Chinese
作为成就的标志，观想成为文字 嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） 三个字。然后进行降低观点的忏悔，用无垢的白色珍珠等物，如法获得成就，将剩余物与酒混合，瑜伽士们享用。也就是，祈请赐予金刚橛的成就。 如果想要获得的成就，是从自己这里获得，还是从他人那里获得呢？如果是前者，则不合理，因为对于自己一个人来说，能获得和所获得两者是相违的。如果是后者，也不合理，因为轮回和涅槃的一切法，都是从自己的心识中产生，没有其他。答：自己以自己的心性，正确地证悟，这被称作殊胜的成就。在没有证悟之前，显现为自他和执着，这是没有成就的标志。为了成熟有缘者，灌顶有五种：谁灌顶的上师，灌顶的对象，为何灌顶的必要，灌顶的内容，如何灌顶的方法。谁灌顶的上师是，金刚上师具有五种特征：精通所有续部，能够入定，获得灌顶，能够保密，具有大悲心。也就是在金刚橛十二品中说：心胸开阔，精通续部，能够入定，对于金刚手菩萨的法藏，没有犹豫和怀疑，舍弃疑惑。隐藏秘密的方法殊胜，不传给恶劣的法器，确定获得秘密的殊胜灌顶。 灌顶的对象是，弟子也具有六种特征：能忍受违缘，心志坚定，安住于誓言，调伏心智，温顺柔和，不畏惧深奥的意义。其中说到：能忍受违缘不退转，安住于誓言，在三种智慧上调伏心智后，总是喜欢诀窍教言，温顺柔和，言语悦耳，对于方便和智慧深奥的意义，不畏惧二无自性的意义，听从上师的教诲，擅长绘制坛城的事业，对这样的人灌顶，绘制坛城。 灌顶的内容有两种：特殊和共同。特殊的是金刚橛的灌顶等。
English
As a sign of accomplishment, contemplate transforming into the three syllables Oṃ (Tibetan: ༀ, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal meaning: Oṃ), Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal meaning: Āḥ), and Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ). Then, perform the confession of lowering the view, and with flawless white pearls and so on, properly obtain the siddhi. Mix the leftovers with alcohol, and the yogis enjoy. That is, grant the siddhi of Vajrakīlaya. If the siddhi that one wishes to attain, is it obtained from oneself, or from others? If it is the former, it is unreasonable, because for oneself alone, the obtainable and the obtainer are contradictory. If it is the latter, it is also unreasonable, because all phenomena of saṃsāra and nirvāṇa are produced from one's own mind alone, and there is no other. Answer: The correct realization of the nature of one's own mind by oneself is termed the supreme siddhi. As long as that is not realized, it appears as self and other, and the sign of non-attachment is not accomplished. In order to ripen those with karmic connections, there are five empowerments: the master who empowers, the object of empowerment, the necessity of why to empower, the empowerment that is given, and the method of how to empower. The master who empowers is the vajra master who possesses five characteristics: being skilled in all tantras, being able to enter into samādhi, having received empowerment, being able to keep secrets, and having great compassion. That is, in the twelve chapters of Kīlaya it says: Broad-minded, accustomed to the tantras, able to enter into samādhi, in the treasury of Vajrapāṇi, without hesitation and abandoning doubt. The supreme methods of concealing secrets, not spreading to bad vessels, certainly having obtained the supreme secret empowerment. The object of empowerment is also the disciple who possesses six characteristics: being able to withstand adverse conditions, being steadfast in mind, abiding by vows, having trained the mind, being gentle and mild, and not being afraid of profound meanings. In that it says: Able to withstand adverse conditions, not turning back, abiding by vows, having trained the mind in the three wisdoms, always delighting in the instructions and transmissions, gentle and mild, speaking pleasantly, the profound meaning of skillful means and wisdom, not being afraid of the meaning of non-duality, taking the words of the master to heart, being skilled in the activity of drawing maṇḍalas, to such a one, give empowerment, draw the maṇḍala. The empowerment that is given is of two types: special and common. The special one is the empowerment of Kīla and so on.
Chinese
十种。共同的是如何希望。为何灌顶的必要是：如果从阿毗षेक（藏文，梵文天城体：अभिषेक，梵文罗马拟音：abhiṣeka，汉语字面意思：灌顶）这个词来理解，因为使不净得以清净，所以是灌顶。有使学徒相续的障碍以各种方式得以净化的必要。如果从阿毗षिञ्च（藏文，梵文天城体：अभिषिञ्च，梵文罗马拟音：abhiṣiñca，汉语字面意思：灌）这个词来理解，因为使不成熟得以成熟，所以是灌顶。学徒的相续与具足相同者，如果处于未成熟的状态，上师通过灌顶的方式，使其具有能力和威力，从而有使学徒相续成熟的必要。如果灌顶能够使学徒的相续清净和成熟，那么现在为何需要修持解脱之道呢？因为这能消除不适合修持解脱之道的器皿的污垢，并且因此而成为有资格修持此道的人，所以称为使器皿成熟的仪轨。因此，不需要修持解脱之道的遍及性并未成立。如何灌顶的方法有六种：金刚上师驱逐邪魔，学徒献上请求灌顶的请求，上师给予允许，学徒献花，上师加持灌顶物，学徒入座接受实际的灌顶。第一种是：金刚上师说：“谛听，邪魔和邪见之众！”等等，以十忿怒尊的咒语驱逐邪魔。学徒献上请求是：先顶礼，然后说：“上师圣者，请垂听！”等等，通过这些方式献上请求。上师给予允许是：通过“最为秘密的法性”等等的方式，给予灌顶所希望的灌顶的允许。学徒献花是：通过“上师与一切佛陀无别”等等的方式，献上请求的供养。上师加持灌顶物是：橛、线、瓶、灯、朵玛等在放置时已经加持过，所以这里不需要加持。食物因为已经融入了成就，所以不需要另外加持。头饰和宝冠二者，从སྭཱ（藏文，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思： स्वाहा）中生起宝生部。金刚哈（藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：ह）中生起不空成就部。铃
English
Ten. The common one is as desired. What is the necessity of empowerment? If derived from the word Abhiṣeka (藏文，梵文天城体：अभिषेक，梵文罗马拟音：abhiṣeka，汉语字面意思：灌顶), it is empowerment because it purifies the impure. There is a need to purify the obscurations of the student's lineage in various ways. If derived from the word Abhiṣiñca (藏文，梵文天城体：अभिषिञ्च，梵文罗马拟音：abhiṣiñca，汉语字面意思：灌), it is empowerment because it ripens the unripe. The teacher, through the empowerment, makes the student's lineage, which possesses the same potential but remains unripe, powerful and capable. Thus, there is a need to ripen the student's lineage. If empowerment can purify and ripen the student's lineage, then why is it necessary to cultivate the path of liberation? Because it removes the impurities of the vessel that is not suitable for practicing the path of liberation, and because it makes one capable of practicing the path, it is called the ritual of ripening the vessel. Therefore, the pervasiveness that one does not need to cultivate the path of liberation is not established. There are six methods of how to empower: the Vajra Master dispels obstacles, the student offers a request for empowerment, the teacher grants permission, the student offers flowers, the teacher blesses the empowerment substances, and the student sits in order to receive the actual empowerment. The first is: the Vajra Master says, "Listen, you hosts of obstacles and wrongdoers!" and so forth, dispelling obstacles with the mantras of the ten wrathful deities. The student offers the request by first prostrating and then saying, "Noble Teacher, please listen!" and so forth, offering the request in these ways. The teacher grants permission by saying, "The most secret Dharma nature," and so forth, granting permission to empower whichever empowerment is desired. The student offers flowers by saying, "The Lama is equal to all Buddhas," and so forth, offering the offerings of the request. The teacher blesses the empowerment substances: the stake, thread, vase, lamp, and torma are already blessed when they are placed, so there is no need to bless them here. The food is blessed by the very fact that it is mixed with siddhis, so there is no separate need. The crown and diadem are generated from Svā (藏文，梵文天城体：स्वा，梵文罗马拟音：svā，汉语字面意思：स्वाहा), from the Ratnasambhava family. The vajra Ha (藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：ह) generates the Amoghasiddhi family. The bell
Chinese
从种子字ཨཱྂཿ（藏文，आः，āḥ，啊）生起无量光。如果想要其他的共同灌顶，也要如法加持灌顶物。真正的灌顶是：在寂静的西方，陈设大法座，金刚上师安坐，灌顶物陈设在前方。弟子们如次第抛洒鲜花般落座，接受灌顶。也就是灌顶物、灌顶的处所、宣说的词句、念诵的咒语、意念、悦耳的乐声和吉祥的祝愿。首先，为了消除障碍，进行金刚橛的灌顶。灌顶物是诸佛金刚橛汇集之物。灌顶的处所是手上。意念是：通过将金刚童子诸佛众融入弟子，从而获得同时解脱三界的能力，这样思念并祈愿。瓶灌顶的物品是将五个瓶子汇集在一起，用主瓶进行灌顶。处所是头部。意念是：获得五种智慧的灌顶。长寿灌顶的物品是长寿宝瓶及其所依之物。处所是头部。意念是：远离生老病死的痛苦。头饰灌顶的物品是真正的头饰。处所是头部。意念是：获得五部的灌顶。宝冠灌顶的物品是深蓝色或黑色的宝冠。处所是头部。意念是：在三有中闻名，并获得统治佛法王国的权力。金刚杵灌顶的物品是金刚杵。灌顶的处所是心间。意念是：思维安乐逝者的心与无分别的智慧相连。铃灌顶的物品是铃。处所是喉咙。意念是：获得如来语的灌顶，从而在三界中传播深奥佛法的声音。灯灌顶的物品是真正的灯。处所是心间。意念是：思维安乐逝者的心与智慧相连。朵玛灌顶的物品是修法的朵玛。处所是头部。意念是：获得同时解脱三界的能力。食物灌顶的物品是成就的食物，半月形食物。处所是口中。意念是：享受五种妙欲，并拥有取之不尽的宝藏。这
English
From the seed syllable ཨཱྂཿ (Tibetan, आः, āḥ, Ah) arises Amitabha. If other common empowerments are desired, the empowerment substances should be blessed properly. The actual empowerment is: In the peaceful west, a great throne is arranged, the Vajra Master sits, and the empowerment substances are arranged in front. The disciples sit in order, scattering flowers, and receive the empowerment. This includes the empowerment substances, the place of empowerment, the words proclaimed, the mantra recited, the intention, the pleasant music, and auspicious wishes. First, to eliminate obstacles, the Vajrakila empowerment is given. The empowerment substance is the collection of all Vajrakila deities. The place of empowerment is the hand. The intention is: By merging the Vajrakumara deities into the disciple, one gains the power to liberate the three realms simultaneously; think this and make aspirations. The substance for the vase empowerment is the collection of five vases, and the main vase is used for empowerment. The place is the head. The intention is: To receive the empowerment of the five wisdoms. The substance for the longevity empowerment is the longevity vase and its support. The place is the head. The intention is: To be free from the suffering of birth, aging, sickness, and death. The substance for the crown empowerment is the actual crown. The place is the head. The intention is: To receive the empowerment of the five families. The substance for the diadem empowerment is a dark blue or black diadem. The place is the head. The intention is: To be famous in the three realms and to gain dominion over the kingdom of Dharma. The substance for the vajra empowerment is the vajra. The place of empowerment is the heart. The intention is: To think that the heart of the Sugata is endowed with non-conceptual wisdom. The substance for the bell empowerment is the bell. The place is the throat. The intention is: To receive the empowerment of the Tathagata's speech, thereby proclaiming the sound of profound Dharma in the three realms. The substance for the lamp empowerment is the actual lamp. The place is the heart. The intention is: To think that the heart of the Sugata is endowed with wisdom. The substance for the torma empowerment is the torma for practice. The place is the head. The intention is: To gain the power to liberate the three realms simultaneously. The substance for the food empowerment is the food of accomplishment, the crescent-shaped food. The place is the mouth. The intention is: To enjoy the five desirable qualities and to possess an inexhaustible treasure. This
Chinese
正如从何者的词和咒语中产生一样。期间，奏响悦耳的声音，并念诵吉祥的偈颂。其他的灌顶也根据情况进行。然后，瑜伽士们应享用成就的食物。也就是，请赐予此处的灌顶和加持。如此说。为了使修行圆满，结尾有六个部分：为了使空行母欢喜而施放食子；为了消除常边的执着而收摄坛城；为了弥补缺失而忏悔；为了消除障碍而跳金刚舞；为了成就所愿而祈愿；为了吉祥而念诵吉祥的偈颂。首先，为了使空行母欢喜而施放食子：混合药物和血，供养上方的七处，将食子放在坛城的下方，并焚烧残余的食物。然后，布施下方的七处，并委托事业。将食子带到外面，守护誓言神，并进行食子遣除。为了消除常边的执着而收摄坛城：返回到里面，念诵“嗡，您成办一切众生的利益。”等词句，以及“嗡 班扎 穆 (藏文：ༀ་བཛྲ་མུཿ，梵文天城体：，梵文罗马拟音：oṃ vajra muḥ，汉语字面意思：嗡，金刚，穆)”。祈请迎请来的智慧坛城返回到自性的处所。用十一个吽字收摄誓言坛城：吽，首先，宫殿化为光芒融入四门神；其次，诸佛菩萨也融入十位忿怒门神；第三，忿怒母融入忿怒尊；第四，父尊们融入主尊的佛母；第五，佛母也融入父尊；第六，父尊融入智慧勇识；第七，智慧勇识融入吽字；第八，吽字的足钩；第九，融入阿哈；第十，哈融入月亮；第十一，月亮融入明点。明点也越来越小，观想为空性。然后，仅仅念诵咒语，观想自身为业金刚童子。如果生起并迎请增上的本尊，以及收摄并祈请返回等，是与果位善逝一致的显现呢？还是与所化有情道一致的显现呢？如果如前者，因为有自他往来言语感受等，不仅有错乱成佛的过失，如果如后者，生