Chinese
在根本坛城中，讲述以外内二续的传承方式不共通，内修二续和口诀共通的四河环绕的灌顶仪轨之时。 在根本坛城中，讲述以外内二续的传承方式不共通，内修二续和口诀共通的四河环绕的灌顶仪轨之时。 自明觉性离执著，永解脱，不变普周无偏颇，至上安乐之舞姿，天咒智识金刚幻，坛城海众主尊前，敬礼至诚我顶礼。 总集经之根本坛城中，修持四支及随行，外内修密四河灌，无谬仪轨今宣说。现在于具支根本坛城中，传承方式的四河灌顶是，除了本尊预备的祈请外，到本尊宝瓶的预备为止，如坛城仪轨无垢光鬘般预先进行，并将所有布置用帷幕遮盖后放置。此时，坛城仪轨中允许露面的弟子预备是：坛城的南方，一肘长的曼扎用香和牛黄涂抹，上面有八瓣莲花，各方位用彩粉和香点装饰。上师的面前，十二指长的牙木用香水清洗并用香熏，顶端系上鲜花。满盛香水的海螺。一寻长的红色丝线，卷成三叠，打上三个金刚结。大小适中的茅草束。小橛等数量齐全地备好。弟子们沐浴和礼拜后入座。前行供食如前。以谛实力而言。今日为这些金刚弟子们特别进行安住的仪轨，为了成办，以“中断”之名翻译后驱逐邪魔并划定界限。发心和听法的行为规范事先说明。此处所听之法是，从“此处所听之法是”至“总集经全部的两种方式合二为一后灌顶”之间如前，可详可略。此处总集根本坛城中，正值传承方式的四河灌顶之时。
English
At the time of explaining the empowerment ritual surrounded by the four rivers, in which the transmission methods of the outer and secret two tantras are not common, and the inner practice two tantras and oral instructions are common, in the fundamental mandala. At the time of explaining the empowerment ritual surrounded by the four rivers, in which the transmission methods of the outer and secret two tantras are not common, and the inner practice two tantras and oral instructions are common, in the fundamental mandala. Self-awareness, free from grasping and clinging, completely liberated. Immutable, all-pervading, impartial, supreme bliss dance. Deity, mantra, wisdom, manifesting as Vajra. I bow to the master, the lord of the mandala ocean. In the fundamental mandala of the Gathering Sutra. The four rivers of outer, inner, practice, and secret empowerments, related to the four limbs of approach and accomplishment. The unerring method of bestowing, I will now propagate this ritual. Now, in the fundamental mandala with limbs, the empowerment of the four rivers of the lineage tradition is as follows: Except for the supplication of the deity's preparation, up to the preparation of the deity's vase, proceed in advance like the stainless garland of light of the mandala ritual, and place all the arrangements covered by a curtain. At this time, the preparation of the disciples who are allowed to appear in the mandala ritual is as follows: To the south of the mandala, a cubit-long mandala is smeared with fragrance and bezoar, with an eight-petaled lotus, decorated with colored powders and fragrant tilakas in all directions. In front of the master, a twelve-finger-long twig is washed with fragrant water and fumigated with incense, with a flower tied to the tip. A conch shell filled with fragrant water. A fathom-long red thread, rolled into three folds, with three Vajra knots tied. A bundle of Kusha grass of various sizes. Small daggers and other items are gathered in full numbers. The disciples take a bath and prostrate, and then sit in order. The preliminary offering is done as before. In terms of the power of truth. Today, in order to accomplish the ritual of particularly abiding for these Vajra disciples, the obstacles are expelled and the boundaries are sealed by translating it as "interrupting." The generation of Bodhicitta and the explanation of the conduct of listening to the Dharma are done in advance. The Dharma to be listened to here is, from "The Dharma to be listened to here is" to "empowering by combining the two methods of the entire Sutra into one" as before, with whatever elaboration or abbreviation is appropriate. Here, in the fundamental mandala of the Gathering Sutra, it is time for the empowerment of the four rivers of the lineage tradition.
Chinese
是故。又，因为必须依靠坛城来授予灌顶，所以坛城是先决条件。铃论师（Drilbupa）说：“灌顶坛城为先导，金刚持（Vajradhara）如是说。”坛城分类，有自性智慧坛城，以及被称为增上三摩地影像的幻化坛城，和觉性体验坛城，这三种是圣者们的行境。对于仅仅获得与三摩地稳固相应等的上师来说，由于所化众生的差别，为了引导根器差者，有粉末坛城，中等有绘画坛城，上等有堆砌坛城等少许象征物，还有更上等的依靠上师的身体坛城来授予灌顶的方式。以前三种来说，胜乐金刚续（Chakrasamvara Tantra）中说：“于何坛城而灌顶，说有上中下三等，花绘身像粉末彩，于三坛城而灌顶。”就后一种来说，铃论师（Drilbupa）说：“两种造作之体性，那是随所化而立定，非是智者所修境。”说了凡是了知身体坛城即是坛城的智者，其所要证悟的境界是：“此诸有情自性成，无二无别坛城也。”因此，这里考虑到现在大多数人适合成熟的坛城，所以上师大德们的惯例是依靠粉末或绘画坛城来授予灌顶。就此而言，黑鲁嘎集续（Heruka Abhidhana Tantra）中说：“第一为地之仪轨，第二为是预备位，第三作进入仪轨。”其中，这里是预备的仪轨。从那之中，支分加持和具支分加持分为三类，因为本尊和瓶的预备已经过去了。现在是进行弟子预备工作的时候了。首先，要清楚地认识到上师与所有佛陀的体性，与坛城的主尊无二无别，然后为了请求弟子预备的法，献上曼扎，这样铺撒和收拢鲜花，让他们献上曼扎。像这样献上曼扎后，调整心态是：秘密行。
English
Therefore. Also, because empowerment must be conferred based on the mandala, the mandala is a prerequisite. Drilbupa said, "Empowerment mandala is the precursor, Vajradhara said so." Mandalas are classified into the mandala of self-nature wisdom, the emanation mandala known as the image of higher samadhi, and the mandala of experiential awareness, which are the realms of activity for noble beings. For teachers who have only attained stability in samadhi, etc., due to the differences in those to be tamed, there are powder mandalas for guiding those of lesser capacity, painted mandalas for the intermediate, and piled mandalas for the superior, with a few symbolic objects. Furthermore, there is a superior method of conferring empowerment based on the guru's body mandala. Regarding the first three, the Chakrasamvara Tantra says, "In which mandala is empowerment conferred? It is said to be superior, intermediate, and inferior. Flowers, painted images, and powder colors, empowerment is conferred in the three mandalas." Regarding the latter, Drilbupa said, "Whatever is the nature of the two fabrications, that is determined by the power of those to be tamed, it is not the object of practice for the wise." Having said that, the object to be realized by the wise who understand the body mandala as the mandala is: "All these beings are naturally, the non-dual mandala of accomplishment." Therefore, here, considering the mandala suitable for maturing most people nowadays, the practice of the venerable lamas is to rely on either powder or painted mandalas to confer empowerment. In this regard, the Heruka Abhidhana Tantra says, "The first is the ritual of the earth, the second is the place of preparation, the third is to perform the entering ritual." Among these, here is the ritual of preparation. From that, the consecration of the limbs and the consecration with limbs are divided into three categories, because the preparation of the deity and the vase has already passed. Now is the time to perform the preparatory work for the disciples. First, clearly establish the devotion that the guru is inseparable from the essence of all Buddhas, the main deity of the mandala, and then offer a mandala as payment for requesting the preparatory teachings for the disciples. Thus, scatter and gather flowers, and have them offer the mandala. After offering the mandala in this way, the mind is transformed: Secret conduct.
Chinese
续部中说： 追求咒语的成就， 应当进入此坛城。 若是想要福德，除此之外， 追求自己、他人、现世、来世， 具有大信心的人， 专注于来世， 智者应当进入坛城， 不要追求此世的果报。 如果追求此世的果报， 来世就不会成就。 如果专注于来世， 不费力气也能成就此世的果报。 如是说。 你们进入此大坛城所要追求的， 不是为了获得今生来世轮回的安乐富饶、显赫的地位，以及寂灭声闻缘觉的菩提， 而是为了获得不住于有寂二边的无上菩提，四身五智的自性，无学双运的果位，才进入坛城。 因为以彼为目的而追求， 那么今生来世人天的安乐富饶以及声闻缘觉的解脱，也能毫不费力地获得。 因此，以大智慧了知轮回无自性， 以大悲心为了安置未能如是了悟的遍虚空有情于无上菩提，而想进入坛城。 双手合掌，掌中捧着鲜花，向坛城本尊祈请，请跟着我念诵： 吽！ 不住之大智慧自性，大集会坛城之本尊众眷属，以及如海胜者刹土之微尘数眷属，请谛听并垂念。 我，名为……者，为了必定从轮回中解脱，为了成办利益一切有情之事，发起殊胜菩提心，并欲圆满修学， 祈请一切如来开示、加持，并赐予灌顶。 如是念诵三遍。 之后，《密集嘿汝嘎》中说： 具器之弟子， 以信心沐浴，发菩提心， 如理安住。 如是说，应当生起两种心，首先是愿行所摄的世俗殊胜菩提心，请跟着我念诵： 我与无边有情众
English
It is said in the tantras: "Whoever seeks the accomplishment of mantras should enter this mandala. Other than that, those who desire merit, seeking for themselves, others, this world, and the next, those who possess great faith, focusing on the next world, the wise should enter the mandala, not seeking the fruits of this world. If you seek the fruits of this world, the next world will not be accomplished. If you focus on the next world, the fruits of this world will be accomplished without effort." As it is said, what you should seek in order to enter this great mandala is not to enter for the sake of obtaining the happiness and prosperity of this and future lives, the high status, and the enlightenment of the Shravakas and Pratyekabuddhas, but to enter the mandala in order to obtain the unsurpassed enlightenment that does not abide in the extremes of samsara and nirvana, the nature of the four kayas and five wisdoms, the state of non-learning union. Because by seeking that as the goal, the happiness and prosperity of gods and humans in this and future lives, and the liberation of Shravakas and Pratyekabuddhas, will also be obtained without effort. Therefore, knowing with great wisdom that samsara is without inherent existence, and with great compassion, thinking of entering the mandala in order to establish all sentient beings pervading space who have not realized this in unsurpassed enlightenment, join your palms together with flowers in your hands and pray to the deities of the mandala, and repeat after me: HUNG! The nature of the great wisdom that does not abide, the assembly of deities and retinue of the great assembly mandala, and all the victors as numerous as the dust particles of the Buddha-fields of the ocean, please listen and consider. I, who am called..., having definitely emerged from samsara, in order to accomplish the benefit of all sentient beings, generate the supreme bodhicitta, and desire to perfect the training, please request all the Tathagatas to show their faces, bless, and bestow empowerment. Say this three times. Then, from the Hevajra Tantra, it says: "Disciples who are qualified, having bathed with faith, generate bodhicitta, and abide especially as it is." As it is said, two types of mind should be generated, first, the relative supreme bodhicitta gathered by aspiration and engagement, please repeat after me: I and limitless sentient beings