Chinese
所谓的“殊胜三摩地之影像”是幻术师的自语。金刚次第中说：导师处于临近终点的道上，四十二（或）三正在消逝，千佛的坛城等等，仅以金刚的线度量，远扬等相的，坛城手印清晰具足，是殊胜三摩地的影像。因此，第四是：具有直至获得对三摩地的稳固性之后，才相符的导师资格者，将具缘的弟子引入殊胜影像的坛城中灌顶。对此，也有根据所化众生的差别，对于劣等者，可以依靠彩粉，中等者，可以依靠绘画，上等者，可以依靠少许如花束般的所缘物而进行灌顶。如《噶举集密》的灌顶仪轨根本文中说：于何坛城中灌顶，所说的上中下等，以花朵、画像、彩粉三者，在三个坛城中灌顶。而且，有些智慧超群的具缘者，一开始就可以进入导师的身坛城中，因为对于将身坛城视为坛城的智者来说，没有必要依赖外坛城。正如导师铃铛足所说：人造二者的坛城，那是随所化众生的意愿而定的，那不是智者的修行之境。那样的智者所修行的境是：从那之中，一切众生自性，是成就的无二坛城。因为这样说的缘故，在董仲的入门抛花之时也说：于导师身之坛城中。总的来说，根据个体的差别，依赖于两个所依，入门的方式有两种。依赖于觉醒的方式，对什么有信心就可以从一开始进入，进入之后修与其相应之道。依赖于成熟相续的方式，一切众生都是渐次的。而且，虽然没有必要在此生中积累，但此处是针对使先前相续未成熟者成熟而作的，现在诸位上师的行持是彩粉和绘画。
English
The so-called "Superior Samadhi Image" is the self-talk of a magician. In the Vajra Sequence, it says: The teacher is on the path near the end, forty-two (or) three are disappearing, the mandala of a thousand Buddhas, etc., only measured by the Vajra's line, the mandala with clear mudras of distant sounds and other signs, is the image of superior samadhi. Therefore, the fourth is: A qualified teacher who has attained stability in samadhi up to a certain point initiates fortunate disciples into the mandala of the superior image. In this regard, according to the differences of those to be tamed, for the inferior, one can rely on colored powder; for the intermediate, one can rely on paintings; for the superior, one can rely on a few objects of focus like bouquets for initiation. As it says in the root text of the empowerment ritual of the Kagye Deshek: In which mandala is the empowerment given? The superior, intermediate, and inferior are said to be given empowerment in the three mandalas of flowers, paintings, and colored powders. Moreover, some fortunate ones with great intelligence can enter the teacher's body mandala from the beginning, because for a wise person who understands the body mandala as a mandala, there is no need to rely on an external mandala. As the teacher Drilbupa said: Whichever of the two artificial mandalas, that depends on the will of the disciples, that is not the object of practice for the wise. The object of practice for such a wise person is: From that, all beings by nature, are the accomplished non-dual mandala. Because of this, it is also said at the time of Dongtrul's entry flower throwing: In the teacher's body mandala. In general, according to the differences of individuals, depending on the two bases of dependence, there are two ways of entering. Depending on the way of awakening, one can enter from the beginning into whatever one has faith in, and after entering, practice the path that corresponds to it. Depending on the way of maturing the continuum, all beings are gradual. Moreover, although there is no need to accumulate in this life alone, here it is done for the sake of maturing those whose continuum has not yet matured, and the practice of the current venerable lamas is colored powder and painting.
Chinese
因此，他们认为可以在任何坛城中进行灌顶。关于在布画上进行成熟灌顶的依据是，在《不动至上续》中说：“或者应该绘制坛城，应该以布画的方式绘制。坛城应该像以前一样绘制，在中央绘制深蓝色的不动尊。”等等，在解释了布画坛城之后，接着详细地讲述了与此相关的弟子灌顶仪轨。学师扎亚色那也说：“如果不能绘制彩粉，那么一定要在布上绘制与坛城相同的薄伽梵黑汝嘎，以及手印的形象。”其次，关于目前大多数人可以接受成熟灌顶的坛城是，根据四种灌顶，有四种因缘坛城：对于瓶灌顶，有外在的剩余形象坛城，即彩粉，或者用水彩布画坛城来代替它。对于三种殊胜灌顶，一般来说，有作为自我的本性之内的身体脉轮坛城；特别是对于秘密灌顶，有作为咒语的本性的字母巴嘎坛城；对于智慧灌顶，有作为本尊的本性的世俗菩提心坛城；对于第四灌顶，有作为智慧的本性的胜义菩提心，即心髓智慧风的坛城。正如铃论师所说：“展示了存在于图画中的事业，以及线条和色彩的喜悦次第。”以及在《密集金刚》中说：“被称为巴嘎坛城，菩提心也是坛城，身体也被称为坛城，据说有三种坛城。”以及在《秘密自在点续》中说：“超越了所有支分的禅修，完全舍弃了分别念的考察，超越了明点字母的部分，那就是无上的坛城。”以及在《喜金刚》中说：“坛城被称为精华，菩提心是大乐，因为是领受者，所以是坛城，集合被称为坛城。”如此，在四种坛城中，后三种是授予三种殊胜灌顶的坛城，但铃论师说：“灌顶坛城的前行，是金刚持所说的。”意思是先进入坛城，然后再进行灌顶。
English
Therefore, they consider empowerment to be conferred in any mandala. Regarding the source for maturation empowerment being permissible on painted cloth, it is said in the Anuttara-yoga-tantra of Akshobhya: "Or the mandala should be drawn, it should be drawn in the manner of a painted cloth. The mandala should be drawn as before, and in the center, draw Akshobhya in dark blue." And so forth, having explained the painted cloth mandala, it is said that the ritual for empowering disciples is extensively explained in connection with it. The teacher Jaya Sena also said: "If one is unable to draw with colored powders, then on a cloth along with the mandala, one must draw the Bhagavan Heruka, along with the forms of the mudras." Secondly, regarding the mandala that is suitable for maturation empowerment for most people nowadays, there are four causal mandalas in relation to the four empowerments: For the vase empowerment, there is the external remaining image mandala of colored powders, or a painted cloth mandala of watercolors that is drawn in its place. For the three supreme empowerments, in general, there is the inner body-channel mandala that is the nature of oneself; in particular, for the secret empowerment, there is the letter bhaga mandala that is the nature of mantra; for the wisdom empowerment, there is the conventional bodhicitta mandala that is the nature of the deity; for the fourth empowerment, there is the ultimate bodhicitta that is the nature of wisdom, the essence-wisdom-wind mandala. As Drilbupa also said: "The order of deeds abiding in paintings, and the delight of lines and colors, is shown." And in the Guhyasamaja it says: "It is said to be the bhaga mandala, bodhicitta is also the mandala, the body is also said to be the mandala, it is said that there are three mandalas." And in the Secret Empowerment Bindu Tantra it says: "Transcending the meditation of all limbs, completely abandoning the examination by conceptual thought, transcending the part of the bindu letters, that is the unsurpassed mandala." And in the Hevajra it says: "The center is said to be the essence, bodhicitta is great bliss, because it is the receiver, it is the mandala, the gathering is said to be the mandala." Thus, among the four mandalas, the latter three are the mandalas in which the three supreme empowerments are conferred, but Drilbupa said: "The preliminary to the empowerment mandala is what Vajradhara said." Meaning that one first enters the mandala and then receives empowerment.
Chinese
安置所修坛城之处，最初的坛城最为重要。第二，所灌顶的四种灌顶的分类是：瓶灌顶、秘密灌顶、智慧灌顶和第四灌顶。依次授予具相的弟子。这其中的意义有五点：灌顶的必要、灌顶的体性、词义、分类、授予方式。第一点是：为了使弟子成为金刚乘道的法器。第二点是：应通过能作、所作、业三者来了解。能作者是金刚阿阇黎。业是调伏相续的具器弟子。能作是具备物质、真言、禅定三者的殊胜仪轨。所作是弟子相续因加持的殊胜，从而使心相续中存在的各自的垢染得以清净或衰损。通过获得各自本位的智慧的加持力，生起或必定生起二次第道的智慧，从而使相续成熟的殊胜之处。如是，《黑鲁嘎集续》中说：以何者灌顶于何者，为了相续清净获得能力而灌顶。如果灌顶时没有真实生起智慧，那么灌顶达到成熟的程度的道理是：如《经庄严论》中说：如伤口和食物，通过它们，能够忍受和受用，如欲成熟。因此，在此处，平息两种方面，并显示完全受用即成熟。如在波罗蜜多乘中，将同一所依视为见断、修断和见道生起，并安立为成熟的程度。同样，进入无上瑜伽乘后，如果被认为是无间断地修持，那么为了在此生获得断除所断和获得殊胜成就的能力。因此，获得灌顶本身就是相续成熟的程度，如同水、肥料、温度和湿度聚集时，种子播撒在田地里一样。第三点是：从阿毗षेक（藏文：དབང་，梵文天城体：अभिषेक，梵文罗马拟音：abhiṣeka，汉语字面意思：灌顶）这个词来说，因为完全倾注或灌注，所以是灌顶，为了倾注所净之垢，并安立能够修持道和能够获得果的能力。如《喜金刚》中说：倾注和灌注，因此称为灌顶。第四点，有因灌顶、道灌顶、果灌顶三种，因
English
The mandala where one places the object to be initiated is the most important of all. Secondly, the classification of the four initiations to be conferred is: vase initiation, secret initiation, wisdom initiation, and fourth initiation. These are conferred sequentially upon qualified disciples. There are five points regarding the meaning of this: the necessity of initiation, the nature of initiation, the meaning of the word, the classification, and the method of conferring. The first point is: in order to make the disciple a suitable vessel for the Vajrayana path. The second point is: it should be understood through the three aspects of agent, object, and action. The agent is the Vajra Acharya. The object is the qualified disciple who has tamed their continuum. The action is the special ritual that combines the three: substance, mantra, and samadhi. The result is the special blessing of the disciple's continuum, whereby the various defilements inherent in the mind-continuum are purified or diminished. Through the power of nourishing the wisdom of one's own inherent state, the wisdom of the two stages of the path arises or is certain to arise, thereby maturing the continuum. As it is said in the Hevajra Tantra: "By whom is initiation conferred upon whom? Initiation is for the sake of purifying the continuum and obtaining power." If wisdom does not actually arise at the time of initiation, the reason why initiation leads to the state of maturation is: as it is said in the Ornament of the Sutras: "Just as wounds and food, through them, are able to endure and be enjoyed, as desired for maturation. Therefore, in this basis, pacifying the two aspects, and showing that complete enjoyment is maturation." Just as in the Paramita Vehicle, the same basis is considered to be abandoned by seeing, abandoned by cultivation, and the arising of the path of seeing, and is established as the state of maturation. Similarly, having entered the Anuttarayoga Tantra, if it is considered to be practiced without interruption, then in order to obtain the power to abandon what is to be abandoned and to obtain the supreme accomplishment in this very life. Therefore, obtaining initiation itself is the state of maturation of the continuum, just as when water, fertilizer, warmth, and moisture gather, seeds are sown in the field. The third point is: from the word Abhiṣeka (Tibetan: དབང་, Sanskrit Devanagari: अभिषेक, Sanskrit Romanization: abhiṣeka, Chinese literal meaning: initiation), because of completely pouring or infusing, it is initiation, in order to pour out the defilements to be purified, and to establish the ability to practice the path and to obtain the result. As it is said in the Hevajra: "Pouring and infusing, therefore it is called initiation." Fourth, there are three types of initiation: cause initiation, path initiation, and result initiation. Cause
Chinese
关于时间的灌顶，首先必须从上师那里直接接受，那是成熟的灌顶。如果是那样，那么就必须在修习道之前获得。道时灌顶，之后从上师那里或者从持戒者自己那里接受都可以，因为那是使先前已经成熟的灌顶的相续增上的灌顶。果时灌顶，在学道圆满的最后时刻给予，因为那是使之与最终的果位结合的灌顶。关于因时灌顶，也确定有四种，因为要净化的四种垢染，能净化的生圆四种，以及所净化的果位四身是确定的。有些人根据《道灯论》中“秘密智慧灌顶，梵行者不应受”的说法，认为不应该给比丘灌顶，这是不合理的，因为这样会导致所有的比丘都不是无上甚深道的法器。如果他们这样认为，那就与《时轮经》中说比丘是密咒的最佳所依相矛盾。第五，关于灌顶的方式，谁灌顶的上师，给谁灌顶的弟子，如何灌顶的仪轨。第一，根据《总续》中说：“检验上师的特征是，智慧心髓你谛听，稳重调柔无谄诳，通晓密咒续部的结合，擅长绘制坛城的事业，完全知晓那十种真实，给予众生无畏，恒常欢喜大乘，那就是上师。”等等。那十种真实，根据《金刚心要庄严续》中说：“遣除二者的仪轨和，秘密和智慧以及本智，以及结合的仪轨和，食子金刚的念诵和，猛烈的修持仪轨和，加持和坛城的修持，是秘密的十种真实。坛城禅定手印和，姿势站立坐姿念诵和，火供供养事业结合和，再次收摄的相是，外在的十种真实。”这样内外十种真实，无上部和下部续部的上师都必须了解。特别是《怖畏金刚雷霆续》中说，时间和数量和