Chinese
抛弃，用其他方法不能圆满。因此明妃是殊胜的。无二的诸法，用二的实物来象征。因此你应当恒常，不要与轮涅分离。这是所有佛的，明智的苦行无上行。能超越愚昧的，对他没有殊胜的成就。因为这是边际依靠，而且经鬘等中也说了第四灌顶之后，所以在此行持则显得很好。观想为第三灌顶的边际依靠和第四灌顶的前行一样，然后像曼扎西里所说的那样在二者之间行持也可以。第三灌顶时授予四手印灌顶和，边际依靠明妃的苦行这二者在四百五十颂中没有出现，但是曼扎西里的做法非常正确，因为在后部续中非常明显地出现。第二是，从上师嗡中生出的释迦牟尼佛身。在此我对你作授记。金刚萨埵如来，因为世间非常清净，所以从世间的恶趣中救脱。唉，吉祥等。啊，谁这样授记，咒师是所有众生的主尊。于无上的菩提，善逝们作授记。这样说。第三是，进入和见到这最极秘密的坛城，从所有罪业中解脱，今天你们安乐而住。于此大乐乘中，此后没有死亡，没有不可战胜的阻碍，无论如何不要害怕，要欢喜。因为世间非常清净，所以你已脱离世间的痛苦。你将成为最殊胜的导师。成佛的誓言律仪是，你应当恒常守护，诸佛都一致宣说，是最极恒常的教言。名为金刚的手印，仅仅是生起，成为佛陀没有怀疑。菩提心不应舍弃。不应诽谤圣法。任何时候都不应抛弃。不应以不知或愚昧，来对此进行分别显示。完全舍弃自己的我执，也不应以苦行来折磨。如何
English
Having abandoned it, one cannot be perfect by other means. Therefore, the vidyā is supreme. The non-dual dharmas are symbolized by dual objects. Therefore, you should always, not be separated from samsara and nirvana. This is of all the Buddhas, the supreme asceticism of wisdom. Whoever transcends ignorance, for him there is no supreme accomplishment. Because this is the marginal reliance, and it is also said after the fourth initiation in the garland and so on, so it seems good to practice here. Contemplate as the marginal reliance of the third initiation and the preliminary practice of the fourth initiation, and then like Manjushri said, it is also good to practice between the two. At the time of the third initiation, the empowerment of the four mudras and, the asceticism of the marginal reliance vidyā, these two do not appear in the four hundred and fifty verses, but Manjushri's practice is very correct, because it appears very clearly in the latter tantra. The second is, the body of Shakyamuni Buddha born from the master Om. Here I prophesy to you. Vajrasattva Tathagata, because the world is very pure, so he liberates from the evil destinies of the world. Alas, auspicious etc. Ah, whoever prophesies like this, the mantra practitioner is the lord of all beings. To the unsurpassed Bodhi, the Sugatas prophesy. Say like this. The third is, entering and seeing this most secret mandala, liberated from all sins, today you dwell in happiness. In this great bliss vehicle, there is no death from now on, there is no invincible obstacle, do not be afraid anyway, be happy. Because the world is very pure, so you have escaped from the suffering of the world. You will become the most supreme teacher. The vows of accomplishment are, you should always protect, all the Buddhas unanimously declare, it is the most constant teaching. The mudra called Vajra, just by arising, there is no doubt of becoming a Buddha. Bodhicitta should not be abandoned. Do not slander the holy Dharma. Never abandon it. Do not show it separately with ignorance or ignorance. Completely abandon your own ego, and do not torture yourself with asceticism. How
Chinese
于此安住乐，此乃未来之圆满佛。金刚铃之手印，任何时候皆不应舍弃。莫诽谤阿阇梨，此与诸佛等同。上师与诸佛皆等同，故凡轻蔑阿阇梨者，彼乃轻蔑诸佛故，恒常将获痛苦。疠病与毒及地居毒，空行母等所恼害，魔障与邪引暴恶者，杀后众生将堕地狱。是故以一切努力，金刚阿阇梨大慧者，于善不应极放逸，任何时候皆莫诽谤。于上师以敬具资财，随顺汝应施予之，由此疠等诸损害，将不复生起于外境。恒常守护自之誓言，恒常供养如来，恒常供养上师，此与诸佛皆等同。彼供养即于一切佛，恒常成为供养之自性。彼供养乃福德之聚，从聚中成办最胜成就。何以此善安住于此，今汝生乃具果实，与誓言天众等同，于此无有疑虑。诸金刚持佛，今日为具寿灌顶，三界之大国政，汝 निश्चित 为其主。今日从魔获胜，善入于圣城。今日汝将获佛陀，于此无有疑虑。如是令意成为殊胜与金刚之自性，依止自之誓言无上安乐之施予者。众生速疾得乐且与金刚萨埵等同之，汝等将成恒常之自性。如是说且广释其义。此乃执持此理者，名为落于心之语，于鬘等中说为宽慰，于古藏文中多称为赞颂。然于具量之坛城仪轨中，赞颂宽慰多为一义，有时亦有以预言而赞颂者。宽慰之分，从因之方面而言，成为金刚阿阇梨与
English
Having settled happily here, this is the future perfect Buddha. The mudra of the vajra bell should never be abandoned. Do not denigrate the Acharya, for this is equal to all Buddhas. Since the Guru is equal to all Buddhas, whoever despises the Acharya, he despises all the Buddhas, and will always suffer. Leprosy, poison, and earth-dwelling poison, tormented by dakinis, demons and fierce heretics, killing sentient beings will go to hell. Therefore, with all effort, the Vajra Acharya, the great wise one, should not be extremely negligent in virtue, and should never be slandered. To the Guru, with respect and wealth, you should give accordingly, so that the harms of leprosy and others will not arise externally. Always keep your vows, always worship the Tathagatas, always make offerings to the Guru, this is equal to all Buddhas. That offering is to all Buddhas, and will always become the nature of offering. That offering is a collection of merit, and from the collection, the supreme accomplishment will be achieved. Because this is well established here, today your birth is fruitful, equal to the oath-bound deities, there is no doubt about this. All the Vajradhara Buddhas, today empower the long-lived one, the great kingdom of the three realms, you are definitely its master. Today, victorious over the demons, you have entered the holy city. Today you will attain Buddhahood, there is no doubt about this. Thus, make your mind excellent and of the nature of Vajra, rely on your own vows, the giver of unsurpassed bliss. You will quickly attain happiness for beings and be equal to Vajrasattva, you will become the nature of permanence. Thus it is said and the meaning is explained in detail. This is called the word that falls into the heart of those who hold this tradition, and it is said to be a comfort in garlands and so on, and it is mostly called praise in ancient Tibetan. However, in a large part of the measured mandala ritual, praise and comfort are mostly the same meaning, and sometimes there is also praise with prophecy. The division of comfort, from the aspect of cause, becoming Vajra Acharya and
Chinese
从果的角度，通过使之理解安立于佛地，有两种方式。如果与这二者毫无关联，那么讲述誓言和宣告秘密而作为因的开许，要知道这不是好的。然后如果愿意，伴随着伞和乐器，让弟子围绕坛城三圈，从东门进入顶礼，并说：『持有咒语和续部的，这位弟子是供养。』然后再次安放在灌顶座上，说：『今天您通过坛城，成为上师、咒语和续部的持有者，诸佛菩萨和众神都一致认可。以对众生的慈悲，您应如法精勤地绘制坛城，使修行者与续部相应。』说这些是极密等的果的开许，以及今天您等是因的开许。据说后者只对堪为金刚上师者才做。然后弟子也应以三遍回答：『主尊如何吩咐，所有这些我都将照办。』献曼扎，然后从开始等供养资具，将善根回向菩提。这里所说的弟子等，在自入时，只需将念诵改为自己即可。然后如果可能，也可以通过息增怀诛的火供使诸神欢喜。特别是对坛城进行广大的供养和赞颂，以及会供轮，并通过歌舞等度过夜晚的剩余时间，当第三道曙光升起时，陈设或补充供品，按照修法进行加持，从阿伽到夏巴进行供养，以其自身第五，以及三世诸佛等进行赞颂，献内供，祈祷与自己心意相符的愿望，念诵大量的百字明，不足之处等，多余之处等，不谨慎的行为等，嗡，您成办一切众生的利益，赐予随顺的成就，祈请即使前往佛土，也请再次降临。嗡啊吽穆（藏文：ཨོཾ་ཨཱཿཧཱུཾ་མུཿ，梵文天城体：ओṃ आः हूँ मुः，梵文罗马拟音：oṃ āḥ hūṃ muḥ，汉语字面意思：嗡啊吽穆）。从面前生起的坛城，包括所依和能依，从身之部类等，
English
From the perspective of the result, there are two ways to initiate understanding by establishing it on the ground of Buddhahood. If there is no connection with these two, then it is known that explaining vows and proclaiming secrets as a cause for empowerment is not good. Then, if desired, with umbrellas and musical instruments, have the disciple circumambulate the mandala three times, enter from the east gate to prostrate, and say: 'This disciple, who holds mantras and tantras, is an offering.' Then place them on the empowerment seat again, and say: 'Today, through the mandala, you have become the holder of the guru, mantras, and tantras. All the Buddhas, Bodhisattvas, and deities have unanimously agreed. With compassion for sentient beings, you should diligently draw the mandala according to the ritual, and connect the practitioners with the tantra.' Saying these are the empowerment of the result, such as the most secret, and today you, etc., are the empowerment of the cause. It is said that the latter is only done for those who are qualified to be Vajra Masters. Then the disciple should also answer three times: 'Whatever the Lord commands, I will do all of that.' Offer the mandala, and then offer the offerings from the beginning, etc., dedicate the merit to Bodhi. Here, the disciple, etc., only needs to change the recitation to oneself during self-entry. Then, if possible, one can also please the deities with peaceful, increasing, powerful, and wrathful fire pujas. In particular, make extensive offerings and praises to the mandala, as well as the Ganachakra, and spend the rest of the night with songs and dances, etc. When the third dawn rises, arrange or replenish the offerings, bless them according to the sadhana, offer from Argham to Shapta, praise with its own fifth, and the Buddhas of the three times, etc., offer inner offerings, pray for wishes that are in accordance with one's own mind, recite a large number of the Hundred Syllable Mantra, deficiencies, etc., excesses, etc., careless actions, etc., Om, you accomplish the benefit of all sentient beings, grant the corresponding accomplishments, and pray that even after going to the Buddha-field, please come again. Om Ah Hum Muh (Tibetan: ཨོཾ་ཨཱཿཧཱུཾ་མུཿ, Sanskrit Devanagari: ओṃ आः हूँ मुः, Sanskrit Romanization: oṃ āḥ hūṃ muḥ, Literal Chinese meaning: Om Ah Hum Muh). From the mandala generated in front, including the support and the supported, from the body family, etc.
Chinese
如前稳固后，观想坛城化为空性。 嗡 阿嘎若 穆康 萨瓦 达玛南 阿迪 亚努 帕那 札瓦 嗡 阿 吽 啪 (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 首先收摄诸佛名号，然后从梵线起，直至主尊处，皆以金刚杵端擦拭。 最后将一切扫净，倒入瓶中，迎请至河流。 拔出橛，填满橛孔，祈愿并祝吉祥。 此处说： 依靠妙吉祥口传成就生源和世间显现根本关联， 撷取洛钦仁波切和涅派传承，特别是觉卧派的少许口诀。 藏地四位导师和印度两位班智达处，对此仪轨详细听闻。 对于此续部之王和此仪轨传统， 不依赖其他，获得极大的恭敬。 对于二次第和灌顶仪轨， 若不死临头，不为俗事所扰，则于他时欲作请问。 如是，于诸佛欢喜之妙道密咒乘中， 初为入门，中为命根，终成之时， 成熟之果即是灌顶，其仪轨等， 以宣说之善，愿一切众生皆得金刚持果位。 续部之王吉祥密集金刚坛城仪轨名为《智慧显现》者， 亦由嘉绒巴 达热纳塔于自身三十四岁时，在纳嘉之寂静处觉摩囊造。 一校。 吉祥！
English
As before, stabilize, then visualize the mandala transforming into emptiness. OM AH KARO MUKHAM SARVA DHARMANAM ADYA ANUTPANNATVAT OM AH HUM PHAT (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning). First, gather all the names of the deities, then from the Brahma line up to the main deity, wipe everything with the tip of the vajra. Finally, sweep everything clean, pour it into a vase, and invite it to the river. Remove the stake, fill the stake hole, make aspirations and wish for auspiciousness. Here it is said: Relying on the Manjushri Oral Transmission Source of Accomplishments and the fundamental connection of worldly manifestation, I have taken a little of the oral instructions of Lotsawa Rinpoche and the Ngen lineage, especially the Gnyos lineage. From the four teachers of Tibet and the two panditas of India, I have heard this practice in detail. For this king of tantras and this very tradition, I do not rely on others and have gained the utmost respect. For the two stages and the empowerment ritual, If death does not come and I am not distracted by worldly affairs, then I would like to ask about it at another time. Thus, in this excellent path of mantra vehicle that pleases the Buddhas, Initially, it is the entrance, in the middle it is the life force, and at the end, The ripening fruit is the empowerment itself, its rituals, etc. By the virtue of explaining it, may all beings attain the state of Vajradhara. This mandala ritual of the king of tantras, the glorious Guhyasamaja, called "Manifestation of Wisdom," was also composed by Gyalkhampa Taranatha at the age of thirty-four, in the solitary place of Nagyal, Jomo Nang. One proofread. Auspiciousness!