Chinese
授予水灌顶。以阏伽（藏文：ཨརྒྷཾ，梵文天城体：अर्घं，梵文罗马拟音：arghaṃ，汉语字面意思：供水）至 ശബ്ད（藏文：ཤཔྟ，梵文天城体：शब्द，梵文罗马拟音：śabda，汉语字面意思：声音）之间供养。赞颂不动金刚智慧大等。不动佛父母交合所生的瓶之水。对上师和坛城之诸尊众，说：“念诵此祈请文”。菩提金刚佛等，一遍。灌顶者的诸佛，从灌顶金刚开始，念诵“吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）”而灌顶。身体全部充满。感受大乐。所有污垢清净。剩余之水向上涌出，以不动佛为顶饰。嗡 班扎 布贝 阿 吽（藏文：ཨོཾ་བཛྲ་པུཥྤེ་ཨཱཿཧཱུཾ，梵文天城体：ॐ वज्रपुष्पे आः हुं，梵文罗马拟音：oṃ vajrapuṣpe āḥ hūṃ，汉语字面意思：嗡，金刚，花，啊，吽）等五种妙欲，以及乐器供养。如是获得五灌顶中的水灌顶。嗔恨消除。转变识蕴。生起如镜之智。不动佛的种子字变得具有力量。此处第四百五十品根本释和《成就生源》二者，对于水灌顶和宝冠等四者，没有详细和简略的区分。金刚上师之际，最初迎请灌顶本尊，最后作吉祥语，因此，此处的自宗就是这样。宝冠灌顶是，弟子和灌顶物宝冠二者皆不可见，化为空性。嗡 梭巴瓦等从空性中，从ཨཾ（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ）中生出宝，以ཨཾ（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ）为标志，二者都是宝生佛黄色。执持。灌顶物本尊的头顶以宝生佛为顶饰。头顶嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）开始，心间的吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的光芒迎请相同的智慧尊，融入二者无二无别。部主父母平等结合的菩提心对灌顶物进行灌顶。从阏伽（藏文：ཨརྒྷཾ，梵文天城体：अर्घं，梵文罗马拟音：arghaṃ，汉语字面意思：供水）至 ശബ്ད（藏文：ཤཔྟ，梵文天城体：शब्द，梵文罗马拟音：śabda，汉语字面意思：声音）之间供养。赞颂宝王等。宝生佛父母交合所生的宝冠。菩提金刚等。诸佛之王位大，宝冠珍贵殊胜，胜过一切珍宝，灌顶为圆满正觉。嗡 萨瓦 达他嘎达 惹那 穆古扎 阿比钦扎 吽（藏文：ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་རཏྣ་མུ་ཀུ་ཊ་ཨ་བྷི་ཥིཉྩ་ཧཱུཾ，梵文天城体：ॐ सर्व तथागत रत्न मुकुट अभिषिञ्च हुं，梵文罗马拟音：oṃ sarva tathāgata ratna mukuṭa abhiṣiñca hūṃ，汉语字面意思：嗡，一切，如来，宝，宝冠，灌顶，吽）。将宝冠戴在头上。嗡 班扎 杜夏 霍（藏文：ཨོཾ་བཛྲ་ཏུ་ཥྱ་ཧོ，梵文天城体：ॐ वज्र तुष्य हो，梵文罗马拟音：oṃ vajra tuṣya ho，汉语字面意思：嗡，金刚，喜悦，霍）。系上彩带。嗡 萨瓦 达他嘎达 阿比谢嘎 达 萨玛雅 希利 吽（藏文：ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་བྷི་ཥེ་ཀ་ཏ་ས་མ་ཡ་ཤྲཱི་ཧཱུཾ，梵文天城体：ॐ सर्व तथागत अभिषेक त समय श्री हुं，梵文罗马拟音：oṃ sarva tathāgata abhiṣeka ta samaya śrī hūṃ，汉语字面意思：嗡，一切，如来，灌顶，彼，誓言，吉祥，吽）。如是说。
English
Bestow the water empowerment. Offer from Argham (藏文：ཨརྒྷཾ，梵文天城体：अर्घं，梵文罗马拟音：arghaṃ，汉语字面意思：Water for washing feet) to Shabda (藏文：ཤཔྟ，梵文天城体：शब्द，梵文罗马拟音：śabda，汉语字面意思：Sound). Praise with Akshobhya Vajra Jnana Great and so on. The water of the vase that arose from the union of Akshobhya father and mother. To the teacher and the assembly of deities of the mandala, say, "Repeat this supplication." Bodhichitta Vajra Buddha and so on, once. The deities of the empowerer, from the empowerment vajra, empower while saying "Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum)." The entire body is filled. Experience great bliss. All impurities are purified. From the remaining water flowing upwards, Akshobhya adorns the head. Om Vajra Puspe Ah Hum (藏文：ཨོཾ་བཛྲ་པུཥྤེ་ཨཱཿཧཱུཾ，梵文天城体：ॐ वज्रपुष्पे आः हुं，梵文罗马拟音：oṃ vajrapuṣpe āḥ hūṃ，汉语字面意思：Om Vajra Flower Ah Hum) and so on, offer the five sensual pleasures and music. Thus, one obtains the water empowerment from the five empowerments. Anger is eliminated. The aggregate of consciousness is transformed. Mirror-like wisdom is born in the mindstream. The seed syllable of Akshobhya is made powerful and potent. Here, the root commentary of the Four Hundred and Fiftieth and both the Accomplishment Source Treasure, for the water empowerment and the four, such as the crown, are made without elaboration or abbreviation. At the time of the Vajra Master, initially invoking the empowerment deity and finally reciting auspicious words, therefore, this is the only self-tradition here. The crown empowerment is that both the disciple and the empowerment substance, the crown, are invisible, transformed into emptiness. From the state of emptiness, such as Om Svabhava, from Am (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：Am) arises a jewel marked with Am (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：Am). Both are yellow Ratnasambhava. Holding. On the crown of the empowerment substance deity is a crown adorned with Ratnasambhava. From Om (藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Om) at the crown of the head, the rays of light from the Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum) at the heart invite the wisdom being of the same form, and dissolve into the two without duality. The bodhichitta of the family lord father and mother in union empowers the empowerment substance. Offer from Argham (藏文：ཨརྒྷཾ，梵文天城体：अर्घं，梵文罗马拟音：arghaṃ，汉语字面意思：Water for washing feet) to Shabda (藏文：ཤཔྟ，梵文天城体：शब्द，梵文罗马拟音：śabda，汉语字面意思：Sound). Praise with Jewel King and so on. The crown that arose from the union of Ratnasambhava father and mother. Bodhichitta Vajra and so on. The kingdom of all Buddhas is great, the crown is a precious and sacred object, surpassing all jewels, empower to complete enlightenment. Om Sarva Tathagata Ratna Mukuta Abhishinca Hum (藏文：ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་རཏྣ་མུ་ཀུ་ཊ་ཨ་བྷི་ཥིཉྩ་ཧཱུཾ，梵文天城体：ॐ सर्व तथागत रत्न मुकुट अभिषिञ्च हुं，梵文罗马拟音：oṃ sarva tathāgata ratna mukuṭa abhiṣiñca hūṃ，汉语字面意思：Om All Tathagata Jewel Crown Consecrate Hum). Place the crown on the head. Om Vajra Tusya Ho (藏文：ཨོཾ་བཛྲ་ཏུ་ཥྱ་ཧོ，梵文天城体：ॐ वज्र तुष्य हो，梵文罗马拟音：oṃ vajra tuṣya ho，汉语字面意思：Om Vajra Be Pleased Ho). Tie the silk ribbons. Om Sarva Tathagata Abhiseka Ta Samaya Shri Hum (藏文：ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཨ་བྷི་ཥེ་ཀ་ཏ་ས་མ་ཡ་ཤྲཱི་ཧཱུཾ，梵文天城体：ॐ सर्व तथागत अभिषेक त समय श्री हुं，梵文罗马拟音：oṃ sarva tathāgata abhiṣeka ta samaya śrī hūṃ，汉语字面意思：Om All Tathagata Consecration That Vow Glory Hum). Thus he speaks.
Chinese
从，宝生佛为顶严。如前，五种供养灌顶中，宝冠灌顶对应我慢和吝啬，感受的，平等性智，宝生佛的，金刚灌顶是，与彼相同，灌顶物金刚，从ཛྲིཾ་（藏文，梵文天城体：ཛྲིཾ，梵文罗马拟音：jrīṃ，汉语字面意思：ཛྲིཾ）生出莲花，以ཛྲིཾ་（藏文，梵文天城体：ཛྲིཾ，梵文罗马拟音：jrīṃ，汉语字面意思：ཛྲིཾ）为标志，二者皆为红色无量光佛，具有无量光佛的顶严，赞颂无量光佛等，无量光佛父母，变成金刚。灌顶诸神说：“今日将诸佛的金刚灌顶，赐予你，为了成办一切诸佛，享用此金刚。” 嗡 萨尔瓦，无量光佛为顶严，金刚灌顶，贪欲，想蕴的，妙观察智，无量光佛的。铃的灌顶是，灌顶物铃，从ཁཾ་（藏文，梵文天城体：ཁཾ，梵文罗马拟音：khaṃ，汉语字面意思：ཁཾ）生出宝剑，以ཁཾ་（藏文，梵文天城体：ཁཾ，梵文罗马拟音：khaṃ，汉语字面意思：ཁཾ）为标志，二者皆为，不空成就佛绿色，从，具有不空成就佛的顶严，赞颂不空成就王等，不空成就佛父母，变成铃。嗡 班杂 阿底巴帝 斯瓦，阿比钦扎 吽，德叉 班杂 萨玛雅 斯瓦。以不空成就佛为顶严，铃的灌顶，消除嫉妒，行蕴的，成所作智，不空成就佛的。名字的灌顶是，灌顶物，花鬘或者，带金刚的铃，从བྷྲཱུཾ་（藏文，梵文天城体：བྷྲཱུཾ，梵文罗马拟音：bhrūṃ，汉语字面意思：བྷྲཱུཾ）生出轮，以བྷྲཱུཾ་（藏文，梵文天城体：བྷྲཱུཾ，梵文罗马拟音：bhrūṃ，汉语字面意思：བྷྲཱུཾ）为标志，二者皆为白色毗卢遮那佛，具有毗卢遮那佛的顶严，赞颂毗卢遮那佛大清净等，毗卢遮那佛父母，变成花鬘，或者说变成带金刚的金刚铃。嗡 班杂 阿底巴帝 斯瓦，阿比钦扎 米，班杂 纳玛 阿比谢嘎 达，给 贝 恰 莫 多吉 叫做如来。这样赐予名字灌顶，并取与种姓相应的名字，毗卢遮那佛为顶严，名字的灌顶，消除愚痴，色蕴的，法界体性智，念诵毗卢遮那佛的可以省略。这样赐予五种灌顶，不仅要了知自相续的五蕴，所有显现也都是自己的心，心性是五如来的自性，对于自己，一切事物所显现的，那是大主尊文殊王，那的
English
From, Akshobhya is the crown ornament. As before, in the five empowerment offerings, the crown empowerment corresponds to pride and stinginess, of feeling, equality wisdom, of Akshobhya, the vajra empowerment is, the same as that, the empowerment substance vajra, from ཛྲིཾ་ (Tibetan, Devanagari: ཛྲིཾ, Romanized Sanskrit: jrīṃ, literal Chinese meaning: ཛྲིཾ) arises a lotus, marked with ཛྲིཾ་ (Tibetan, Devanagari: ཛྲིཾ, Romanized Sanskrit: jrīṃ, literal Chinese meaning: ཛྲིཾ), both are red Amitabha, possessing the crown ornament of Amitabha, praise Amitabha etc., Amitabha parents, become vajra. The empowerment deities say, "Today I bestow upon you the vajra empowerment of all Buddhas, in order to accomplish all Buddhas, enjoy this vajra." Om Sarva, Amitabha is the crown ornament, vajra empowerment, desire, of perception aggregate, discriminating awareness wisdom, of Amitabha. The bell empowerment is, the empowerment substance bell, from ཁཾ་ (Tibetan, Devanagari: ཁཾ, Romanized Sanskrit: khaṃ, literal Chinese meaning: ཁཾ) arises a sword, marked with ཁཾ་ (Tibetan, Devanagari: ཁཾ, Romanized Sanskrit: khaṃ, literal Chinese meaning: ཁཾ), both are, Amoghasiddhi green, from, possessing the crown ornament of Amoghasiddhi, praise Amoghasiddhi King etc., Amoghasiddhi parents, become bell. Om Vajra Adhipati Svaṃ, Abhiṣiñca Hūṃ, Tiṣṭha Vajra Sāmaya Svaṃ. Amoghasiddhi is the crown ornament, bell empowerment, eliminate jealousy, of formation aggregate, accomplishing activity, of Amoghasiddhi. The name empowerment is, the empowerment substance, flower garland or, bell with vajra, from བྷྲཱུཾ་ (Tibetan, Devanagari: བྷྲཱུཾ, Romanized Sanskrit: bhrūṃ, literal Chinese meaning: བྷྲཱུཾ) arises a wheel, marked with བྷྲཱུཾ་ (Tibetan, Devanagari: བྷྲཱུཾ, Romanized Sanskrit: bhrūṃ, literal Chinese meaning: བྷྲཱུཾ), both are white Vairochana, possessing the crown ornament of Vairochana, praise Vairochana great purity etc., Vairochana parents, become flower garland, or say become vajra bell with vajra. Om Vajra Adhipati Sva, Abhiṣiñca Mi, Vajra Nāmaḥ Abhiṣeka Ta, give Bei Qia Mo Dorje called Tathagata. Thus bestow name empowerment, and give a name corresponding to the lineage, Vairochana is the crown ornament, name empowerment, eliminate ignorance, of form aggregate, Dharmadhatu wisdom, reciting Vairochana's can be omitted. Thus bestowing the five empowerments, not only should one know the five aggregates of one's own continuum, all appearances are also one's own mind, and the nature of mind is the nature of the five Tathagatas, for oneself, whatever things appear, that is the great lord Manjushri King, that's
Chinese
密咒殊胜行持诸行，以依止一切欲妙，证得无变殊胜之法。我以非痛苦之安乐，依止五种欲妙功德。凡说其他低劣者，以密咒之念诵能成就，于智慧求义具贪者，以结合身语意三者，若修持则迅速能成就。如是说而解释其义，并令修持。若仅授予弟子之灌顶，则灌顶之诸本尊须从此根本上融入。若亦授予上师之灌顶，则于下文先后一同融入即可。此处依于“令受持三昧耶”之语，虽有受持前二三昧耶之语而作随诵之行持，然由所说令受持三者，故手印身之三昧耶并非弟子所应说，甚为明显，乃以心受持并令修持之义也。仅此灌顶亦是布施于不能受持上师之修法者，如《世间显现》之释文中说：“复有何者仅施予明妃之灌顶耶？谓不求上师之灌顶，或虽求彼义，然仅受持共同之律仪少分，而非上师之律仪者也。”又说：“以明妃之灌顶，决定能获得共同之菩提，然非特别之真实圆满菩提也。”如是说。仅于彼等亦作禁行之边际，作念诵传承与秘密之教诫，除为生起信心与特别之欢喜外，不作随许、授记、开许、赞叹等，如是说。此灌顶是获得五部总的三昧耶与律仪少分，以及五部各自的三昧耶少分，五部各自的律仪，以及总的特别的三昧耶与律仪则不能获得，应知。第二、非共同之灌顶若分，则有广大之金刚阿阇黎灌顶，深奥之上位灌顶三种，以及总的边际等。其中堪能授予金刚阿阇黎灌顶者，若信
English
The supreme practices of mantra, by relying on all desires, attain the unchanging supreme Dharma. With my own bliss, which is not suffering, I rely on the five qualities of desire. Whatever others say is inferior, will be accomplished by the recitation of mantra. For those who are attached to seeking the meaning of wisdom, by combining body, speech, and mind, if they meditate, they will quickly be accomplished. Thus, explain the meaning and cause them to meditate. If only the disciple's empowerment is conferred, then all the deities of empowerment must be completely absorbed from this root. If the guru's empowerment is also conferred, then it is sufficient to absorb them together later. Here, based on the words "to make them hold the three samayas," although there is a practice of repeating the words of holding the first two samayas, since it is said to make them hold all three, it is very clear that the mudra-body samaya is not to be spoken by the disciple, but is to be held in the mind and made to meditate. That much empowerment is also a gift to those who cannot hold the guru's practice, as it says in the commentary on "Worldly Manifestation": "Again, who only bestows the empowerment of the consort? It is said that they do not seek the guru's empowerment, or even if they seek that meaning, they only take a small portion of the common vows, and not the guru's vows." It also says, "With the empowerment of the consort, one will definitely attain common enlightenment, but not the particularly true and complete enlightenment." Thus it is said. Even for those, at the end of asceticism, only recitation transmission and secret instructions are given, but except for the purpose of generating faith and special joy, no permission, prophecy, authorization, or praise are given, it is said. This empowerment is to obtain the general samayas and vows of the five families, and a small portion of the individual samayas of the five families, but the individual vows of the five families, and the general special samayas and vows are not obtained, it should be known. Secondly, if the uncommon empowerments are divided, there is the extensive Vajra Acharya empowerment, the three profound higher empowerments, and the general boundaries. Among them, those who are worthy of bestowing the Vajra Acharya empowerment, if they have faith