, and the second bhūmi; Vajra is related to cognition, Amitābha, and the third bhūmi; bell is related to volition, Amoghasiddhi, and the fourth bhūmi; name is related to the form aggregate, Vairocana, and the fifth bhūmi; mantra is related to speech-wind, speech, and the sixth bhūmi; the two ascetic practices are related to afflicted mind, Vajrasattva peaceful and wrathful, and the seventh bhūmi; the guru is related to the ālaya, causal Vajrasattva, and the eighth bhūmi, and should be combined in this way. For those who rely on extreme views, this combination is not done. The second, etc., are combined as before, but the difference is that in the secret empowerment, by tasting the bodhicitta that has stabilized the four joys of the guru in the throat, the channels of the throat, etc., and the speech is blessed, speech Vajra and the ninth bhūmi, etc. The third is: by giving the mudrā and entering into samādhi, all the channels from the heart to the secret place are blessed by the bodhicitta, and the mind is blissful.
Chinese
以加持，配合意金刚等和十地等。第四是，以三门乐空本尊无别而介绍，身语意三者无有分别，不分别金刚或金刚萨埵智慧金刚，以及第十一地佛地等如上配合。这是胜乐轮的大瑜伽士前辈们的口耳相传，其他也从其他续部补充，对于边际等也配合，十四或十五灌顶，地也与此与彼配合，若有理由或胜乐轮方面有依据也可以。第三，如何洗涤垢染，是庸常等，一般来说，四灌顶也能洗涤四门的垢染，但主要的是，瓶灌顶对于内外事物庸常的显现执着，以及秘密灌顶对于摄持与未摄持的一切声音，以及其因风，和脉中以文字音声而安住的，具有生起戏论分别念的力量，是戏论的音声，以及智慧智慧灌顶是对于声音意义显现的普通常识，以及第四灌顶是对于具有能取所取二相的非真实的普通常识全部洗涤，洗涤的意义也是成为能够生起彼与彼对治的力量。第二，解脱道中，道的根本和道的正行二者中，首先是，誓言等，誓言是所守护的，律仪是所成办的，行仪是那二者的细微支分等，和禅修思维的组成部分等。第二中有生起次第连同眷属和圆满次第连同眷属，首先有，生起次第总的和，特别此道的生起次第支分果位等。首先是，念诵等，四支是，念诵和，近成就和，成就和，大成就。三三摩地是，首先是结合和，最胜坛城王和，事业王。瑜伽等是四瑜伽，瑜伽和随瑜伽和，极瑜伽和，大瑜伽等。此处是生起次第的总义。
English
With blessings, combine with mind Vajra etc. and the ten bhumis etc. The fourth is: by introducing the three doors as inseparable from the deity body of bliss and emptiness, the three of body, speech, and mind are inseparable. Inseparable Vajra or Vajrasattva Wisdom Vajra, and the eleventh bhumi, the Buddha Bhumi, etc., are combined as above. This is the oral tradition of the great yogis of the Chakrasamvara, the early ones. Furthermore, it is supplemented from other tantras and applied to extremes, etc., fourteen or fifteen empowerments. It also seems appropriate to combine the ground with this and that, if there is a reason or a source in the Chakrasamvara direction. Third, how to wash away the stains is ordinary etc. In general, the four empowerments can also wash away the stains of the four doors, but mainly, the vase empowerment is for the ordinary appearance and attachment to the external and internal objects, and the secret empowerment is for all the sounds that are grasped and not grasped, and their cause, the wind, and those that dwell as the sound of letters in the channels, which have the power to generate conceptual thoughts of proliferation, which is the sound of proliferation, and the wisdom and knowledge empowerment is for the universal knowledge of the appearance of sound and meaning, and the fourth empowerment is for washing away all the non-authentic universal knowledge of consciousness with dualistic appearance of grasper and grasped. The meaning of washing is also to make it capable of generating the antidote to that and that. Second, in the path of liberation, there are two: the root of the path and the actual path. The first is: vows etc. Vows are to be protected. Samaya is to be accomplished. Conduct is the subtle parts of those two, and the parts of meditation and thought. The second has the generation stage together with the retinue and the completion stage together with the retinue. First, there is the general generation stage and, in particular, the generation stage of this path together with the limbs and fruit. The first is: recitation etc. The four limbs are: recitation and, near accomplishment and, accomplishment and, great accomplishment. The three samadhis are: first, union and, the supreme mandala king and, the supreme action king. Yoga etc. are the four yogas: yoga and subsequent yoga and, extreme yoga and, great yoga etc. Here is the general meaning of the generation stage.
Chinese
现在略微讲述一下：在何处禅修的处所，禅修者的补特伽罗，禅修的时间，禅修的顺缘，所修之自性。第一，应当在与禅定相合的、没有人和非人侵扰的加持过的处所，或者在自己的家中禅修。如果细微的侵扰不会造成损害，那么就应当在尸林等处禅修。第二，是获得灌顶且具有誓言者。第三，对于初学者来说，夜晚是摄心的主要时间。一般来说，禅修念诵可以分为三座或六座，主要应以四座瑜伽来进行。稍微获得稳固之后，就应当以恭敬心不断地禅修。第四，应当聚集无有怀疑的勇气、具相的明妃伴侣、受用誓言的物品以及供品。如莲花生大师所说：“安住于适意之处，与明妃一同修持五甘露誓言，进行供养和朵玛。”正如所说：“以无有疑惑之心，以此能成办一切事业。”此外，共同乘的见解以及具足身要等也是三摩地的顺缘。第五，关于生起次第的智慧如何修持之方式，智慧在四种人中如何增长之方式，以及进入智慧之次第的解说。首先，需要认识到所要断除之物。《金刚帐续》中说：“为了摧毁庸常分别念，如实宣说禅修。”因此，庸常的显现和执着是二者。对此，通过修持本尊身之显现和对本尊的执着之瑜伽，能够立即阻止显现和执着的显现。这是因为，通过了解无自性，对庸常和本尊的显现都不会产生真实的执着。对于显现、执着和真执这三者，要努力修持与各自相违的对治法。在波罗蜜多乘中，仅仅是通过摧毁烦恼之因来阻止痛苦之果的产生。而在这里，首先要将痛苦的真谛，即不清净的显现转化为清净的