English
Southwest Ratnasambhava, West and Northwest Amitabha, North and Northeast Amoghasiddhi are the head ornaments. The four families are mainly understood to be the lords of their own awareness families. After the transformation, it should be known that Akshobhya is the Vajra family. Moreover, in the Ash Lineage it says: "Akshobhya is with his consort, endowed with the mudra of Vajradhara. Maitreya and Kshitigarbha are the same, others have their own mudras." So it is said. The eastern gatekeeper is adorned with Vairochana. It says in the same text: "Always explain the executioner to Yama." So it is said. Akshobhya is the head ornament of the Thubpa. It says in the same text: "The great Thubpa, the holder of the Vajra, the great hero who is free from the moon." That's why it is said. Moreover, "free from the moon" implies that the above-mentioned deities are with their consorts. Or, in the Light Sequence it says: "The six Thubpas are self-born manifestations, the blessing head ornament is not mentioned." Thus, there are those who think that Thubpa does not need blessing empowerment. Our own tradition does not think that the six Thubpas do not have head ornaments, because it contradicts the eighth chapter that will be explained. The meaning of the empowerment mantra is: Om, Rab Sangye (Tibetan, Devanagari, rābasaṃggha, Romanized Sanskrit, extremely praised), Maha (Tibetan, Devanagari, mahā, Romanized Sanskrit, great), Shunyata (Tibetan, Devanagari, śūnyatā, Romanized Sanskrit, emptiness), Adarsha (Tibetan, Devanagari, ādarśa, Romanized Sanskrit, like a mirror), Samata (Tibetan, Devanagari, samatā, Romanized Sanskrit, equality), Pratyaverkshana (Tibetan, Devanagari, pratyavekṣaṇa, Romanized Sanskrit, individual examination), Krityanushtana (Tibetan, Devanagari, kṛtyānuṣṭhāna, Romanized Sanskrit, accomplishment of action), Jnana Vajra (Tibetan, Devanagari, jñānavajra, Romanized Sanskrit, wisdom vajra), Svabhava (Tibetan, Devanagari, svabhāva, Romanized Sanskrit, nature), Atmaka (Tibetan, Devanagari, ātmaka, Romanized Sanskrit, self), Aham (Tibetan, Devanagari, ahaṃ, Romanized Sanskrit, I). When connected, it becomes Atmakoham, meaning "I am the nature of the great wisdom vajra of extreme praise and emptiness." Here, the empowerment mudra, as stated in the eighth chapter, must be determined to be the Gumo Vajra family, etc. From the Vajra clenched fist, the two fingers of one's own family are joined and extended, and placed on the five places of the head, such as the crown of the head. And, it should be known that after the mudra of one's own family has moved to the center, the empowerment mudra of the Vajra family also moves. The second is, Om, Sarva Tathagata, etc., which is the intention to gather the blessings of the five result dharmas of all Buddhas: At the crown chakra, in the Brahma hole, there is a white Om (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, literal meaning: Om) on the moon. At the throat chakra, in the lotus, there is a red Ah (Tibetan: ཨཱྃ, Devanagari: आ, Romanized Sanskrit: āṃ, literal meaning: Ah). At the heart chakra, in front of the mind, there is a blue Hum (Tibetan: ཧཱུྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, literal meaning: Hum) on the sun. To the right and left of the navel chakra, there is a blue or yellow Sva (Tibetan: སྭཱ, Devanagari: स्वा, Romanized Sanskrit: svā, literal meaning: Svaha) and a green Ha on the moon.
Chinese
也清楚。或者在脐轮和密处生起两个“斯瓦哈”。从它们散发出的光芒，激励所有如来佛的心续。迎请金刚部尊，融入各个字中，作为所有佛陀的身语意功德事业与二无别地加持的象征，从完全转变的五个字中，顶轮是白色遍照，持法轮；喉间是红色无量光，持莲花；心间是不动金刚，蓝色，持金刚杵；脐轮是黄色宝生，持宝；脐轮或密处是不空成就，绿色，持剑，观想以五种颜色圆满。出自《灰烬经》：三处遍布融入字，光芒四射的大众，加持三界，聚集光辉，自性金刚三处住，以二因的方式自显现。脐轮两种月亮上，蓝绿色字“斯瓦哈”二，随顺光之功德，具足圆满肢体的光辉。如是说。其咒语意义是：嗡，极赞！萨瓦（藏文，梵文天城体：सर्व，梵文罗马拟音：sarva，汉语字面意思：一切）。 达塔嘎达（藏文，梵文天城体：तथागत，梵文罗马拟音：tathāgata，汉语字面意思：如来）。 玛哈（藏文，梵文天城体：महा，梵文罗马拟音：mahā，汉语字面意思：大）。 嘎雅（藏文，梵文天城体：काय，梵文罗马拟音：kāya，汉语字面意思：身）。 瓦嘎（藏文，梵文天城体：वाक，梵文罗马拟音：vāk，汉语字面意思：语）。 चित्ता（藏文，梵文天城体：चित्त，梵文罗马拟音：citta，汉语字面意思：意）。 阿努拉嘎纳（藏文，梵文天城体： Anurāgaṇa，梵文罗马拟音：anurāgaṇa，汉语字面意思：随顺爱乐）。 普加（藏文，梵文天城体：पूजा，梵文罗马拟音：pūjā，汉语字面意思：供养）。 班杂（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）。 斯瓦巴瓦阿特玛果杭（藏文，梵文天城体：स्वभाव आत्माकोऽहम्，梵文罗马拟音：svabhāva ātmako'haṃ，汉语字面意思：自性我）。如前。极赞！所有如来佛的身等，我是大金刚自性之体。如是说。此处的加持印是金刚手印，触及各个位置。这样说来，虽然说与智慧萨埵一起有十一位支分本尊，但实际上功德和事业是身语意的附带品，因此在修道方面，说是观修智慧萨埵和五部灌顶本尊以及三部加持本尊，总共九尊增上本尊。那么，灌顶本尊和加持本尊都是五部，有什么区别呢？灌顶本尊是所净化的八识聚或烦恼我执的垢染，以能净化它们的五种智慧之水流净化，作为净化的象征，是五部顶饰本尊。而加持本尊是身语意三门，是本尊的身语意三者。
English
Also clear. Or generate two "Svāhā" at the navel and secret place. The light emitted from them stimulates the mindstream of all Tathāgatas. Inviting the Vajra deities, dissolving into each letter, as a sign of blessing the body, speech, mind, qualities, and activities of all Buddhas as inseparable, from the five completely transformed letters, on the crown is white Vairocana, holding a wheel; at the throat is red Amitābha, holding a lotus; at the heart is blue Akṣobhya Vajra, holding a vajra; at the navel is yellow Ratnasambhava, holding a jewel; at the navel or secret place is green Amoghasiddhi, holding a sword, contemplate being perfected by the five colors. From the Ashes Sutra: The letters pervade and enter the three places, the great assembly of radiating light, blesses the three realms, gathers splendor, the three vajras of self-nature reside, self-manifesting in the manner of two causes. On the two moons of the navel, the blue-green letter "Svāhā" two, from the qualities of corresponding light, possessing the splendor of complete limbs. Thus it is said. The meaning of its mantra is: Oṃ, praise! Sarva (藏文，梵文天城体：सर्व，梵文罗马拟音：sarva，汉语字面意思：all). Tathāgata (藏文，梵文天城体：तथागत，梵文罗马拟音：tathāgata，汉语字面意思：Thus Gone). Mahā (藏文，梵文天城体：महा，梵文罗马拟音：mahā，汉语字面意思：Great). Kāya (藏文，梵文天城体：काय，梵文罗马拟音：kāya，汉语字面意思：Body). Vāka (藏文，梵文天城体：वाक，梵文罗马拟音：vāk，汉语字面意思：Speech). Citta (藏文，梵文天城体：चित्त，梵文罗马拟音：citta，汉语字面意思：Mind). Anurāgaṇa (藏文，梵文天城体： Anurāgaṇa，梵文罗马拟音：anurāgaṇa，汉语字面意思：Following Love). Pūja (藏文，梵文天城体：पूजा，梵文罗马拟音：pūjā，汉语字面意思：Offering). Vajra (藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：Vajra). Svabhāva Ātmako'haṃ (藏文，梵文天城体：स्वभाव आत्माकोऽहम्，梵文罗马拟音：svabhāva ātmako'haṃ，汉语字面意思：Nature Self I). As before. Praise! The body, etc., of all Tathāgatas, I am the essence of the great Vajra nature. Thus it is said. Here, the blessing seal is the Vajra mudra, touching each location. Thus, although it is said that there are eleven limb deities together with the wisdom being, in reality, qualities and activities are incidental to body, speech, and mind. Therefore, in terms of practicing the path, it is said to contemplate the wisdom being and the five empowerment deities and the three blessing deities, a total of nine additional deities. Then, what is the difference between the empowerment deities and the blessing deities, since both are of the five families? The empowerment deities are the eight consciousness aggregates to be purified, or the defilements of the ego-grasping of afflictions, purified by the stream of the five wisdoms that purify them. As a symbol of purification, they are the five crown deities of the families. The blessing deities are the three doors of body, speech, and mind, the three of the deity's body, speech, and mind.
Chinese
作为功德事业等五者加持的标志，身体的五个部位显现五个字，从而显现五部如来。又问，灌顶本尊和加持身本尊都在头顶观修，是否没有处所差别？答：灌顶本尊在头顶观修，身本尊在脑髓颅腔内观修，因此处所不同。又问，灌顶之本尊不空成就佛和加持之身本尊毗卢遮那佛二者相同吗？答：不相同，灌顶本尊具有化身相，加持之本尊具有报身相。又有人说，顶饰之五部本尊和加持之五部本尊，本体是一个还是不同？答：本体是智慧自显之本尊，因此脱离了一和异的边，处所和形相是不同的，其理已如前述。又问，智慧萨埵和意之本尊二者是一个还是不同？答：处所不同，智慧萨埵在心内命脉脉门处观修，意之本尊在胸内心的外面观修。形相也不同，智慧萨埵与脉本尊相似，没有装饰和装束，手印似持非持，意之本尊是不动佛，具有手印。总之，增上的九本尊和根本本尊是谁，加上自身为十，所有本尊也都是显现而无自性，应当了知如镜中之影像或水中之月亮。三、功德者，如是说等，念诵摄集灌顶和加持之咒语，五种智慧之水流从头顶融入，因此头顶五处显现灌顶五部本尊。三处，三金刚之本尊都变得炽燃。或者说，融入灌顶五部本尊，身语意之本尊变得明显，功德事业等变得炽燃。二是迎请融入智慧坛城的咒语，其中有四，第一是祈请垂听之咒，即嗡 ཨེ་ཧྱེ་ཧི་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等。在何处迎请呢？十方所有圆满自性究竟的如来之坛城。其体性如何呢？心彻底清净，任何边都不执着，在法界中唯一。
English
As a sign of being blessed with the five qualities and activities, the five places of the body manifest five syllables, thereby manifesting the five Tathāgata families. Furthermore, if the empowerment deity and the blessing body deity are both meditated upon at the crown of the head, is there no difference in location? Answer: The empowerment deity is meditated upon at the crown of the head, while the body deity is meditated upon inside the skull in the brain cavity, so the locations are different. Furthermore, are the empowerment deity Akshobhya and the blessing body deity Vairochana the same? Answer: They are not the same. The empowerment deity has the appearance of a Nirmanakaya, while the blessing deity has the appearance of a Sambhogakaya. Furthermore, some say, are the five families of the crown deity and the five families of the blessing deity the same in essence or different? Answer: The essence is the deity of self-appearing wisdom, so it is liberated from the extremes of one and different. The location and form are different, as previously explained. Furthermore, are the wisdom being and the mind deity the same or different? Answer: The locations are different. The wisdom being is meditated upon inside the heart at the gate of the life-force channel, while the mind deity is meditated upon inside the chest outside the heart. The form is also different. The wisdom being is similar to the channel deity, without ornaments or attire, the hand gesture is like holding but not holding. The mind deity is Akshobhya, with hand gestures. In short, the nine additional deities and the root deity, plus oneself as ten, all deities are appearances without inherent existence. One should understand them as like reflections in a mirror or the moon in water. Third, the qualities, as it is said, etc. By reciting the mantra that gathers empowerment and blessings, the stream of the five wisdoms dissolves from the crown of the head, so the five empowerment deities of the five families become clear in the five places of the head. In the three places, the deities of the three vajras become blazing. Alternatively, the five empowerment deities dissolve, the deities of body, speech, and mind become clear, and the qualities and activities become blazing. Second, regarding the mantra for inviting and dissolving the mandala of wisdom, there are four parts. The first is the mantra for requesting to listen, which is Om EHYEHI (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), etc. Where to invite? The mandala of the Tathāgatas of the ten directions, complete with self-nature and ultimate perfection. What is its essence? The mind is completely pure, not fixated on any extreme, and unified in the Dharmadhatu.