Chinese
不可或缺的重要之事即是灌顶。因此，此处以谁来灌顶的导师，向谁灌顶的弟子，在何处灌顶的坛城，以何种方式灌顶的次第，如何灌顶的自性进行详细界定。如是灌顶的仪轨总的来说明，金刚阿阇黎的灌顶具体确定下来。第一，出自《总集续王》：首先应当依止的导师，也应具备誓言，尤其安住于金刚乘。修习此法，不执着，远离垢染，处于忍耐的状态，进入正道。为弟子们布施道，夺走地狱的怖畏，从此具有梵行。对于魔众来说，则是金刚杵，此亦于大地之上，被称作金刚萨埵。如是宣说的功德都具备。如经中所说：傲慢自大，被愤怒压制，誓言破损，对于事物悭吝，也没有听闻。欺骗弟子，追求利益，对于殊胜的安乐之处心生厌倦，不予灌顶。贪恋享乐，放荡不羁，言语粗暴，为了感官享受而贪欲。这样的导师如同地狱一般，聪明的弟子们为了圆满菩提之因应当舍弃。如是宣说。又如经中所说：如果有人以在家之身行持隐居之事，作为仆人、农民、商人，以及贩卖正法的愚昧之人，那么此人并非真正的金刚持。如是所说的过失都应舍弃。此外，还应确定其他续部中所说的上师的特征。必须依止一位舍弃一切过失、圆满一切功德的上师。然而，由于时代的弊端，很难找到这样的上师。如《圣义亲近法》中所说：争斗时代，由于争斗的影响，上师的缺点和优点混杂在一起。没有缺点、没有罪过的人，在任何情况下都不存在。如果优点胜过缺点，那么就应该亲近他。弟子们应当依止这样的上师。其中，能够赐予成就的上师的特征是：佛陀的容颜安住在谁的心间和面容之上。
English
The indispensable and important thing is empowerment. Therefore, here, the teacher who empowers, the disciple to whom empowerment is given, the mandala in which empowerment is given, the order of how empowerment is given, and the nature of how empowerment is given are defined in detail. The general ritual of such empowerment is explained, and the empowerment of the Vajra Acharya is specifically determined. First, from the King of Condensed Tantras: First, the Lama who should be properly relied upon should also have vows and especially abide in the Vajra Vehicle. Meditating on this, being unattached, completely separated from defilements, being in a state of patience, and entering the path. Giving the path to the disciples, taking away the fear of hell, and from this having pure conduct. For the demons, it is the Vajra scepter, which is also well known as Vajrasattva on the ground of the earth. Possessing all the qualities mentioned above. As it is said: Possessing pride, suppressed by anger, vows completely broken, stingy with substances, and without learning. Deceiving disciples, seeking benefits, being disgusted with the place of supreme bliss, and not giving empowerment. Being attached to enjoyment, being reckless, having harsh words, and being greedy for sensory pleasures. Such a teacher is like hell, and wise disciples should abandon him as a cause for perfect enlightenment. As it is said. Again, as it is said: If someone practices seclusion as a householder, as a servant, farmer, or merchant, and that ignorant person who sells the Dharma, then that person is not a Vajra holder on earth. The faults mentioned above should be abandoned. In addition, the characteristics of the teacher mentioned in other tantras should also be determined. One must rely on a teacher who has abandoned all faults and perfected all virtues. However, due to the faults of the times, it is difficult to find such a teacher. As it is said in the Glorious Meaningful Approach: In the age of strife, due to the influence of strife, the teacher's faults and virtues are mixed together. There is no one without faults and without sins in any way. If the virtues outweigh the faults, then one should rely on him. The disciples should rely on such a teacher. Among them, the characteristics of a teacher who becomes the giver of accomplishments are: The face of the Buddha resides in whose heart and face.
Chinese
成为图像的，即是具吉祥的上师啊！如是，具备一切相的空性与不变的乐融为一体的殊胜道，在自心生起，并由口传授于弟子，能作加持转移。如是之师，也从利他行为的所依方面转为三种，根本续中云：“彼等十事皆遍知，三者之中比丘胜，中为沙弥当宣说，居家者乃彼之劣，未获地者非国王，不应立为上师也，彼于听闻皆遍知，何者具相应作之，未获地者阿阇黎，居家之时若供养，彼时佛陀与正法，僧伽诸众不敬起，神殿等之开光等，具相者应恒常作，一处若有此三者，非是白衣居家者。”如是说，比丘金刚持是殊胜，沙弥金刚持是中等，居家金刚持是下等。此处对于彼等十事，有各种不同的计算方式，然《文殊师利见欲略示》中云：“坛城以及三摩地，手印事业住姿势，朵玛火供与开光，迎请以及遣送也。”如是所说，此应作时轮之自宗。其他如《金刚心庄严》和《幻化网》等续部中所说的，此处也承认。然而，印度班智达上师们的不同说法，则应置之不理。第二，如是说：“甚深且广大，心以上师决定而喜，具足施舍之行相，了知功德者。希求解脱，于续具敬，不摇动之心者，彼之获得极隐蔽。恶毒者之友伴，彼之弟子，极贤善之上师当摄受。智慧自在等之因，所谓他者，复次中等福德之因。”如是说，如是则宣说了弟子的功德之九种类别。对此，有些圣者如是说：远离喧嚣和贪恋财物，因此具有施舍之行相。
English
That which has become an image is the glorious Lama! Thus, this supreme path of uniting emptiness, which possesses all aspects, and immutable bliss arises in one's own heart, and by teaching it to disciples through the mouth, one is able to transfer blessings. Such teachers also transform into three types from the perspective of the basis for engaging in benefiting others. The Root Tantra states: "Those ten things are completely known, among the three, a Bhikshu is supreme, the intermediate is said to be a Shramanera, the householder is inferior to that. A householder who has not attained a ground, should not be made a Lama by the king, because he has complete knowledge of hearing, whatever is to be done with characteristics. An Acharya who has not attained a ground, when a householder makes offerings, at that time, there will be disrespect towards the Buddhas, the Dharma, and the Sangha. Consecrations of temples and so on, should always be done by those with characteristics. If there are these three in one place, it is not a white-clothed householder." As it is said, a Bhikshu Vajradhara is supreme, a Shramanera Vajradhara is intermediate, and a householder Vajradhara is inferior. Here, although there are various different ways of counting those ten things, in the "Brief Explanation of the Desired View of Manjushri" it is said: "Mandala and Samadhi, Mudra action, posture, Torma, Homa, and Consecration, Inviting and Sending." As it is said, this should be done according to the system of the Kalachakra. Furthermore, what is said in the Tantras such as the "Vajra Heart Ornament" and the "Net of Illusion" is also acknowledged here. However, the different explanations of the Indian Pandit teachers should be left in equanimity. Secondly, as it is said: "Profound and vast, the mind is pleased with the Lama's certainty, possessing the manner of giving, knowing qualities. Seeking liberation, respecting the Tantra, with an unwavering mind, the attainment of that is extremely concealed. A friend of the wicked, that disciple, should be gathered by the extremely wise Lamas. The cause of wisdom, power, and so on, the so-called other, is again the cause of intermediate merit." As it is said, thus, nine categories of the disciple's qualities are explained. Regarding this, some holy beings say: Possessing the manner of giving, being free from busyness and attachment to possessions.
Chinese
具足了知三宝功德的信心，舍弃恶友，禁绝由其所致的十不善业。仅仅具备这三种功德，是堪为弟子的最低标准。为了暂时调伏相续，应施予居士戒等，予以摄受。在此之上，能够守护根本堕罪等，欢喜上师的教诲，以恭敬心对相续生起信赖，实修瑜伽，精勤断恶行善，不喜在他人面前炫耀等，对于密咒的秘密，获得真实不虚的体悟，并能严守秘密，具备这三种功德，总共具备六种功德，是堪为弟子的中等标准。应以七种灌顶予以摄受。如是，在六种功德之上，对于究竟的甚深广大双运道，具有强烈的希求之心，不贪恋今生的利养恭敬名声，乃至世间的成就，唯以解脱为目标，不为琐事所动摇，具备不动的意念。圆满了九种功德，应以更高的灌顶，作为获得殊胜成就之因，予以摄受。如此宣讲，大体上符合续部注释的观点，看似是善说。然而，所谓不动的意念，是指不为世间道所动摇。对于类似于金刚瑜伽之外的，伪装成甚深口诀的法门不感兴趣，是舍弃二取之心的含义。即使仅仅授予最低的居士戒，不具备全部三种功德也可以，只要不诽谤上师，乐于依止即可。如果能够守持居士戒，也就可以了。这之后的两种是此续部真正应调伏的对象。这二者之中，如果将后者分为殊胜者，则是堪为弟子和堪为上师者。其中，如果有人希望今生获得金刚上师的果位，并摄受弟子，这是根器下劣者。如果以今生获得殊胜成就为核心，这是根器 श्रेष्ठ者。像这样的 श्रेष्ठ中下三品，或者四品，或者五品的弟子们，首先要考察师徒之间的关系。
English
Possessing faith that understands the qualities of the Three Jewels, abandoning harmful friends, and refraining from the ten non-virtuous actions that arise from them. Merely possessing these three qualities is the lowest qualification for being a disciple. For the purpose of temporarily taming the mindstream, one should be accepted by bestowing the vows of a layperson, etc. On top of that, being able to protect the root downfalls, etc., delighting in the certainty of the lama, gaining faith in the mindstream through respect, practicing yoga, striving to abandon the negative and adopt the positive, not delighting in showing off in front of others, etc., and concealing the secrets of mantra, having attained the true nature of reality, and possessing these three qualities of being able to keep secrets, totaling six qualities, is the intermediate qualification for being a disciple. They should be accepted with the seven empowerments. Thus, on top of the six qualities, having a strong desire for the ultimate, profound, and vast path of union, not being attached to anything from the gains, respect, and fame of this life to worldly accomplishments, but only seeking liberation as the goal, and not being distracted by trivial matters, possessing an unwavering mind. Completing nine qualities, one should be accepted with higher empowerments as the cause for attaining supreme accomplishment. Such an explanation seems to be a well-spoken statement that mostly agrees with the intention of the tantra commentaries. However, the so-called unwavering mind means not being moved by worldly paths. Not being interested in methods that are like profound secret instructions other than Vajra Yoga, but abandoning the two extremes of mind. Even if only the lowest lay vows are given, it is acceptable even if all three qualities are not complete, as long as one does not slander the teacher and is willing to rely on them. If one can keep the lay vows, that is also acceptable. The latter two are the actual objects to be tamed by this tantra. Among these two, if the latter is divided into the superior, then there are those who are suitable to be disciples and those who are suitable to be teachers. Among them, if someone desires to attain the position of Vajra Master in this life and gather disciples, this is someone of lesser faculties. If making the attainment of supreme accomplishment in this life the essence, this is someone of sharp faculties. Such disciples of superior, inferior, and intermediate qualities, or four or five qualities, should first examine the relationship between teacher and student.
English
Therefore, as mentioned above, once a guru with qualities is regarded as the root guru, one must serve him in every way to please him, with the correct way of serving. If the meaning of pleasing the guru is not understood, then merely talking about the qualities of the guru and disciple is of no use. Regarding the Dharma categories of guru and disciple, these can be learned in detail from the "Mandala Ritual, Ocean of Wisdom." And also, one should diligently understand from the "True Reliance." Because it is easy to understand except for being difficult to practice, so I will not say much here. The third point is, as it is said in the root tantra: "The body's senses, bhaga (Tibetan, Devanagari, bhaga, Auspicious), mind, body, speech, and mind are Vajra, becoming three kinds of mandalas. Otherwise, it is not possessed of five colors." As it is said. For the entry of children, there is the mandala of colored powder; for the vase empowerment, there is the body mandala of mudras; for the secret empowerment, there is the bhaga mandala; and for both wisdom and prajna, there is the mandala of bodhicitta. If one distinguishes this, there are conventional bodhicitta and ultimate bodhicitta. Thus, these five mandalas are clearly explained. Jampal Drakpa, who possesses lineage, said that the mandala of the object of focus for empowering eighty-four kotis of sages is the arrangement of the raised mandala that is now called fabricated. Therefore, just like the emanations of the teachers who appeared in the past, later followers should also do so. Therefore, it is also permissible to empower the raised arrangement. If both the guru and the disciple are destitute, then it is also permissible to empower with words in the samadhi mandala. Therefore, if there is no material mandala, then it is permissible to empower in a purely meditative mandala, and if it is permissible with only the samadhi mandala, then there is no reason why there should not be a thangka on top of it. For the case where the guru and disciple are possessors of small objects, the thangka is even more praiseworthy. In the state of the samadhi mandala, the pillars and vajra garlands, the walls of the earth mandala, etc., are decorated with bones. And so on, the body as a palace.