Chinese
我之清净和，八宝瓶皆以甘露之支等，如是所说身之诸佛清净，若将不净净化，生起于清净之坛城，从生起之所依缘起，立名为于上师之身坛城灌顶，虽说此名，然于一方面亦不相违。然与胜乐金刚等所说之身坛城稍有不同。于彼，外形主要之相未坏灭之本身，须于身之各部分安立诸佛。此乃全身转变，从外坛四方四门之宫殿之相转变，安立诸佛之方式亦是外坛之规矩之故也。如是，于孩童入门之七灌顶，有彩粉、意生、绘画三者，及于禅定之坛城，有以身为主观想与不观想之五种差别。于其上加之前面之四者，说是坛城之自性共有九种。有者引用《释义究竟摄略》之语，说七灌顶唯有彩粉坛城，其他不可。此释词不可作为量之依据。又有人以遍照护与善贤子之释论亦有说为后盾，亦无济于事。若《究竟摄略》之作者与彼二者重要性相等，或有胜于彼二者之先出者，则可作为后盾，然彼二者乃彼之追随者，故亦不可作为量，何况彼二者？又有人如是说，此派之孩童入门唯需彩粉坛城，此派需以五物、余处等之仪轨次第而作坛城，绘画则不可如是。其直接回答虽应以“需作”之语不成立而作答，然暂且如是说，若然，印度班智达派系之乐空秘密三者等之瓶灌亦应唯需彩粉坛城，何以需以地仪轨、地神、天神与瓶之准备、线彩加持等之仪轨次第而作之坛城？绘画等则不可如是。
English
My purity and, the eight vases are all with the branches of nectar, etc. As it is said that the deities' purity is in the body, if the impure is purified and generated in the pure mandala, from the basis of generation and the object of focus, it is named as empowerment into the guru's body mandala, although this name is given, it is not contradictory in one aspect. However, it is slightly different from the body mandala mentioned in Chakrasamvara etc. In that, the main form of the outer shape is not destroyed, and the deities must be placed in each part of the body. This is because the whole body is transformed, and the way the deities are placed is also the rule of the outer mandala, which is transformed from the appearance of the four-sided palace with four doors of the outer mandala. Thus, in the seven empowerments for children entering, there are three: colored powder, mind-created, and painted, and in the meditation mandala, there are five differences: focusing on the body as the basis and not focusing on it. On top of that, the previous four are added, and it is said that there are nine natures of the mandala. Some quote the words of the "Summary of Ultimate Meaning Commentary," saying that only colored powder mandalas are allowed for the seven empowerments, and nothing else is allowed. This commentary cannot be used as a valid source. Some also support it by saying that it is also mentioned in the commentaries of Namgyal Palsang and Lekpai Bu, but it is of no use. If the author of "Summary of Ultimate Meaning" is equal in importance to those two, or if there is someone who came before them who is superior to them, then it can be used as support, but since those two are followers of it, it cannot be used as a valid source, let alone those two? Some also say that only colored powder mandalas are needed for the children's entry of this tradition, and this tradition needs to make a mandala in the order of rituals such as the five substances and the remaining places, etc., and paintings cannot be like that. The direct answer to that should be to answer with the statement that "it needs to be done" is not established, but for the time being, let's say this: If so, then the vase empowerment of the three joys and secrets etc. of the Indian Pandit tradition should also only need colored powder mandalas, why is it necessary to have a mandala made in the order of rituals such as the earth ritual, earth deity, deity, and preparation of the vase, blessing of the line color, etc.? Paintings etc. cannot be like that.
Chinese
是为此缘故。那么，一般而言是如此，但因为是特殊情况。如果认为胜乐金刚等本尊的彩绘坛城没有相违之处，那么，这里也是特殊情况。如果认为那些不需要那样千篇一律，那么，这里又有什么需要的理由呢？因此，仅仅以毫无经教和理证的自己的主张作为理由，哪一位有见识的人会产生信任呢？此外，彩绘坛城中允许自入吗？如果允许，那么也允许给他人灌顶，因为目的相同。如果不允许，那么为了自他二者都不允许的设置，诸位圣者以多种方式努力，认为这是伟大的功德，这就不合理了。还有，如果认为为什么这部续中没有宣说与戒律等中所说的身体坛城相似的身体坛城呢？对于此类情况，不需要其他理由，这是由所化众生的意乐所决定的。然而，如果是以生起次第为主，那么这是由于信奉甚深之究竟而设立的，因此，这些有情自性上，是成就坛城二者无别的。虽然像甚深、殊胜、伟大那样赞叹，但如果这部续中从最初的业力者开始就宣说了成就圆满次第坛城的方法，那么，观修以分别念所测度的身体坛城，与此相比，也没有什么非常了不起的稀奇之处，因此这里没有特别强调，除了手印的身体之外，没有其他的身体坛城显现。然而，这出现在金刚手顶髻释的口诀修法中，这是由于从该续本身所说的角度出发的，如果从那开始，那么这里所说的或大或小的戒律也可能出现，但这不是时轮的自宗，而是其他续部的仪轨次第。第四，一般而言，在孩童入门的七种灌顶先行之后，授予弟子的四种上部灌顶，并且在此之上，成就了适合作为导师的事业之后，对于金刚阿阇黎的灌顶，自他时轮派的任何人都不会有异议。然而，许多致力于修行的旧时轮派，以及邬金派和布敦大师也这样认为，而且自宗也有针对特殊情况，没有孩童入门的灌
English
That is why. Well, generally it is so, but because it is a special case. If you think that there is no contradiction in the painted mandalas of Hevajra and others, then this is also a special case. If you think that those do not need to be the same, then what is the reason for needing them here? Therefore, just by stating one's own desire, which is without scriptural or logical basis, as a reason, who among the discerning would develop faith? Furthermore, is self-entry allowed in a painted mandala? If it is allowed, then it is also allowed to give empowerment to others, because the purpose is the same. If it is not allowed, then it is unreasonable to consider that arrangement, which is not allowed for the sake of oneself or others, as the great merit of the efforts of the holy beings in various ways. Also, if you think, why is the body mandala, which is similar to the body mandala mentioned in the vows and so on, not spoken of in this tantra? For such cases, no other reason is needed, it is due to the disposition of the disciples. However, if the emphasis is on the generation stage, then it is established due to faith in the ultimate depth, therefore, these beings are naturally, the accomplishment mandala is non-dual. Although praised as profound, excellent, and great, if this tantra speaks of the method of accomplishing the complete stage mandala from the very beginning of the karmic person, then meditating on the body mandala measured by conceptual thought, compared to this, there is nothing very amazing, so it is not particularly emphasized here, and no body mandala other than the mudra body is revealed. However, it appears in the oral instruction sadhana method of the Vajrapani Tilaka commentary, which is due to the perspective spoken of in that tantra itself, and if it starts from there, then the vows, large or small, mentioned here may also appear, but this is not the self-tradition of Kalachakra, but the ritual sequence of other tantra classes. Fourth, in general, after the seven empowerments of child entry have preceded, and the four higher empowerments of the disciple have been conferred, and on top of that, after the activities suitable for a teacher have been accomplished, there is no disagreement among any of the self and other Kalachakrins regarding the Vajra Acharya empowerment. However, many old Kalachakrins who are devoted to practice, as well as Orgyenpa and Buton Chenpo, also hold this view, and in our own tradition, there are also special cases where there is no child entry empow
Chinese
或者说，如果获得了喜乐等其他无上瑜伽部的瓶灌顶，那么，时轮宗的胜灌顶也会开启，并且也会示现金刚瑜伽。这仅仅是给予无罪圆满的密咒律仪的方式。对于六支瑜伽的成就者，在汉藏尼泊尔三地获得了显现的征相，虽然是伟大的惹译师，但据说他没有授予身语意圆满坛城的灌顶，只是授予了相应的意坛城灌顶。对于极其恭敬依止的绝大多数弟子，也是通过喜金刚鲁伊巴的灌顶开启，在生起禅定的灌顶上，授予时轮金刚的胜灌顶，仅仅是示现圆满次第。对于极其特殊的情况，对于没有获得其他宗的瓶灌顶或者本宗的孩童灌顶的人，如果具有相应的信心，仅仅通过胜灌顶开启，就可以示现圆满次第。而且，对于不需要超过这些的具缘者来说，因为具有无罪圆满的无量功德，所以，从成就秘密和确定方便与智慧等来说，甚至没有瓶灌顶前行的只言片语，就授予了更高的灌顶。另外，如果是上师耶谢坚开许的，并且在需要遮破的时候是无罪的。如果作为上师的法，那么也是超越仪轨次第的过失，但不是泄露秘密。对此，后来《坛城仪轨·意明释》的作者及其追随者们，以及谢仁巴等很多人异口同声地争辩说，仅仅获得了其他续部的瓶灌顶，就授予此部的更高灌顶的时候，对此保持沉默，以前没有获得其他灌顶的极其特殊的情况，那些专注于真实意义的时轮金刚修行者们，按照普遍的规矩承认之后，这样说：很多前后的藏族人，没有授予七灌顶就给予胜灌顶和更高灌顶是不合理的，如果这样做，上师会犯泄露秘密的根本堕罪，而且弟子也无法获得灌顶。如是说：密咒士未见坛城前。
English
Or, if one has received the vase empowerment of other Anuttarayoga Tantras such as Hevajra, then the supreme empowerment of the Kalachakra system will also be opened, and Vajra Yoga will also be shown. This is merely the way to bestow the faultless and perfect mantra vows. For those who have attained the six-limbed yoga, and have obtained manifest signs in China, Tibet, and Nepal, although it is the great Ra Lotsawa, it is said that he did not bestow the empowerment of the complete mandala of body, speech, and mind, but only bestowed the corresponding mind-mandala empowerment. For most of the disciples who relied on him with great reverence, he also opened the door with the empowerment of Hevajra Luipa, and bestowed the supreme empowerment of Kalachakra on the empowerment that generates samadhi, and only showed the completion stage. For very special cases, for those who have not received the vase empowerment of other systems or the child empowerment of this system, if they have the appropriate faith, they can open the door with the supreme empowerment alone, and show the completion stage. Moreover, for those fortunate ones who do not need more than these, because they have faultless and perfect immeasurable qualities, from the accomplishment of secrecy and the determination of skillful means and wisdom, etc., even without a single word of the preliminary vase empowerment, the higher empowerment is bestowed. In addition, if it is permitted by the master Yeshe Chen, and it is faultless when it is necessary to refute. If it is taken as the master's Dharma, then it is also a fault of exceeding the order of rituals, but it is not a disclosure of secrets. To this, later, the author of the "Mandala Ritual - Meaning Clear Explanation" and his followers, as well as Sherinpa and many others, argued in unison that when only the vase empowerment of other tantras is obtained, and the higher empowerment of this tantra is bestowed, they remain silent about it. The Kalachakra practitioners who focus on the true meaning in the very special case where no other empowerment has been obtained before, after acknowledging the general rule, say this: Many Tibetans before and after, it is unreasonable to give the supreme empowerment and higher empowerment without bestowing the seven empowerments. If this is done, the master will commit the root downfall of revealing secrets, and the disciple will not receive the empowerment. As it is said: The mantra practitioner has not seen the mandala before.
Chinese
“凡是想要成为瑜伽士的人。”等等，这是引用的经文。对此，我要这样说：你们这样说，难道是要否定吉祥觉囊派历代上师的著作中记载并存在于宗派中的东西吗？如果不是这样，而是看到有人这样做，认为这样做是错误的，所以才要否定，首先要这样问。如果说是第一种情况，那就是因为你们习惯于说谎，所以在这里也说谎。我们历代上师曾说过，获得喜金刚等瓶灌顶的人可以接受这个灌顶，但仅仅说过一两次。哪里有觉囊派的论典说根本不需要童子灌顶，说出来！如果说是第二种情况，一般来说，没有记载在文字中的东西，就不能作为宗派的观点，仅仅是实践中的错误，难道可以随意进行辩论和驳斥吗？自从释迦牟尼佛涅槃后三百年内的出家人，大部分都是实践有错误的，那该怎么办？你自己、你的老师、朋友和学生们，也可能有很多实践上的错误。然而，在这里，我们既没有实践上的错误，也没有认识上的错误。这是怎么证明的呢？因为我们几乎所有的时轮金刚的弟子，都是首先自己给予童子入行灌顶，所以实践上没有错误。相比之下，你们有些人想要自己讲解续部，却因为不适合灌顶而让别人来做。既然童子入行灌顶有那么大的利益和重要性，为什么你们自己不做呢？如果灌顶者不合适，那么讲解续部的人也很难合适。所以，与其挑别人的毛病，不如自己谨慎更重要。还有，我们一般认为，在上师之前需要童子入行灌顶，所以说我们根本不需要童子入行灌顶，这完全是弥天大谎，又有什么用呢？一般情况下认为需要，和认为不需要，差别很大。如果认为特殊情况下不需要，那就是你们自己也大错特错了，因为你们也承认，在授予密集金刚的胜乐灌顶时，不需要密集金刚的瓶灌顶。如果没有，就不会产生，所以特殊情况是不合理的，正是因为有特殊情况。