Chinese
因為滋養增長，所以是甘露之水，對於利益和過患兩種意義都殷重地加以強調。然後，通過聽從上師的教言而立誓：『你是不動金剛，因為我，如果輕蔑我，不捨棄可恥的行為，結束生命後，將墮入大苦地獄。』這是針對第一條根本墮罪而特別指出的，意思是考慮到奪取成就的過患。像這樣，如果違背了灌飲誓水所立下的誓言，將會伴隨著極大的違犯，因為在作為三寶本性的上師和壇城本尊無二無別的面前立誓，並立下誓言。如《頂續》中所說：『以金剛薩埵的誓言，以此心髓立誓。』像這樣，與宣說受持誓言相關聯，方法修持方面和智慧見解方面這兩者，通過雙運的方式，宣說不被慾妙的過患所沾染而享用的方式：『以方法和智慧的心性，恆常不沾染地，享用五欲的功德。』如是說。然後，為了迅速獲得與增上本尊相同的成就，應當觀察與其事業的關聯，並為了使其相同而投擲鮮花，經續中說：『如果尋求相同的智慧，將會迅速顯現，必定會出現極大的奇妙。』如是說。其方式是，觀想那朵鮮花是鮮花的花鬘，從上師的心間發出的 三字的光芒洗淨了弟子的罪障，弟子以虔誠恭敬之心，觀想其位於壇城自在主之前，上師給予真實的加持：『在此真實的壇城中，我所引入的這位弟子，諸神的種姓次第，願如其福德一般。以此能成就何種成就，種姓將成為何者的法器，福德威力又是如何，願如是成為壇城。』念誦完畢後，弟子念誦『鮮花等珍寶花鬘』等，最後念誦『帕ra德义扎 瓦日ra 吽 (藏文，梵文天城体：प्रतीच्छ वज्र हुं，梵文罗马拟音：pratīccha vajra hūṃ，汉语字面意思：接受 金刚 吽)』，並觀想本尊像戴在自己頭上一般接受。以前獲得灌頂後，已經確定了種姓
English
Because it nourishes and increases, it is nectar water, which emphatically emphasizes both the meaning of benefit and fault. Then, through listening to the Guru's instructions, vows are taken: 'You are the immovable Vajra, because of me, if you despise me, without abandoning shameful behavior, after ending your life, you will fall into the great suffering hell.' This is specifically pointed out for the first root downfall, meaning considering the fault of stealing accomplishments. Like this, if the vows taken by drinking the oath water are broken, it will be accompanied by great transgression, because vows are taken and sworn in front of the Guru, who is the embodiment of the Three Jewels, and the mandala deities, who are inseparable. As stated in the Root Tantra: 'With the vow of Vajrasattva, I swear by this essence.' Like this, in connection with proclaiming and upholding the vows, the method practice aspect and the wisdom view aspect, through the union of the two, the way to proclaim enjoyment without being tainted by the faults of desirable qualities: 'With the mind of method and wisdom, constantly without being tainted, enjoy the qualities of the five desires.' So it is said. Then, in order to quickly obtain the same accomplishment as the superior deity, one should examine the connection with its activity, and in order to make it the same, flowers should be thrown. The tantra says: 'If you seek the same wisdom, it will quickly appear, and a great miracle will surely occur.' So it is said. The way is to visualize that flower as a flower garland, and the light rays of the three syllables emanating from the Guru's heart purify the disciple's sins and obscurations. The disciple, with devotion and reverence, visualizes it in front of the Lord of the Mandala, and the Guru gives the true blessing: 'In this true mandala, this disciple whom I have introduced, the lineage order of the deities, may it be according to his merit. With this, what kind of accomplishment can be achieved, what kind of vessel will the lineage become, and what is the power of merit, may it become such a mandala.' After reciting, the disciple recites 'Flowers and other precious garlands,' etc., and finally recites 'Pratīccha Vajra Hūṃ (藏文，梵文天城体：प्रतीच्छ वज्र हुं，梵文罗马拟音：pratīccha vajra hūṃ，汉语字面意思：接受 金刚 吽)', and visualizes the deity accepting it as if wearing it on his head. Having received empowerment before, the lineage has already been determined.
Chinese
如果是有慧者，则应信解将自己本尊的头顶束缚，这是《现观庄严论》的解释中所说的。就所依之物实际触及本尊身而言，触及头顶为最好，触及眼睛或面部为殊胜，触及身体的上中下三部分，则能成就上中下三种共同成就。如果离身体太远，则成就遥远，近则迅速。如果落在两个本尊之间，则靠近哪个本尊，如果相等，则信哪个本尊。就所依 的宫殿而言，通过本尊所处的位置可知。如果落在墙壁或墙壁之外，则重复三次，只有微小的成就。如果落在金刚墙内，则非常辛苦，如果落在外面，则没有成就，所以暂时不展示坛城，而是努力进行息灾火供或积资净障，以后再放入，这是《总续》中所说的。其中，《无垢光》中说，如果在彩粉坛城中扔花，因为彩粉会损坏，所以不是福德，但《宝积经》中说：“诸法皆是因，安住于意顶。”因为诸法是随顺意愿的，所以与各自的智慧能力大小相结合是可以的。如果难以扔在真实的彩粉上，则应扔在曼荼罗的线条集合上。无论如何，上师以“诶嘿”迎请自己所扔之花所落的本尊，然后将花所象征的（本尊）束缚在花鬘上，念诵“Prati grihna stvam，Imam sattva mahabala”（藏文：པྲ་ཏི་གྲྀ་ཧྞ་སྟྭཾ།，梵文天城体：प्रति गृह्ण स्त्वं，梵文罗马拟音：Prati grihna stvam，Imam sattva mahabala，汉语字面意思：接受，接受，你。这个勇士，大力量），意思是“接受这个大力勇士”，以这个咒语的含义束缚在弟子的头顶。以“扎 吽 邦 霍”（藏文：ཛ་ཧཱུྃ་བཾ་，梵文天城体：ज हुं वं，梵文罗马拟音：ja hum vam，汉语字面意思：扎 吽 邦）融入，念诵真实语之后说：“进入这个弟子的心中，赐予圆满的成就。”然后是秘密的进入，降下智慧，即在束发髻之后立即以解开的手印念诵“Prabesha”，意思是打开弟子的无明蛋壳，象征性地打开胸膛。多次念诵“Abesha”，生起见解的勇气，观想与种姓相符的本尊融入，并且无二无别，同时快速或缓慢地交替摇动手鼓和铃铛的声音。那时，人们的邪分别念会产生分别的障碍。
English
If one is wise, one should believe that the top of one's own tutelary deity is bound, as stated in the commentary on the Abhisamayalankara. Regarding the actual touching of the deity's body by the support, it is best to touch the top of the head, excellent to touch the eyes or face, and the three common siddhis, superior, inferior, and intermediate, are accomplished by touching the upper, middle, and lower parts of the body. If it is too far from the body, the accomplishment is far away, if it is near, it is quick. If it falls between two deities, it is closer to which deity, if they are equal, it is which deity one believes in. Regarding the support of the palace, it is known by the position of the deity. If it falls on the wall or outside the wall, it is repeated three times, and there is only a small accomplishment. If it falls inside the vajra fence, it is very laborious, and if it falls outside, there is no accomplishment, so the mandala is not shown for a while, but one strives for peaceful fire offerings or accumulation and purification, and then puts it in later, as stated in the General Tantra. Among them, it is said in "Stainless Light" that if flowers are thrown in the colored powder mandala, it is not merit because the colored powder will be damaged, but it is said in the Ratnakuta Sutra: "All dharmas are causes, abiding at the peak of intention." Because all dharmas follow intention, it is permissible to combine them with the size of one's own intellectual ability. If it is difficult to throw on the real colored powder, it should be thrown on the collection of lines of the mandala. In any case, the master invites the deity on whom the flower he has thrown falls with "Ehya," and then binds the (deity) symbolized by the flower on the garland, reciting "Prati grihna stvam, Imam sattva mahabala" (藏文：པྲ་ཏི་གྲྀ་ཧྞ་སྟྭཾ།，梵文天城体：प्रति गृह्ण स्त्वं，梵文罗马拟音：Prati grihna stvam，Imam sattva mahabala，汉语字面意思：接受，接受，你。这个勇士，大力量), meaning "Accept this great powerful hero," and binds it on the disciple's head with the meaning of this mantra. Incorporate with "Ja Hum Vam Ho" (藏文：ཛ་ཧཱུྃ་བཾ་，梵文天城体：ज हुं वं，梵文罗马拟音：ja hum vam，汉语字面意思：扎 吽 邦), and after reciting the true words, say, "Enter into the heart of this disciple and grant perfect accomplishment." Then comes the secret entry, the descent of wisdom, that is, immediately after binding the hair knot, recite "Prabesha" with the mudra of opening, meaning to open the disciple's eggshell of ignorance, symbolically opening the chest. Recite "Abesha" many times, generate the courage of view, visualize the deity that matches the lineage merging and being non-dual, and at the same time shake the sound of the hand drum and bell alternately quickly or slowly. At that time, the wrong thoughts of people will create obstacles of discrimination.
Tibetan
བ་པ་དེ་དག་སངས་རྒྱས་རྣམས་ཀྱིས་རྣམ་པར་དག་པར་གྱུར་པ་ཡིན་པས་ཆོས་དང་ཆོས་ཉིད་རང་བཞིན་གྱིས་འབྲེལ་བའི་བྱིན་རླབས་སེམས་ཅན་གྱི་ཁམས་ལ་སྣང་བར་འགྱུར་བས་ན་སྤྲོས་པ་དང་བྲལ་བའི་ཟག་མེད་ཀྱི་སེམས་གཞིའི་རྒྱུད་དུ་གྱུར་པ་ལ་བླ་མའི་བླ་མའམ། དབང་ལས་བྱུང་བའི་ཡེ་ཤེས་ཞེས་བྱ་སྟེ་མཐོང་ལམ་རྣམ་པར་མི་རྟོག་པའི་བདག་ཉིད་ཡིན་ཏེ་དང་པོའི་སངས་རྒྱས་ལས་ཡེ་ཤེས་ཕེབས་པས་སངས་རྒྱས་བླ་མ་ཡི་ཡང་བླ་མ་རྫུ་འཕྲུལ་ལྡན་པའི་སྟོན་པ་གཅིག་པུར་འགྱུར། ཞེས་སོ། །དེའི་དོན་ནི་སྡོང་པོ་བཀོད་པ་ལས་ཀྱང༌། ཇི་ལྟར་མཚན་ཉིད་སྣ་ཚོགས་པ། །དེ་དག་བྱིས་པའི་སྤྱོད་ཚུལ་ཏེ། །གང་ཞིག་མཚན་ཉིད་ཀུན་མེད་པའི། །སངས་རྒྱས་རྣམས་ནི་མི་མཐོང་ངོ༌། །ཞེས་པས་དབང་ཐམས་ཅད་ཀྱི་ངོ་བོ་ཉིད་བྱིན་རླབས་འཕོ་བའི་དབང་ངམ། ཡེ་ཤེས་ཕོག་པའི་དོན་པོ་ནི། ལྷ་དང་དོན་དམ་པར་སྐལ་མཉམ་དུ་བྱས་པ་ཡིན་ནོ། །དེ་བས་ན་ཡེ་ཤེས་ཉིད་ཀྱང་འབོགས་པ་པོ་ལ་ལྷག་པར་ལྡན་དགོས་ན་རེ་ཞིག་ཐབས་ཀྱི་རང་བཞིན་གཙོ་བོར་བྱེད་པ་རྫས་དང་དམིགས་པ་ལ་བརྟེན་ནས་སློབ་མ་ལ་དབབ་པ་དང་སྣོད་ལ་དབབ་པའི་ཚུལ་གཉིས་ཀྱི་ཆོ་ག་ནི་འདུས་པའི་རྒྱུད་ཀྱི་རྗེས་སུ་འབྲངས་པ་ལ་སོགས་པའི་དཀྱིལ་ཆོག་རྣམས་ལས་འབྱུང་བ་ལྟར་རོ། །གལ་ཏེ་མ་ཕེབས་ན་སྤོག་པའི་ཆོ་ག་ནི་མདའ་སྣུན་རྗེས་སྙིང་གར་ཡི་དམ་ཡབ་ཡུམ་གྱི་སྐུ་ཡུངས་ཀར་ཙམ་པ་བསྒོམས་ལ་དེའི་མཁའ་གསང་བསྐྱོད་པ་ལས་བྱུང་བའི་འོད་ཟེར་དམར་པོས་ལུས་ཀུན་གང་བར་བསམ་པར་བཤད་ཅིང༌། དེ་སྐད་དུ་འབུམ་པ་མངོན་བརྗོད་ལས། ཨོཾ་ཏིཥྛ་མ་ཧཱ་ཀྲོ་དྷ་ཨ་བེ་ཤ་ཡ་ཨ་ཧཾ་ཛྷཻཿཾ ཞེས་པས་དཔའ་བོ་བསྐུལ་ཞིང་འདོམས་དཀྲིས་རྡུལ་གྱིས་གོས་པ་ལ་ཤ་ལྔ་བདུད་རྩི་དང་གུ་གུལ་བྱི་ལའི་བྲུན་རྣམས་བསྲེས། ཐོད་ཆེན་དུ་གནས་པའི་སོལ་ཆེན་གྱི་མེ་ལ་བསྲེག་གོ །ཕེབས་ནས་ལུས་ངག་གི་ རྣམ་འགྱུར་འདོད་རྒྱལ་དུ་སྟོན་པ་བྱུང་ན་ལྕེ་ལ་ཨཱཿདམར་པོ་བྲིས་ལ་དོན་དྲི། རྣམ་འགྱུར་རིང་དུ་མ་ཞི་ན། སྣ་ཚོགས་རྡོ་རྗེའི་སྟེང་ན་རི་རབ་དང་རྣམ་སྣང་བརྩེགས་པ་སྤྱི་བོར་བསྒོམ་དུ་བཅུག་པས་ཞི་བར་བྱའོ། །དེ་ནས་མེ་ཏོག་ཕོག་པའི་ལྷའི་རིགས་དང་མཐུན་པའི་གསང་མཚན་རང་རང་གི་གོ་བ་ཙམ་དུ་རྣ་བར་བསྒྲགས་ནས་གདགས་ཤིང་མ་འོངས་པ་ན་དེ་དང་དེའི་མཚན་ཅན་གྱི་སངས་རྒྱས་སུ་འགྱུར་བར་ལུང་བསྟན་པས་རྟེན་འབྲེལ་བསྒྲིག་གོ །དེ་ནས་དཀྱིལ་འཁོར་ལ་མངོན་དུ་ཕྱོགས་པས་ཁྱོད་ཀྱི་མིག་ལ་སྣང་བ་ཇི་ལྟར་གསལ་ཞེས་དྲིས་པས་ད
Chinese
那些是诸佛所清净的，因为法与法性自然相关联的加持在众生的界中显现，所以成为远离戏论的无漏心之根本，称为上师之上师，或从灌顶产生的智慧，是见道无分别的自性，因为从最初的佛那里降临智慧，所以成为佛上师的上师，是具有神通的唯一导师。如是说。其义亦如《华严经》所云： “如何种种诸相好，彼等皆是童稚行，何者一切相好皆无有，彼等诸佛不可见。”因此，一切灌顶的自性是加持转移的灌顶，或智慧降临的要义，是与天神和胜义谛平等相连。因此，智慧本身也必须特别具备于施予者，暂时以方便的自性为主，依靠物质和对境，向弟子降临，以及向器皿降临的两种仪轨，如从《集密续》等续部的坛城仪轨中所出现的那样。如果未降临，则降临的仪轨是，射箭后，观想心间有本尊父母的芥子大小的身像，并观想从其空行密处所产生的红色光芒充满全身。如是《十万名义大词典》中说：嗡，底叉，玛哈，格惹达，阿贝夏亚，阿航，札嘿。（藏文：ཨོཾ་ཏིཥྛ་མ་ཧཱ་ཀྲོ་དྷ་ཨ་བེ་ཤ་ཡ་ཨ་ཧཾ་ཛྷཻཿཾ，梵文天城体：ओँ तिष्ठ महाक्रोध आबेशय अहं झैः，梵文罗马拟音：oṃ tiṣṭha mahākrodha ābeśaya ahaṃ jhaiḥ，汉语字面意思：嗡，安住，大忿怒，进入，我，札嘿。）以此激励勇士，将缠绕阴茎的尘土涂在五肉五甘露和古古蓝猫粪便的混合物上，放在大颅器中，用大煤炭的火焚烧。如果降临后，身体和语言的 姿态随意显现，则在舌头上写红色的“阿”（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），并询问意义。如果姿态长久不平静，则令其观想在各种金刚之上堆叠须弥山和毗卢遮那佛在头顶上，从而使其平静。然后，将与花朵所落之神的种姓相符的秘密名称，仅在各自理解的范围内在耳边宣告并赋予，并预言未来将成为具有该名称的佛，从而建立缘起。然后，面向坛城，询问你的眼睛所见如何清晰
English
Those are purified by the Buddhas, because the blessings of the Dharma and Dharmata being naturally related appear in the realm of sentient beings, therefore, becoming the basis of the uncontaminated mind free from elaboration, it is called the Lama of Lamas, or the wisdom arising from empowerment, which is the nature of the non-conceptual path of seeing, because wisdom descends from the first Buddha, therefore it becomes the Lama of the Buddha Lama, the sole teacher with miraculous powers. Thus it is said. Its meaning is also as stated in the Gandavyuha Sutra: "How various are the signs and characteristics, those are the actions of children, whoever has no signs and characteristics at all, those Buddhas are not seen." Therefore, the nature of all empowerments is the empowerment of transferring blessings, or the essential meaning of receiving wisdom, which is to be equally connected with the deities and the ultimate truth. Therefore, wisdom itself must also be particularly possessed by the giver, temporarily taking the nature of skillful means as primary, relying on substances and objects, bestowing upon the disciple, and the two rituals of bestowing upon the vessel, as they appear from the mandala rituals of the Guhyasamaja Tantra and other tantras. If it has not descended, then the ritual of descending is, after shooting the arrow, to visualize in the heart a deity couple the size of a mustard seed, and to visualize red rays of light arising from their secret space filling the entire body. As it is said in the Bumpa Compendium of Nomenclature: Om, Tistha, Maha, Krodha, Abeshaya, Aham, Jhaih. (Tibetan: ཨོཾ་ཏིཥྛ་མ་ཧཱ་ཀྲོ་དྷ་ཨ་བེ་ཤ་ཡ་ཨ་ཧཾ་ཛྷཻཿཾ, Sanskrit Devanagari: ओँ तिष्ठ महाक्रोध आबेशय अहं झैः, Sanskrit Romanization: oṃ tiṣṭha mahākrodha ābeśaya ahaṃ jhaiḥ, Literal Chinese meaning: Om, abide, great wrath, enter, I, Jhaih.) With this, encourage the hero, and smear the dust wrapped around the penis on a mixture of the five meats, five nectars, gugul, and cat feces, and burn it in the fire of great coal in a large skull cup. If, after descending, the body and speech manifest arbitrarily, then write a red "Ah" (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese meaning: Ah) on the tongue and ask for the meaning. If the manifestation does not subside for a long time, then have him visualize Mount Meru and Vairochana Buddha stacked on top of various vajras on the crown of his head, thereby pacifying it. Then, announce and bestow the secret name that corresponds to the lineage of the deity upon whom the flower has fallen, only to the extent of their respective understanding, and prophesy that in the future they will become a Buddha with that name, thereby establishing interdependence. Then, facing the mandala, ask how clearly the appearance is in your eyes