English
O! Therefore, first, to demarcate the boundary with the slowness of the burning boundary, there are three key points, eight roots, and if these branches are not known, one cannot demarcate the boundary. There are thirty-three in total. Among them, first are the three key points: each has three. What are the eight roots? First, the one who demarcates the boundary needs three supporting individuals, by whom is it demarcated? From what non-concordant aspect to be demarcated is it demarcated? What are the three natures of the meaning of demarcating the boundary? Among them, if there are three great treatises on boundaries, what are they? What are the three sources from which these three treatises are explained? How do the three fruits arise in the occasion of demarcating the boundary? If each boundary has three divisions each, totaling nine, what are they? How do the three kinds of fruits arise when demarcating the boundary? These are the eight roots. Among them, first, the three individuals are: the best is the one who realizes the view, the intermediate is the one who has stable generation stage, and the worst is the one who learns alternately. Moreover, the best person, because they realize appearance as Dharmakaya, has already demarcated the boundary without acceptance or rejection. The intermediate person, because they realize appearance as deity, has demarcated it without demons. If the worst person does not demarcate, demons will come; if they demarcate, demons will not come, so it must be demarcated. Second, the non-concordant aspects to be demarcated are three: external distraction and busyness, internal conditions and obstacles, and secret coarse and subtle conceptualizations. Third, the nature of demarcating the boundary is: the boundary of the state of view, the boundary of the self-nature of the generation stage, and the boundary of protection with mantras and mudras. Fourth, these three are the three great treatises: the boundary of the confusion of fire and blood in the view, the boundary of the confusion of wrathful deities in the generation stage, and the boundary of the confusion of weapons in mantras and mudras. Fifth, the three sources from which they are explained are: the confusion of fire and blood is explained from the Mother Tantra, the confusion of wrathful deities is explained from the Peaceful-Wrathful Tantra, and the confusion of weapons is also explained from the Phurba Tantra. Sixth, the necessity of the occasion is: demarcating the external boundary pacifies distraction, demarcating the internal boundary does not interrupt obstacles, and demarcating the secret boundary allows the mind to abide in Dharmakaya. Seventh, there are three divisions: demarcating the boundary of the visible human, demarcating the boundary of the invisible obstructing spirits, and demarcating the boundary of subtle conceptualizations. The first is: issuing an order to the local official, "Do not inflict harm until my deity practice is completed," thus the order is given. Second, for the invisible, there are three: external boundary.
Chinese
内结界，秘密结界等。第一种有三种：外结界之外，供养黄金饮料并坚定誓言；外结界之内，竖立四大天王的四根柱子；外结界之秘密，安插十忿怒尊的橛。内结界有三种：内结界之外，将阎罗死主的门牌挂在外门上；内结界之内，将甘露旋转的门牌挂在内门上；内结界之秘密，将邪魔压在门槛下。秘密结界有三种：秘密结界之外，生起护处十忿怒尊；秘密结界之内，生起自护金刚童子；秘密结界之秘密，对天神和魔障下达命令。第八个果是获得三身，为了因果不混淆。因此，每个各有三种，如果不了解三十三种支分，就无法进行结界。燃烧结界的次第结束。第二，打开象征之门：打开静处的东方之门并观看，从主尊到门神之间观看，观想清晰地看到面容，并念诵此语： 吽。我与坛城轮之诸神， 从一开始就无二无别， 然而我们被无明迷惑所障蔽， 被邪念和表相的妄想之云所遮蔽， 甚至无法见到坛城诸神的容颜， 请允许我进入，打开这坛城之门。 因无明黑暗之众的阻隔， 请以慈悲日月之光驱散。 嗡 咕玛茹匝那 玛哈曼达拉 萨瓦 德瓦 玛哈 嘎茹尼嘎 萨玛雅 吽 扎威夏 帕特。 这样念诵。然后，第三，以证悟象征顶礼： 吽。法身自性根本坛城， 报身十方忿怒尊坛城， 化身金刚集聚之殊胜子 嘿噜嘎。 三坛城炽燃之殊胜子， 以随喜和极度惊叹， 以百手象征和舞蹈之门顶礼。 嗡 舍利 巴匝 咕玛茹匝那 玛哈曼达拉 萨瓦 德瓦 阿嘎若 玛弥那 摩 这样念诵。然后，第四，打上标志： 兄弟姐妹们排成一列， 作为智慧本尊的标志，在鼻尖和发际线较高处点上红色的血滴。 大灰烬的堆积物在头顶
English
Inner boundary, secret boundary, etc. The first has three: In the outer boundary, offer golden drink and strengthen the oath. In the inner boundary, erect four pillars of the four great kings. In the secret outer boundary, plant the phurba of the ten wrathful ones. The inner boundary has three: In the outer inner boundary, hang the doorplate of Yama, the slayer, on the outer door. In the inner inner boundary, hang the doorplate of swirling nectar on the inner door. In the secret inner boundary, suppress the oath-breaker under the threshold. The secret boundary has three: In the outer secret boundary, generate the ten wrathful protectors of the place. In the inner secret boundary, generate the self-protecting Vajrakumara. In the secret secret boundary, command the gods and obstacles. The eighth fruit is to attain the three kayas, so that cause and effect are not confused. Thus, each has three, and unless one knows the thirty-three branches, one cannot complete the boundary. The blazing boundary's sequence is finished. Second, opening the symbolic door: Open the east door of the retreat and look, from the main deity to the doorkeeper, meditate on seeing the face clearly, and speak these words: Hūṃ. I and the deities of the mandala wheel, From the very beginning are inseparable, However, we are obscured by the delusion of ignorance, Obscured by the clouds of false thoughts and conceptual appearances, Not even seeing the faces of the mandala deities, Please allow me to enter, open this mandala door. Since the assembly of the darkness of ignorance is an obstacle, Please dispel it with the light of the sun and moon of compassion. Oṃ Kumārajñāna Mahāmaṇḍala Sarva Deva Mahākaruṇika Samaya Hoḥ Praveśa Phaṭ. Thus speak. Then, third, offering homage with the symbol of realization: Hūṃ. Dharmakāya essence, root mandala, Sambhogakāya, ten directions, wrathful king mandala, Nirmāṇakāya, supreme son of Vajra assembly, Kīlaya. Supreme son blazing with the three mandalas, With rejoicing and great wonder, I offer homage through the door of a hundred hands, symbols, and dance. Oṃ Śrī Vajrakumārajñāna Mahāmaṇḍala Sarva Deva Akāro Mami Namo Thus speak. Then, fourth, affixing the mark: The brothers and sisters are arranged in a row, As a sign of the wisdom deity, place a drop of red blood on the tip of the nose and the hairline. A pile of great ashes on the crown of the head.
Chinese
在喉咙和心间涂抹，在前额写上卡杖嘎。用酥油绘制的图案，在心间画上半月金刚杵。然后进行金刚杵的排列。进行排列礼拜。然后是第五个，关于在破损、过失、罪障清净的空闲时忏悔，有四种根本，八种根本，三十二种支分。首先，四种根本，每一种都有四种。八种根本中，首先，如果有四种忏悔者的所依之人，那是什么？需要忏悔的四种罪是什么？忏悔的四个对境是什么？忏悔的四大力量是什么？忏悔的四大论典是什么？对此，有四位作者上师是什么？忏悔的四大必要是什么？忏悔的四种方法是什么？首先，在四种人中，首先是获得皈依戒律，然后是获得菩提心，然后是获得灌顶，然后必须由具备生圆次第知识的人忏悔，因为普通人是极大的过失，所以忏悔会中断。第二，需要忏悔的罪也有四种：自性罪，别解脱戒律的丧失，菩萨戒的菩提心丧失，以及密宗誓言的违犯，这四种都需要忏悔。第三，忏悔的四个对境是：加持的喇嘛，赐予成就的本尊，以慈悲救护的善逝，以及掌管善恶的护法空行母，这四者都需要忏悔。第四，忏悔的四大力量是：从证悟的角度忏悔，从修学生圆次第的角度忏悔，从守护誓言的角度忏悔，以及从痛苦哀嚎的角度忏悔。第五，对此有四大论典：从见解的角度有母续空性忏悔，从生圆次第的角度有智慧身殊胜，从守护的角度有二十八誓言，从哀嚎的角度有智慧空行母忏悔。第六，四位作者是：婆罗门人头者创作了见解的空性忏悔，努·桑杰益西仁波切创作了智慧身殊胜，杰·帝提扎玛帝创作了二十八誓言，阿
English
Apply to the throat and heart, and write a khatvanga on the forehead. The ghee drawing is a half-moon vajra on the heart. Then arrange the vajras. Perform the arrangement prostration. Then, fifth, regarding confession during times of damage, faults, and purification of obscurations, there are four roots, eight roots, and thirty-two branches. First, the four roots, each having four. In the eight roots, first, if there are four individuals who are the basis of the confessor, what are they? What are the four sins to be confessed? What are the four objects of confession? What are the four great powers of confession? What are the four great scriptures of confession? To that, what are the four author teachers? What are the four necessities of confession? What are the four methods of confession? First, among the four individuals, first is having obtained the refuge vow, second is having obtained bodhicitta, third is having obtained empowerment, and then one must confess with knowledge of generation and completion stages, because ordinary people have great faults, so confession is interrupted. Second, there are also four sins to be confessed: natural transgressions, loss of individual liberation vows, loss of the bodhisattva's bodhicitta, and violation of secret mantra vows, these four must be confessed. Third, the four objects of confession are: the blessed lama, the yidam deity who grants accomplishments, the Sugata who protects with compassion, and the dakini who holds the balance of good and bad, these four must be confessed to. Fourth, the four great powers of confession are: confessing from the perspective of realization, confessing from the perspective of meditation on generation and completion stages, confessing from the perspective of protecting vows, and confessing from the perspective of suffering and lamentation. Fifth, there are four great scriptures for that: from the perspective of view, there is the Mother Tantra emptiness confession; from the perspective of generation and completion stages, there is the supreme wisdom body; from the perspective of protection, there are the twenty-eight vows; and from the perspective of lamentation, there is the wisdom dakini confession. Sixth, the four authors are: the Brahmin with a human skull created the emptiness confession of view, Nub Sangye Yeshe Rinpoche created the supreme wisdom body, Je Titira Mati created the twenty-eight vows, A
Chinese
嘛拉。右边白色的甘露加持后摆在右边。左边红色的血加持后摆在左边。中间蓝色的朵玛加持后摆在中间，也显示了顺序。第二，关于容器有三种。根本续中说：男颅、女颅、非男非女颅，巴陵、血、甘露混合。因此，在非男非女的颅器中摆放甘露，在男颅中摆放朵玛，在女颅中摆放血。第三，所摆放的物品有三种：干净的精华混合阿姆日塔（藏文：ཨ་མྲྀ་ཏ་，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：甘露），各种谷物混合着吉祥食物和装饰品，各种血和肉。第四，关于三种净化。续中说：用让（藏文：རྃ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）、扬（藏文：ཡྃ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）、康（藏文：ཁྃ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）焚烧、净化、洗涤。因此，从让（藏文：རྃ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）中火燃烧，焚烧罪过和过失。从扬（藏文：ཡྃ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）中风产生，吹走灰烬。从康（藏文：ཁྃ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）中水产生，观想净化。又，续中说：用三个种子字加持。因此，用白色嗡（藏文：ༀ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）加持甘露，用红色阿（藏文：ཨཱཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）加持血，用蓝色吽（藏文：ཧཱུྃ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）加持朵玛。第五，关于三种手印，对于甘露，做海螺杯旋转的手印；对于朵玛，做盆旋转的手印；对于血，做莲花旋转的手印。第六，关于所生起的三种本尊，从甘露的泡沫中生起甘露旋转，从朵玛的泡沫中生起三界胜尊，从血的泡沫中生起马头明王。守护也做守护的事情。第七，关于加持有两种，广大和简略。第一种有三种，加持甘露有三种：外加持甘露，内加持甘露，秘密加持甘露。第一种是：观想甘露的容器，非男非女的颅器，从空性中，从勃隆（藏文：བྷྲཱུྃ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：）中生起颅器的宫殿，周围环绕着金刚墙。其中，在甘露之上观想月亮，在月亮之上观想白色阿字。从那里发出光芒，勾召三千世界的诸天甘露、人类甘露、树木甘露、药物和精华，全部融入阿字。念诵咒语，阿字融化，观想充满甘露。然后对物品进行熏香和抛洒。封闭甘露的界限，用朵玛驱逐邪魔，思维在忿怒尊的帐篷中，这是外加持。