English
In the great mandala, settle through view, experience through meditation, abandon through conduct, and accomplish both aims through the result. Rely correctly on the basis, path, and result continuums. Thus, in the context of the profound near path of Vajrayana, the nature of all phenomena being enlightened from the realm of reality is determined by view, so the indivisible truth, in the state of the basis's self-nature being perfectly complete, establishing the reasoning of sound conceptualization and the object of attachment, and the nominal ultimate truth inferred by the two truths, is not merely that, but the wisdom of example arising from the power of the great seal of reality, or relying on the union of the skillful means and wisdom of the two stages, experiencing directly the self-arisen wisdom of the continuum of nirvana. Moreover, the cause or basis continuum is that the Sugata-garbha resides within the seven aggregates of sentient beings' alaya consciousness, like the sun obscured by clouds. The path continuum is that the impurities of that which is to be purified are purified by various skillful means and illusions, thereby revealing what its own nature is. The result continuum is that that which is to be purified is purified by the profound skillful means of purification, free from obscurations, thereby manifesting the result. Furthermore, Man (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) is the wisdom that knows the suchness of the realm of sound, Tra (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) is the great compassion that protects the world, and the inseparability of these two is secret mantra. The term secret mantra means that it must be kept secret because those of inferior capacity should not hear it, and mantra (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) is like poison applied with mantra transforming into life-sustaining medicine; by the power of entering the path of self-liberation of afflictions, the five poisons cannot bind, like a peacock using poison as food, which becomes nourishment and adornment. Root text: The door of entry is the empowerment that ripens, what liberates are the two kinds of generation and completion stages, the three concordant friends are vows and conduct, from truly ascertaining the supreme path of mantra. Thus, the complete path of Vajrayana is the two ripenings and liberations and the two stages. What becomes its companion is only pure vows. Root text: Initially, without obtaining empowerment, there is no accomplishment, like wanting to extract butter from squeezing sand, even if diligent in teaching, listening, and meditating, one goes to hell, the person who has obtained empowerment
Chinese
将成为佛子。 见到坛城能从罪恶中解脱。 在清净的种姓中转生，在那七世之中。 必能成就，并说能获得十地。 总之，金刚乘的要旨就是灌顶，所以如法请求灌顶并守护誓言非常重要，如果不这样做，那么对于密法，无论闻思修讲辩等如何进行，都如同榨沙求油，或者不播种而期望发芽一样。 这样不但不能获得成就，反而会因为泄露秘密的罪过而堕入大地狱，所以在进入密法之前，如法获得灌顶并守护誓言不失坏，那么此人就会转生成为佛子，仅仅见到坛城也能从往昔积累的罪恶中解脱，转生到清净的种姓，即清净种姓的天神中，并且在那七世之中，必定能够成就佛果，并说能获得十地。 根本：灌顶阿阇黎，缺乏二次第的把握。 住所贪用资财不节制，迷恋家庭。 慈悲心小，被分别念所压倒。 这样灌顶，如同牛犊连在一起坠入悬崖。 意思是说，灌顶的阿阇黎，对于生起次第和圆满次第都没有彻底修习，因此缺乏见解和修行的把握。 无论自己的家乡如何，为了住所不衰败，无节制地使用资财，不以三律仪来约束，迷恋家庭，心怀贪恋。 利益众生的慈悲心小，被执着于名相言辞的分别念所压倒，追随并顺从于分别念，这样的人即使进行灌顶，不但不能成熟，反而师徒二人都像牛犊连在一起坠入悬崖一样，所以应当舍弃。 根本：内外秘密的真如十种相。 通达且自身解脱的上师。 观察具足信心和羞耻心的弟子。 依次给予灌顶。 意思是说，应当依止那些获得灌顶并且誓言没有失坏，对于内外秘密的真如十种相具有自在的人。 第一是坛城。
English
Will become a son of the Buddhas. Seeing the mandala liberates from sins. Born in a pure lineage, in those seven lives. It is said that one will surely achieve Buddhahood and attain the ten bhumis. In short, the essence of the Vajrayana is only empowerment, so it is very important to request empowerment properly and keep the vows. If you do not do so, then for the Mantrayana, no matter how much you study, contemplate, meditate, teach, or debate, it is like squeezing oil from sand or expecting sprouts without planting seeds. In this way, not only will you not attain siddhi, but you will also fall into the great hell due to the sin of revealing secrets. Therefore, before entering the Mantrayana, if you obtain empowerment properly and keep the vows without breaking them, then that person will be reborn as a son of the Buddhas, and merely seeing the mandala will also liberate you from the sins accumulated in the past, and you will be reborn into a pure lineage, that is, as a deity of the pure lineage, and in those seven lives, you will surely achieve Buddhahood and it is said that you will attain the ten bhumis. Root text: The empowerment master lacks confidence in the two stages. The residence uses wealth immoderately, attached to family. Small compassion and overwhelmed by conceptual thoughts. Even if such a one gives empowerment, it is like calves tied together falling into a precipice. It means that the empowerment master has not thoroughly practiced either the generation stage or the completion stage, so he lacks confidence in view and practice. No matter what his own home is like, in order to prevent the residence from declining, he uses wealth immoderately, is not restrained by the three vows, is attached to family, and is greedy. Small compassion for the benefit of beings, overwhelmed by conceptual thoughts that cling to nominal terms, following and obeying conceptual thoughts, even if such a person gives empowerment, not only will it not mature, but both master and disciple will be like calves tied together falling into a precipice, so it should be abandoned. Root text: The ten aspects of suchness, outer, inner, and secret. The guru who understands and is himself liberated. Examine the disciple's mind, which has faith and knows shame. Give empowerment in stages. It means that one should rely on those who have received empowerment and whose vows have not been broken, who have mastery over the ten aspects of suchness, outer, inner, and secret. The first is the mandala.
Chinese
精通事业、三摩地、手印、姿势、坐姿、念诵、火供、供养等事业之行，以及收摄之相，是外在的十如是。通过观修忿怒十尊等护轮来遣除，通过书写护轮来遣除，依赖秘密灌顶和智慧灌顶二者的结合，进行息增怀诛的事业。朵玛仪轨，金刚念诵，如果本尊没有成就，则通过猛厉成就仪轨或者抛掷朵玛仪轨来诛杀本尊，以及与轮回相顺应的，将加持和坛城成就仪轨相结合，如果发生贪欲行为和堕胎等情况，则应对自己的法性感到羞愧，将一切需要隐藏的事情都付诸实践，所以是秘密的十如是。仅仅知道这些词句和形象是不够的，要超越世俗的分别念，从五取蕴中彻底解脱，通过证悟来依赖自身相续的解脱，这一点非常重要。即使如此，诸佛精通调伏众生的方便，并且具有大悲心，因此在究竟的意义上，也不应完全执着于上师，例如，净饭王将调伏恶生比丘的任务交给了迦留陀夷。因陀罗部底国王不示现离欲之相，而是将自己转变为具有贪欲之相的导师，从而宣说了《秘密集会续》。对于那些信仰坚定、品行端正但智慧浅薄的弟子，就像太阳的战车一样，将因果视为截然不同的两个阶段，因此需要金刚持比丘，如经中所说，因此，对于这样的弟子来说，具备信心、羞耻心和惭愧心非常重要。对于那些无法持守密咒誓言的人，应该推迟灌顶的实际内容和后续行为。根本颂：亲近和土地仪轨，预备和引入成熟弟子，四种现证各自也，如果四四圆满的支分不齐全，由于仪轨缺失而无法成熟。也就是说，对于凡夫俗子，具有传承的上师，即使是细微的仪轨缺失，也会障碍成就，如果仪轨的根本缺失，则不会产生加持，因此首先要进行使自身相续清净的亲近，以及对于土地神所占据的土地，不需要犹豫的土地仪轨，以及对于坛城和弟子的事业，不要强行
English
Being skilled in activities such as approaching, samadhi, mudra, posture, sitting posture, recitation, fire offering, offering, and other activities, as well as the aspect of gathering back, are the ten suchnesses of the outer. Reversing through meditating on protective circles such as the Ten Wrathful Ones, and reversing through writing protective circles, relying on the union of the two empowerments of secret empowerment and wisdom empowerment, engaging in activities of pacifying, increasing, magnetizing, and subjugating. Torma rituals, vajra recitation, if the deity is not accomplished, then killing the deity through fierce accomplishment rituals or throwing torma rituals, and combining the empowerment and mandala accomplishment rituals in accordance with samsara, if lustful behavior and abortion occur, then one should be ashamed of one's own Dharma nature, and put into practice all matters that need to be concealed, therefore they are the ten suchnesses of the secret. It is not enough to merely know these words and images, one must transcend the worldly conceptual mind, completely liberate from the five aggregates of grasping, and it is crucial to rely on the liberation of one's own continuum through realization. Even so, the Buddhas are skilled in methods of taming sentient beings and are endowed with great compassion, therefore, in the ultimate sense, one should not cling to the guru in an extreme way, for example, King Śuddhodana entrusted the task of taming the evil-born monk to Kālodāyin. King Indrabhuti did not show a dispassionate appearance, but transformed himself into a teacher with a lustful appearance, thereby expounding the Guhyasamāja Tantra. For disciples who are steadfast in faith, of good conduct, but of shallow wisdom, like the chariot of the sun, who regard cause and effect as two distinct stages, therefore a Vajradhara monk is needed, as stated in the scriptures, therefore, for such disciples, it is very important to have faith, shame, and embarrassment. For those who cannot keep the secret mantra vows, the actual content and subsequent actions of the empowerment should be postponed. Root verse: Approaching and the ritual of the earth, preparation and introducing and ripening disciples, each of the four realizations also, if the four-four complete branches are not complete, due to the ritual being deficient, one cannot ripen. That is to say, for ordinary people, a guru with lineage, even a slight deficiency in the ritual will obstruct accomplishment, if the root of the ritual is deficient, then blessings will not arise, therefore, one must first perform the approaching that purifies one's own continuum, and for the land occupied by the earth deities, the land ritual that does not require hesitation, and for the activities of the mandala and disciples, do not forcibly
Chinese
田地。嗡 哈纳哈纳 吽 啪 (藏文)念诵此咒，从手中发出的光芒净化一切不净之物。嗡 布康 (藏文)念诵此咒，使所有地面的事物都变成天空。观想手指变成五股金刚杵，击打地面。嗡 美地尼 瓦吉利 巴瓦 瓦吉拉 班达 吽 (藏文，梵文天城体：ओँ मेदिनि वज्री भव वज्र बन्ध हुं，梵文罗马拟音：oṃ medini vajrī bhava vajra bandha hūṃ，汉语字面意思：嗡，地，金刚，生，金刚，束缚，吽) 嗡 哈纳哈纳 瓦吉拉 卓达 吽 啪 (藏文)念诵此咒，将所有地面束缚成金刚自性。嗡 阿 吽 秀达雅 秀达雅 惹卡 惹卡 吽 吽 啪 (藏文)念诵此咒，净化所有过失，并依靠守护。向土地神献供食子，念诵百字明等。最后，将所净化的土地和能净化的所有事物，平等安住在同一法性中。如果用颜料在旧唐卡上绘制，则要迎请隐没之物，并通过物质、咒语和禅定来净化、摄持和守护这四者。如果是绘制在布上的唐卡，则只需摄持和守护即可。安住在本尊瑜伽中，起身，加持双足，然后以单股金刚杵、三股、五股、各种金刚杵等四种足姿在地上绘制金刚杵。用金刚杵的双眼观看前后，显现之处和隐藏之处各看两次，向东和南伸出右脚和左脚，向西弯曲，向北环绕。在中央保持平等和交合等八种姿势和九种舞姿的表情变化。总而言之，为了摄持土地，念诵嗡 普拉纳玛 米 萨瓦 达塔嘎达阿纳 (藏文，梵文天城体：ओँ प्रणाममि सर्व तथागतानां，梵文罗马拟音：oṃ praṇāmami sarva tathāgatānāṃ，汉语字面意思：嗡，我礼敬一切如来)以此向诸佛顶礼。以慈悲心看待那些被无明和魔控制的人。为了消除他们，手持金刚铃，升起忿怒的傲慢。左右眼如日月，眼中燃烧火焰，看向四面八方。以吽的声音和金刚杵的步伐，像巨人一样旋转，观想脚下发出如劫末之火般的光芒，驱散所有危害者，然后将金刚铃举到手臂的高度，同时配合颅骨杖、法轮、箭、铁钩、绳索等手印，以及念诵主要咒语，或者念诵桑巴尼驱除障碍，据说这样就足够了。然后，用香和五甘露涂抹作为坛城的基础，在门和角落放置鲜花和香等。