Chinese
即使从那里进入也行。身体上认知为坛城的智者，没有必要依赖外在的坛城，因为导师铃论师曾说：“人造的两种坛城，那是随顺所化众生的意愿，智者所要成就的不是那个。”因此这样说。还有，不仅如此，还说可以依赖上等根器的总集坛城。吉祥集密根本续中说：“在何坛城中灌顶，按上中下等所说，花朵、画像、彩粉三者，于三种坛城中灌顶。”中间可以依赖绘画，毗玛拉的线之汇集中说：“稳固且表面平滑的房屋和，布或草席或树皮，或贝多罗树叶或尸林布，或细布等等上，书写完整的手印，是出现征兆的所依。”这样说了房屋的墙壁画和布画等等。特别是阿阇黎胜军说：“如果不能绘制彩粉，就和坛城一样在布上，务必绘制薄伽梵黑汝嘎，以及手印的形象。”等等。然而下等根器者必须依赖彩粉坛城，因为众多续部中这样说过，并且过去和现在的许多智者成就者都这样实践。因此，在什么理由都不明白的情况下，对于根器的锐利和迟钝等什么都不考虑，一切都以无修、简易法等随便怎样都行的态度来做，不仅什么意义都不能成就，而且似乎还有冒犯真言的过失。因此，这里依赖何种坛城呢？依赖彩粉坛城。灌何种顶呢？因为这所有的正行之后，必须进行瓶水的行为，所以称为瓶灌顶，就灌那个。也就是，学徒们沐浴后出来等等前行，按照各自灌顶仪轨的规矩做好，然后为了灌顶而祈请。然后，在坛城的东方，实际放置在灌顶台上，如果不方便，就以信解面向坛城。然后，实际的灌顶是身金刚化身上师与无二的坛
English
Even entering from there is acceptable. A wise person who recognizes the body as a mandala has no reason to rely on an external mandala, because the teacher Ghantapada said, "Whichever artificial two mandalas, that is according to the will of those to be tamed. The wise do not accomplish that." Therefore, it is said. Furthermore, not only that, but it is also said that one can rely on just the mandala of the assembly of superior faculties. In the root of the Hevajra empowerment, it says, "In which mandala is the empowerment conferred? As said in the superior, intermediate, and inferior, the three of flowers, painted images, and colored powders, empowerment is conferred in the three mandalas." It also says that for the intermediate, one can rely on painted cloth. In the Vimalatilaka Pindartha, it says, "A stable and smooth-surfaced house and, cloth or mat or tree bark, or tala leaves or charnel ground cloth, or fine cloth, etc., writing the complete hand gestures, is the support for the arising of signs." Thus, it speaks of wall paintings in houses and cloth paintings, etc. In particular, Acharya Gyalwai De said, "If one cannot draw with colored powders, then on a cloth like a mandala, one must draw the Bhagavan Heruka, along with the images of the hand gestures." And so on. However, those of inferior faculties must rely on the colored powder mandala, because it is said in many tantras, and many wise and accomplished ones of the past and present have practiced it that way. Therefore, without knowing any reason, without considering the sharpness or dullness of the faculties, doing everything with a non-elaborate, easy-going attitude, etc., whatever comes up, not only will no meaning be accomplished, but it also seems that there is a great fault of violating the mantras. Therefore, here, which mandala should one rely on? Rely on the colored powder mandala. Which empowerment should one confer? Because after all these main practices, the action of the vase water must proceed, it is called the vase empowerment, and that is what is conferred. That is, the students having bathed and come out, etc., the preliminaries are done according to the rules of the respective empowerment rituals, and then they pray for the purpose of empowerment. Then, in the east of the mandala, it is actually placed on the empowerment platform, or if it is not convenient, they should face the mandala with faith. Then, the actual empowerment is the body vajra emanation, the guru inseparable from the mandala.
Chinese
通过坛城之神灌顶的意念，观想从心间等处生起五种姓各自的自性之灌顶物，并且观想弟子也显现为任何本尊，然后进行灌顶。如果高兴且有能力，则以如前之内灌顶的意念，通过金刚道置于明智的莲花上，从无所缘的状态中，以三种仪轨生起与灌顶物相符的本尊。为了灌顶之义，金刚上师祈请灌顶神，心间的光芒迎请十方的一切如来及其眷属，以三座圆满的坛城之相，在上方虚空中新迎请，从而相信进行灌顶之事业，有两种方式。如果按照后一种方式，逝者们作灌顶之意念。明智的女神们则站立，手持宝瓶倾斜而灌顶。勇士和勇母们则以吉祥之语散花并说吉祥语。忿怒尊和忿怒母们则驱逐邪魔，所有本尊众以欢喜之门灌顶，并且在各自的结尾，灌顶神也融入弟子之中。如此迎请的灌顶神，形象和数量不定。如《金刚心要庄严续》中说：“如芝麻荚般充满，胜者手持宝瓶后。”等等。那么，如果从新迎请的灌顶神处获得灌顶，那么如何从彩粉等坛城处获得灌顶呢？因为与彼无二的金刚上师作灌顶之意念，所以灌顶唯从此获得。譬如，薄伽梵入于名为甚深显现之三摩地，舍利子提问，观世音菩萨开示《般若波罗蜜多心经》一样。如果通达此义，则一切法皆安住于胜者的意传之中。如《灯鬘》中说：“意为表诠和口耳传承，密咒意义的量由此生。”如是，首先是不动佛水灌顶等五种明智灌顶应当授予。那么，为何称其为明智灌顶呢？因为无明的自性
English
Having entrusted the intention of the vase empowerment by the deities of the mandala, one should believe that the empowerment substances of the essence of the five families arise from the heart, etc., and that the disciple is also clearly visualized as whichever supreme deity, and then empower. If one is happy and capable, then with the intention of the inner empowerment as before for the disciple, placing them on the lotus of knowledge through the vajra path, from the state of non-objectification, one generates the deity in accordance with the empowerment substances through three rituals. For the purpose of empowerment, the vajra master prays to the empowerment deity, and the rays of light from the heart invite all the Tathagatas of the ten directions together with their retinue, in the form of a mandala complete with three seats, newly into the sky above, thus believing that they perform the activity of empowerment, there are two ways. According to the latter way, the departed ones make the intention of empowerment. The goddesses of knowledge stand and hold the vase tilted, and empower. The heroes and heroines scatter flowers with auspicious words and speak auspiciousness. The wrathful deities drive away obstacles, and all the assembly of deities empower through the gate of joy, and at the end of each, the empowerment deity is also absorbed into the disciple. The empowerment deity thus invited is not fixed in form or number. As it is said in the Vajra Heart Ornament Tantra: "Like a sesame pod filled, the Victorious One holds the vase." etc. So, if one receives empowerment from the newly invited empowerment deity, then how does one receive empowerment from the mandala of colored powders, etc.? Because the vajra master, who is non-dual with that, entrusts the intention of empowerment, empowerment is obtained only from that. For example, the Bhagavan entered into the samadhi called Profound Manifestation, and Shariputra asked, and Avalokiteshvara taught the Heart Sutra of Wisdom. If one understands this meaning, then all dharmas abide in the single intention lineage of the Victorious Ones. As it is said in the Garland of Lights: "From intention, symbols, and oral transmission, the measure of the meaning of secret mantra arises." Thus, first the five wisdom empowerments, such as the water empowerment of Akshobhya, should be given. So, why is it called the wisdom empowerment? Because the nature of ignorance
Chinese
五蕴和五毒等轮回的一切法，其自性是觉性的法性，能使五佛和五智等从轮回中清净并觉醒，所以才这样说。在《鬘论》中说：于五佛中完全清净，从获得五灌顶之因，因远离无明，故将获得五智。特别的是，观想弟子所触碰的鲜花之本尊，并以自种姓之水灌顶，以及赋予自种姓之名等等。弟子也应知晓主要守护自己所分到的本尊之种姓的誓言等。如是所说的清净所净和清净之果，并非是清净了具有自相的垢染之物而新获得果，也不是五蕴等转变为彼果之自性，而是五蕴等轮回之法的一切显现，如不净之显现般，此乃未曾有过的突发显现，因此，当一切突发之垢染于法界中清净，且清净所净和清净能净之心识分别念全部止息时，自种姓之功德便会显现。现在只是保留了能唤醒种姓的能力，通过在道上修学的缘起，成为获得种姓功德之因，这只是暂时的世俗谛。如是，为了将具有垢染之智慧界，于五种觉性灌顶之上，修习成金刚萨埵之真如，故而舍弃庸常之行，进入金刚萨埵之行，此乃共同的金刚行灌顶。特别是，对于具有行之苦行，如手鼓和卡杖嘎等之方面，也应授予彼灌顶，此乃弟子的六种灌顶。从彼方便生起的是金刚阿阇黎灌顶，对于堪为阿阇黎者，若先前在增上位的阶段已授予阿阇黎戒，则已足够，否则在此阶段授予，为了增益利他之能力，主要进行瓶灌顶，并且与其相连，也应授予本尊灌顶，主要守护三昧耶，此二者中，后者也被称为不退转灌顶，例如在经部道中获得加行道。
English
The nature of all phenomena of samsara, such as the five aggregates and the five poisons, is the nature of awareness, which purifies and awakens the five Buddhas and the five wisdoms, etc., into the realm beyond suffering. Therefore, it is said thus. In the Garland it says: In the five Buddhas is complete purity. From the cause of obtaining the five empowerments. Because of being separated from ignorance. The five wisdoms will be obtained. Especially, the deity into which the student's flower falls is generated, and from the empowerment with water of one's own lineage to the naming of one's own lineage, and so on. The student should also know the manner of mainly guarding the vows of the lineage of whichever deity they are assigned to. As such, what is said as what is to be purified and the result of purification is not that a self-characterized object of impurity is purified and a new result is obtained, nor that the aggregates, etc., are transformed into the nature of that result. Rather, the appearance of all these phenomena of samsara, such as the aggregates, etc., appears as impure, but this is a sudden appearance that has never existed. Therefore, when all the sudden impurities are purified into the sphere and all the mental thoughts of what is to be purified and what purifies are exhausted, the qualities of one's own lineage will manifest. Now, only the potential to awaken the lineage is left, and through the interdependent conditions of training on the path, it becomes a cause for obtaining the qualities of the lineage, which is only a temporary conventional truth. Thus, in order to train the realm of wisdom with defilements into the suchness of Vajrasattva on top of the five awareness empowerments, one abandons ordinary behavior and enters the conduct of Vajrasattva, which is the common Vajra conduct empowerment. In particular, for the aspect of conduct asceticism, such as the damaru and khatvanga, that too should be conferred, which is the student's six empowerments. What arises from that method is the Vajra Acharya empowerment. If someone who is suitable to be an Acharya has already been given the Acharya vows during the stage of the higher position, that is sufficient. Otherwise, it should be done at this stage. In order to increase the power for the benefit of others, the vase practice is mainly done, and in connection with that, the deity empowerment should also be conferred, and mainly guarding the three samayas. Of these two, the latter is also called the irreversible empowerment, for example, in the Sutra path, one obtains the path of joining.
Chinese
就像经文中说的那样，不会退转。正如《二观察续》中所说：获得十六智慧者，双手紧紧拥抱，金刚铃杵相合，堪为上师之灌顶。这不像五种明智灌顶那样只是暂时的，而是遍及一切种姓的第六金刚持灌顶，安置于灌顶台上，置于大瑜伽士之天身，持守三昧耶。迎请智慧尊者融入，由种姓主尊加持，以供养使之喜悦。如是示现本尊、宫殿及上师之真如等，授予宝瓶灌顶之四种事物七支分，能净除何种罪障呢？主要能净除杀生等身体先前积累的罪障。不违越宝瓶灌顶之誓言，舍弃将身体视为凡俗之执着，修持本尊等，能断除未来之业流。能净除业之罪障，以及从四种状态中醒来的状态，包括粗显的显现，以及身体明点的罪障，能摧毁五蕴。如果能掌握修持的道，那么显现为外器世界，存在为内情众生，即所依之自性稳固，能依之自性动摇，总摄为五蕴和五界，化为逝者和逝母之座。内外之诸根皆为勇士和明妃之座。肢节或身体的境等为忿怒尊和忿怒母之座，如是了知三座圆满之坛城为一，从视自身为凡俗之执着中解脱，修持各续部经典中所出的清净所净之本尊轮形象之道，则一切色显现为空性，一切声响彻为空性，一切心皆为明空双运之幻化显现，能掌握生起次第之修持。如果证悟见，则能证悟三种自性。即显现为本尊坛城之显现自性为生起次第，了知其自性为空性而不执着，为空性自性之圆满次第，以及不需特意勤作而任运成就且双运之双运自性，即生起次第本身。