Chinese
薄伽梵秘密藏中等寂静修法加持之穗。噶托司徒确吉嘉措。 薄伽梵秘密藏中等寂静修法加持之穗。噶托司徒确吉嘉措。 《薄伽梵秘密藏中等寂静修法加持之穗》之名为此安住。 《薄伽梵秘密藏中等寂静修法加持之穗》，以大恭敬顶礼大悲之主至尊上师坛城自在。 诸佛之金刚三集合，智慧幻化网之实。 法界自在喜乐中，殊胜安乐云聚法界遍布中。 一切四十二尊神之舞姿，帝青蓝之山。 如妙龄少女般美丽，上师不动金刚于心赐予大乐。 其真实化现莲花、娘、努、祖之传统。 具法眼之圣者父子所开显。 为末法时代享用之具缘者，于此汇集。 无垢之布置，愿勇士空行母慈爱之。 证悟虹身幻化身者们。 于逝后深奥之义，续部之城市中。 勤奋开启次第二门者们。 获得赐予吉祥愿望之钥匙。 于此，一切法之所诠，二谛无别，轮涅平等，超越心识之境。 能诠，出自十万颂幻化网，无二续部之王，一切乘之基与根本，确定为吉祥秘密藏之义，总摄一切，以教敕噶托派之见解，分为五：所知基三身之坛城中安住之方式，未证悟此之基众生，道瑜伽，果佛之显现各自呈现之幻轮显现方式。此亦为调伏者诸佛之大悲所知所见，见后无分别之大悲如日光，如河流般恒常遍布任运显现，尤其
English
Bhagavan Guhyagarbha Medium Peaceful Sadhana Blessing Spike. Kathok Situ Chokyi Gyatso. Bhagavan Guhyagarbha Medium Peaceful Sadhana Blessing Spike. Kathok Situ Chokyi Gyatso. BHA GA VĀṂ GU HYA GA RBHA ŚĀ NTA MA ḌHYAṂ SYA SA ḌHA NĀ ḌHI ṢṬHA NĀṂ GU NDĪ NĀ MA BI HA RA TI SMA. 《Bhagavan Guhyagarbha Medium Peaceful Sadhana Blessing Spike》, the name is thus abiding. 《Bhagavan Guhyagarbha Medium Peaceful Sadhana Blessing Spike》, with great reverence, I prostrate to the Lord of Compassion, the venerable Lama, the Lord of the Mandala. The Vajra Three of all Buddhas is the essence of the Wisdom Illusion Net. In the Joyful Realm of Dharma, the supreme bliss cloud mass pervades the Dharma Realm. The dance of all forty-two deities is like a mountain of Indra-nila. Like a graceful maiden, may the Lama Akshobhya Vajra bestow great bliss upon my heart. Its actual manifestation is the tradition of Padma, Nyak, Nup, and Zur. Expounded by the holy father and sons who possess the eye of Dharma. For the sake of those fortunate ones who will practice in the degenerate age, it is compiled here. May the heroes and dakinis cherish this flawless arrangement. Those who possess the illusory body of rainbow light of wisdom. In the city of tantras, the profound meaning of the departed ones. Those who strive to open the great doors of the two stages. May you obtain the key that bestows the desired auspiciousness. Here, the subject matter of all dharmas is the non-duality of the two truths, the equality of samsara and nirvana, which transcends the realm of the mind. The expression is drawn from the Hundred Thousand Verses of the Illusion Net, the king of all non-dual tantras, the basis and root of all vehicles, and the meaning of the glorious Guhyagarbha is determined. Summarizing everything, according to the doctrine of the Kathokpas, it is divided into five: the way in which the knowable base abides in the mandala of the three kayas, the base sentient beings who have not realized this, the path of yoga, and the way in which the illusion wheel of the Buddha's appearances manifests separately. This is also known and seen by the compassion of the Buddhas who tame, and after seeing, the non-conceptual compassion is like the light of the sun, constantly and universally arising spontaneously like a stream of water, especially
Chinese
为了消除错觉，将方法、途径和因缘汇集于文字续部之中，阐述其作用的方式。其中，道路续部的次第为：以未曾见过轮回痛苦的意识，希求解脱轮回，并且不只是自己，而是为了救度遍布虚空的众生而坚定地进入菩提心。通过使金刚上师，一切成就的根本感到欢喜，从而获得了金刚乘道路的基础——成熟灌顶。由此进入续部成熟的境界，并且像保护眼珠一样，毫不损坏且圆满地守护根本和支分的誓言。作为具有殊胜智慧和披戴精进盔甲的所依之人，学习圆满具足三身的坛城道路的二种次第。正如因陀罗菩提所著的《二次第》中所说：诸佛所宣说的法，完全安住于二种次第，即生起次第和圆满次第。并且，从安住于该禅定中，以希求圆满次第，刹那间诸佛显现，这就是圆满次第的生起次第，也是生起次第的圆满次第。如是等等所说，圆满次第的证悟成熟了出生的能力。遮止了对身语意三的庸常执着，为了清净续部，五道的瑜伽，如续部意义大导师桑结桑瓦所阐述的道路次第那样，通过串习大空性和悲悯幻化的瑜伽，对于手印相同的微细文字的开展和收摄，以及粗大手一面二臂，串习之后的三面六臂的随行开展的瑜伽，要努力于生起次第。在第十五品之前的根本续部未翻译的原始寂静法中，也有无量无边的本尊和坛城的开展和收摄，因此，这里只是讲述了开篇所说的三十六本尊，以及第三品中的六能仁等，直接显示的四十二寂静中等手印的开展，以及会供修持的所有意乐观想，都能够运用，完整地阐述了所有圆满证悟的支分。这分为二：修持仪轨的次第和成就的果位。第一部分分为三：加行、正行和后行。第一部分是前行加
English
In order to dispel illusions, the methods, paths, and causes are gathered in the letter tantra, explaining the ways in which they function. Among these, the stages of the path tantra are: with a mind that has not seen the suffering of samsara, wishing to be liberated from samsara, and not just oneself, but with a firm entry into bodhicitta to liberate all sentient beings pervading space. By pleasing the Vajra Master, the root of all attainments, one obtains the basis of the Vajrayana path—the ripening empowerment. Thus, one enters the state of ripening the tantra, and like protecting one's eyes, one guards the root and branch vows completely without damage. As a vessel with supreme wisdom and adorned with the armor of diligence, one learns the two stages of the mandala path, which spontaneously accomplishes the three bodies. As it is said in the Two Stages by Indrabhuti: The Dharma taught by the Buddhas, rests perfectly in two stages, namely the generation stage and the completion stage. And, from dwelling well in that samadhi, with the desire for the completion stage, the deities appear in an instant, this is the generation stage of the completion stage, and also the completion stage of the generation stage. As it is said, the realization of the completion stage ripens the power of birth. Reversing the ordinary clinging to body, speech, and mind, in order to purify the tantra, the yoga of the five paths, as explained in the stages of the path by the great teacher Sangye Sangwa, the meaning of the tantra, through familiarizing oneself with the yoga of great emptiness and compassionate illusion, for the subtle letters of the single mudra's unfolding and gathering, and the coarse one face and two arms, and after familiarization, the yoga of the subsequent unfolding of three faces and six arms, one should diligently engage in the generation stage. In the original un-translated peaceful Dharma of the root tantra up to the fifteenth chapter, there are also limitless deities and mandalas unfolding and gathering, therefore, here it only speaks of the thirty-six deities mentioned in the introduction, and the six Thubpas from the third chapter, etc., the direct display of the forty-two peaceful intermediate mudras' unfolding, and all the aspirations and visualizations of the feast gathering practice, can be applied, completely explaining all the limbs of perfect realization. This is divided into two: the order of the practice ritual and the fruit of accomplishment. The first part is divided into three: preliminary, main, and subsequent. The first part is the preliminary
Chinese
行为和仪轨的行为。第一，修行者个人。修行的动机。修行的缘起。第一，出自《光明次第》：于幻化坛城之中，获得诸灌顶，导师精勤供养，证悟明晰，誓言真言与手印，不损知晓且具足资具。具有如是之特征。第二，也出自该处：舍弃利养名声与散乱，如是说。以无量大悲救度众生，誓愿坚定而不退转。如是，安住于三身任运成就之所欲，忆念不忘。第三，处所和修行之物。第一，也出自该处：寂静山顶之胜地，鲜花树木作庄严，具足悦耳之声无障碍。如是等所说，于无有自主权且无有障碍之处，与禅定相应。第二，出自根本续：身语意具足，形象亦应有。如是说，誓言之画像，以及对三所依之供养差别内外，低矮台座上之先行供品水与受用，修行者面前之金刚铃与内供等，聚集所需之资具。第二，归纳而言：顶礼与祈请常忏悔，净障积资净水加持，驱除障碍遮界持忏罪，加持前行之次第十者。第一，向喇嘛坛城护法九次顶礼为如法顶礼，弟子们向导师顶礼，彼此之间所有人都以交叉顶礼的队列安坐于安乐之座。第二，聚集会众修行之时，事业金刚三拜之后，喇嘛金刚持大士为主持，祈请所有聚集于此秘密坛城者皆安住于意念之中。于所有人之三处各滴一滴甘露，加持为身语意，从金刚上师开始，于所有人之头顶戴上鲜花花环。第三，分为二者，七支供和皈依发心。第一是，自身明观为胜乐金刚，于心间日月垫上，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字之光芒从命脉道中进入，十方诸佛
English
Actions and the actions of rituals. First, the practitioner as an individual. The motivation for practice. The causes for practice. First, from the "Light Sequence": In the mandala of magical illusions, having obtained all empowerments, the teacher diligently makes offerings, realization is clear, vows, mantras, and mudras, are known without deterioration and are possessed of resources. Possessing such characteristics. Second, also from that same source: Abandoning all thoughts of profit, fame, and desire, as it says. With immeasurable compassion, liberating beings, the vow is firm and irreversible. As such, abiding in the spontaneously accomplished desire of the three bodies, mindfulness is closely maintained. Third, the place and the materials for practice. First, also from that source: The supreme place of a secluded mountain peak, adorned with flowers and trees, possessing pleasant sounds and without obstacles. As it says, in a place without autonomy and without obstacles, in accordance with meditation. Second, from the root tantra: Body, speech, and mind are complete, and an image should also be present. As it says, a painted image of the commitment being, and the distinctions of outer and inner offerings to the three supports, preliminary offerings of water and offerings on a low platform, vajra bell and inner offerings in front of the practitioner, etc., gather the necessary resources. Second, in summary: Prostrations and supplications, constant confession, purification of obscurations, accumulation of merit, blessing of cleansing water, dispelling obstacles, cutting boundaries, holding confession, the ten stages of preliminary blessings. First, offering nine prostrations to the lama, mandala, and protectors is the proper way to prostrate, disciples prostrate to the teacher, and everyone sits on a comfortable seat in rows of crossed prostrations. Second, during the practice of gathering assemblies, after the action vajra makes three prostrations, the lama vajra holder takes the lead, and requests that all those gathered in this secret mandala remain in samadhi. At the three places of everyone, place a drop of nectar each, blessing them as body, speech, and mind, starting from the vajra master, place a garland of flowers on the heads of everyone. Third, divided into two, the seven-branch offering and refuge and bodhicitta. The first is, oneself clearly visualized as glorious Vajrasattva, in the heart on a sun and moon cushion, the light of the Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽) syllable enters from the life force channel, all the Buddhas of the ten directions.
Chinese
三世诸佛之， 身语意之自性。 如意宝珠般之身， 向上师们敬礼。 上师善知识您， 乃我等之父亲。 乃我等之母亲。 乃我等之怙主。 乃我等之导师。 乃我等之引导者。 乃遣除黑暗之明灯。 乃医治三毒之医师。 乃度脱众生之舟船。 向太阳之面敬礼顶礼。 向月亮之身敬礼顶礼。 向莲花之语敬礼顶礼。 向虚空之意敬礼顶礼。 圆满功德敬礼顶礼。 救度一切事业敬礼顶礼。 由此所生三世佛， 以及正法因果一切， 持明菩萨和僧众， 向彼等敬礼顶礼。 如来一切之主宰， 智慧深广如海之意。 坛城如意生之宝藏， 珍宝功德之库藏。 向金刚意敬礼。 于平等法界中，四魔自然摧毁。 手印之自性，二无圆满具足。 超越有无边，自他一切之吉祥。 向普贤佛，天中之天敬礼。 具德无二，遣除障碍之， 智慧自明，清净之虚空界中。 坛城开展，为利众生之化身。 向无余融入于您心中敬礼。 普贤四轮中央，四喜之形象。 大乐云聚，金刚之天女们。 执持四无量和五欲之吉祥。 以五智和四金刚供养。 我从无始之生世以来， 直到如今所作之不善罪业， 毁坏律仪誓言内外之失坏， 特别是烦恼放逸懒惰所致， 根本支分等一切违
English
The essence of the Buddhas of the three times, The nature of body, speech, and mind. The body like a wish-fulfilling jewel, I prostrate to the gurus. O Guru, noble spiritual friend, You are our father. You are our mother. You are our protector. You are our teacher. You are our guide. You are the lamp that dispels darkness. You are the doctor who cures the disease of the three poisons. You are the boat that liberates beings. I prostrate and bow to the face of the sun. I prostrate and bow to the body of the moon. I prostrate and bow to the speech of the lotus. I prostrate and bow to the mind of the sky. I prostrate and bow to fulfill the qualities. I prostrate and bow to liberate all activities. The Buddhas of the three times born from this, And all the cause and effect of the sacred Dharma, The Vidyadharas, Bodhisattvas, and the Sangha, I prostrate and bow to them. The lord of all the Tathagatas, The mind of wisdom, vast and profound like the ocean. The mandala, the treasure that arises as desired, The storehouse of jewel-like qualities. I prostrate to the Vajra mind. In the realm of equality, the four maras are naturally destroyed. The nature of the mudra, complete with non-duality. Transcending the limits of existence and non-existence, the glory of self and others. I prostrate to Samantabhadra, the god of gods. Glorious non-dual, having abandoned obscurations, From the clear sky of self-aware wisdom, The mandala expands, the emanation for the benefit of beings. I prostrate to you who have completely absorbed into your heart. Samantabhadra, in the center of the four wheels, the form of the four joys. The clouds of great bliss, the Vajra goddesses. Holding the glory of the four immeasurables and the five desires. I offer with the five wisdoms and the four vajras. From beginningless lifetimes, Until now, the non-virtuous deeds and sins I have committed, The breaking of vows and samayas, inner and outer transgressions, Especially caused by afflictions, carelessness, and laziness, The root and branch, all the viola