Chinese
如果像修持三摩地的坛城那样，那么金刚阿阇黎的断证高低结合起来，确定有三种区分方式。阿阇黎安住于佛的果位，对弟子授予十大圆满的菩萨大光明灌顶，使之圆满第十一地、第十二地、第十三地，从而获得双运自性身。阿阇黎是唯一趋向解脱道者，让弟子安住于见道和修道，观修融入明智幻化的寂静虚空，遍及或达到一由旬的范围。阿阇黎安住于圣道，让弟子圆满证悟真谛的资粮道和加行道的功德，幻化智慧体验的坛城，达到一由旬的范围，从而让弟子融入。总的来说，阿阇黎的三摩地力量和弟子的业缘都完全依赖于力量。如果不能融入那个坛城，那么阿阇黎是获得加行道无间道，或者获得动摇、稳固的三摩地达到量者，对于智慧和具足誓言的弟子，上等者给予身坛城，中等者给予水坛城，下等者给予粉末坛城，即瓶灌顶的坛城。对于以上三种灌顶，依靠世俗菩提心，明妃空性胜义菩提心，即自生坛城三种坛城而进行灌顶。这样，在因灌顶的时候，除了瓶灌顶粉末坛城之外，其他方式对于凡夫阿阇黎来说是可以的。如果对于见道以上者也这样认为，那就会成为巨大过失的根源。总的来说，粉末坛城等形象的坛城，对于获得法眼离尘的阿阇黎来说，是为了圆满自他的资粮，以及为了调伏众生的分别念而考虑的缘起。实际上，就灌顶者而言，是作为所修的对境的所依；就所灌顶者而言，是由于愚昧的无知而执着于自心的法性，以及蕴、界、处都是如来藏的所依和能依的自性，由于向外执着的无明所遮蔽，对于自身本具的功德，用象征和意义的符号来表示，从而以显现的方式来展示的方法的支分，而不是主要执着于相的物质。
English
If one practices like the mandala of samadhi, then combining the superior and inferior levels of realization of the Vajra Acharya, it is certain that there are three ways of distinguishing. Those Acharyas who reside in the state of Buddhahood bestow the empowerment of great light upon disciples who are Bodhisattvas at the end of the ten bhumis, thus perfecting the eleventh, twelfth, and thirteenth bhumis, and thereby attaining the state of union, the Svabhavikakaya. An Acharya who is solely on the path to liberation causes disciples who abide in the path of seeing and meditation to meditate on merging into the peaceful space of the emanation of wisdom, pervading or reaching a yojana in extent. An Acharya who abides on the noble path emanates the mandala of wisdom experience to the extent of a shout, for disciples who have perfected the qualities of the accumulation and application stages of seeing the truth, and thus causes the disciples to merge. In general, the power of the Acharya's samadhi and the karma of the disciples depend entirely on power. If one is unable to enter that mandala, then the Acharya is one who has attained the uninterrupted path of the path of joining, or one who has perfected the samadhi of attained movement, familiarity, and stability. For disciples with wisdom and vows, the superior one is given the body mandala, the intermediate one is given the water mandala, and the inferior one is given the powder mandala, which is the mandala of the vase empowerment. For the three higher empowerments, one relies on the conventional Bodhicitta, the consort-space ultimate Bodhicitta, that is, the three self-arisen mandalas, and bestows empowerment. Thus, at the time of the cause empowerment, it is permissible for an ordinary Acharya to use methods other than the vase empowerment powder mandala. However, if one holds that it is the same for those above the path of seeing, then it will become a source of great fault. In general, the image mandalas such as the powder mandala are for Acharyas who have attained the Dharma eye free from dust, as a means of perfecting the accumulations of oneself and others, and as a support for subduing the conceptual thoughts of sentient beings. In reality, in relation to the one who bestows empowerment, it is the support of the object of focus that is to be accomplished; in relation to the one who receives empowerment, it is the nature of one's own mind due to the ignorance of delusion, and the aggregates, elements, and sense bases are the support and the nature of the supported, which have the essence of the Tathagatagarbha. Due to the obscurations of ignorance that cling outwardly, the qualities inherent in oneself are indicated by symbolic and meaningful signs, and are shown manifestly as a branch of the method, rather than primarily clinging to the material of signs.
Chinese
并且事物自性也无法成立为真实，因此通过诸如śūnyatā（藏文：ཤུ་ནྱ་ཏ་，梵文天城体：शून्यता，梵文罗马拟音：śūnyatā，汉语字面意思：空性）等的咒语清净为空，并通过等持的幻化，生起本尊和所依的坛城等，无论是什么仪轨，都要遵循经文，努力进行生起次第、念诵、禅修、圆满次第等。总的来说，如果因为愚昧而轻视经文和特殊人物，以舍法的行为来阻碍，那将伴随着巨大的过患。因此，获得成就的上师们，对于不显现于他人眼前的、从等持的幻化中产生的、如同大海般不可动摇的坛城，以及各种随心所欲的坛城，为了使弟子成熟，以现量 प्रमाण（藏文：ཚད་མ་，梵文天城体：प्रमाण，梵文罗马拟音：pramāṇa，汉语字面意思：量）的方式，并非通过分别念的推理可以驳倒，因此应当以平等安住的心来观察。例如，在北方香巴拉，妙音名称将四十亿梵天仙人置于意生坛城中，使他们成熟。因此，坛城的形状不一定是正方形。时轮金刚大乐轮显现为八门圆坛。也不一定只有门，智慧母续等具有三角形法生之相。此外，莲花八瓣等大誓言坛城，以及门和马头等形状不完整的坛城也很多，但那些坛城也由各自的坛城主尊亲自显现并加持。同样，本尊众的多寡也不一定。一般来说，如来安住的本初宫殿实际上是金刚瑜伽母的莲花处。为了象征其自性不超出三解脱门，所以显现为法生等，或者不显现也可以。总之，不要落入局限于狭隘之处的片面，而应证悟到遍布虚空的莲花处是般若波罗蜜多的境界。暂时为了适应所化和能化，经续中讲述了加持为大誓言宫殿正方形等的方式。因此，在因位时，为了适应因位乘，完整地显现了具有四门、门饰和马头的四方形坛城，以及四念住等三十七道品。
English
And since the very nature of things cannot be established as true, therefore, by purifying into emptiness with mantras such as śūnyatā, and through the magical manifestations of samādhi, generating the maṇḍala of the deity and the support, etc., whatever the ritual may be, one must follow the scriptures and diligently cultivate the generation stage, recitation, meditation, completion stage, etc. In general, if one ignorantly despises the scriptures and special individuals, obstructing them with the act of abandoning the Dharma, it will be accompanied by great faults. Therefore, those teachers who have attained siddhis, regarding the maṇḍalas that do not appear to others, that arise from the magical manifestations of samādhi, that are as immovable as the ocean, and the various spontaneously arising maṇḍalas, in order to ripen disciples, in a way that cannot be refuted by the reasoning of conceptual thought, one should observe with a mind of equanimity. For example, in northern Shambhala, Mañjuśrīkīrti placed forty billion Brahmā sages in the mind-born maṇḍala, causing them to ripen. Therefore, the shape of the maṇḍala is not necessarily square. The great bliss wheel of the Kālacakra appears as an eight-doored circular maṇḍala. Nor is it necessarily only with doors, the Wisdom Mother Tantras, etc., have the appearance of a triangular Dharma-genesis. Furthermore, there are many great samaya maṇḍalas such as the eight-petaled lotus, and maṇḍalas with incomplete shapes such as doors and horse-heads, but those maṇḍalas are also directly shown and blessed by the respective maṇḍala lords. Likewise, the number of deities is also not fixed. In general, the primordial palace where the Tathāgatas abide is actually the bhaga of Vajrayoginī. In order to symbolize that its nature does not transcend the three doors of liberation, it is shown as Dharma-genesis, etc., or it may not be shown. In short, do not fall into the one-sidedness of being limited to a narrow place, but realize that the lotus-place pervading space is the realm of the Prajñāpāramitā. Temporarily, in order to adapt to those to be tamed and those who tame, the tantras teach the manner of blessing as a square, etc., great samaya palace. Therefore, in the causal stage, in order to adapt to the causal vehicle, the complete appearance of the square maṇḍala with four doors, door ornaments, and horse-heads, as well as the thirty-seven factors of enlightenment such as the four mindfulnesses,
Chinese
然而，凡夫俗子的上师们，由于有缺失和具有概念性的遮蔽，因此必须以纯净的信仰和虔诚来缓慢地引入。为什么呢？因为圣父圣母认为有四种未成熟的情况：器皿未成熟，仪式未成熟，仪式不完整而未成熟，以及因深奥而恐惧而未成熟。如果上师自己有根本堕罪，弟子就不会产生密咒誓言。因此，《黑汝嘎集密》、《古老秘密》、《明镜》、《次第明晰》等都一致认为：“首先应引入上师。”正如劝勉弟子一样，自己是否将觉性，即如来藏的自性，视为上师和坛城本尊，并将成熟习气的身体作为弟子，连同突然产生的分别念一起？或者，莲花生上师说，也可以认为获得灌顶的上师担任羯磨上师。然后，为了引入弟子，上师向坛城本尊请求允许。金刚智慧是所有法的真如，首先赞颂它，然后为了将这种成就给予弟子，观想获得金刚智慧等等，以及凭借何种真理等等，直到“愿一切众生都能无碍地见到”并重复三遍。这是方便与智慧双运的自性坛城。此外，原因在于，通过听闻、思维和禅修的智慧，在法界中正确地产生。真如的精华或如来藏是普贤王如来，是坛城所依和能依的显现基础。从胜义谛显现为坛城的影像和布局，将它视为本尊是明晰。像这样的坛城，凭借深奥密咒的力量消除罪业，因此愿所有弟子都能无碍地见到它。然后，让剩下的弟子们在外面用业水清洗，穿上念诵业咒的红色衣服，或者其他任何衣服都可以。用“嗡 萨瓦 达他嘎达 阿努达拉 菩提 阿拉姆嘎拉”等咒语覆盖下身，用“嗡 班杂 惹恰 吽”覆盖上身，用“嗡 班杂 乌西沙”加冕顶髻。
English
However, ordinary teachers, due to their flaws and conceptual obscurations, must be introduced slowly with pure faith and devotion. Why? Because the noble father and son consider four types of immaturity: the vessel is immature, the ritual is immature, the ritual is incomplete and immature, and being frightened by profundity is immature. If the teacher himself has root downfalls, the disciple will not generate mantra vows. Therefore, the Hevajra Tantra, Old Secrets, Mirror, Gradual Clarity, and others all agree that: "First, the teacher should be introduced." As if exhorting the disciple, does one regard one's own awareness, the very essence of the Sugata-garbha, as the guru and the mandala deities, and take the body of ripening habits, along with the suddenly arising conceptual thoughts, as the form of the disciple? Or, Guru Padmasambhava said that it is also acceptable to regard the guru who has received empowerment as the karma guru. Then, in order to introduce the disciple, the guru requests permission from the mandala deity. Vajra-jnana is the suchness of all dharmas, first praising it, and then in order to bestow such accomplishment upon the disciple, visualizing the attainment of Vajra-jnana, etc., and by what truth, etc., until "May all beings see without obstruction" and repeat it three times. This is the mandala of the nature of the union of skillful means and wisdom. Moreover, the cause is that it arises correctly in the dharmadhatu from the wisdom of hearing, thinking, and meditating. The essence of suchness or the Tathagatagarbha is Samantabhadra in wisdom, the basis for the manifestation of the mandala and what depends on it. From the ultimate truth, it appears as the image and arrangement of the mandala, and seeing it as the deity is clarity. Such a mandala, through the power of profound mantras, eliminates sins, so may all disciples see it without obstruction. Then, the remaining disciples are washed outside with karma water, and wear red clothes in which karma mantras are recited, or any other clothes are fine. Cover the lower body with mantras such as "Om Sarva Tathagata Anuttara Bodhi Alamkara," cover the upper body with "Om Vajra Raksha Hum," and crown the topknot with "Om Vajra Ushnisha."
Chinese
暂时遮蔽视线，用红色的绸缎蒙住脸，作为被无明遮蔽的象征。念诵“嗡 扎秋班达那”等，或者念诵“吽”也可以。阿閦佛手持鲜花，观想从西方顺时针方向的四部佛和中央不动佛的种子字中生出的花鬘，各自持有能生出自己的字。询问弟子你喜欢什么，并回答。然后，持门之阿阇黎或羯磨阿阇黎手持金刚杵，让弟子也持金刚杵，引导至帷幕附近，从帷幕的四个方向顶礼的方式是：第一，大礼拜；第二，金刚合掌于心口；第三，合掌于头顶；第四，从头顶放下，使头顶触地于心间。与此同时，念诵“嗡 萨瓦 布达 布扎 嘎玛内 阿玛南 尼雅达亚弥”，迎请四部佛，使身体进入供养状态。为什么要供养呢？为了供养、侍奉、灌顶诸佛，转法轮，以及供养事业的缘故。然后，向外道布施朵玛，念诵“毗湿婆金刚”等，或者用四个“吽”字驱逐。将十指观想为五部佛的父母，发誓真实，从交错的结合处生起的菩提心的光芒，将弟子的业障融化为光，变成水银一般，将其观想为毗卢遮那佛，并在三处（身语意）用三个种子字划分并守护。之后，上师念诵“卡亚悉地 嗡”等，在三处放置三个种子字，给予聚集和，萨瓦 达塔嘎达 卡亚等身语意的誓言。特别是，确定精通大秘密方便的大乘种姓，并且为了不离诸佛，降伏魔众的利益，所有发起瑜伽之心都应该用自己的咒语来理解，即念诵“嗡 萨瓦 瑜伽 哲达 乌札达亚弥”，并使其念诵，对于修行的意义，在心间观想世俗菩提心月轮上，以胜义菩提心空性的五股金刚杵封印，从而成就永不退转菩提的种子。之后，用金刚杵和鲜花触碰心间，念诵“嗡 苏拉 萨玛雅 斯瓦 吽 悉达 班匝雅”。