Chinese
中入。得第四灌顶。能修光明大手印道。现证果位自性法身任运成就。主尊如何开示？所有这些我来做。三次圆满获得四灌顶，为感谢恩德而献曼扎。从今以后我为奴仆。我将自己献于您。请您摄受我为弟子。也请允许我分享一部分。三次。回向善根。单独的自入到此为止即可。如果给弟子灌顶，那么再次对坛城本尊做简略的供赞。智慧方便自坛城。真实加持为何者。以彼真实力，祈愿怙主们。圆满成办您的愿望。诸法如影像。清净明亮无垢染。不可执持亦不可说。从因和业中真实生。如是彼性定会生。彼真实之坛城。影像清晰众弟子。祈愿皆能无碍见。如是三次说谛实力。如来一切之处所。嘿汝嘎吉祥胜妙城。此中心要之坛城中。我之弟子祈请入。如是三次祈请。也思维坛城本尊们赐予允许。第四，是将以上所说的自入之义。传授给弟子，如果能很好地理解自入的词义。仅通过见到实修就能明白，因此没有单独书写。第三、后行之事业是。会供轮的事业都圆满后。再次陈设新的供品或者补充。如前加持。从饮水到。献乐之间的外供。以六字明后加三字做内供。做了八支和二支的赞颂。祈请世尊吉祥胜乐金刚的本尊众们。以大慈悲对待我和弟子等。息灭障碍，祈求赐予所有成就。如此等等，也祈请各种所愿。念诵很多百字明。忏悔。祈请返回，发愿。吉祥回向等修法。
English
Entered. Obtained the fourth empowerment. Empowered to meditate on the path of clear light Mahamudra. Manifested the fruit, the spontaneously accomplished essence of the Svabhavikakaya. How did the principal deity instruct? All of these I will do. Three times, offering a mandala in gratitude for the kindness of completely receiving the four empowerments. From this day forward, I am your servant. I offer myself to you. Please accept me as your disciple. And also grant me a share. Three times. Dedicate the merit. The self-entry alone is sufficient up to this point. If empowering a disciple, then again make a condensed offering and praise to the deities of the mandala. The wisdom and means of the self-mandala. Whatever is the blessing of truth. By that truth, may the protectors. Completely fulfill your wishes. All phenomena are like reflections. Pure and clear, without defilement. Cannot be grasped, nor can they be spoken. Truly arising from cause and action. Likewise, that nature will certainly arise. That mandala of truth. May all the disciples see the reflections clearly, without obstruction. Thus, speak the power of truth three times. The place of all the Tathagatas. Heruka, the glorious and excellent city. In this essential mandala. I request to place my disciples. Thus, pray three times. And also think that the deities of the mandala have granted permission. Fourth, it is to bestow the meaning of the self-entry mentioned above. To the disciple, if one can understand the meaning of the words of self-entry well. One will understand by merely seeing the practice, therefore it is not written separately. Third, the subsequent activities are. After the activities of the Tsokhorlo are completed. Again, arrange new offerings or replenish them. Bless as before. From Argham to. Offer the outer offerings up to Shapta. Make the inner offering by adding three syllables after the six-syllable mantra. Recite the praises of the eight branches and two branches. Pray that the Bhagavan, the deities of glorious Chakrasamvara. With great compassion, treat me and the disciples. Pacify obstacles, and grant all accomplishments. So on and so forth, also pray for whatever wishes are desired. Recite many hundred-syllable mantras. Confession. Request to return, aspiration. Auspicious dedication and other sadhanas.
Chinese
总而言之，于此末世亦将出现者，乃是空行母尼古玛之口诀。于此，智慧空行母尼古玛之法类，总的来说，是所有经续之甚深义理之精髓，尤其，所谓究竟导师五尊之续，如是：拙火导师之究竟为喜金刚，事业手印导师之究竟为胜乐轮，幻身梦境之究竟为密集金刚，光明导师之究竟为嘛哈嘛雅，事业导师之究竟为金刚怖畏金刚。如是，乃是五部续之义理精华所出之圆满次第甚深法。此乃从圆满正觉金刚持大士至今之传承，甚深口诀之温润未逝，加持河流之教敕未衰，成就者传承之桥未断，修证之门未闭，法主空行之教敕未衰之无诤普闻之口诀。如是者，乃是安住于清净刹土，亲见金刚持大士之尊颜，受用语之显现者，智慧空行母尼古玛之口中，说道：通晓此法者，除了我和拉瓦巴上师之外，印度亦无有。其中，于一睡眠之间圆满一切法者，唯有你而已。如是授记之成就自在雄波瑜伽士，别名译师楚臣贡布者，其身秘密集聚，语嘛哈嘛雅，意喜金刚，功德胜乐轮，事业金刚怖畏，与五智慧坛城之体性无二无别而安住。如是亦为成就者阿莫嘎瓦日拉大士所授记。此外，名为究竟五具者，此乃此法之译者。其他法类之译师之功用，乃是报身智慧空行母本身，以及大成就者化身之尊。此乃从金刚持大士开始，直至七代之间，以口耳传承和独传之教敕印封。其后，如预言此法将遍布大地一般，实际上也确实如此。
English
In summary, what will arise even in this degenerate age is the oral instruction of the dakini Niguma. Here, these Dharma cycles of the wisdom dakini Niguma, in general, are the essence of the profound meanings of all sutras and tantras. In particular, what is called the tantra of the five ultimate teachers, as follows: The ultimate of the tummo teacher is Hevajra, the ultimate of the action mudra teacher is Chakrasamvara, the ultimate of the illusory body and dream is Guhyasamaja, the ultimate of the clear light teacher is Mahamaya, and the ultimate of the activity teacher is Vajrabhairava. Thus, it is a profound completion stage that extracts the essence of the meaning of the five tantra classes. This is a lineage from the great complete Buddha Vajradhara until now, where the moisture of the profound instructions has not faded, the command of the blessing river has not waned, the bridge of the accomplished ones' lineage has not been broken, the door of experience and realization has not been blocked, and the undisputed and universally known oral instructions of the Dharma lord dakini have not deteriorated. Such a one, residing in the pure land, directly seeing the face of the great Buddha Vajradhara, and enjoying the appearance of speech, from the mouth of the wisdom dakini Niguma, said: "There is no one in India who knows this Dharma except for me and the master Lavapa. Moreover, the one who perfects all Dharmas in one sleep is only you." Thus prophesied the accomplished master Khyunpo Naljor, also known as the translator Tsultrim Gonpo, whose body is the secret gathering, speech is Mahamaya, mind is Hevajra, qualities are Chakrasamvara, and activity is Vajrabhairava, abiding inseparably as the essence of the five wisdom mandalas. This was also prophesied by the great accomplished Amoghavajra. Furthermore, the one fully known as the "Ultimate Five-Possessor" is the translator of this Dharma. The role of the translator of other Dharmas is the sambhogakaya wisdom dakini herself, and the great accomplished emanation. This began with the great Vajradhara and was sealed with the command of the oral transmission and the single transmission for seven generations. Thereafter, as prophesied that this Dharma would spread throughout the earth, it actually did.
Chinese
已经发生了。这里，解开封印者卓衮·桑吉顿巴的心子大弟子共有三位，其中，堪珠云努珠多吉著有引导文，堪珠香顿楚臣贡的语录，堪尊嘉灿崩著成引导文并呈给上师，导师涅宁巴·阿伊僧格和祖古仁钦洛哲的语录，由色林巴·扎西贝写成文字，这些六法引导文等目标，就像经过校对一样。总的来说，关于这套法，将口耳相传记录成文字恩德最大的是堪尊嘉灿崩本人，大部分都是他记录成文字的。这样一来，对于此派来说，成为衡量标准的三位堪珠的诀窍传承，全部都完整地保存在我们这个教派中。从各个分支中分离出来的二十四种不同的传承也全部在此。此时，如果需要念诵上师的广传，虽然不必亲自讲述广传，但最好讲述各种珍宝七宝的故事。这里，大堪珠琼波朗觉巴，因为获得了印度一百五十位学者的精髓，所以拥有无量显密讲修之法，也给其他人讲述，大概的情况都记载在传记中。其中，现在没有失传而存在的，就整理成文，也用其他部分稍作修饰，按照香巴噶举的法类广为人知的那样，有堪珠琼波本人所传的法类和后来发展的法类两种。第一种有：尼古法类、苏卡法类、金刚座法类、麦哲巴法类、罗睺罗法类，以及其他零散的口诀。或者分为成熟灌顶类、解脱道类、后盾经类、护法怙主类四类。其中，从智慧空行母尼古传下来的解脱道类，根本是尼古六法，树干是
English
It has happened. Here, among the three chief heart-sons of Dro Gon Sangye Tonpa, the unsealer, Khenchen Yönten Drub wrote the guiding instructions, and the words of Khenchen Shangton Tsultrim Gön were made into guiding instructions by Khetsun Gyaltsen Bum and presented to the Lama himself. The words of the teacher Nenyingpa A-i Sengge and Tulku Rinchen Lodrö were written down by Serlingpa Tashi Pal. These instructions on the Six Dharmas and other aims are as if they have been proofread. In general, regarding this Dharma system, the greatest kindness in recording the oral transmission in writing is Khetsun Gyaltsen Bum himself, as he alone wrote down most of it. Thus, for this tradition, all the quintessential instructions of the three Khenchen who have become the standard are completely preserved in our Dharma lineage. The twenty-four different lineages that have branched out from each individual section are also all present here. At this time, if it is necessary to read the extensive biography of the Lama, although it is not necessary to personally narrate the extensive biography, it is better to tell the stories of the various kinds of precious seven jewels. Here, the great Khenchen Kyungpo Naljorpa, because he obtained the essence of one hundred and fifty Indian scholars, possessed immeasurable Sutra and Tantra teachings of explanation and practice, and also taught others, the general circumstances of which are recorded in the biography. Among these, those that have not been lost and still exist today have been compiled into texts, and also slightly embellished with other parts. As is widely known in the Shangpa Kagyu Dharma cycles, there are two types of Dharma cycles: those that originated from Khenchen Kyungpo himself, and those that developed later. The first includes: the Niguma Dharma cycle, the Sukha Dharma cycle, the Vajrasana Dharma cycle, the Maitripa Dharma cycle, the Rahula Dharma cycle, and other scattered pith instructions. Alternatively, they are divided into four
Chinese
哦，大手印。枝干为三种道用，花朵为空行母红白，果实为不死无谬。即所谓的黄金五法或五大引导，以及七小引导等等。其中，首先在六法中，最初的前行包括：暇满难得、死亡无常、轮回过患、业果、佛法的利益、果位的住持方式等等的开示，以及进入修行的次第等等。与之相应，以易懂的方式讲解后，稍作禅修。正行引导可分为前行和正行引导两种。前者又分为共同和不共同两种。前者又分为皈依和发心两种。其中，首先是皈依：上师通常会讲解皈依的要义，内容可详可略，视情况而定。此处所观想的，也有与四皈依相关的仪轨。然而，为了满足喜欢繁琐之人，虽然那样做也并非不好，但因为此法本身的特点是甚深意义的皈依单解，且是具有加持、口耳相传未断绝的法脉，所以依循传承的修持方式进行。也就是在寂静之处，安坐于舒适的坐垫上，身姿与通常的姿势一致，心放平静。对自己和他人进行一番剖析。心想：我和遍布虚空的众生，无有止境地感受着轮回的难以忍受的痛苦，这真是太糟糕了！现在必须找到能够从这之中真正救护的皈依处。除了三宝总集之体、具相的上师之外，没有其他的皈依处。因此，必须一心皈依根本上师。观想自己所处的地域、房屋等一切皆为清净刹土。在自己面前的虚空中，狮子宝座、莲花、日月垫上，端坐着恩德根本上师，其身光彩夺目、威严炽盛，面带喜悦的微笑。是诸佛总集、诸法总集、僧众总集、实传和传承上师总集、本尊寂静与忿怒尊总集、空行护法守护者总集之自性。
English
Oh, Mahamudra. The branches are the three paths, the flowers are the red and white dakinis, and the fruit is immortality without error. These are known as the Five Golden Dharmas or the Five Great Instructions, as well as the Seven Minor Instructions, and so on. Among them, first, in the Six Dharmas, the initial preliminaries include: the difficulty of obtaining leisure and endowment, impermanence of death, the faults of samsara, karma and its results, the benefits of Dharma, the way of abiding in the fruition, etc., and the order of entering into practice, etc. Correspondingly, after explaining it in an easy-to-understand way, engage in a little meditation. The actual guidance can be divided into two types: preliminary and actual guidance. The former is further divided into common and uncommon. The former is further divided into refuge and bodhicitta. Among them, the first is refuge: the master usually explains the essence of refuge, the content of which can be detailed or brief, depending on the situation. Here, the visualization also includes the practice related to the Four Refuges. However, in order to satisfy those who like complexity, although doing so is not bad, the characteristic of this Dharma itself is the profound meaning of the single explanation of refuge, and it is a lineage with blessings and unbroken oral transmission, so it is practiced in accordance with the tradition. That is, in a quiet place, sit comfortably on a cushion, with the body posture consistent with the usual posture, and calm the mind. Engage in an analysis of oneself and others. Think: I and all sentient beings pervading the sky are endlessly experiencing the unbearable suffering of samsara, which is terrible! Now we must find a refuge that can truly save us from this. There is no other refuge other than the embodiment of the Three Jewels, the qualified guru. Therefore, we must wholeheartedly take refuge in the root guru. Visualize that the region, houses, etc. where you are located are all pure lands. In the sky in front of you, on a lion throne, lotus, sun and moon cushion, sits the kind root guru, whose body is radiant, majestic and blazing with light, with a joyful smile on his face. He is the embodiment of all Buddhas, all Dharmas, all Sanghas, all actual and lineage gurus, all peaceful and wrathful deities, and all dakinis, protectors, and guardians.