Chinese
并且，通过秘密总续和现观庄严等来补充，看起来是按照各自不同的口诀来制作坛城仪轨。例如，龙猛所著的《坛城仪轨二十品》和燃灯贤所著的《四百五十品》，也不是仅仅依赖密集根本续，也不是仅仅依赖总续，而是从无上父续母续的各种经典中汇集而成，因此是无上部的秘密总仪轨。然而，那些阿阇黎们，或者自己主要修持密集，或者受到他人的劝请等等，为了知道无论将该仪轨应用于哪个坛城都可以的运用方法，以举例的方式，将仪轨应用于密集金刚的坛城，因此被称为密集金刚的坛城仪轨。实际上，如果是追随龙猛并且具有其口诀传承的人，即使进行胜乐金刚等的灌顶，也必须按照仪轨的约束，像《坛城仪轨二十品》那样进行。如果追随燃灯贤，那么所有的坛城都像《四百五十品》那样运用。同样，楞伽的《坛城仪轨九百品》和无能胜月贤的《善妙圆满受持》等，在印度古代出现的大部分坛城仪轨都是这样的类型。后来，那些没有从一位古代阿阇黎的口诀中获得众多续部的灌顶传承的人，依赖于各个续部的不同阿阇黎的口诀来进行各自的灌顶，因此产生了各种不同的流派。同样，如果像追随《心释》那样，通过时轮金刚的坛城仪轨的约束，来进行密集等的灌顶，并且以此为代表，其他的灌顶也会出现，就像遍入天所著的金刚亥母坛城仪轨一样。这些的理由是，如果有一个仅仅从密集根本续中提取的坛城仪轨，那么只应用于密集，如果有一个仅仅从律仪根本续中提取的仪轨，那么也只用它来应用，而不应用于其他，这似乎是合理的，但是续部
English
And, by supplementing with the Secret General Tantra and the Manifestation of Enlightenment, etc., it appears that the mandala rituals are performed in accordance with their respective oral instructions. For example, the "Twenty Chapters of Mandala Ritual" composed by Nagarjuna and the "Four Hundred and Fifty Chapters" composed by Dipamkarabhadra are not based solely on the Guhyasamaja Root Tantra, nor are they based solely on the General Tantra. Rather, they are compiled from various Anuttarayoga Father and Mother Tantras, and therefore are the general secret rituals of Anuttarayoga itself. However, those Acharyas, either mainly practicing Guhyasamaja themselves, or being urged by others, etc., in order to know the method of application that allows the ritual to be applied to any mandala, by way of example, applied the ritual to the mandala of Guhyasamaja Vajra, and therefore it is known as the Guhyasamaja Mandala Ritual. In reality, if one follows Nagarjuna and has a lineage of his oral instructions, even when performing the empowerment of Chakrasamvara and others, one must follow the constraints of the ritual, like the "Twenty Chapters of Mandala Ritual." If one follows Dipamkarabhadra, then all mandalas are applied like the "Four Hundred and Fifty Chapters." Similarly, the "Nine Hundred Chapters of Mandala Ritual" of Lanka and the "Perfect Holding of the Excellent Invincible Moon" etc., most of the mandala rituals that appeared in ancient India are of this type. Later, those who did not receive the empowerment lineage of many tantras from the oral instructions of a single ancient Acharya relied on the oral instructions of different Acharyas for each tantra to perform separate empowerments, and therefore various different schools arose. Similarly, if one follows the "Heart Commentary," by the constraints of the Kalachakra mandala ritual, one performs the empowerment of Guhyasamaja and others, and by this example, other empowerments will also occur, just like the Vajravarahi mandala ritual composed by Khyapjuk Subha. The reason for these is that if there is a mandala ritual extracted solely from the Guhyasamaja Root Tantra, then it is only applied to Guhyasamaja, and if there is a ritual extracted solely from the Vinaya Root Tantra, then it is only used for that and not applied to others, which seems reasonable, but the tantra
Chinese
在从各种不同传承汇集的共同仪轨中，没有理由必须将不同的坛城混合在一起。在印度一位导师的口诀传承未曾中断的古籍中也是如此。帕当巴的口诀传承持有者们，像胜乐金刚和阎魔敌的仪轨，也是在同一仪轨体系下进行。然而，现在获得各个口诀传承未断绝的实修者们，如果各自按照自己的传承不混杂地进行修持，那么加持的降临会更好。这些虽然不是直接的回答，但现在一般人认为念珠等这些都是共同的秘密仪轨，而二十坛城仪轨等这些是特殊的仪轨，认为不能用于多个坛城。这是为了遣除对无差别的事物产生差别的分别念。真正的回答是，在念珠中，只讲了一个坛城的仪轨，也没有看到续部次第的取舍说明。虽然在圆满念珠和金刚念珠本身的度量和彩绘方面，坛城的次第是一样的，但这些次第除了在坛城绘制等方面的协调顺序外，也没有看到将四个续部的坛城分开制作。对于金刚界等这些，也没有明确标明是瑜伽续部的坛城等续部的名称。不仅在弟子灌顶的时候，即使在坛城修法和供施等任何情况下，也没有做任何区分。因此，念珠传承上师的观点是，一切都明确地属于无上瑜伽部。因此，瓶灌顶必须按照无上瑜伽部的方式进行才安乐，总的来说，按照这个传承，进行更高的灌顶也是好的。念珠中，西藏的实修者区分续部的方式，似乎在理智上也不合理。在瑜伽续部中，智慧五灌顶等所有仪轨的约束都是无上的，但五部等本尊的形象却按照瑜伽续部的方式进行，这使得两个续部
English
In the common rituals gathered from various different lineages, there is no reason why different mandalas must be mixed together. It is the same in the old texts where the oral instructions of one Indian master have come down without interruption. Those who hold the oral instructions of Phadampa, like the rituals of Chakrasamvara and Yamantaka, also perform them on the basis of a single ritual system. However, now those who have obtained the unbroken practice of each individual oral instruction, if they practice each according to its own tradition without mixing them, then the blessings will descend better. Although these are not direct answers, nowadays ordinary people think that rosaries and so on are common secret rituals, and that twenty-mandala rituals and so on are special rituals, thinking that they cannot be used for multiple mandalas. This is to dispel the discriminating thoughts that perceive differences in things that are undifferentiated. The real answer is that in the rosary, only one mandala ritual is spoken of, and there is no clear explanation of the order of acceptance and rejection of the tantras. Although the order of the mandalas is the same in the measurements and painting of the complete rosary and the vajra rosary itself, these orders, apart from the coordination order in mandala drawing and so on, do not show that the mandalas of the four tantras are made separately. For these Vajradhatu and so on, there is no clear indication of the names of the tantras, such as saying that they are the mandalas of the Yoga Tantra. Not only at the time of disciple empowerment, but even in any situation such as mandala practice and offering, no distinction is made at all. Therefore, the view of the rosary lineage master is that everything is clearly in accordance with the Anuttarayoga. Therefore, the vase empowerment must be given in accordance with the Anuttarayoga in order to be comfortable, and in general, it is good to perform the higher empowerments according to this tradition. In the rosary, the way Tibetan practitioners distinguish the tantras does not seem reasonable either. In the Yoga Tantra, all the ritual constraints of the five wisdom empowerments and so on are unsurpassed, but the forms of the deities such as the five families are made according to the Yoga Tantra, which makes the two tantras
Chinese
任何不属于仪轨的过失，以及以上部续部的续部词语来授予五种智慧灌顶，不能算作行续部的灌顶。在行续部的五种灌顶中，不应生起五部佛的本尊。生起那样的五部佛，在《鬘论》中无论直接还是间接都没有提及。在事续部的水冠灌顶中，以及在行续部中所说的过失之上，五部佛中只有两种的灌顶，不做三种的灌顶，这显示了自创的重大标志。如果不是将弟子和灌顶物观想为本尊，那么用水和冠冕的灌顶仪轨来灌顶，与《鬘论》直接相违，不会成为《鬘论》的规矩。在这三种情况下，修持坛城，以及朵玛加持等，也需要自己思考并重新创作。因为地基仪轨等所有仪轨的支分，都用无上部的共同和不共同的仪轨来修持之后，对于那些实际的仪轨，没有理由不能做无上部的共同和不共同的部分。因此，仅仅是水冠灌顶，不会变成事续部的灌顶。如果要做事续部的灌顶，必须是出自事续部自身所说的水和冠冕的灌顶。同样，其他的灌顶也应以此类推。从《智慧明点续》中所说的五部续部的灌顶种类来看，那是为了各自根本的坛城和成就二者，而进行的灌顶，是指最广大的仪轨。否则，也有只需简略仪轨即可的情况。例如，在许多事续部的微小坛城中，也有被称为明咒灌顶的，仅用瓶水灌顶即可。而在无上部中，也有根据弟子的根器和适应程度，而有各种不同的次第。特别是，在《佛顶续》中，关于解毒的部分，也知道有很多只说了简略水灌顶的情况。因此，下部续部的坛城有四种灌顶的具足灌顶仪轨，而且灌顶传承似乎就是那样的。第五个问题是，在《三戒差别论》中，因扎菩提（Indrabhūti，梵文：इन्द्रभूति，转写：Indrabūti， इंद्रभूति，天帝释生）的
English
Any faults that are not part of the ritual, and the five wisdom empowerments conferred by the words of the higher tantras cannot be considered empowerments of the practice tantra. In the five empowerments of the practice tantra, it is inappropriate to generate deities of the five Buddha families. Generating such five families is not mentioned in the Garland, either directly or indirectly. In the case of the water-crown empowerment in the action tantra, and on top of the faults mentioned in the practice tantra, only two of the five Buddha families are empowered, and three are not, which shows a great sign of self-creation. If the disciple and the empowerment substances are not visualized as deities, then the empowerment conferred by the water and crown empowerment ritual, which directly contradicts the Garland, will not become the rule of the Garland. In all three cases, the mandala practice and the blessing of the torma, etc., also need to be considered and re-created by oneself. Because all the branches of the ritual, such as the ground ritual, etc., are performed with the common and uncommon rituals of the unsurpassed tantra, there is no reason why the common and uncommon parts of the unsurpassed tantra cannot be performed for those actual rituals. Therefore, merely being a water-crown empowerment does not become an empowerment of the action tantra tradition. If one wants to perform an action tantra empowerment, it must be the water and crown empowerment that is spoken of in the action tantra itself. Similarly, the others should also be inferred accordingly. From the types of empowerments of the five tantras mentioned in the Guhyatilaka Tantra, it is for the empowerment of both the root mandala and the accomplishment of each, and it refers to the most extensive ritual. Otherwise, there are also cases where a brief ritual is sufficient. For example, in many small mandalas of the action tantra, there are also those called mantra empowerments, which are sufficient with only vase water empowerment. And in the unsurpassed tantra, there are also various stages according to the disciple's capacity and suitability. In particular, in the Buddha Skull Tantra, in the section on curing poison, it should also be known that there are many cases where only a brief water empowerment is mentioned. Therefore, the lower tantra's mandala has a complete empowerment ritual with four empowerments, and the empowerment lineage seems to be like that. The fifth question is, in the Distinction of the Three Vows, Indrabhūti's
Chinese
关于“行持”一词，注释中说有广繁和简略两种。布苏库（藏文：བྷུ་སུ་ཀུ་）说是无繁，其他说是非常无繁。如果这两者不是广繁和无繁，那么在《分别论》中明明知道有两种行持的定义可以把握，为什么还要抓住不是那样的呢？这是要说的。一般来说，这种和类似的观点在下面也会稍微出现。回答是：在这样的末法时代，稍微做一点都很难。如果问答的文字逐渐蔓延，那么追随这部论典的宗派信仰的一些人会感到恼火，而憎恨这部论典的人大多不精通密续，以前没有找到攻击的机会，以后会有找到机会的情况。然而，对于这些，应该坦率地说。这有两点：说明论著作者的意图和确立合理的方面。第一点是：智慧禁行的行持也根据密续的分类分为两种：从无上瑜伽总体上说的和特殊的。第一种是父续共同的，也就是《行集灯》（藏文：སྤྱོད་བསྡུས་སྒྲོན་མེ་）中所说的三种行持，那是父续自身的体系。虽然不必说这三种是各自独立的，但如果将无上瑜伽密续中所说的所有行持归纳为一类，那么《行集》中所说的广繁和无繁，除了仪轨和行为的繁简差别外，在集会殿堂中以天神的装束进入，与真实的明妃一起，总是乐于进行集轮，从总体上来说，可以归为广繁。而所谓的非常无繁的布苏库，虽然舍弃了其他的外部繁琐，但因为需要寻求食物的施主，并且需要从心间化现的智慧明妃，所以似乎依赖于生起次第的方面，因此被认为是仅仅无繁，这是作者的意图。从胜乐金刚（藏文：བདེ་དགྱེས་）中产生的三种行持，特别是普贤行在各大圣地游历，这是无上瑜伽密续中特殊的体系，将各种欲望和苦乐都视为平等。