Chinese
啦啦。第一，对于有缘分的弟子中，具有信心、精进、苦行这三种品德的人，应该按照次第，将具有深刻利益的灌顶，结合他们各自的智慧承受能力来给予。如果给予不能承受的人，就会浪费了传承的血脉，因此会变成很大的过失。就像《续部》里所说的那样：如果能很好地理解信心、精进、苦行，就按照次第给予有益的灌顶，给予能够胜任的灌顶，要以慈悲心来掌握，不要浪费。是这样的。那么，给予的方式是怎样的呢？杰·卓普巴（sger phug pa）的口头传承分前后两种。第一种是，虽然说所有的灌顶都有相应的本尊、灌顶物和给予方法这三种，但后来总结为八个要点来说，就像喇嘛·擦擦（bla ma rtsags tsha）所说的那样，这里也遵循后一种说法。其中，十种利益灌顶是，头饰、发髻、花环等所表示的。每一个又都有八个要点。金刚事业仪轨中说：原因、条件、本体和结果，次第、过失和功德，总共是八个。第一，原因方面，有相应的本尊和共同作用的原因两种。第一种是，八种意识的集合本来就存在于五种智慧中，这是头饰的相应本尊。同样，左右两脉中流动的两根脉，是发髻的相应本尊。中脉中有三十二个明点存在，这是花环的相应本尊。身体被脉络网覆盖，这是盔甲的相应本尊。男女的权能，是胜幢的相应本尊。念头和意识本来就存在于本尊之中，这是手印的相应本尊。大乐，顶轮是伞盖的相应本尊。充满脉络和明点的是宝瓶。喉咙的明点是食物的相应本尊。五种元素的精华或五种物质是五种心髓的相应本尊。就像《根本续》里所说的那样：元素的精华是心髓，快乐的道路是发髻。从两者来看，中脉是精华的集合，花环是具有特征的。脉络的网是盔甲，权能是胜幢。蕴等是手印，智慧是快乐的伞盖轮。食物是吽的快乐智慧降临。八种意识是头饰，自性是五种智慧。咒语的物质被意念充满而获取。完全具备并救护，从痛苦中解脱，确定了种姓。是这样的。第二是，灌顶物是加持过的。其中，头饰和花环是宝生部的加
English
Lala. First, for the fortunate disciples who possess the three qualities of faith, diligence, and asceticism, the empowerments of profound benefit should be bestowed according to their respective intellectual capacities. If they are given to those who cannot bear them, the lineage of the child will be wasted, and it will become a great fault. As it is said in the Tantra: If you can understand faith, diligence, and asceticism well, then bestow the beneficial empowerment, bestow the empowerment of ability, bestow them in order. Hold them with compassion, do not waste them. That is how it is. So, how is the method of bestowing them? The oral tradition of Je Dro Phukpa has two versions, earlier and later. The first is that although all empowerments are said to have three aspects: corresponding deity, empowerment substance, and method of bestowing, later it was summarized into eight points, as Lama Tsaktsa said. Here, we also follow the later version. Among them, the ten beneficial empowerments are indicated by the headdress, topknot, garland, etc. Each of these also has eight points. In the Vajra Karma sequence, it says: Cause, condition, essence, and result, sequence, fault, and merit, these are called eight. First, in terms of cause, there are two causes: the corresponding deity and the co-operative cause. The first is that the eight aggregates of consciousness are inherently present as the five wisdoms, which is the corresponding deity of the headdress. Similarly, the two root-nadis flowing from the left and right are the corresponding deity of the topknot. The thirty-two bindus present in the central channel are the corresponding deity of the garland. The body covered by the network of nadis is the corresponding deity of the armor. The power of male and female is the corresponding deity of the victory banner. Thoughts and consciousness are inherently present as deities, which is the corresponding deity of the mudra. Great bliss, the crown chakra is the corresponding deity of the umbrella. The vase filled with nadi-places and bindus. The bindu of the throat is the corresponding deity of food and drink. The essence of the five elements or the five substances is the corresponding deity of the five heart essences. As it is said in the Root Tantra: The essence of the elements is the heart essence, the path of bliss is the topknot. From the two, the central channel is the collection of essence, the garland is characterized. The network of nadis is the armor, and the power is the victory banner. The aggregates, etc., are the mudra, wisdom is the blissful umbrella wheel. Food and drink are the descent of the blissful wisdom of Hum. The eight aggregates are the headdress, and the nature is the five wisdoms. The substance of mantra is taken filled with intention. Fully endowed and protecting, liberated from suffering, the lineage is determined. That is how it is. Second, the empowerment substance is blessed. Among them, the headdress and the garland are the blessings of Ratnasambhava.
Chinese
因此，在仪轨中说：“以珍宝加持所生的，珍宝庄严的头饰束缚。”以及“以珍宝加持的念珠束缚。”有些论师认为，蓝色和红色的冠冕分别由金刚萨埵和无量光佛来做，但在这里，两者都由无量光佛来做。因为其中说：“加持法生是智慧的真实，具有两种颜色而作灌顶。”并且，在《决定》中也说：“念珠、冠冕、珍宝莲花。”因此。关于盔甲，虽然在《决定》中说由金刚萨埵来做，但在这里，按照仪轨中所说：“最胜事业加持金刚甲。”由义成来做。胜幢和伞盖由不动佛来做。其中说：“由金刚加持所生的，具有珍宝顶的胜幢。”以及“不动佛加持珍宝伞盖。”手印由各自的本尊来做。在《决定》中说：“手印是各自的本尊。”瓶水由五部佛全部汇集的本尊来做。其中说：“瓶是自己的父母心。”并且，在仪轨中说：“布施五部汇集的瓶水。”食物由毗卢遮那佛来做。在《决定》中说：“食物具有光明加持。”五种心咒字由五种果实来加持。在仪轨中说：“聚集身语功德事业的加持。”第二，缘有四种：堪能接受灌顶的具器弟子是因缘。具有证悟的上师是增上缘。具备三摩地、真言、手印、物品等的能力殊胜是所缘缘。前灌顶开启后，后灌顶依次显现是等无间缘。第三，体性是：在仪轨中说：“体性是容器的特征，差别转变成五种。”即所要获得的五种，这里是饶益灌顶等十种。第四，果是：通过灌顶，将本来存在于所化自身上的，能够显现的意义，仅仅是安立了能力的种子。在《决定》中说：“所谓获得灌顶的说法是，行为的习惯也显现获得，不遮止理解，并且显现于种姓中，最终成为获得佛果的，任何产生的力量就是获得的量。法是此时的听闻和讲述，对外可以听闻正直的意义。”第五，次第的总结
English
Therefore, in the ritual, it says: "Bound by the precious and beautiful head ornament born from the precious consecration." And "Bound by the garland of precious consecration." Some scholars believe that the blue and red crowns are made separately by Vajrasattva and Amitabha, but here, both are made by Amitabha. Because it says: "The consecration of Dharma-born is the reality of wisdom, with two colors, bestowing empowerment." And, in the "Determination," it also says: "Garland, crown, precious lotus." Therefore. Regarding armor, although it is said in the "Determination" that it is made by Vajrasattva, here, according to the ritual: "Supreme action, consecration of Vajra armor." It is done by Dondup. The victory banner and umbrella are made by Akshobhya. It says: "Born from the Vajra consecration, the victory banner with a precious top." And "Akshobhya consecration, precious umbrella." The mudras are made by their respective deities. In the "Determination," it says: "The mudra is the deity itself." The vase water is made by the deities of all five families combined. It says: "The vase is the mind of one's own father and mother." And, in the ritual, it says: "Bestow the vase water of the five families combined." Food is made by Vairochana. In the "Determination," it says: "Food possesses the consecration of light." The five heart mantra syllables are consecrated by the five fruits. In the ritual, it says: "Gather the blessings of body, speech, merit, and action." Second, there are four conditions: A capable disciple who can receive empowerment is the causal condition. A guru with realization is the dominant condition. The extraordinary power of possessing samadhi, mantra, mudra, substances, etc., is the objective condition. The subsequent empowerment appears sequentially after the previous empowerment has opened the way is the immediate condition. Third, the nature is: In the ritual, it says: "The nature is the characteristic of the vessel, the difference transforms into five kinds." That is, the five to be obtained, here are the ten kinds of beneficial empowerments, etc. Fourth, the result is: Through empowerment, the meaning that originally exists in the disciple to be tamed, which can be manifested, is merely establishing the seed of potential. In the "Determination," it says: "The term 'obtained empowerment' means that the habit of behavior is also manifestly obtained, it does not prevent understanding, and it appears in the lineage, ultimately becoming the means to obtain Buddhahood, whatever power arises is the measure of attainment. The Dharma is the hearing and speaking at this time, externally one can hear the upright meaning." Fifth, the summary of the sequence.
Chinese
从痛苦的热恼中解救，以手印使分别念清净为自生母续本尊之体性，以饮食不受阻碍地受用五种妙欲，应作如是思维。第三，偈颂和真言在金刚次第中已阐明。第四，在第七的结尾，为了符合心意和随顺，念诵成就所愿的祈愿文。过失和功德将在下文阐述。这些被称为有益的灌顶，因为这仅仅是今生来世有益的种子，而不是当下就能各自实现自他利益的能力。给予灌顶的时间是，通过十六种进入之法引入坛城而给予。如果进入和正行之间间隔时间较长，那么上师升座之前的部分已经完成，驱逐魔障，将弟子们观想为本尊，给予头巾和护身等，这些应做，这是从喇嘛仁增措和俄·泽隆巴的灌顶仪轨中出现的。第二，对于能力灌顶，也如前一样有八个方面。第一，相应的因是：弟子的两个耳朵的脉络中，能够听到声音的明点非常清澈地存在，这是听觉灌顶的相应因。同样，心间的忆念明点是禅定灌顶的，手部的行动明点是事业的，舌头的言说明点是讲说的，五肢的行动明点是五者，是金刚部灌顶的相应因。共同作用的因是：在《决定》中说："物质是经函十字杵，轮宝念珠金刚铃，部主有义光明无量，本尊五部的加持具。"因此，经函是宝生部的加持，是听觉灌顶的；念珠是任何本尊的加持，是禅定的；十字杵是不空成就的加持，是事业的；轮宝是无量光部的加持，对于行持，也安立海螺和木杖；金刚铃是五部总集的加持，是金刚部灌顶的共同作用之因。第二，四个缘是：堪能给予能力灌顶的弟子是因的缘等，如前所述。第三，本体是：所要获得的五种能力灌顶。第四，果是：灌
English
To save from the heat of suffering, to purify conceptualization into the nature of the self-arisen Mother Tantra deity with mudras, and to think of obtaining the power to enjoy the five desirable qualities without obstruction through food and drink. Third, the verses and mantras are clear in the Vajra Sequence. Fourth, at the end of the seventh, to express the aspiration to accomplish whatever is to be attained in accordance with intention and following after. Faults and merits will be explained below. These are called beneficial empowerments, because they are merely seeds of benefit for this life and the next, and do not have the power to accomplish the benefit of oneself and others separately from the present. The time of bestowing it is when it is bestowed by entering the mandala with the sixteen modes of entry. If there is a gap of days between the entry and the main part, then the part up to the teacher sitting on the throne is completed, and the expulsion of obstacles, the generation of the disciples as deities, and the giving of headbands and body protections should be done, according to the empowerment ritual of Lama Rinchen Tsa and Ngok Rtsi Lungpa. Second, the empowerment of abilities also has eight aspects as before. First, the corresponding cause is: the extremely clear presence of the bindu that enables hearing of sound in the channels of the two ears of the disciple is the corresponding cause of the hearing empowerment. Similarly, the bindu of memory in the heart is for the meditation empowerment, the bindu of action in the hands is for the action empowerment, the bindu of speech in the tongue is for the speaking empowerment, and the five bindus of action in the five limbs are the corresponding causes of the Vajra King empowerment. The cooperative cause is: From the "Definite": "The substances are the book, the cross, the wheel, the rosary, the vajra bell, the lords of the families, Amoghasiddhi, Amitabha, Boundless Light, endowed with the consecration of the five families of deities." Therefore, the book is the consecration of Ratnasambhava, which is for the hearing empowerment; the rosary is the consecration of whichever deity it is, which is for meditation; the cross is the consecration of Amoghasiddhi, which is for action; the wheel is the consecration of Amitabha, and for practice, a conch and a wooden staff are also established; the vajra bell is the consecration of the union of the five families, which is the cooperative cause of the Vajra King empowerment. Second, the four conditions are: the disciple who is suitable for receiving the empowerment of abilities is the causal condition, etc., as before. Third, the essence is: the five empowerments of abilities to be obtained. Fourth, the result is: The empow