Chinese
另外两种是基于转移，内灌顶有和没有两种方式，这里是没有的方式。对于有，也是迎请如来进入身体作为内灌顶，以及将弟子变成光的自性，进入上师的口中，在心中以余火居住，将菩提心作为精液作为内灌顶两种。第一种是喜金刚瑜伽秘密之极所说的规矩。那也是在不动佛水灌顶的时候，外灌顶之后，以自己心间的种子字的光芒，迎请无数的不动佛，从弟子的心间九股金刚杵或者第五个想法的孔进入，观想整个身体充满不动佛的微尘等等。第二种是依靠密集金刚根本续，父亲续的人们进行内灌顶的方式，以及依靠桑布扎的后续，母亲续的人们进行内灌顶的方式两种。第一种是，在密集金刚续中说：用芥子打头部。对于此，耶谢协规矩的人们和上师娇慢金刚等，对于秘密灌顶添加谷物，以及取出菩提心，对于坛城进行抛洒等等，虽然有添加谷物等，但是上师月称在明灯论第十五品中说：内灌顶添加谷物。其做法是，如果与毗卢遮那水灌顶相似，以上师心间的种子字的光芒，将弟子们变成光的自性，进入上师的口中，在心中以余火居住，成为菩提心，从身体的形状通过金刚道降到明妃的子宫，从嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和法轮中生起毗卢遮那。再次以上师心间的种子字的光芒，迎请五部佛父佛母，从上师的头顶毗卢遮那的门进入，成为菩提心的精液，灌顶弟子之后，弟子从明妃的子宫或者左肋取出，在队列中安坐，进行观修身坛城等等。之后用瓶子的水，通过三种仪轨生起毗卢遮那等等之后，进行水灌顶。至尊上师
English
The other two are based on transference. There are two ways of inner empowerment: with and without. Here, it is the way without. For the way with, the Tathagata is invited into the body as inner empowerment, and the disciples are transformed into the nature of light, entering the guru's mouth, residing in the heart with embers, and the bodhicitta is made into semen as inner empowerment, these are the two ways. The first is the method explained in the Guhyasamaja Tantra of Hevajra Yoga. That is, during the water empowerment of Akshobhya, after the outer empowerment, with the light of the seed syllable in one's own heart, countless Akshobhyas are invited, entering the disciple's heart through the nine-pronged vajra or the fifth thought-orifice, and one contemplates that the entire body is filled with the subtle particles of Akshobhya, and so on. The second is the way of bestowing inner empowerment by those of the Father Tantra based on the Guhyasamaja Root Tantra, and the way of bestowing inner empowerment by those of the Mother Tantra based on the Uttaratantra of Sambhuta. The first is, in the Guhyasamaja Tantra, it says: "Strike the head with mustard seeds." Regarding this, the followers of Yeshe Shap and the master Proud Vajra, etc., add grains to the secret empowerment, and extract the bodhicitta and scatter it on the mandala, etc., although there are additions of grains, etc., the master Chandrakirti says in the fifteenth chapter of the Pradipoddyotana: "Add grains to the inner empowerment." The way to do it is, if it is applied to something like the water empowerment of Vairochana, with the light rays of the seed syllable in the guru's heart, the disciples are transformed into the nature of light, entering the guru's mouth, residing in the heart with embers, becoming bodhicitta, descending from the form of the body through the vajra path to the consort's womb, generating Vairochana from Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) and the wheel. Again, with the light rays of the seed syllable in the guru's heart, the five Buddha families, father and mother, are invited, entering from the guru's crown through the gate of Vairochana, becoming the semen of bodhicitta, empowering the disciple, and then the disciple is taken out from the consort's womb or the left rib, and seated in the row, contemplating the body mandala, and so on. Then, with the water of the vase, Vairochana is generated through the three rituals, and so on, and the water empowerment is bestowed. The venerable guru
Chinese
在那些内灌顶时也这样行事。阿阇黎阿跋耶说，依据《桑布扎》后部续典所说的串珠内灌顶，其意义也正是如此。母续部的人们依据《桑布扎》所做的内灌顶也是这样做的。还有先做外灌顶，之后做内灌顶的，比如可以应用于不动佛水灌顶。首先，将弟子和灌顶物都观想为不动佛等，然后进行水灌顶。之后，将弟子观想为光明的自性，进入上师的口中。在心中以随后产生的火居住。身体的形状通过金刚道，从明妃的空中降下，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生出，以金刚吽（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，由此将不动佛观想为金刚怖畏金刚等。从明妃的空中出来，坐在座位上，用供品进行供养。生起五种意义的证悟等。这种方式是先观想寂静的五部，然后在内灌顶的时候观想为忿怒的五部。智慧灌顶的结尾，在水灌顶之后，拿着白伞，绕着坛城转，唱着“大乐大欲”等的歌曲，这是水灌顶的结尾。在顶髻灌顶之后，母续部的仪轨中有悬挂勇士幡，父续部的人们有给予五色幡，这就是它的结尾。在金刚灌顶之后，在密集金刚圣者派系中有给予金刚行，这就是它的结尾。铃灌顶的结尾是主尊灌顶。在名字灌顶之后，在密集金刚圣者派系中有做授记，这就是它的结尾。第三，大成就者巴瓦巴扎在《金刚空行母释》中说，弟子在沐浴台的坛城上，花落在哪里，就将坛城的主尊金刚空行母通过三种仪轨生起。生处身语意加持。迎请勾招智慧尊，然后将灌顶物瓶中的水通过三种仪轨观想为不动佛。使其四支圆满。看着从融化中产生的瓶中的水，弟子们
English
Also, at the time of those inner empowerments, it is done in this way. Acharya Abhaya said that the inner empowerments in a rosary based on the latter Tantra of the Samputa, their meaning is also just this. The people of the Mother Tantra also do the inner empowerments based on the Samputa in this way. Also, there are those who do the outer empowerment first, and then do the inner empowerment later, such as when applying it to the water empowerment of Akshobhya. First, both the disciple and the empowerment substances are visualized as Akshobhya, etc., and then the water empowerment is given. After that, the disciple is visualized as the nature of light, and enters the mouth of the guru. Residing in the heart with the fire that arises subsequently. The shape of the body passes through the Vajra path, descending from the space of the consort, arising from Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), marked with Vajra Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), thereby visualizing Akshobhya as Vajrabhairava, etc. Emerging from the space of the consort, sitting in the row, offering with offerings. Generating the realization of the five meanings, etc. This method is to first visualize the peaceful five families, and then at the time of the inner empowerment, to visualize them as the wrathful five families. At the end of the Wisdom Empowerment, after the Water Empowerment, holding a white umbrella and circumambulating the mandala, singing songs such as "Great Bliss, Great Desire," etc., is the end of the Water Empowerment. After the Crest Jewel Empowerment, in the Mother Tantra tradition, there is the hanging of the Hero Banner, and for the Father Tantra people, there is the giving of the five-colored banner, which is its end. After the Vajra Empowerment, in the Guhyasamaja Arya tradition, there is the giving of Vajra conduct, which is its end. The end of the Bell Empowerment is the Lord Empowerment. After the Name Empowerment, in the Guhyasamaja Arya tradition, there is the making of prophecies, which is its end. Thirdly, the great accomplished Bhava Bhadra said in the commentary on the Vajra Dakini, wherever the flower falls on the mandala of the bathing platform for the disciple, the main deity of the mandala, Vajra Dakini, is generated from the three rituals. The sense bases of body, speech, and mind are blessed. The wisdom beings are invited and drawn in, and then the water in the vase, the empowerment substance, is visualized as Akshobhya through the three rituals. Making its four limbs complete. Looking at the water in the vase that arises from melting, the disciples
Chinese
如来等作祈请。之后以宝瓶之水灌顶。从身体充满等直至以不动佛为顶严之间。同样地，做了将冠冕修成天尊等之后。右耳后是宝生。以金刚灌顶，后脑是无量光。以铃灌顶，左耳后是不空成就。在名号灌顶之后，说顶髻以毗卢遮那佛为顶严。第二，若要详细了解彼尊主之意趣。上师和，弟子和，灌顶物三者都是目标转移，从两次灌顶之水中。对水等每一个，也以四种完全清净之轮灌顶。所说的三轮是上师和，弟子和，灌顶物三者，而四种完全清净是因为四支圆满的缘故。总而言之，上师自己安住于不动佛之瑜伽，以弟子和灌顶物二者的目标转移即可。从两次灌顶之水中。对于这些智慧灌顶。也应知上师自己仅以不动佛之瑜伽即可。如是说。第三，清楚地阐述适时之仪轨。在尊胜宝瓶中汇集所有宝瓶之水，以及由珍宝等制成的顶严，和金刚，铃三者与弟子人数相等或随力所及，在前方供台上排列安放。为弟子应供养的五种供品也按各自适合的位置安放，首先在宝瓶水之灌顶时。以 स्वाभाव (藏文：སྭ་བྷཱ་ཝ，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性)之咒语，使自己和弟子灌顶物三者皆从空性中，于莲花和日轮之上，从吽 (藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)生出以吽 (藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)为标志的金刚，从那之中光芒四射汇聚成一，从中生出不动佛欢喜金刚，身色蓝色，八面十六臂四足。根本之面蓝色，右面白色左面红色。上方之面烟色，剩余之面皆为黑色。以二十四眼注视。黄色头发向上竖立。根本之面的头顶以黑色金刚为标志。十六只手持十六个颅骨，右手中的是，象
English
Thus, prayers were made by the Tathagatas and others. Then, the empowerment was conferred with water from the vase. From the filling of the body, etc., up to the crowning with Akshobhya on the crown of the head. Similarly, after making the diadem into a deity, etc. On the right back of the ear is Ratnasambhava. Empowered with the vajra, Amitabha is on the back of the head. Empowered with the bell, Amoghasiddhi is on the left back of the ear. After the name empowerment, it is said that the crown of the head is adorned with Vairochana at the topknot. Secondly, if one wishes to understand the intention of the noble lord in detail. The guru, the disciple, and the empowerment substance are all object transfers, from both empowerment waters. For each of the waters, etc., empowerment is conferred with the four completely pure wheels. The three wheels mentioned are the guru, the disciple, and the empowerment substance, and the four completely pure ones are because they are complete with the four limbs. In short, it is sufficient for the guru himself to abide in the yoga of Akshobhya and transfer the object of the disciple and the empowerment substance. From both empowerment waters. For all these wisdom empowerments. It should also be known that the guru himself is sufficient with only the yoga of Akshobhya. Thus it is said. Thirdly, the ritual appropriate to the occasion is clearly explained. In the vase of complete victory, the water of all vases is collected, and the crown made of jewels, etc., and the three vajras and bells are arranged and placed on the platform in front, equal to the number of disciples or as many as available. The five sets of offerings to be offered to the disciples are also placed in their appropriate places. First, at the empowerment of the vase water. With the mantra of स्वाभाव (Tibetan: སྭ་བྷཱ་ཝ，Devanagari: स्वभाव，IAST: svabhāva，Literal meaning: self-nature), making oneself, the disciple, and the three empowerment substances all from emptiness, on the lotus and sun disc, from Hūṃ (Tibetan: ཧཱུྃ，Devanagari: हुँ，IAST: hūṃ，Literal meaning: Hūṃ) arises the vajra marked with Hūṃ (Tibetan: ཧཱུྃ，Devanagari: हुँ，IAST: hūṃ，Literal meaning: Hūṃ), from which rays of light radiate and converge into one, from which arises Akshobhya Delight Vajra, body color blue, eight faces, sixteen arms, and four legs. The root face is blue, the right face is white, and the left face is red. The upper face is smoke-colored, and the remaining faces are all black. Gazing with twenty-four eyes. Yellow hair standing upright. The crown of the root face is marked with a black vajra. The sixteen hands hold sixteen skulls, the right hands hold, elephant
Chinese
以及，马和，驴和，牛和，母牛和，人和，沙拉巴和，猫和，左边的那些是土地神和，水神和，火神和，风神和，月亮神和，太阳神和，阎魔和，财神们执持着。每个头都用五个五个的干骷髅装饰着，具有五十个湿骷髅的项链。具有六种骨饰和九种舞蹈姿态。生起与明妃玛玛吉蓝色手持弯刀和颅碗相结合。同样地，也生起下面那些从帐篷中生起的所有面和手。因为嘿金刚的无共同解释续部金刚帐篷中，这样说了嘿金刚五部。因为那个原因，嘿金刚的其他三种传承和，口诀派也如果想要广说就按照这个来做。如果归纳这个流派，右边八个执持金刚杵和，左边八个执持用那个做把手的铃等，明妃仅仅观想执持弯刀和颅碗，主要做这个。如是说，根本续的嘿金刚是头顶上有各种金刚杵作为象征，续的讲述者导师金刚持身色白色八面十六臂，那个在根本续中仅仅转变了形象，是五部一切的区分基础，对于那个，解释续的时候就像从帐篷中生起一样分为五部，根本续的无共同五部区分的时候，手印仅仅像这个一样是部的意思。无论如何那些都是生起誓言者，是念诵的支分。然后眼睛里愚痴金刚母等生处和身语意加持是近成就的支分。这里自入和他入两者中仅仅做了头顶上嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），喉咙上啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），心间吽（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），后来的修行者也像这样简单地做是不应理的，因为这是从树中说的念诵成就支分广大的流派，考虑到生处和身语意加持是必须的，从灌顶水两种中也像那个一样说了，如果不做三处加持，四支分