Chinese
虽然在形式上不一定需要，但如果兴致高昂且有兴趣，这也是一个好的组成部分。迎请并供养灌顶本尊后，祈请和灌顶的咒语仅以咒语灌顶的形式接受。这些完全是为了引导儿童，并且与儿童时期的学习内容非常吻合。不仅如此，更高的灌顶在这里是不需要的，如果接受了，会因为不合时宜而变成额外的过失，因为它们是矛盾的且没有必要。此时，学习内容是无法体验二合的性高潮的快乐，并且是与之相关的。而更高的灌顶则需要与二合的行为相结合。因为这对于一个孩子来说是完全不合适的。而且，如果进行语金刚的生起次第，主要不会变成修习气脉，反而会变成主要修习明点等四者，因此非常矛盾。更高的灌顶的学习内容和修习成果，都可以通过此时的微细明点的瑜伽来成就，因此没有必要。 第六，加持分为部主加持和四金刚加持。首先，如果没有接受七灌顶，那么这应该作为身语意加持的后续进行。如果接受了第七灌顶，虽然水冠灌顶等在其他情况下也可以进行，但主要作为随许的引导来实践。有些人会在灌顶之前进行部主加持，并进行儿童灌顶，这不是与密宗仪轨的一般规则相悖的随意的做法。在这里，除了主要象征父母本性的头饰等自身装备外，没有部主加持。而且，眷属四如来或八如来不会用自己的部族来加持，而是用其他部族来加持。即，毗卢遮那佛用不动佛来加持，因为毗卢遮那佛是色蕴，而不动佛是心的清净。色是心的显现，首先从心的力量产生色，之后即使在同一时间，如果与心分离，身体也不会运作。因为身体的所有运作都依赖于心，所以心是所依。
English
Although not strictly necessary, it is a good component if one is enthusiastic and interested. After inviting and offering to the empowerment deity, the mantras of supplication and empowerment are received only in the form of mantra empowerment. These are entirely for the purpose of guiding children and are very much in line with the learning content of childhood. Moreover, higher empowerments are not only unnecessary here, but if taken, they become an additional fault due to being untimely, as they are contradictory and unnecessary. At this time, the learning content is that one cannot experience the bliss of sexual union of the two in union, and it is related to that. Higher empowerments, on the other hand, need to be combined with the activity of the two in union. This is completely inappropriate for a child. Moreover, if one performs the generation stage of speech vajra, it will not mainly become a practice of winds, but will mainly become a practice of bindu, etc., all four, which is very contradictory. The learning content and the result of practice of the higher empowerments can be accomplished by the yoga of subtle bindu at this time, so there is no need for them. Sixth, the sealing is divided into the sealing of the family lord and the sealing of the four vajras. First, if the seven empowerments have not been taken, then this should be done as a follow-up to the blessings of body, speech, and mind. If the seventh empowerment has been taken, although water crown empowerment, etc., can be done in other situations, the main practice is to guide it as a subsequent permission. Some people perform the family lord sealing before bestowing empowerment and perform child empowerment, which is not a random practice that contradicts the general rules of tantric rituals. Here, apart from the headdress and other personal equipment that mainly symbolize the nature of the father and mother, there is no family lord sealing. Moreover, the retinue, the four or eight Tathagatas, are not sealed by their own family, but are sealed by other families. That is, Vairochana is sealed by Akshobhya, because Vairochana is the aggregate of form and Akshobhya is the purity of mind. Form is the manifestation of mind, first form arises from the power of mind, and later, even at the same time, if separated from mind, the body does not function. Because all the functions of the body depend on the mind, the mind is the basis.
Chinese
而且身体是所依，因此以所依来增广所依，就像身体是心的领域一样，这在其他地方也很出名。无量光佛以毗卢遮那佛来增广，是因为没有身体就不会有语言，因为语言的各种显现都依赖于身体的行为。清净的语言是无量光佛，清净的身体是以毗卢遮那佛来增广。宝生佛以无量光佛来增广，是因为无量光佛是水界，宝生佛是清净的血，因为血是具有湿性的，是从水中产生的，所以是因果关系。不空成就佛以宝生佛的领域来增广，是因为宝生佛是血，不空成就佛是清净的肉，肉是从血中产生的，因此这也是因果关系。如果与五大结合，那么风、火、水、土都是以前者来增广后者，以虚空来增广土。这些现在都实际安置在坛城中，所以没有争议。金刚萨埵和不动明王这两位，如果是近亲眷属，那么以部主心金刚，身色深蓝黑色，触地印，具禅定者来增广。心金刚的手印姿势虽然也像不动明王，但实际上是诸部总集和虚空智慧二者融合，只是稍微偏重而已，并不是不动明王本身。或者，因为虚空和智慧二者是互相产生，所以用蓝色的金刚萨埵来增广不动明王，用绿色的不动明王来增广金刚萨埵。其中，在三十二相的坛城和心坛城二十五尊之一等一些坛城的类别中，也有以金刚萨埵和不动明王为主尊的情况。在莲花座和星宿坛城等中，需要将二者之一实际安置在眷属中，所以这里是作为顺便提及的方式来说明的，而在灌顶的场合则不需要，因为增广的替代是头饰自性的金刚萨埵父母成为坛城之王，不动明王父母成为胜王的开端，虽然不会将这些安置在主尊父母的身上，但即使安置了，也是因为是普遍的部族。
English
And the body is the dependent, so the dependent is expanded by the dependent, just as the body is said to be the realm of the mind, which is also famous elsewhere. Amitabha is expanded by Vairochana, because without a body there would be no speech, since all the appearances of speech depend on the actions of the body. Pure speech is Amitabha, and the pure body is expanded by Vairochana. Ratnasambhava is expanded by Amitabha, because Amitabha is the water element, and Ratnasambhava is pure blood, because blood is of a moist nature and arises from water, so it is cause and effect. Amoghasiddhi is expanded by the realm of Ratnasambhava, because Ratnasambhava is blood and Amoghasiddhi is pure flesh, and flesh arises from blood, so this is also a cause and effect relationship. If combined with the elements, then wind, fire, water, and earth are all expanded by the former, and space expands the earth. These are now actually placed in the mandala, so there is no dispute. Vajrasattva and Achala, if they are close relatives, then they are expanded by the family lord, Heart Vajra, with a dark blue-black body color, earth-touching mudra, and in meditative equipoise. Although the hand gesture of Heart Vajra is also similar to Achala, in reality it is a combination of the totality of all families and space wisdom, only slightly emphasized, but it is not Achala himself. Or, because space and wisdom arise from each other, blue Vajrasattva expands Achala, and green Achala expands Vajrasattva. Among them, in some categories of mandalas such as the thirty-two marks mandala and one of the twenty-five deities of the heart mandala, there are also cases where Vajrasattva and Achala are the main deities. In the lotus seat and star constellation mandalas, it is necessary to actually place one of the two in the retinue, so here it is explained as a side note, but it is not necessary in the context of empowerment, because the substitute for expansion is the Vajrasattva parents of the headdress's own nature becoming the king of the mandala, and the Achala parents becoming the beginning of the supreme king, although these will not be placed on the bodies of the main deities, but even if they are placed, it is because they are a universal family.
Chinese
因此，不应进行增长。无论如何，在增长所依的誓言与智慧无别的坛城本尊中，这六种姓无论出现在何处，都具有头发蓬乱的发型。对其进行增长的六种姓主是，具有出家离欲的装束，手持顶髻和法衣。因为经中说这是清净的蕴，所以自性清净，从一开始就远离垢染的法界，不变的智慧自性，胜义五蕴是远离一切戏论的缘故，以舍弃装饰的种姓主六佛来象征。而五种所增长的事物，在此处象征着以世俗道谛所摄的智慧自性六蕴本身。为了象征从胜义法界生出道之智慧，因此对它们进行增长。其余的诸余本尊众，都以六种姓具有蓬乱的发型，并具有装饰，以具贪的形象进行增长，颜色相同，绿色等则是不动佛等。这是其他续部喜金刚等中著名的自性印，很容易理解。有些人将六佛的增长与内在的六脉等联系起来进行解释，但显然只是臆测。说无量光佛与宝生佛是受与想，或者说若摩和姜玛是朋友和有朋友的，谁是朋友，谁是有朋友的呢？因为会互相成为无定，所以不合理。又《大疏》中这样说道：在此殊胜的第一佛的坛城中，冠冕互相之间，金刚即是金刚，那是因为什么呢？因为智慧和识互相真实结合的缘故。因此，智慧的识和识对于智慧，在两者的顶上，以心金刚、法衣和顶髻，以金刚跏趺坐姿安住，以触地印来令如来欢喜。对于自性种姓，禁止以五种姓进行增长，因为是诸佛的生者。或者以智慧和识之法是五佛的自性。
English
Therefore, growth should not be performed. In any case, among the deities of the mandala where the object of growth, the samaya, and wisdom are inseparable, wherever these six families appear, they have a hairstyle with disheveled hair. The six family lords who perform the growth on them are those who hold the crest jewel and Dharma robes, with the appearance of renouncing worldly attachments. Because it is said in the scriptures that these are the pure aggregates, the five ultimate aggregates of wisdom nature, which are naturally pure, free from defilements from the beginning, and the unchanging realm of Dharma, are free from all elaborations. They are symbolized by the six victorious Buddhas, the family lords who have abandoned ornaments. The five objects to be grown here symbolize the very six aggregates of wisdom nature, which are included in the conventional truth of the path. In order to symbolize the arising of the wisdom of the path from the ultimate realm, they are grown upon them. The remaining assembly of deities are all grown with the six families, with disheveled hairstyles and ornaments, in forms with attachment. Those of similar color, such as green, are Akshobhya and so on. This is the nature seal, which is famous in other tantras such as the Hevajra, and is easy to understand. Some people explain the growth of the six victorious Buddhas in connection with the inner six channels, etc., but it seems clear that it is just speculation. Saying that Amitabha and Ratnasambhava are feeling and perception, or that Roma and Kyangma are friends and those with friends, who is the friend and who is the one with a friend? Because they would become indefinite with each other, it is unreasonable. Furthermore, the Great Commentary says: Here, in the mandala of the supreme first Buddha, the crowns mutually, the vajra is the vajra, why is that? Because wisdom and consciousness are truly joined together. Therefore, the consciousness of wisdom and consciousness for wisdom, on the crown of both, with the mind vajra, Dharma robes, and crest jewel, abiding in the vajra posture, with the earth-touching mudra, delighting the Tathagata. For the nature family, it is forbidden to grow with the five families, because it is the progenitor of the Buddhas. Or, the Dharma of wisdom and consciousness is the nature of the five Buddhas.
Chinese
現在的冠冕有時候是這樣的，這是一定的。這樣說的，兩者的頭頂上，說主要是父母，這是非常愚蠢的，已經說過不合理。對於能母們來說，頭飾也是自有的，所以不需要再裝飾。如果認為需要，因為顏色各不相同，會與金剛薩埵的冠冕相違背。因此，是種類不同的不動金剛薩埵二者，其心金剛對於金剛薩埵來說是虛空，對於不動者來說則變成智慧的種姓。在「自性種姓」的時候，有些人將自性的意義解釋為具有無貪著的形象，這是沒有理由的，而且壇城真實的本尊也沒有這樣的形象，因為沒有成立考察的基礎，所以是無關聯的詞語。有些人解釋為六佛種姓，說禁止裝飾成自己一樣。對於毗盧遮那佛等四者來說，所有佛的生父的稱謂，在這個時候從來沒有使用過，所以不合理。一般來說，對於種姓總集的金剛薩埵說是生父，對於不動者說是勝者的主宰，但是對於種類不同的這二者來說，這個稱謂很少使用。其他一些人說，自性是智慧蘊的種姓，金剛薩埵用五種姓的髮髻冠冕來裝飾和禁止，這只是用前額長毛的例子來歪曲解釋而已，因為除了金剛薩埵之外，其餘五種姓中也沒有種姓主髮髻者。因此，或者說等等，也是就種類不同的角度來說的，金剛薩埵和不動者互相裝飾，那時金剛薩埵用五種姓中的不動者來裝飾。此時的續部注釋中說有六個髮髻冠冕的本尊，這是出自猛厲大自在天的續部中，所說的六個髮髻者的本尊，是為了調伏或淨化他們，因此六種姓的髮髻冠冕者，以無貪著的形象，釋迦牟尼佛的本質，以穿著法衣的六種姓來裝飾，暫時也讓那六個髮髻本尊的追隨者們進入正確的道路，這是偉大的方便之計。對於五種姓的髮髻者們來說，是庸俗的
English
Now, the crown is sometimes like this, that's for sure. It is said that saying 'on the heads of both' mainly refers to the parents, which is very foolish and has already been said to be unreasonable. For the consorts, the headdress is inherent, so there is no need to decorate it further. If it is deemed necessary, because the colors are different, it would contradict the crown of Vajrasattva. Therefore, the two, the distinct types of Akshobhya and Vajrasattva, their heart vajra is like space for Vajrasattva, and for Akshobhya, it becomes the wisdom family. In the case of 'svabhāva-kula (自性種姓，ngo bo nyid kyi rigs，स्वभावकुल，svabhavakula，essence family)', some explain the meaning of svabhāva as having a non-attachment aspect, which is unreasonable, and the actual deities of the mandala do not have such an aspect either. Since there is no basis for investigation, it is an irrelevant statement. Some explain it as the six Buddha families, saying that decorating like oneself is prohibited. For Vairochana and the other four, the term 'father of all Buddhas' is never used in this context, so it is inappropriate. Generally, Vajrasattva, the union of all families, is said to be the father, and Akshobhya is said to be the lord of the victors, but this term is rarely used for these two distinct types. Others say that svabhāva is the family of the aggregate of wisdom, and Vajrasattva is decorated and prohibited by the five families with matted hair crowns, which is only a distorted explanation using the example of hair growing on the forehead, because other than Vajrasattva, none of the other five families have a family lord with matted hair. Therefore, 'or' and so on are also considered from the perspective of distinct types, Vajrasattva and Akshobhya decorate each other. At that time, Vajrasattva is decorated by Akshobhya, one of the five families. The commentary on the tantra in this context mentions six deities with matted hair crowns, which comes from the tantra of the fierce Mahādeva, where the six deities with matted hair are mentioned. To tame or purify them, the six families with matted hair crowns, with the aspect of non-attachment, decorate the essence of Shakyamuni Buddha, with the six families wearing Dharma robes, so that even temporarily, those followers of the six matted hair deities may enter the correct path. This is a great skillful means. For the five families with matted hair, it is ordinary.