Chinese
像“拉拉切”这样做，按照物质、咒语、三摩地的仪轨经典进行修习，之后将修习、行为等一切戏论安住在无自性的法性一味之中。如《现观庄严论》中说：咒师安住于分别念，如果进行土地之事，则已舍弃菩提心，秘密主即是其主。因此舍弃一切分别念，应完全清净一切土地。第四是摄持：自己从本尊瑜伽的状态中，对魔障进行教令，并以舞蹈的姿态等苦行的行为进行恐吓，从而摄持为地基主。第五是守护：在教令并确定坛城地基的同时，对于不守誓言且怀有恶意者，将其勾召后钉上忿怒十尊的金刚橛。第三，所谓的“观想和穿戴”，这表示三个方面，即本尊、宝瓶、学徒三者。第一方面有三点，第一是奠基：如《方便网续》中说：坛城应为一肘的尺寸，或者为三肘的尺寸，或者为自身的高度，或者为三个自身的高度，或者为三十二肘。如是所说，确定合适的基准后，为了知晓本尊的处所。第二，进行线条的工作，有两种方式，即先画事业线，和先画智慧线。第一种是萨ra哈说：首先用白灰等，依次确定画线，之后在其上画智慧线，一切都应完全展开。第二种是，《律生经》中说：具慧者应在虚空中画线，同样在下方也应画线。线条的绳子和智慧事业线的画法，各自的仪轨中都有详细说明。第三，真正的本尊观想和穿戴：在以线条标示的各个本尊处所，放置妙香和五甘露，主尊的位置做成四方形，眷属的位置做成圆形，各自念诵咒语，用鲜花布置成堆，然后对所依之物进行观想，最后用供品围绕，进行烟供和清净加持，如是生起誓言的轮，迎请智慧尊，或者以稳固的步伐生起种子字也可以，如果在之前的土地仪轨中已经生起并升到空中，那么降下来也可以。
English
Like "Lala Che," practice according to the ritual texts of substance, mantra, and samadhi, and then settle all the elaborations of practice and action into the single nature of non-inherent existence. As it says in the Abhisamayalankara: "The mantra practitioner dwells in conceptual thought, if he engages in land practices, he has abandoned the bodhicitta, the Lord of Secrets is his master. Therefore, abandoning all conceptual thoughts, one should completely purify all lands." Fourth is seizing: From the state of deity yoga, command the obstacles and perform intimidating acts with dance postures and ascetic behaviors, thereby seizing them as the lords of the ground. Fifth is guarding: At the very moment of commanding and establishing the mandala's foundation, those who do not adhere to the vows and harbor malicious intent are summoned and the wrathful ten deities' vajra kilas are planted. Third, the so-called "visualization and adornment" indicates three aspects: the deity, the vase, and the disciple. The first aspect has three points. First is laying the foundation: As it says in the Hevajra Tantra: "The mandala should be one cubit in size, or three cubits, or the height of oneself, or three times the height of oneself, or thirty-two cubits." As it is said, after determining a suitable basis, in order to know the place of the deity. Second, performing the work of lines, there are two methods: drawing the action lines first, and drawing the wisdom lines first. The first is what Saraha said: "First, with white ash and so on, determine the drawing of lines in order, then draw the wisdom lines on top of that, everything should be completely unfolded." The second is, as it says in the Vinayasamuccaya: "The wise should draw lines in the sky, likewise, draw excellent lines below." The method of drawing the thread of lines and the wisdom-action lines are explained in detail in their respective rituals. Third, the actual deity visualization and adornment: At each deity's place indicated by the lines, place fine incense and the five elixirs, make the main deity's position square, and the retinue's position round, recite their respective mantras, arrange flower clusters, then focus on the support, and finally surround it with offerings, perform smoke offerings and purification blessings, thus generating the wheel of samaya, invite the wisdom being, or it is also acceptable to generate the seed syllable with steady steps. If it has already been generated and raised into the sky during the previous land ritual, then it is also acceptable to lower it.
Chinese
我，于黑汝迦集会中，如法进行绘线仪轨。以香之明点标示。降临并供养虚空坛城。如是说。第二，瓶之观想分二：备办和余留。初者分三：瓶1、物2及其支分3。初者为：出自《莲网续》：于金或铜或土中，瓶身宽广颈部细，口张开且底收缩。如是说。第二为：出自《幻化根本续》：五谷、五香、五珍宝，五心要与五药，以及五甘露善备之。如是，第一和第二句指外续三部的共同瓶物二十五种。第三句在此之上说明五甘露的真实和五肉的威力，三十五种是无上瑜伽部之特点。第三分二，初者为缠绕：如佛密所说，用未经他人使用的干净布，以三个发髻之形式缠绕。意指三身，为下部续所指。同样，瑜伽续指五身的五命。无上续在此之上，指乐空之智慧，说是七命。无论如何，以白线或任何线缠绕之形式。空行母说：以彩色丝线装饰。如是说。第二，口之装饰，以上下续部各自的教义可知。如是之瓶之实物，表征化身。精华之受用身。以内在清凉之自性，平息烦恼热恼，故为法身。观想本尊，故为自性身。若本尊数量多，则如微尘刹土坛城中安置标志之次第，或者于八门处，在每个香之明点坛城之上放置八瓶，主瓶置于中央，即使只有一个，也应置于中央。第二，进行净化后，本尊生起之方式也同样与数量相符。若仅有一个本尊瓶，则所有本尊皆于其中生起。事业瓶置于东门之左，此为印度的传统。掘藏师杰达林巴说，置于自己面前或任何方便之处。第三，弟子之预备以及各自之论著易于理解。此时
English
I, in the gathering of Heruka, perform the line-drawing ritual as it should be. Mark with dots of incense. Descend and offer the mandala of space. Thus it is said. Second, the contemplation of the vase is twofold: preparation and remainder. The first has three parts: vase 1, substances 2, and its limbs 3. The first is: From the Padma Jala Tantra: In gold or copper or earth, the vase has a wide belly and a thin neck, an open mouth and a shrunken base. Thus it is said. The second is: From the Root Tantra of Illusion: Five grains, five spices, five jewels, five essences and five medicines, and five nectars are well prepared. Thus, the first and second lines refer to the twenty-five common vase substances of the three outer tantras. The third line, in addition to that, explains the reality of the five nectars and the power of the five meats, the thirty-five are the characteristics of the unsurpassed yoga tantra. The third has two parts, the first is the wrapping: As Buddha Secret said, wrap with clean cloth that has not been used by others, in the form of three hair knots. It means the three bodies, which are referred to in the lower tantras. Similarly, the yoga tantra refers to the five lives that represent the five bodies. The unsurpassed tantra, in addition to that, refers to the wisdom of bliss and emptiness, which is said to be the seven lives. In any case, it is wrapped with white thread or any thread. The Dakini said: Decorated with colored silk threads. Thus it is said. Second, the decoration of the mouth can be known from the respective teachings of the upper and lower tantras. Such a vase's substance represents the Nirmanakaya. The Sambhogakaya of essence. With the nature of inner coolness, it pacifies the heat of afflictions, hence it is the Dharmakaya. By contemplating the deity, it is the Svabhavikakaya. If the number of deities is large, then follow the order of placing the signs in the mandala of dust-like lands, or at the eight gates, place eight vases on each mandala of incense dots, and place the main vase in the center, even if there is only one, it should be placed in the center. Second, after purification, the way the deities arise also corresponds to the number. If there is only one vase of deities, then all the deities arise in it. The action vase is placed to the left of the east gate, this is the Indian tradition. The treasure revealer Jeta Lingpa said to place it in front of oneself or wherever is convenient. Third, the preparation of the disciple and the respective treatises are easy to understand. At this time
Chinese
坛城绘制1，形相安置2，开光作法3。坛城修法4，四者各自按照次第而行。在灌顶正行开始时，首先是导师自己需要进入。根本续中说：“自显无别坛城中，入之特征为等合。”又，等合中说：“轮先见之乃功德，何为福德之观察，后作亦复如是也。”又，《秘密藏》中说：“一切行已自在智入，此后弟子令入之。”如是。之后，上师向坛城之本尊祈请允许弟子进入，并宣告实情。再次，弟子进入之次第是，《金刚次第》中说：“沐浴涂香与净身，驱逐魔障复施誓，彼性测度与水验，宣告珍宝而弃舍，本尊降临与珍宝，开眼坛城善示现。”按照这些次第做好之后，再以下面将要出现的次第来使其成熟。无论显现证悟的四部续中的任何一部，都必须圆满上述四项，因为任何一个支分不完整，仪轨就会失效，也就无法使其成熟。现在简要说明一般灌顶的形态，并分别阐述四种灌顶的体性。首先，为了说明这一点，宣说了“续部”等。也就是，四部续各自的灌顶种类划分上，事部续仅以水灌顶和顶髻灌顶两种即可成就。行部续在上述基础上，加上金刚名灌顶，这是直接说明的。随许的支分也有多有少，这取决于续和上师各自的论典的差别。瑜伽续有五种智慧灌顶，加上秘密语灌顶和边际，就圆满了。此处的秘密灌顶，是相对于本尊和坛城的真如，以及仅仅显示上师的事业而安立的，与无上部的场合不同。第二，在无上续中，有宝瓶灌顶、秘密灌顶、智慧灌顶、句义灌顶四种。其中，从大圆满阿底瑜伽的灌顶次第来说，安立为四种灌顶，与无上部总体的场合不同。
English
Drawing the mandala 1, arranging the forms 2, performing the consecration 3. Mandala practice 4, these four should be done according to their respective order. When the actual empowerment begins, the teacher himself must first enter. The Root Tantra says, "In the self-manifest, undifferentiated mandala, the characteristic of entering is equal union." Also, in Equal Union it says, "Seeing the wheel first is merit. Whatever is the examination of merit, doing it later is also the same." Also, the Guhyagarbha says, "Having done everything, enter with the wisdom of the自在 (dbang phyug, īśvara, lord, mastery). Then, the disciple should be allowed to enter." Thus it is. Then, the guru asks the deity of the mandala for permission for the disciple to enter, and declares the truth. Again, the order of the disciple's entry is, in the Vajra Sequence, "Bathing, anointing with fragrance, and cleansing the body, dispelling obstacles, then giving vows, measuring that nature and water test, proclaiming and discarding jewels, causing the deity to descend and jewels, opening the eyes and well showing the mandala." After doing these steps according to the order, one should ripen them with the steps that will appear below. In each of the four classes of tantras to be realized, all four of the above-mentioned must be completed, because if any part is incomplete, the ritual will be impaired and it will not be able to ripen. Now, to briefly explain the general form of empowerment, and to specifically state the nature of the four empowerments. First, to explain this, the "Tantra Class" and so on are spoken. That is, in the classification of the types of empowerment of each of the four classes of tantras, the Action Tantra can be accomplished with only the water empowerment and the crown empowerment. In the Performance Tantra, in addition to the above, the Vajra Name Empowerment is added, which is a direct statement. There are also many or few अनुज्ञा (rjes gnang, anujñā, subsequent permission) branches, depending on the differences in the treatises of the tantra and the guru. The Yoga Tantra has five wisdom empowerments, plus the Secret Word Empowerment and the boundary, it is complete. The Secret Empowerment here is established in relation to the suchness of the deity and the mandala, and only showing the actions of the guru, which is different from the case of the अनत्तर (bla na med, anuttara, unsurpassed). Second, in the अनत्तर (bla na med, anuttara, unsurpassed) Tantra, there are four empowerments: the Vase Empowerment, the Secret Empowerment, the Wisdom Empowerment, and the Word Empowerment. Among these, from the order of empowerment of the Atiyoga of the pinnacle of the vehicle, it is established as four empowerments, which is different from the general case of the अनत्तर (bla na med, anuttara, unsurpassed).
Chinese
四种灌顶实际上并不相同。关于其各自差别的解释是：有戏论、无戏论、极无戏论和最无戏论这四种。一般来说，金刚乘的灌顶分类和归纳是无边的，但四种分类方式是恰当的。关于这些灌顶的方式，在《智慧明点续》中，水的灌顶和头饰灌顶，在《事部续》中广为人知，金刚铃也是如此命名，在《行部续》中非常清楚，不退转的灌顶，在《瑜伽续》中阐明。它的第六个分支灌顶，被称为阿阇黎灌顶，是瑜伽上师的名称，秘密的灌顶是灌顶之王，智慧和般若无与伦比，第四个灌顶也是如此。内部细目的分类是：在乌金大乐聚集的根本续中，被三界顶礼的上师所处的位置，是三十六种殊胜灌顶。外灌顶和内灌顶，修持灌顶和秘密灌顶，十种、十一种、十三种和两种圆满。还有，在解释续《意集续》中，有些人说，续部的河流的灌顶是灌顶的完成。因此，外灌顶是续部的河流，内灌顶是元素的河流，修持灌顶是名声的河流，秘密灌顶是圆满的河流，这四种分类和归纳的方式。在解释续《怖畏电光》中说：首先授予十种外灌顶，然后是十一种内灌顶，然后是十三种修持灌顶，最后是两种秘密灌顶。三十六种殊胜的灌顶被授予。在吉祥密集金刚的新旧译本中，以及月密明点等中，有宝瓶灌顶、秘密灌顶和智慧灌顶。在时轮金刚中，有七种儿童入门灌顶，以及上层灌顶中的三种世间灌顶和一种出世间灌顶，共十一种。在金刚萨埵根本续中，有十种利益的外灌顶，五种能力的内灌顶，以及三种秘密菩提心灌顶，共分为十八种。因此，在各个续部中，根据各自的理解，有许多分类和归纳的方式。阿底瑜伽的特点是，有戏论等四种，前两种是无上瑜伽的共同和部分。