English
Special conduct includes the path of liberation with mindfulness and the conduct of asceticism as a means. The first has two types: gradual and sudden. The first concerns how to practice on the path with outflows and the path without outflows. The first includes six practices: faith and diligence in accordance with wisdom, in accordance with means, one-sided with elaboration, and accumulation. These are easy to understand. The second is the conduct of miraculous powers, which is the conduct of the four vidyādharas. The second, the conduct of the path of liberation with suddenness, is that however one practices according to subsequent awareness, without objectification, without attachment, free from action, effort, grasping, and conceptualization, it is a marvelous conduct. As it says in the Kun Dus: "Practice from non-objectification. Thus, practicing all practices, the supreme meaning is the supreme practice." The second, the conduct of asceticism as a means, is to practice any dharma of samsara with confidence in the calculation of skillful means. As it says in this very text: "If one is certain in the unsurpassed vehicle, even practicing all actions of affliction, one does not accumulate karma but transforms it into an accumulation, and the vows of discipline are perfectly complete." The fifth, the fault, is that if one does not possess special conduct, one will not attain the ultimate result. As it says in the Thuk Thik: "If you abandon the special, there is no ultimate completion." The sixth, the quality, is that by these practices, one will quickly attain the two types of siddhi. As it says in the Gyepa: "By the effort of non-action, one takes the essence of enlightenment." Third, regarding the mandala of arrangement, there are also six aspects. First, the need is that during empowerment, accomplishment, offering, activity, etc., it becomes the basis for accomplishing the benefit of oneself and others. This is the general need, and in particular, the method and basis for accomplishment are the mandala. Second, the characteristic of the essence is that the arrangement abides in the category of appearing complete as a wheel of deities. As it says in the Thuk Thik: "Take the essence in seven stages. Whatever arrangement is complete, that is the essence." Third, the meaning of the word is that from the word "maṇḍala," it means holding the basis of the essence or taking the essence. As it says in the Commentary: "Maṇḍa means the essence, and la means taking." Fourth, in terms of classification, it is divided into three and divided into seven.
Chinese
分为十二种。第一种是，在《法义》中说：“分类自性三摩地，影像坛城三种相。”第二种是，在《广大》中说：“此乃自性坛城，影像殊胜之影像三，三摩地殊胜之三摩地，菩提心与胜妙之会众。”第三种是，在《释小》中说：“坛城有十二种，如是真如与自性，大悲调伏之坛城，三摩地与影像，殊胜之三摩地影像，菩提心与殊胜菩提心，会众与任运成就之坛城。”此处依情况而分，与续部尺度相结合的坛城有四种，其中就目前的情况而言，大多数人可以成熟的坛城有两种。第一种，自性智慧坛城，殊胜三摩地的影像，即化身坛城和明觉体验坛城，殊胜影像坛城，这四种中前三种依次是上师圆满正觉和边道以及安住于见修道者。弟子是地道的菩萨，以及见修道和资粮道的功德圆满者，幻化金刚中说这是灌顶的坛城，是圣者们的行境，因此，这里化身坛城被称为殊胜三摩地的影像，这是幻化者的语言。第四种是，依靠三摩地获得随顺者以上的具相上师，对具缘的弟子灌顶殊胜影像坛城，对此也有所化之差别。对下等根器者用彩粉，中等根器者用绘画，上等根器者用聚宝瓶等作为所缘，依靠续部清净和少许能力进行灌顶。在《噶举八支善逝集》的灌顶仪轨根本文中说：“于何坛城而灌顶，所说胜中下三等，花朵画像与彩粉三，于三坛城而灌顶。”其中，有些智慧超群的具缘者，一开始就可以进入上师的身坛城。
English
Divided into twelve. The first is, in the 'Meaning of Dharma,' it says: 'Classification, nature, samadhi, and image mandala, three aspects.' The second is, in the 'Extensive,' it says: 'This is the nature mandala, image, superior image three, samadhi, superior samadhi, bodhicitta, and supreme assembly are taught.' The third is, in the 'Small Commentary,' it says: 'There are twelve types of mandalas: suchness, nature, compassion, taming mandala, samadhi and image, superior samadhi image, bodhicitta and superior bodhicitta, assembly and spontaneously accomplished mandala.' Here, according to the occasion, there are four mandalas combined with the tantric measure, and among them, for the present situation, there are two mandalas that can ripen most people. The first is the nature wisdom mandala, and the image of superior samadhi is the emanation mandala and the awareness experience mandala, and the superior image mandala. Among these four, the first three are, in order, the teacher's complete enlightenment, the marginal path, and those who abide in the seeing and meditation paths. The disciples are bodhisattvas of the highest level, and those who have perfected the qualities of the seeing and meditation paths and the accumulation path. It is said in the Magical Vajra that this is the mandala for empowerment, which is the realm of the noble ones. Therefore, here, the emanation mandala is called the image of superior samadhi, which is the language of the magician. The fourth is that the qualified teacher who relies on samadhi and has attained only conformity empowers the fortunate disciples into the superior image mandala, and there are also differences in those to be tamed. For those of inferior capacity, colored powders are used; for those of medium capacity, paintings are used; and for those of superior capacity, treasure vases and the like are used as objects of focus, relying on the purity of the tantra and a little ability to empower. In the root text of the empowerment ritual of 'The Gathering of the Eight Commands of the Kagyu,' it says: 'In which mandala is empowerment given? The superior, medium, and inferior are spoken of. Flowers, paintings, and colored powders three, empowerment is given in the three mandalas.' Among them, some fortunate ones with great intelligence can enter the teacher's body mandala from the beginning.
Chinese
因此，对于将自身视为坛城之智者而言，没有必要依赖外在坛城。正如铃论师所说：“何为两种造作之自性？那是随顺所化众生之意愿。对于智者而言，那并非所修之境。”并且，在抛掷董竹之入门花朵时也说：“于上师身之坛城中。”如是，诸位圣洁上师之行持，是于沙坛城或绘画坛城中授予灌顶。其中，绘画坛城可用于成熟灌顶之依据是，于《不动至尊续》中说：“或者应绘制坛城，以绘画之方式绘制。如前绘制坛城后，于中央绘制不动明王青黑色。”等等，其中讲述了绘画坛城。加亚色那论师也说：“若不能绘制沙坛城，则必须绘制薄伽梵黑汝嘎，及其手印之形象。”总之，如今大多数人可用于成熟之坛城是，相对于四种灌顶而言的四种因依坛城。对于瓶灌顶而言，外在殊胜之影像坛城是沙坛城，以及范例引申出的水彩绘画坛城。对于三种殊胜灌顶而言，共同的是自性之自性内在身体坛城，特别是对于秘密灌顶而言，是咒语之自性文字巴嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）坛城。对于智慧灌顶而言，是本尊之自性世俗菩提心坛城。对于第四灌顶而言，是智慧之自性胜义菩提心之精华，智慧风之坛城。如是，《密集》中说：“巴嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）被称为坛城，菩提心亦是坛城，身体被认为是坛城，如是宣说了三种坛城。”第五个过患是，与即将讲解之功德相反。如《心滴》中说：“与此相反之四种过患。”第六个功德是，依靠坛城，能增长证悟之智慧，清净罪障，减少分别念，成为圆满二资粮之殊胜方便，以及成为最终成就之所依。因此，
English
Therefore, for a wise person who understands the body mandala as the mandala, there is no need to rely on an external mandala. As Master Bell said, "What is the nature of the two artificial things? That is according to the wishes of the beings to be tamed. For the wise, that is not the object to be cultivated." And, when throwing the introductory flower of Dongdruk, it is also said, "In the mandala of the master's body." Thus, the practice of the noble lamas is to confer empowerment in either a sand mandala or a painted mandala. Among them, the source for a painted mandala to be used for ripening empowerment is, in the Unwavering Supreme Tantra, it says, "Or the mandala should be drawn, it should be drawn in the manner of painting. After drawing the mandala as before, in the center draw the Unwavering One, dark blue." And so on, which speaks of the painted mandala. Master Jaya Sena also said, "If you cannot draw a sand mandala, then you must draw the Bhagavan Heruka, along with the form of his hand gestures." In short, the mandala that can be used for ripening for most people nowadays is, relative to the four empowerments, the four causal and dependent mandalas. For the vase empowerment, the external, superior image mandala is the sand mandala, and the watercolor painting mandala derived from examples. For the three supreme empowerments, the common one is the self-nature of self, the inner body mandala, and especially for the secret empowerment, it is the mantra's self-nature, the letter Bhaga (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) mandala. For the wisdom empowerment, it is the deity's self-nature, the conventional bodhicitta mandala. For the fourth empowerment, it is the essence of the wisdom's self-nature, the ultimate bodhicitta, the mandala of the wisdom wind. Thus, in the Guhyasamaja it says, "Bhaga (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) is called the mandala, bodhicitta is also the mandala, the body is considered the mandala, thus the three mandalas are taught." The fifth fault is the opposite of the qualities that will be explained. As it says in the Thuk Thik, "The four faults that are the opposite of this." The sixth quality is that by relying on the mandala, the wisdom of realization increases, sins and obscurations are purified, conceptual thoughts decrease, it becomes a special means of perfecting the two accumulations, and it becomes the basis for ultimate accomplishment. Therefore,
Chinese
因为已经说了增长和减少的利益和方法有四种。第四，次第趋入灌顶有六个方面。第一，必要：为了将法王的果位安立于相续之中。因为为了获得它，必须通过这种摧毁障碍和安立能力的方法次第趋入。正如《心滴》中所说：自他利益由能力集合而成，因此为了拥有它而接受。第二，自性的体性：依赖于两种因和四种缘的集合，显现出将所要获得的果位的果实安立于相续之中的事业的解脱之苗，以及任何必然产生的种姓。正如前者所说：两种因和四种缘安立支分，第六是安住的所要获得之物，被解释为自性。第三，词义：从阿毗षेक（藏文：ཨ་བྷི་ཥིཉྩ，梵文天城体：अभिषिञ्च，梵文罗马拟音：abhiṣiñca，汉语字面意思：灌顶）这个词来说，意思是完全倾注，实际上是指洗涤污垢。间接地，因为它安立了果实智慧的特殊能力，所以是灌顶。正如《黑鲁嘎集》中所说：谁对谁进行灌顶，我认为这里母本有缺词，获得因此是灌顶。第四，分类和事业的次第。第一，从所依坛城方面，从灌顶的时间方面，以及从意乐不同的方面进行分类。第一种是与续部量相结合的四种坛城，应该从先前所说的成就中了解。第二种是初始、中间和最终三种。像这样，作为因的时间的灌顶最初进行，因为它是使未成熟者成熟的灌顶，所以必须在道之前进行。道的时间的灌顶是时间成熟时进行的灌顶，因为它是道的增上缘。果的时间的灌顶是最后进行的灌顶，因为它是道达到究竟后与最终佛陀果位结合的。因此，后两种是解脱道的灌顶。第三种，分为寂静和忿怒两种。寂静方面，《心滴》中说：五种根本十八种。五种根本在《金刚》中说：第一是安立种子，第二是产生能力，第三是产生体验，第四是使之稳固，第五是稳固后修习，获得殊胜成就。