Chinese
吉祥秘密藏寂静坛城仪轨清净金鬘。噶托司徒·确吉嘉措。 吉祥秘密藏寂静坛城仪轨清净金鬘。噶托司徒·确吉嘉措。 吉祥秘密藏寂静坛城仪轨清净金鬘安住。 吉祥秘密藏寂静坛城仪轨清净金鬘，顶礼吉祥上师金刚萨埵并皈依。降伏能取所取之敌，掌管显现空性双运大乐之王政。吉祥乐空如日光芒，令功德白莲盛开。无垢如虚空般清净之身，具足智慧与慈悲之美妙。稀有上师秘密主，于心间莲花中安乐游戏。深广经幻心之宝藏中，自在成就自在者一切之主。无谬示现胜妙佛道之眼，施予者噶托巴，我向您顶礼。从大秘密无上大海中，幻化心要所需珍宝之精华。仅依靠便降下殊胜共同之雨，分别大坛城之仪轨。其中，世尊幻化网之道，以次第之力行进。此依赖于坛城之仪轨。因此，首先须知晓的是汇集之义。尊贵上师仁波切说：安住为基之坛城，证悟现证即如是。关联为慈悲之坛城，事业为调伏之三坛城。如是之定与，粗略以相超胜。显现二者为影像，以相所作超胜。自生菩提心识与，根等相之身超胜。以会众所成之坛城与，事业究竟任运成。如是说。彼亦，简而言之，基道果三。自性安住之坛城与，法界影像坛城，以未作意之显现而融入。等所说，若汇集则为三。须知为基之坛城，知者为道，知为究竟者。
English
The Auspicious Secret Essence Peaceful Mandala Ritual, A Pure Golden Garland. Kathok Situ Chokyi Gyatso. The Auspicious Secret Essence Peaceful Mandala Ritual, A Pure Golden Garland. Kathok Situ Chokyi Gyatso. The Auspicious Secret Essence Peaceful Mandala Ritual, A Pure Golden Garland, resides. The Auspicious Secret Essence Peaceful Mandala Ritual, called "A Pure Golden Garland," I prostrate and take refuge in the glorious Lama Vajrasattva. Subduing the enemy of grasping and clinging, may I govern the kingdom of the great union of appearance and emptiness. May the glorious bliss-emptiness, like the rays of the sun, cause the white lotus of attainment to fully bloom. Possessing a body as immaculate and clear as the sky, endowed with the beauty of wisdom and compassion. O wondrous Lama, Lord of Secrets, may you joyfully play in the supreme lotus in my heart. In the vast and profound treasury of Sutra, Illusion, and Mind, the lord of all powerful siddhas. The unerring eye that reveals the excellent path of the Victorious Ones, to that generous Kathokpa, I prostrate. From the great ocean of the supreme secret, may the essence of illusion, the jewel that fulfills all needs, arise. Merely relying on it, may it shower the rain of supreme and common attainments. I shall distinguish the rituals of the great mandala. Moreover, the path of the Bhagavan's Net of Illusion is traversed by the power of stages. This depends on the rituals of the mandala. Therefore, what is to be known at the beginning is the meaning of the compilation. The noble and precious teacher said: Abiding is the mandala of the base, realization is the manifest suchness. Connection is the mandala of compassion, activity is the three mandalas of taming. Suchness samadhi and, the coarse is superior by signs. The two appearances are reflections, what is made into a sign is superior by signs. Self-arisen Bodhicitta recognition and, roots etc. are superior by the body of signs. The mandala accomplished by the assembly and, the activity is ultimately spontaneously accomplished. Thus it is said. Also, briefly, the three are base, path, and fruit. The naturally abiding mandala and, the mandala of the sphere's reflection, are gathered into dissolution by uncreated appearances. As it is said, if gathered, there are three. What is to be known is the mandala of the base, the knower is the path, the knowing is ultimately complete.
Chinese
是果。第一，内部分为：轮回与涅槃一切显现之时，本体无别，相状不灭，自性不混而圆满于平等性中，心的法性即是如来藏的坛城；二谛安住于法-轮中，自性是基之坛城；心蕴、界、处被习气所分，即使被忽然而来的垢染所迷惑之时，其义亦未曾动摇于法界，未悟之界是影像之坛城。基有自性本有和忽有二种。第二，有内外秘密二二：胜义法性安住于基，觉性以超越破立之力量而自得，因串习而圆满了五种智慧，显现大圆满普贤的意义，是等持的坛城；从界中生起粗显的表相为手印，观修世俗有法寂怒的坛城，觉性如所愿成熟，是增上等持的坛城，此二者是秘密。若将四十二种念头归纳，则可归于五蕴，而五蕴又可归于识蕴，如是，九识以上师的口诀指示而得见，了知诸佛与念头无别，证悟不净与清净平等之义，是见解菩提心之坛城；具有六轮、三命脉、脉结和字句之身的金刚身，以脉、气、明点、四智自性成就，击中要害而引生大乐，是增上菩提心之坛城，此是内坛城。如是，一切显现安住于金刚三处，为了表示此，以符号、图画、浮雕等造作外在的微尘，以颜料等增上影像之坛城；五种仪轨和五种用品，五种明咒支分等清净。书写是影像，禅修是等持，安住是身坛城，聚集是金刚聚坛城，一切内外相合，成办殊胜会供是会供轮。这是唯一或共同的坛城，是行道之外坛城初学者，对智慧稍有自在之内坛城和唯一。
English
Is the fruit. First, the subdivisions are: All appearances of samsara and nirvana are inseparable in essence from the very beginning. The forms are unceasing. The characteristics are unmixed, and they are perfected in equality. The nature of mind is the mandala of the Sugata-garbha. The two truths abide in the Dharma-wheel, the self-nature is the mandala of the ground. The aggregates, elements, and sense bases of the mind are divided by habitual patterns, and even when confused by adventitious stains, the meaning does not move from the Dharmadhatu. The unawakened realm is the mandala of images. The ground has two aspects: self-existing and adventitious. Second, there are two outer, inner, and secret aspects: The ultimate Dharma-nature abides in the ground. Awareness is self-realized by the power of transcending affirmation and negation, and through familiarity, the five wisdoms are perfected. Manifesting the meaning of the great, all-good, all-pervading, is the mandala of samadhi. From the realm, the coarse appearance arises as a symbolic mudra. Meditating on the peaceful and wrathful mandalas of relative phenomena, awareness ripens as desired, is the superior mandala of samadhi. These two are secret. If the forty-two thoughts are condensed, they are condensed into the five aggregates. And these are condensed into the aggregate of consciousness. Thus, the nine consciousnesses are seen as being introduced to the great wisdom by the guru's instructions. Knowing that the deities and thoughts are inseparable, realizing the meaning of impurity and purity being equal, is the mandala of view, confidence, and bodhicitta. The vajra body, which has six chakras, three life-forces, knots of channels, and groups of letters, is accomplished by the nature of the channels, winds, essences, and four wisdoms. Striking the essential points generates great bliss, is the superior mandala of bodhicitta. This is the inner mandala. Thus, all appearances abide in the three vajras. To represent this, symbols, drawings, reliefs, etc., are artificial outer dust, with additional colors, etc., are the mandala of images. The five rituals, the five implements, the five limbs of mantra, etc., are pure. Writing is an image, meditation is samadhi, abiding is the body mandala, gathering is the vajra assembly mandala. All outer and inner are combined, accomplishing the supreme gathering is the gathering mandala. This is the unique or common mandala, the outer mandala for beginners on the path, and the inner mandala for those who have some mastery over wisdom and uniqueness.
Chinese
因此，自身坛城结合是道位，密坛城是见道位以上的行境，因此有六道。第三，在圆满果位时，未见基位实相的是轮回，仅见部分是道位，通过修习密咒的力量，见解和习气显现，为了自身而断除证悟圆满，是如来藏的坛城，以法界和智慧二者无别的智慧，恒常不断地观照无所缘的众生界，以大悲心垂视是大悲的坛城，为了象征它而显现为外在显现的手印形象的本尊，是证悟智慧色身的坛城，对于清净与不清净的所化，以顺逆寂怒等无量三身，以及九乘的语，和二智智慧的意，以三种调伏来成办利他事业，是调伏的坛城。果位安住于四和十二，总集为三。也就是，摄为自性和世俗二谛，分为七种，而且四时平等性不杂染，完全圆满任运成就的坛城唯一，显现为多种分类和总集。由于一切续部的意义都安住于坛城中，所以坛城非常广大。此处，比这些更殊胜的是形色坛城或外坛城的真实意义是，积聚资粮和内身，秘密莲花。以及明观彼性之坛城一切的基础和象征，是果坛城的因。因此，以次第灌顶道来行进时，就像想要庄稼一样，如同种子一样，没有它是不可能的，因此断绝它。在金刚事业次第中说：地基平等和梵线，颜色和绘画和形象，加持供养坛城中，进入和进入的功德。说了十种意义的第一个也是，事业的准备工作，事业的基础把握，真实的事业。第一个是坛城上师和弟子的相，他应该如何做。第一个，在宣说续部中说：首先金刚上师好，身语意的秘密之主，圆满具足一切佛陀乘，具足大悲心，掌握六道众生，以所有解脱之道，广大。
English
Therefore, the union of self-mandala is the path position, and the secret mandala is the realm of practice above the seeing path position, so there are six paths. Third, at the time of the complete fruition, those who have not seen the reality of the base position are samsara, those who only see part of it are the path position, and through the power of practicing secret mantras, the manifestation of views and habits, the complete severance of realization for oneself, is the mandala of the Tathagatagarbha, with the wisdom of the inseparability of Dharmadhatu and wisdom, constantly and continuously observing the objectless realm of sentient beings, looking down with great compassion is the mandala of great compassion, in order to symbolize it, the deity who manifests as the handprint image of external manifestation, is the mandala of the realization of the wisdom body, for the pure and impure beings to be tamed, with countless three bodies such as forward and reverse, peaceful and wrathful, as well as the speech of the nine vehicles, and the mind of the two wisdoms, accomplishing the benefit of others with three kinds of taming, is the mandala of taming. The fruit position abides in four and twelve, and is summarized into three. That is, it is summarized into the two truths of self-nature and conventionality, divided into seven kinds, and the four times are equal and not mixed, the completely perfect and spontaneously accomplished mandala is unique, appearing as many classifications and summaries. Since the meaning of all tantras abides in the mandala, the mandala is very vast. Here, what is more excellent than these is the true meaning of the form mandala or the outer mandala, which is the accumulation of merit and the inner body, the secret lotus. And the basis and symbol of all the mandalas of clear observation of that nature, is the cause of the fruit mandala. Therefore, when proceeding with the path of sequential empowerment, just like wanting crops, like seeds, it is impossible without it, so cut it off. In the Vajra Karma sequence it says: The ground is equal and the Brahma line, the color and painting and image, the merit of entering and entering in the blessing offering mandala. The first of the ten meanings said is also, the preparatory work of the business, the foundation of the business is grasped, the real business. The first is the appearance of the mandala master and disciple, how he should do it. First, in the saying of the tantra, it says: First, the Vajra master is good, the secret master of body, speech and mind, fully possessing all Buddha vehicles, possessing great compassion, grasping the six realms of beings, with all the paths of liberation, vast.
Chinese
利益他人之事行持，具足一切方便之乘，具有大智慧之自性，以无垢之智慧，显现趋入寂灭之道。通晓秘密之续部，修行并运用彼等之义。精通广大坛城之道，彼等咒语之口诀，彼即金刚阿阇梨胜，欲善加摄持者。如是等所说之义，如道次第，具备无上大秘密之见修行为三藏，圆满外内秘密真如之四种灌顶之水流，具有不舍弃弟子的慈悲之关怀，精通续部且义理通达，精通事业之仪轨，持有上师传承口诀经验之暖热，即具足八种功德之阿阇梨。 供养本师、阿阇梨，以获得灌顶之精进和誓言，以见解思择之智慧，以及如是等等三摩地之明晰，根本支分之誓言不退失，了知咒语和手印，且具有资具，即观察具足八种功德之密咒之咒生，对于具有法器如珍宝般之补特伽罗，以慈爱而摄受之，弟子亦应依止具足上述功德之比丘金刚持上师，此乃最殊胜之教言。第二，仅以意乐依止而对弟子灌顶，以及以会供圆满道之决定之理二者之后者应另行了知，此处就前者而言，首先阿阇梨应清净念诵等，如是所说，外内密三种之念诵直至未出现验相之间，或中间六个月等等之时限，或下品十万遍种子字，如是所说： "坛城主尊之念诵十万遍，其他念诵一万遍。" 如是以前行作为基础，而特别进入圆满念诵。第三，道次第中说： "大军队不能侵入，地基虚空吉祥，历史两种都具备，寻找如意之地而广大之。" 如是之地基仪轨中，在事业次第中说： "地基和自性，祈请授权和，净化加持守护和执持，于最初之精华中宣说。"