English
Therefore, through diligence. For those endowed with three ascetic practices, Through placing the seed and generating power, Gradually bestow the empowerment of bliss. That's all. Also, from that very place it is said: Completely reversing the final consciousness, In the clarity of each as a deity, Combining with the measure of power, The empowerment of listening and meditation, The accomplishment of teaching and activities, The empowerment of the Vajra King Master, Abiding in the nature of self. Just as water is poured into water, Through empowerment with skillful means and samadhi, The measure of obtaining ability for the incapable, Is to empower the incapable. For those who are qualified, empower in sequence. Thus it is. Seventh, the faults of not empowering, and eighth, the merits of empowering, will be explained below. Thus, these dharmas are the empowerments explained by the Vajra Sequence scriptures. Here, in terms of oral transmission empowerment, the outer, inner, and secret three empowerments to be empowered, for each of these, one should also know the correspondence of what is empowered, the empowerment substance with which one empowers, and the sequence of activities of how to empower, these three. Thus it is said. Among them, the first, the beneficial empowerment, is the head ornament, the hair knot, and so on. Among these three, the correspondence is: from the ashes it is said, the two paths of the five elements' essence of bliss, and the central channel's essence gathered with characteristics, the root of the network of channels and the faculties, and the aggregates, etc., the wheel of wisdom and bliss, with the syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) possessing the wisdom of bliss, the eight consciousnesses' nature, the five wisdoms, whatever mantra substance intention arises, arising from all and protecting, liberating from suffering, certainly of the lineage. Thus it is said. The eight consciousnesses of the head ornament are the group of aggregates. The channels of the hair knot are the left and right channels. The garland's Kundalini has thirty-two knots. The armor's body is covered by a network of channels. The victory banner is the male and female faculties. The five aggregates of the mudra, etc., are the groups of conceptualizations. The top of the umbrella is the wheel of great bliss. The channels of the vase are filled with bindus. The appearance of food and drink is the uninterrupted enjoyment of desirable qualities. The five essences of the heart are the essence of the five elements. Second, the empowerment substance is the mudra written on the mandala, and the others are actually arranged. Third, there are five methods of empowerment: blessing the empowerment substance, the place where one empowers and integrates, the intention of the Vajra Master, the words of empowerment.
Chinese
并且，是宣告的词语。首先，开光在第九品中讲述。那么，以什么对什么进行的次第是：在金刚事业次第中说：“以珍宝开光所生的，珍宝庄严的头饰加持。”因此，以珍宝生对头饰进行开光。又说：“开光法生是智慧的真实，以两种颜色进行灌顶。”因此，以无量光对发冠进行开光。又说：“珍宝开光花鬘加持。”因此，以宝生对花鬘进行开光。又说：“最胜事业开光金刚。”因此，以不空成就对盔甲进行开光。又说：“金刚开光所生的。”因此，以金刚萨埵对胜幢进行开光。又说：“殊胜荟供手印是什么，稍微供养自己的开光。”因此，以各自对坛城轮进行开光。又说：“不动开光珍宝伞。”因此，以不动佛对伞进行开光。又说：“布施五部汇集的瓶水。”因此，以五部总集对宝瓶进行开光。又说：“佛开光天女众。”因此，以毗卢遮那对饮食进行开光。所谓“心髓果”，因此，以五种心髓字，即身、语、意、功德、事业五者进行开光。第二，处所是：在《辨别》中说：“处所是共同和特殊。”因此，有两种。共同的处所是：共同的权能加持于身体。因此，是对整个身体。特殊的处所是：特殊的心髓、头饰、宝瓶，伞和发冠、花鬘在头部，盔甲是身体，胜幢在手，饮食在语的道上，手印在头顶和心间。因此，在那些处所进行加持，并融入相应的对境，如是说：“安放的处所和融入的处所，同样应当理解。”因为这样说了。第三，意念是：观想子尊为本尊，戴上头饰，以咒语和手印，在珍宝的五个宫殿中，在五个座垫上，安放五部父母的十个种子字。然后，金刚上师的十个手指上也明观上述的字，以手印，以父母交合的菩提心流，融入顶轮等五个处所，从字中，观想五种事业智慧的权能，作为标志，以五部进行头饰。以发冠圆满一切功德，调伏三界的一切恶毒者。
English
And, it is the word of proclamation. First, the consecration is taught in the ninth chapter. Then, the order of doing what with what is: From the Vajra Karma Sequence, it says, "Adorned with a beautiful diadem of jewels, born from the consecration of jewels." Therefore, the diadem is consecrated by Ratnasambhava. It also says, "The Dharma-arising consecration is the reality of wisdom; empowerment is done with two colors." Therefore, Akshobhya consecrates the crown. It also says, "The garland is bound with the consecration of jewels." Therefore, Ratnasambhava consecrates the garland. It also says, "Supreme action, consecration, Vajra." Therefore, Amoghasiddhi consecrates the armor. It also says, "Born from the Vajra consecration." Therefore, Vajrasattva consecrates the victory banner. It also says, "Whatever is the supreme assembly mudra, slightly offer one's own consecration." Therefore, each consecrates the mandala wheels. It also says, "Immovable consecration, jewel umbrella." Therefore, Akshobhya consecrates the umbrella. It also says, "Give the vase water combined with the five families." Therefore, the five families together consecrate the vase. It also says, "Buddha consecration, assembly of goddesses." Therefore, Vairochana consecrates the food and drink. The so-called "essence fruit," therefore, the five essence syllables, namely, the five of body, speech, mind, qualities, and activity, are consecrated. Second, the place is: In the Discrimination, it says, "The place is common and special." Therefore, there are two. The common place is: The common power is conferred on the body. Therefore, it is on the entire body. The special place is: The special essence, diadem, vase, umbrella, and crown, garland on the head, armor is the body, victory banner in the hand, food and drink on the path of speech, mudras on the crown of the head and in the heart. Therefore, empower in those places and assimilate into whatever is corresponding, as it is said: "The place of placement and the place of assimilation, likewise, should be understood." Because it is said so. Third, the intention is: Visualize the child deity as the deity, put on the diadem, with mantra and mudra, in the five palaces of jewels, on the five seats, place the ten seed syllables of the five families, father and mother. Then, on the ten fingers of the Vajra Master's hand, also clearly visualize the above letters, with mudras, with the stream of bodhichitta of the union of father and mother, dissolve into the five places, such as the crown of the head. From the letters, visualize the power of the five action wisdoms, as a sign, the head is adorned with the five families. With the crown, all qualities are perfected, and all the malicious ones of the three realms are subdued.
Chinese
并且，念珠使果位的一切功德圆满，盔甲使外道的攻击无法侵入，胜幢压伏邪魔和外道等邪见，手印使妄念清净而成为天神之身，伞盖救护于烦恼的痛苦，宝瓶之水清净相续的烦恼障而获得五种智慧的灌顶，饮食享用五种欲妙不间断，五种心要聚集佛陀的五身语意功德事业的加持，观想为五部佛的身等。第四，灌顶之词，十者都应按照金刚次第的仪轨来实践。最后，宣告是说随顺真谛，所灌顶者将会如何。这些是为了在今生来世种下利益的种子，因此称为利益的灌顶。如《续部》中说：“仅仅种下种子。”因此这样说。灌顶的时间是生起愿菩提心后，如第九品一样，通过十六种法门进入坛城时进行灌顶。力量的灌顶也如上一样有三种意义：相应的因，灌顶物，和事业的次第。第一，在孩童的两个耳朵的中间，有能够听到声音的明点非常清澈地存在，这是听闻的灌顶。心脏的明点如此存在，这是修持的灌顶。手是事业的灌顶。舌头是讲说的灌顶。五肢的明点清澈地存在，这是金刚总持的灌顶。第二是听闻的经函，修持的念珠，事业的金刚交杵，讲说的法轮，金刚总持的金刚铃。这也是金刚次第中所说：“经函念珠交杵杖，法轮金刚铃施予。”第三，灌顶方法的次第有五种：灌顶物的加持，经书由宝生部，念珠由本尊，交杵由不空成就部，法轮由无量光部，金刚铃由五部总聚来做。这也是《决定》中所说：“生源，不空，无量光，本尊，五部具加持。”位置是放在手中，并且相应。
English
And, the rosary perfects all the qualities of the fruition, the armor makes the attacks of outsiders impenetrable, the victory banner subdues demons and heretics and other wrong views, the mudra purifies thoughts and becomes the body of a deity, the umbrella protects from the suffering of afflictions, the water of the vase purifies the afflictive obscurations of the continuum and obtains the empowerment of the five wisdoms, food and drink enjoy the five desirable qualities without interruption, and the five essences gather the blessings of the five bodies, speech, mind, qualities, and activities of the Buddha, contemplating them as the bodies of the five families, and so on. Fourth, the words of empowerment, all ten should be practiced according to the Vajra Sequence ritual. Finally, the proclamation is to say what the empowered one will become in accordance with the truth. These are called empowerments of benefit because they plant a seed of benefit in this life and the next. As it is said in the Root Tantra: "Just planting a seed." Therefore, it is said. The time of empowerment is after generating the mind of aspiration, as in the ninth chapter, when entering the mandala through the sixteen dharmas. The empowerment of power also has three meanings as above: the corresponding cause, the empowerment substance, and the order of activities. First, in the middle of the two ears of a child, there is a very clear bindu that is able to hear sounds, which is the empowerment of hearing. The bindu of the heart exists in this way, which is the empowerment of meditation. The hand is the empowerment of activity. The tongue is the empowerment of speaking. The clear existence of the bindus of the five limbs is the empowerment of Vajradhara. The second is the scripture for hearing, the rosary for meditation, the vajra crossed vajra for activity, the wheel for speaking, and the vajra bell for Vajradhara. This is also what is said in the Vajra Sequence: "Scripture, rosary, crossed vajra, wheel, vajra bell are given." Third, the order of empowerment methods has five parts: the consecration of the empowerment substances, the book by Ratnasambhava, the rosary by whichever deity, the crossed vajra by Amoghasiddhi, the wheel by Amitabha, and the vajra bell by the general collection of the five families. This is also what is said in the Determination: "Source, Amoghasiddhi, Amitabha, deity, five families possess consecration." The position is placed in the hand, and correspondingly.
Chinese
融入于其中，处所是耳朵、心、肢体，舌头和五种肢体。如是说。 师父的密意要用这五种来了解，所谓听，就是耳朵，等等，是与此相应的所依，即诸根。 那么，按照口诀，第二个因，从物质的明点中产生宫殿的种子。 从那之中，通过生起咒，在中央的轮，四根轮辐，没有墙壁的截角，具有门廊的宫殿中，将所有坐垫完整地安放于其中。 依靠，与此相应的明亮的明点清澈地安住，那正是权力的本质。 嗡（藏文：ཏྲཾ་，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：扎），等等，将那些种姓的种子观想为五对十个。 从那之中，产生心间字。 从那之中，产生身手印，生起身色、手印、装饰和装束，这是词语的转换，在下面。 主尊宝生佛父母是坛城，等等，各个种姓的主尊父母们，与各自种姓小的眷属一起，清晰地生起。 然后，上面的“众”指的是用众多的声音，与眷属神一起。 这样，从誓言萨埵的顶端，从色究竟天，降下智慧的坛城，并迎请。 再次转换词语，然后。 融入，指的是无分别。 上面“欢喜”指的是用普贤菩萨等等，各种内外供养来供养和赞颂。 布施的词语，五种都要各自考察经典。 宣告也是说出各自的愿望。 这些能够真实地利益自他的缘故，称为能权，出自《灰烬经》，因为经中说“生起能力”。 授予的时间是获得利益权之后，对于具有自利精进者，授予听闻和禅修的灌顶，对于具有利他精进者，授予讲说和事业的灌顶，对于两者都具有精进者，授予一切经典的灌顶。 第三种甚深的三种灌顶，也如上分为三种，第一个相应的是，在孩子的身体上，明点无分别的智慧，以胜义谛的体性本来就存在，这是秘密灌顶。 在孩子身上，胜义谛光明智慧本来就存在，这是智慧自性安住的灌顶。 无别的智慧自性