English
During the empowerment, in other mandala rituals, there is the practice of combining the purification of Vajrasattva, the union of all five families. In some places, the Mind Vajra is taken as the key point, which is consistent with that key point. That Vajrasattva is slightly different from Vajradhara, the lord of all families. In reality, in the Yoga Tantra, it is similar to the Vajrasattva who is said to be the Chakravartin of the Vajra family. However, in Anuttarayoga, the nature of Vajrasattva, the lord of all families, arising from all five Buddha families, is not like the Bodhisattva described in Yoga, but is merely a Buddha. In the Yoga Tantra, the Bodhisattva is the Chakravartin. In Anuttarayoga, the main deity of the mandala or the Chakravartin is from the five families. This Vajrasattva here, although a Buddha, is not a Chakravartin, but a deity who performs actions. Therefore, the Mind Vajra of Vajrasattva in the context of conduct arising from other tantras, although it is Vajrasattva, is not yet fully complete, so it still has room for growth in the state of fruition, hence it is called the causal Vajrasattva. The five families emanate from the all-pervading Vajrasattva, and he emanates from the five families, so although he is all-pervading, he is not the master, so he is not called all-pervading. In the Kalachakra, the Bodhisattvas are divided into twelve male and female figures, and these twelve are emanated by five or six families. Because he is the performer of the activities of the five Buddha families, that and this have the same key point. From other perspectives, it is to practice ordinary conduct, to enter the conduct of the Great Vajradhara, which is also to abandon both impure appearances and attachments to the various appearances of the empowerment realm, to seal with bliss and emptiness, and thus to enter the conduct of Vajradhara, which appears as the nature of bliss and emptiness. Here, too, it is to purify the empowerment realm. The key point of the intention of this and that is the same, and here the conduct is to purify the mind, so it is also consistent with generating the Mind Vajra. However, there, there is no method of purification that distinguishes the individual differences of the empowerment realm, while here there is a detailed explanation through the aspects of the twelve Bodhisattvas and consorts, so this is particularly superior. Here, there is also the empowerment substance, the Vajra finger ring, and any kind of flower.
Chinese
现在，如果能做到，就两者都做。也就是将用咒语加持过的拇指指环给予弟子，在引入孩童的这个阶段，不需要分别观想指环上的各个本尊。只需将其视为咒语的自性。咒语也就是十二位勇士父母的种子字。作为观想本尊的灌顶物，就是花瓣。灌顶时，如果能做到，就在耳后涂绿色，鼻子上涂黑色，眼睛上涂红色，舌头上涂白色，秘密处涂黄色，心间涂蓝色。以父亲为主。或者以父母的区分，各涂两个。其他部位是开悟、消除障碍的部位，秘密处是珍宝。金刚亥母的灌顶仪轨中，嘉察·吉美林巴没有使用花瓣，而是说在头顶、喉咙、梵穴、腰带这四个部位，以及耳朵、手臂、手、脚这些部位各系两个，共系十二个花环。这与上师灌顶时所说的六印行持要点一致。所谓的拇指指环也是象征性的。其他手指各一个，两个小拇指各两个，如果能做到十二个指环最好。如果归纳，因为束缚了地界，所以会束缚一切，因此只在两个拇指上戴。名称灌顶与共同的灌顶相同，清楚地表明灌顶物的本体就是声音的物质名称的语言。正如《大疏》中所说：“然后，在手和脚上戴上指环和脚环等，如果没有这些，就系上花环。然后进行灌顶，说‘你是金刚某某’，并进行授记。”因此，给予指环或花环是前行的形式，而命名本身被认为是真正的灌顶。然而，这是成就意义的总结，是净化所净和能净，之前的那些更为重要。此外，其他续部中说到的毗卢遮那，主要是毗卢遮那佛身，是与有形之物相关的行为。这里也是，“真实”的声音和手脚、下二门等有形之物，以及行走、拿取、说话和排泄等与有形之物相关的行为，关键在于它们是相同的。事业和行为各有不同。
English
Now, if possible, do both. That is, give the thumb ring blessed with mantra to the disciple, and at this time of introducing the child, there is no need to visualize each deity on the ring separately. Just consider it as the nature of the mantra. The mantra itself is the seed syllables of the twelve heroic fathers and mothers. The empowerment substance for visualizing deities is the flower petals themselves. During the empowerment, if possible, apply green behind the ears, black on the nose, red on the eyes, white on the tongue, yellow on the secret place, and blue on the heart. With the father as the main one. Or, with the distinction of father and mother, apply two each. The other places are places of enlightenment and clearing obstacles, the secret place is the jewel. In the Vajravarahi empowerment ritual composed by Gyalsé Jigme Lingpa, instead of using petals, it is said that twelve garlands of flowers are tied on the crown of the head, throat, Brahma cord, belt (four places), and two each on the ears, arms, hands, and feet. This is consistent with the key points of the six mudra practices mentioned during the guru's empowerment. The so-called thumb ring is also symbolic. One on each of the other fingers, and two on each of the two little thumbs. It would be best if twelve rings could be accomplished. If summarized, because the earth element is bound, everything will be bound, therefore only on the two thumbs. The name empowerment is the same as the common empowerment, and it is clear that the actual basis of the empowerment substance is the language of the sound substance name. As stated in the Great Commentary: "Then, put rings and anklets on the hands and feet, etc., or if these are not available, tie garlands of flowers. Then the empowerment should be performed, saying, 'You are Vajra so-and-so,' and give a prophecy." Therefore, giving rings or garlands is a preliminary form, and the naming itself is considered the actual empowerment. However, this is a summary of the meaning of accomplishment, it is the purification of what is to be purified and what can purify, and the previous ones are more important. Furthermore, in other tantras, what is said about Vairochana is mainly the body of Vairochana, which is the activity related to tangible things. Here also, the sound of "truth" and tangible things such as hands and feet, the two lower doors, and activities related to tangible things such as walking, taking, speaking, and excretion, the key is that they are the same. The actions and activities are different.
Chinese
由于具有无与伦比的净化对境和净化作用，因此这本身是最深奥的。意义的类别通常不同，这里不是净化身体的类别，而是净化身语意三者中的意。然而，为了将法界智慧置于心中，如果按照其他续部的规矩，将意、名、权的净化结合起来，也大致可行。因此，这里将绿色的花鬘作为顶髻转轮王，深蓝色的暴眼母作为助伴。此时，只有哈（ཧ་，Ha，哈，惊叹）哈（ཧཱ་，Hā，哈，笑）这两个忿怒尊和一个忿怒母的种子字，因为一个忿怒尊必须包含两种事业，一个忿怒母必须包含两种行为。在灌顶物品方面，观想绿色的花鬘为顶髻转轮王的自性，深蓝色的暴眼母或有损美国王的自性。一般来说，暴眼母像顶髻一样也是绿色的，但因为此时必须具备六界，所以那位忿怒母的父亲是智慧界，因此，由于这个关系，她是深蓝色的。因此，在将本尊安住在弟子的身体上时，将头部和顶髻结合起来，将至上的主宰智慧界融入秘密主宰虚空界，即忿怒顶髻；将秘密处的尿道脉虚空界融入精液脉智慧界的范畴，即观想为忿怒暴眼母或非常深蓝色的有损美国王。这里不是本尊双运，所以也可以观想非常深蓝色的顶髻为绿色，因为将虚空和智慧二者合一，成为五界，所以如何合适就如何做。灌顶物品手镯，有些人会像添加臂钏等一样做也可以。这里做四个花鬘或手镯，是因为左右手脚的四脉清净，所以结合红白黑黄的顺序。顶髻观想在整体上。如果做臂钏，则将其与顶髻父母结合。如果做五个花鬘，则一个是绿色的，戴在头上。如果做六个，则将蓝色的戴在腰上。有些人也认为应该与内里手脚关节出现的清净结合。
English
Because of the extraordinary purification object and purification action that are unique, this itself is the most profound. The categories of meaning are generally different; here, it is not the category of purifying the body, but rather purifying the mind among body, speech, and mind. However, in order to place the Dharmadhatu wisdom in the heart, if the purification of mind, name, and power are combined according to the tradition of other tantras, it may be roughly feasible. Therefore, here, the green flower garland is made as the crown-cakravartin, and the dark blue fierce-eyed mother as the assistant. At this time, there are only the seed syllables of one wrathful deity and one wrathful mother, Ha (ཧ་, Ha, Ha, exclamation) and Ha (ཧཱ་, Hā, Ha, laughter), because one wrathful deity must include two karmas, and one wrathful mother must include two actions. In terms of empowerment substances, one visualizes the green flower garland as the nature of the crown-cakravartin, and the dark blue fierce-eyed mother or the nature of the Harmful Beauty King. Generally, the fierce-eyed mother, like the crown, is also green, but because at this time the six elements must be complete, the father of that wrathful mother is the wisdom element, therefore, due to this relationship, she is dark blue. Therefore, when establishing the deity on the disciple's body, combining the head and the crown, the supreme master wisdom element is integrated into the secret master space element, which is the wrathful crown; the urinary tract of the secret place, the space element, is integrated into the category of the semen vessel wisdom element, which is visualized as the wrathful fierce-eyed mother or the very dark blue Harmful Beauty King. Here, there is no union of deities, so it is also not contradictory to visualize the very dark blue crown as green, because the two, space and wisdom, are united into one, becoming the five elements, so do whatever is appropriate. For the empowerment substance bracelet, some may do it like adding armlets, etc., which is also fine. Here, if four garlands or bracelets are made, it is because of the purification of the four channels of the left and right hands and feet, so combine the order of red, white, black, and yellow. Visualize the crown on the whole. If armlets are made, then combine them with the crown father and mother. If five flower garlands are made, one is green, which is worn on the head. If six are made, the blue one is worn on the waist. Some also think that it should be combined with the purification that occurs in the joints of the hands and feet internally.
Chinese
虽然没有明显的矛盾，但如果没有口诀和依据，那就只是分别念而已。在随许的时候，这个和其它坛城仪轨的随许，只是在口诀要点上相同，只有一个要点。其他的大部分不是作为真正的灌顶，而是作为辅助。而这里，一般也作为真正的灌顶，特别是遍主金刚萨埵和解释，最为殊胜超胜。这里的祈请文开头的ཨེ་ཝཾ་（藏文，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是），也是金刚萨埵父母的种子字，代表五不变和不变的总集。种子字ཧཾ་ཀྵཿ（藏文，梵文天城体：हं क्षः，梵文罗马拟音：haṃ kṣaḥ，汉语字面意思：హం క్షః）是无身金刚的种子字，也就是无身的意思，境是广大的安乐，有境是贪欲金刚结合，是金刚萨埵智慧金刚父母。这里的灌顶物，虽然在续部解释中没有明确说明，但按照密咒的意义，就是法轮本身。金刚等其他的，是喜欢繁琐的人们以顺带的方式附加的，不是根本，如果不喜欢繁琐，不作是最好的。这里，智慧的蕴，是变化加持其他蕴的变化差别，三界中各自以自己的界所摄的显现部分。智慧的界，和它本体没有差别，但本体依赖于习气的成分而显现，是能生起后一刹那的能力者。在弟子的身体上，生起金刚萨埵父母的位置是密处安乐守护的轮。因为佛母也是智慧的界，所以是般若，不是法界自在母。这里观修法界自在母的人们，是因为孩童灌顶一次，法界自在母如水银般悬挂随许，三个场合都出现，重复了三次。还有些人，金刚萨埵和般若母两个都需要生起，如果那两个结合，智慧互相拥抱，认为不合适，所以又加上了不动佛和金刚界自在母，让金刚萨埵和法界自在母拥抱，般若母和不动佛拥抱，这个时候生起四尊本尊，是为了将两个所净对治四个能净。