Chinese
因此，合掌并供奉鲜花，通过萨曼扎（ས་མན་ཛ）的咒语和手印，迎请所有如来至前方虚空。 ஹோཿ 十方四时的所有如来，请垂听我。我，金刚大阿阇梨某某，将为这些弟子们进行幻化网的灌顶。祈请所有如来向我展示神力，祈请赐予灌顶，祈请加持。所有如来，在幻化网的坛城中，以金刚之力进行调伏，从而获得殊胜的加持。说完后，戴上自在顶饰，坐在坛城旁或上方的灌顶座上。第二，正行方面，根本续第九品中说： 信仰、精进、苦行皆通达， 授予利益灌顶与能力灌顶， 依次进行灌顶。 因此分为三种：对有信仰者授予外在利益灌顶，对精进者授予内在能力灌顶，对苦行者授予秘密甚深灌顶。 第一种有十种：瓶灌顶，五种心要灌顶，顶饰灌顶，发髻灌顶，花鬘灌顶，盔甲灌顶，胜幢灌顶，伞盖灌顶，饮食灌顶，手印灌顶。 第一，瓶灌顶方面，仪轨中说： 因、缘、体、果以及次第， 从业、过患、功德共八种。 因此有八种：因，缘，体，果，次第，作业，未得瓶灌顶的过患，以及得到的功德。 第一，相似因是： 脉轮充满明点，是瓶灌顶的相似因。 俱生因是： 以各自本尊加持过的灌顶物瓶。 第二，缘方面，因之缘是： 堪能灌顶的补特伽罗，远离不顺品的因，且具有顺品的因。 不顺品是： 对事物过于执着是饿鬼的因。 过于嗜睡是愚痴，是畜生的因。 过于偏袒自己是争论的因。 过度迷恋酒是过患
English
Therefore, with palms together and offering flowers, invoke all the Tathagatas to the sky in front by the mantra and mudra of Samantabhadra. HOḤ All Tathagatas of the ten directions and four times, please listen to me. I, the great Vajra Acharya so-and-so, will give the empowerment of the magical net to these disciples. I pray that all the Tathagatas will show me their power, I pray for empowerment, I pray for blessings. All the Tathagatas, in the mandala of the magical net, subdue with the power of the vajra, and receive the supreme blessings. After saying this, wear the crown of freedom and sit on the empowerment seat next to or above the mandala. Second, in the main part, the ninth chapter of the root tantra says: Having fully understood faith, diligence, and asceticism, Grant the empowerment of benefit and the empowerment of ability, The empowerment should be performed in sequence. Therefore, there are three types: the outer empowerment of benefit for those with faith, the inner empowerment of ability for those with diligence, and the secret and profound empowerment for those with asceticism. The first has ten types: vase empowerment, five essence empowerments, crown empowerment, crest jewel empowerment, garland empowerment, armor empowerment, victory banner empowerment, umbrella empowerment, food and drink empowerment, and hand seal empowerment. First, regarding the vase empowerment, the ritual says: Cause, condition, essence, and result, As well as order, action, fault, and merit, are eight. Therefore, there are eight: cause, condition, essence, result, order, action, the fault of not having received the vase empowerment, and the merit of having received it. First, the corresponding cause is: The root places are filled with bindus, which is the corresponding cause of the vase empowerment. The co-occurring cause is: The vase, which is the empowerment substance consecrated by the deities of each family. Second, regarding the condition, the cause of the condition is: A person who is suitable for empowerment, who is free from the causes of unfavorable factors and possesses the causes of favorable factors. Unfavorable factors are: Being too attached to things is the cause of pretas. Being too sleepy is ignorance, which is the cause of animals. Being too biased towards oneself is the cause of disputes. Being too fond of alcohol is a fault.
Chinese
是愚昧的根源。傲慢和自大是誓言堕落的根源。嫁祸于人是遮蔽的根源。嫉妒心强是成就不能产生的根源。懒惰是果实消失的根源。不认真对待誓言是远离解脱之道的根源，因此不适合灌顶。第二，具备顺缘的因素是与上述过失相反。重视灌顶，随喜事业，展示信心，能够克服障碍。如果具备这些功德，那么对种姓低劣、贫穷和残疾等也可以进行灌顶，这是因素的缘起。第二，所缘的缘起是灌顶物具有加持力。同时进行的因素也因场合的力量而成为缘，具备时间和地点以及资具聚集的能力。第三，主宰的缘起是能够进行瓶灌顶的上师，具备十种功德。哪十种呢？智慧广大，禅定清晰，能够忍耐，舍弃错误的五毒，正确的五毒与五种智慧相应，具有上师的口诀，具有苦行，精通事业，上师传承的口诀没有中断，习惯于传承，见过许多事业，因此精通仪轨，灌顶的本体圆满了五种，自己具有经验。第四，紧随其后的缘起是，前一个灌顶开启了后一个灌顶的门径，成为后一个灌顶产生的缘。通过获得进入许可来开启门径，成为获得瓶灌顶的缘。第三，灌顶的体性是瓶灌顶。第四，果实是实际产生能力，就像磨砺刀锋一样。在仪轨中说：“以无漏的福德。”等等。最初等五种心识，是这些等等的显现。第五，次第是首先进行瓶灌顶。第六，事业有五个次第，即意念传承、宣告词、灌顶处、融入处以及遮蔽哪些、产生哪些能力这五个。第一是观想五个瓶子的水为五种智慧自性的水流。第二是宣告词：在圆满的瓶宫殿中，容纳了所有内外，大明点
English
is the root of ignorance. Great pride and arrogance are the root of the vows being broken. Blaming others is the root of obscuration. Great jealousy is the root of accomplishments not arising. Great laziness is the root of the fruit disappearing. Not being diligent with vows is the root of being far from the path of liberation, therefore it is not suitable for empowerment. Second, having the cause of conducive factors is the opposite of the above faults. Great diligence in empowerment, rejoicing in the activity, showing faith, being able to overcome obstacles. If one possesses these qualities, then empowerment is suitable even for those of low caste, the poor, and the crippled, etc., this is the cause of the factors. Second, the condition of the object is that the empowerment substances possess blessings. The factors that act together also become conditions due to the power of the occasion, possessing the power of time, place, and the assembly of implements. Third, the condition of the master is the lama who is able to bestow the vase empowerment, possessing ten qualities. What are they? Great wisdom, clear samadhi, able to endure, abandoning the five wrong poisons, the five correct poisons corresponding to the five wisdoms, possessing the lama's instructions, possessing asceticism, skilled in activities, the lama's lineage instructions are unbroken, accustomed to the lineage, having seen many activities, therefore skilled in practice, the essence of empowerment is complete with five, and one has personal experience. Fourth, the immediately preceding condition is that the previous empowerment opens the door for the subsequent empowerment, becoming the condition for the subsequent empowerment to arise. By obtaining permission to enter, the door is opened, becoming the condition for obtaining the vase empowerment. Third, the nature of the empowerment is the vase empowerment. Fourth, the result is the actual generation of ability, like sharpening a blade. In the ritual it says, "By uncontaminated merit." and so on. The first five types of mind, etc., are the manifestation of these, etc. Fifth, the order is to first bestow the vase empowerment. Sixth, there are five stages of activity: the mind lineage, the proclamation, the place of empowerment, the place of absorption, and what obscurations, what abilities are generated, these five. The first is to visualize the water of the five vases as a stream of water of the nature of the five wisdoms. The second is the proclamation: In the palace of the round vase, all contents are gathered without exception, the great bindu
Chinese
以慈悲心来增长，一切众生皆是佛。吽 班杂 嘎拉夏 阿比钦扎 吽。（藏文：ༀ་བྷུདྷ་ཀཱ་ལ，梵文天城体：ओम् बुद्ध काल，梵文罗马拟音：om buddha kala，汉语字面意思：嗡 佛 瓶），（藏文：ཏྲཾ་རཏྣ་ཀཱ་ལ་ཤ，梵文天城体：त्रं रत्न काल，梵文罗马拟音：tram ratna kala，汉语字面意思：川 宝 瓶），（藏文：ཧྲིཿཔདྨ་ཀཱ་ལ，梵文天城体：ह्रीः पद्म काल，梵文罗马拟音：hrih padma kala，汉语字面意思：舍 莲花 瓶），（藏文：ཨཱཿཀརྨ་ཀཱ，梵文天城体：आः कर्म का，梵文罗马拟音：ah karma ka，汉语字面意思：阿 业 瓶）。 第三，灌顶之处：在头部的五个位置，将主尊的宝瓶等按照顺序正确放置，并倒入宝瓶之水。 第四，融入之处：融入于脉轮处的明点。 第五，何种障碍得以清净，何种能力得以生起：从前至今，五蕴、五大以及烦恼的自生障碍未曾断除之处得以清净，从此以后，观想真实生起享用五种智慧之水流的能力。 第六，陈述谛实语：顶礼十方四时一切如来之身、语、意、功德与事业，以及无漏、无尽、庄严轮的净土之谛实语，以大谛实力的加持，以此等种姓之子，以宝瓶菩提心之灌顶，内外之垢染完全清净，愿获得具足菩提心五种智慧之殊胜灌顶。 第七，未得宝瓶灌顶之过患，第八，获得之功德如下所述。 第二，五种心要之灌顶有八个方面：第一，关于因，相似因是五界之精华或五种物质。俱生因是五部所加持的五种心要。四种缘起中，因缘是堪能灌顶之弟子，远离不顺品之因，具足顺品之因。第二，所缘缘是具足加持之灌顶物，即轮宝以嗡字标示，莲花以阿字标示，金刚杵以吽字标示，珍宝以梭哈字标示，宝剑以哈字标示。第三，增上缘是能够进行五种心要灌顶，具足十四种功德的上师。第四，等无间缘是宝瓶灌顶开启后，成为获得五种心要灌顶之缘。第三，本体是五种心要之灌顶。第四，果是真实生起能力，如同磨刀霍霍。第五，次第是宝瓶灌顶之后进行五种心要之灌顶。第六，事业是身之意念
English
By cultivating with compassion, all sentient beings are Buddhas. Hūṃ Vajra Kālaśa Abhiṣiñca Hūṃ. (Tibetan: ༀ་བྷུདྷ་ཀཱ་ལ, Sanskrit Devanagari: ओम् बुद्ध काल, Sanskrit Romanization: om buddha kala, Literal Chinese Meaning: Om Buddha Vase), (Tibetan: ཏྲཾ་རཏྣ་ཀཱ་ལ་ཤ, Sanskrit Devanagari: त्रं रत्न काल, Sanskrit Romanization: tram ratna kala, Literal Chinese Meaning: Tram Jewel Vase), (Tibetan: ཧྲིཿཔདྨ་ཀཱ་ལ, Sanskrit Devanagari: ह्रीः पद्म काल, Sanskrit Romanization: hrih padma kala, Literal Chinese Meaning: Hrih Lotus Vase), (Tibetan: ཨཱཿཀརྨ་ཀཱ, Sanskrit Devanagari: आः कर्म का, Sanskrit Romanization: ah karma ka, Literal Chinese Meaning: Ah Karma Vase). Third, the place of empowerment: At the five places on the head, place the main vase and others in the correct order, and pour the vase water. Fourth, the place of absorption: Absorb into the bindu at the root chakra. Fifth, what obscurations are purified, and what abilities are generated: From before until now, the places where the obscurations of the five aggregates, the five elements, and the self-arising afflictions have not been abandoned are purified. From now on, contemplate the actual generation of the ability to enjoy the stream of the five wisdoms. Sixth, stating the truth: Homage to the body, speech, mind, qualities, and activities of all the Thus-Gone Ones of the ten directions and four times, and to the truth of the undefiled, inexhaustible, and adorned wheel of the pure lands. By the blessing of the great power of truth, may these sons of lineage, through the empowerment of the vase of bodhicitta, have their inner and outer impurities completely purified, and may they obtain the supreme empowerment endowed with the five wisdoms of bodhicitta. Seventh, the faults of not obtaining the vase empowerment, and eighth, the benefits of obtaining it are as described below. Second, the empowerment of the five essences has eight aspects: First, regarding the cause, the similar cause is the essence of the five elements or the five substances. The co-emergent cause is the five essences consecrated by the five families. Among the four conditions, the causal condition is a disciple who is suitable for empowerment, separated from the causes of unfavorable factors and endowed with the causes of favorable factors. Second, the objective condition is the empowerment substance endowed with consecration, namely, the wheel marked with the syllable Oṃ, the lotus marked with the syllable Āḥ, the vajra marked with the syllable Hūṃ, the jewel marked with the syllable Svāhā, and the sword marked with the syllable Ha. Third, the dominant condition is the lama who is capable of bestowing the empowerment of the five essences and is endowed with fourteen qualities. Fourth, the immediately preceding condition is that after the vase empowerment opens the way, it becomes the condition for obtaining the empowerment of the five essences. Third, the nature is the empowerment of the five essences. Fourth, the result is the actual generation of ability, like sharpening a knife. Fifth, the order is that the empowerment of the five essences is bestowed after the vase empowerment. Sixth, the activity is the mindstream of the body.