Chinese
剩余的灌顶也必须给予。在注释中说：对于给予此灌顶的人，应该给予秘密和智慧智慧的灌顶。还说，获得特殊菩提的确定性，就是说，这位伟大的金刚持，应该给予伟大的金刚灌顶，不退转灌顶，以及作为上师的灌顶。因此，在此生获得不退转的地位，被解释为确定成佛的时间。其次，关于非共同灌顶的开始，金刚上师的灌顶，分为真实和辅助两种。首先，献上礼拜和曼荼罗，以菩提金刚等祈请，以不退转轮等祈请三次。进行关于伟大秘密等的问答。这位名为某某的人，愿能完全持有菩提心，进入誓言戒律和秘密的坛城。这样向坛城的神祈请。并认为神也给予了允许。如预备阶段一样，宣告并受持戒律。《世间显现》和《成就之源》两者都说，只有上师的灌顶才讲述灌顶台，因此，绘制沐浴房的宫殿。在三层台阶的沐浴台上，放置八瓣莲花木座。用伞和胜幢以及旗帜等装饰，也陈设供品。如果无法做到，就在坛城的东方，设置灌顶的宫殿，四方形，一门朝西。中央是三层台阶的沐浴台，上面有珍宝和莲花座。上面有金色把柄的白色伞盖。周围环绕着供品。或者，如果不建造沐浴房，就在东方的神布上放置珍宝等，用心观想也可以。灌顶的本质是，虽然有很多只灌顶水灌顶的方式，但在《成就之源》中说：手持主尊宝瓶等，如前一样观想灌顶水等。这样说，就需要全部五种灌顶，并且附带忆念三种誓言。如前一样，意思是说，以前给予的所有替代物，都在这里给予。然后是这个。
English
The remaining empowerments must also be given. The commentary states: To whom this empowerment is given, the secret and wisdom-gnosis empowerments should be given. It is also said that the meaning of the certainty of attaining special enlightenment is that this great Vajradhara himself should be given the great Vajra empowerment, the irreversible empowerment, and the empowerment as a master. Therefore, obtaining the irreversible state in this very life is explained as determining the time of Buddhahood. Secondly, regarding the beginning of the uncommon empowerment, the Vajra Master's empowerment, there are two types: actual and auxiliary. First, offer prostrations and a mandala, pray with Bodhi Vajra, etc., and pray three times with the irreversible wheel, etc. Conduct question and answer about the great secret, etc. This one named so-and-so, may he completely hold the Bodhicitta, and enter the mandala of vows, precepts, and secrets. Thus, pray to the deities of the mandala. And think that the deities have also given permission. As in the preparatory stage, proclaim and uphold the vows. Both 'Worldly Manifestation' and 'Source of Accomplishments' state that only the master's empowerment describes the empowerment platform, therefore, draw the palace of the bathing chamber. On the three-tiered bathing platform, place an eight-petaled lotus wooden seat. Adorn it with umbrellas and victory banners, and flags, etc., and also arrange offerings. If it is not possible, in the east of the mandala, set up the empowerment palace, a square with one door facing west. In the center is a three-tiered bathing platform, with jewels and a lotus seat. Above it is a white umbrella with a golden handle. The surroundings are encircled with offerings. Or, if a bathing chamber is not built, place jewels, etc., on the deity cloth in the east, and it is also sufficient to visualize it with the mind. The essence of the empowerment is that, although there are many ways of only bestowing the water empowerment, in 'Source of Accomplishments' it says: Holding the main vase, etc., visualize bestowing the water empowerment, etc., as before. Thus it is said that all five empowerments are needed, and the recollection of the three vows is also incidental. 'As before' means that all the substitutes previously given are given here. Then this.
Chinese
接着说，从空性之中，在灌顶台上，自心白色吽字化为金刚，以吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）为标志。由此化现普贤王如来大尊，身色白色，白黑红色三面六臂，从以珍宝严饰之间，与不动佛相似。顶上嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）至吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。若乐于广说，则在金刚三加持之前，也作生处加持。若极乐于广说，则那些加持也如念修中间时所作。然后如前所述，心性远离一切戏论，显现大悲之相，是金刚的真如；缘起如幻的诸法，也于假立之面上，如虚空般无边无际的空性是铃的真如；空性大悲双运之心，普贤王如来父母的身相如彩虹般显现，是手印的真如，忆念这三昧耶。自身观为普贤王如来父母金刚持的大手印，明空无杂，安住于此。自身的意语身三门清净，即意金刚、语金刚、身金刚，此金刚三合一的大悲和空性，具有大手印的体性，即生起菩提心于前。意的身体与自显的明妃相拥，以大乐充满内心，是金刚阿阇黎灌顶的体性。此外，在续部之王中也说：金刚大与铃大，受持，以金刚加持，今日成为金刚阿阇黎，聚集弟子众。如是说，你们安住于这一切的瑜伽中，信受次第授予诸灌顶。从阿阇黎心间的芒（藏文：མཾ，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：芒）字放出光芒。从这开始，直到施利吽（藏文：ཤྲཱི་ཧཱུྃ，梵文天城体：श्री हुं，梵文罗马拟音：śrī hūṃ，汉语字面意思：吉祥吽）都如修法仪轨般，即水灌顶。嗡 班扎 惹那 牟固扎 阿比钦扎 吽（藏文：ཨོཾ་བཛྲ་རཏྣ་མུ་ཀུ་ཊ་ཨ་བྷི་ཥིཉྩ་ཧཱུྃ，梵文天城体：ॐ वज्र रत्न मुकुट अभिषिञ्च हुं，梵文罗马拟音：oṃ vajra ratna mukuṭa abhiṣiñca hūṃ，汉语字面意思：嗡，金刚，宝，顶髻，灌顶，吽）是头冠。诸佛的金刚灌顶，如是等等是金刚。以智慧方便具足，成办无与伦比的利他，以及圆满供养等事业之故，金刚事业的灌
English
Then, from the state of emptiness, on the empowerment platform, one's own mind, the white Hūṃ, transforms into a vajra marked with the syllable Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ). From this arises the great Samantabhadra Vajradhara, with a white body, three faces of white, black, and red, and six arms, adorned with jewels, resembling Akshobhya. From Oṃ (Tibetan: ཨོཾ, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal meaning: Oṃ) at the crown to Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ). If one delights in elaborating, then before the three vajra blessings, one also performs the blessing of the place of origin. If one greatly delights in elaborating, then those blessings should be done as in the intermediate stage of approach and accomplishment. Then, as previously shown, the nature of mind, free from all elaborations, appearing as the form of great compassion, is the suchness of the vajra. All phenomena of dependent arising, like illusions, are also, on the face of imputation, emptiness like space, without beginning or end, which is the suchness of the bell. The mind of the union of emptiness and compassion, the form of Samantabhadra father and mother appearing like a rainbow, is the suchness of the mudra. Remember these three samayas. One's own self, visualized as Samantabhadra father and mother, the great mudra of Vajradhara, clear and empty, without confusion, place the mind on this. One's own three doors of mind, speech, and body are purified, becoming the vajra of mind, speech, and body, the great compassion and emptiness of the union of these three vajras, possessing the nature of the great mudra, which is the generation of the mind of enlightenment in front. The body of mind embracing the self-appearing vidyā, filling the mind with great bliss, is the nature of the empowerment of the vajra master. Moreover, in the King of Tantras, it is said: "The great vajra and the great bell, hold them, bless them with the vajra, today become the vajra master, gather the assembly of disciples." Thus it is said, you are abiding in the yoga of all of this, believe in bestowing the empowerments in order. From the Maṃ (Tibetan: མཾ, Devanagari: मं, Romanized Sanskrit: maṃ, Literal meaning: Maṃ) syllable at the heart of the master, rays of light emanate. From this point until Śrī Hūṃ (Tibetan: ཤྲཱི་ཧཱུྃ, Devanagari: श्री हुं, Romanized Sanskrit: śrī hūṃ, Literal meaning: Glorious Hūṃ), it is like the method of accomplishment, which is the water empowerment. Oṃ Vajra Ratna Mukuṭa Abhiṣiñca Hūṃ (Tibetan: ཨོཾ་བཛྲ་རཏྣ་མུ་ཀུ་ཊ་ཨ་བྷི་ཥིཉྩ་ཧཱུྃ, Devanagari: ॐ वज्र रत्न मुकुट अभिषिञ्च हुं, Romanized Sanskrit: oṃ vajra ratna mukuṭa abhiṣiñca hūṃ, Literal meaning: Oṃ, Vajra, Jewel, Crown, Bestow, Hūṃ) is the crown. The vajra empowerment of all the Buddhas, and so forth, is the vajra. With wisdom and means complete, accomplishing unparalleled benefit for others, and for perfecting the activities of offerings, the empowerment of the vajra act.
Chinese
请赐予我灌顶！这样摇着铃，念诵“嗡 班匝 阿迪”等，赐予名字的灌顶。再次为了稳固而赐予灌顶，从金刚杵开始给予。这样说着，用宝瓶的水灌顶，身体全部充满，所有污垢都清净。念诵“嗡 彭松措巴”等吉祥的偈颂三遍。从阿伽到夏巴之间，安住在虚空中的所有灌顶之神也与弟子的身体无二无别地融合。从向上倾倒剩下的水中，灌顶的标志大金刚持作为头饰，心间生起与自己相同的智慧勇识，并且在他的心间也成就了禅定勇识。如此这般，为了加冕为三界之法王，请欣然接受稳固安住！这样做之后，念诵“嗡 苏扎地卡 班匝 梭哈”，并抛撒鲜花。进行吉祥的供养，演奏稳固安住的三种乐器。 第二部分是：然后这样说：“今天您是坛城的导师，是咒语和传承的持有者，诸佛菩萨和众神都一致赞同。因为对众生怀有慈悲，所以请按照您的坛城仪轨，努力描绘。将传承者们与传承结合起来。”这样，解除束缚，此时按照曼扎巴的说法去做。如果四种灌顶都在一个晚上进行，那么此时只给予随许。如果是分别在不同的晚上进行，或者只灌顶宝瓶灌顶，那么在即将讲解的随许的最后，系上保护线，秘密地教导，给予授记，讲述本体的众生利益等，则不必说。然后解除束缚，进行赞颂。讲述三种真实性，在随许之前进行的仪轨很多，也有一些合格的人讲解过，但是按照这个仪轨，则是在随许的最后进行。因此，随许和讲述真实性两种，第一种是：咒语灌顶眼药镜，铃箭弓亦镜，说法化身说众生义，禅修修持随许守护。总共十一种，咒语灌顶是：在咒语的解除束缚之后进行的仪轨也有，但是像念珠一样首先进行则更好，上师和
English
Please grant me the empowerment! Thus, ringing the bell and reciting "Om Vajra Adhi" etc., grant the empowerment of the name. Again, to stabilize, grant the empowerment, starting with the vajra. Thus speaking, empower with the water of the vase, filling the entire body, purifying all defilements. Recite the three auspicious verses such as "Om Puntsum Tsokpa". From Argham to Shapta, all the empowerment deities residing in the sky also merge into the disciple's body without duality. From pouring out the remaining water upwards, the great Vajradhara, the sign of empowerment, adorns the head, and a wisdom being identical to oneself arises in the heart, and a samadhi being is also accomplished in his heart. Thus, to enthrone him as the king of Dharma in the three realms, please be pleased to remain steadfast! Having done so, recite "Om Supratistha Vajre Svaha" and scatter flowers. Make auspicious offerings and play the three instruments of steadfastness. Secondly: Then say this: "Today you are the leader of the mandala, the holder of mantras and lineage, the Buddhas, Bodhisattvas, and all the gods agree. Because of your compassion for sentient beings, please strive to draw according to your mandala ritual. Connect the lineage holders to the lineage." Thus, release the bonds, and at this time, do as explained by the Manjushri assistant. If all four empowerments are performed in one night, then only the subsequent permission is given at this time. If it is done on separate nights, or if only the vase empowerment is given, then at the end of the subsequent permissions to be explained, tie the protection cord, secretly instruct, give prophecy, and it is not necessary to speak of the benefit of the essence of sentient beings, etc. Then release the bonds and praise. Explaining the three aspects of suchness, there are many practices performed before the subsequent permission, and some qualified people have also explained it, but according to this tradition, it is said to be done at the end of the subsequent permission. Therefore, of the two, the subsequent permission and the explanation of suchness, the first is: mantra empowerment, eye medicine mirror, bell arrow bow also mirror, Dharma teaching, emanation teaching, sentient beings' benefit, meditation practice subsequent permission protection. There are eleven in total, mantra empowerment is: there are also practices performed after the release of the mantra's bonds, but it is better to perform it first like a rosary, the master and
Chinese
将弟子的主尊文殊金刚观想为三重叠加。上师的等持心间，观想文殊金刚和不动明王的咒语。坛城其他诸尊的心间，也观想各自的咒语。祈祷并撒花：请世尊赐予我！请世尊加持我！ 如此祈祷后，上师和坛城所有本尊的心间，涌现出无数的咒语之鬘，从弟子的口门进入，安住在等持心间。念诵文殊金刚或不动明王的咒语一百零八遍，其他本尊的咒语念诵三遍等。再次，从上师的心间放射出光芒，迎请所有佛菩萨的心间，无数的咒语之鬘，从弟子的头顶进入，融入心间的守护咒，使咒语具有力量和威力。撒花并说：请世尊赐予此！请世尊加持此！ 如眼科之王，消除世间眼翳，如是汝子消除无知之翳，诸佛所消除。 如此说。 第一个镜子：为了表示必须了知一切法为空性，出示镜子，说：诸法如影像，清净明亮无垢染，不可执持不可说，从因和业中真实生，无自性无处所，如是了知诸法后，为利有情作无上行，然生为救护之子。 如此说并解释其义。 铃杵的给予是，为了表示从胜义的一切生灭中解脱犹如虚空，给予铃的随许，摇动铃，说：一切皆为空性之相，虚空亦无相，与虚空和合故，一切殊胜显现为平等性。 如此说。箭弓是，给予从字 ஹோ (藏文：ཧོ་，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：吼)中生出的箭弓，向四方