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的加持，瑜伽禅定的威力，诸佛的能量，净化障碍，圆满二资粮。这是第八个火供。金刚事业次第中说：土地和开光两种，是给予安乐之时。因此，土地仪轨时，如果出现不好的征兆，就做息灾；开光时，就做增益；灌顶前做调伏；为弟子做准备时，如果大家做了不好的梦，就做诛法，等等。总之，根据亲近等的需要，采取相应的方式。火供根本中说：地点1、物品2、火炉的形状3，真言4和主尊心5、所修6之事业，橛7、护法神8、时间9、事业次第10，剩余物11，要了解这十一项。如是，要知道共同和特殊的法。第四，弟子进入并成熟的四个支分是：上师自己进入，允许弟子进入，允许后将弟子引入坛城，进入后给予灌顶。其中前三个是：金刚事业次第所说的意义，第九，进入坛城，第十，进入的利益。首先，上师自己进入，如果是有殊胜证悟的人，仅仅投掷智慧之花就可以完成进入，因为生起对智慧坛城的五种果法，以及誓言的身语意功德事业无别的证悟，因此圆满了进入的意义。这被称为不是单独的，而是智慧渴望之手印，以及进入自显坛城之方式。如果不是这样，普通的凡夫上师们，仅仅那样是无法完成进入的，而且对弟子也很难有利益，所以要像给弟子灌顶一样，自己也要接受自入。次第明显中说：以弟子进入的方式，首先上师要进入。也就是说，安住在自己智慧的自性与上师无二的坛城主尊的位置上，将成熟习气的所依，连同暂时的分别念一起，观想为弟子的形象，或者观想获得因灌顶的上师作为事业上师也可以。莲足说：自
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the blessings of, the power of yoga samadhi, and the power of the Buddhas, may obscurations be purified and the two accumulations be perfected. This is the eighth, the fire offering. In the Vajra Karma Sequence, it says: "Land and consecration are two kinds, it is the time to give happiness." Therefore, in the land ritual, if there are bad signs, do pacification; in the consecration, do increase; before the empowerment, do subjugation; when preparing the disciples, if everyone has bad dreams, do wrathful actions, and so on. In short, according to the needs of approaching, etc., take the appropriate method. In the root of the fire offering, it says: "Place 1, substance 2, the shape of the stove 3, mantra 4 and main mind 5, what to accomplish 6, phurba 7, protector deity 8, time 9, karma sequence 10, and remainder 11, know these eleven." Thus, know the common and special dharmas. Fourth, the four branches of the disciple entering and maturing are: the master himself entering, allowing the disciple to enter, after allowing, leading the disciple into the mandala, and giving empowerment after entering. Among these, the first three are: the meaning taught by the Vajra Karma Sequence, ninth, entering the mandala, tenth, the benefits of entering. First, the master himself enters, if he is someone with supreme realization, merely throwing the wisdom flower can complete the entry, because the five fruit dharmas of the wisdom mandala, and the samaya of body, speech, mind, qualities, and actions are realized as inseparable, therefore the meaning of entry is complete. This is called not separate, but the mudra of wisdom desire, and the way of entering the self-appearing mandala. If it is not like this, ordinary ordinary master, merely that is not enough to complete the entry, and it is difficult to benefit the disciple, so just like giving the disciple empowerment, one must take self-entry. The clear sequence says: "In the way of the disciple entering, first the master must enter." That is to say, abiding in the position of the main deity of the mandala whose nature of one's own wisdom is inseparable from the guru, the basis of ripening habits, together with the temporary conceptual thoughts, are visualized as the form of the disciple, or it is also fine to visualize the guru who has obtained the cause empowerment as the karma guru. Lotus Foot says: Self
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自己灌顶的上师，想作为事业金刚阿阇黎。（以上。）第二，请求允许引入弟子：阿阇黎合掌，念诵金刚智慧等，以及以何真实之故，得最胜智慧？以智慧方便与坛城之真实，祈请怙主您，成全我之所愿。（以上。）念诵三遍，观想已赐予允许。第三，引入弟子进入坛城：金刚事业仪轨中说：沐浴1、戴冠2、询问3、献身4，驱逐邪魔5、视为天神6、给予誓言7，降临本尊8、饮水立誓9，宣告10、抛掷珍宝11，降神12、精进13，开眼14、善示坛城15。按照这个顺序，首先用具有所有事业之水为弟子们沐浴。第二，遮面，双手捧满鲜花祈祷。第三，询问想要的东西并回答，然后带到阿阇黎面前。第四，向三世诸佛献身。第五，为了保护弟子的寿命而驱逐邪魔。第六，去除障碍后，化为天神，穿上衣服保护身体。第七，给予金刚三昧耶。第八，用语言来降下誓言本身。第九，从利弊的角度饮水立誓。第十，以无惧和无疑惑的威仪，宣告依照经文行持殊胜的三昧耶。第十一，为了检验与本尊的因缘而抛掷鲜花。第十二，将鲜花绑在头顶上，从密严刹土迎请本尊，与之前饮水立誓之本尊无二无别地融合，这是外在的降神，即出现降临的征兆并使其稳固。内在的降神是：给予秘密的名字并展示本尊的观修方法。第十三，劝诫要精进修持本尊。第十四，用眼药棒打开面罩，进行开眼。第十五，讲解坛城的意义和象征，并展示本尊的形象。抛掷鲜花之前是外在引入，从鲜花绑在头顶上到降神之后是内在引入。以上是引入的法。如此进入的利益是：暂时消除业障，接近成就，最终进入密严刹土并
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The self-empowering guru thinks of acting as the Karma Vajra Acharya. (End.) Second, requesting permission to admit disciples: The Acharya joins his palms and recites, "Vajra wisdom, etc., and by what truth is supreme wisdom attained? By the truth of wisdom, means, and mandala, may you, protector, completely fulfill my desires." (End.) Reciting this three times, one contemplates that permission has been granted. Third, admitting disciples into the mandala: In the Vajra Karma sequence, it says: "Bath 1, crown 2, ask 3, offer the body 4, expel obstacles 5, regard as deities 6, give vows 7, descend the deity 8, water oath 9, proclaim 10, throw jewels 11, deity descent 12, diligence 13, open eyes 14, well-show the mandala 15." According to this order, first, the disciples are bathed with water containing all the karmas outside. Second, the face is covered, and the hands are filled with flowers for prayer. Third, after asking and answering about what is desired, they are led to the Acharya. Fourth, the body is offered to the Buddhas of the three times. Fifth, obstacles are expelled to protect the life of the disciple. Sixth, after removing obscurations, they are transformed into deities, and clothes are put on to protect the body. Seventh, the vows of the three vajras are given. Eighth, the vows themselves are descended with words. Ninth, the water oath is taken from the perspective of benefits and harms. Tenth, with an attitude of fearlessness and doubtlessness, it is proclaimed to practice the extraordinary samaya according to the scriptures. Eleventh, flowers are thrown to examine the connection with the deity. Twelfth, the flowers are tied on the crown of the head, and the deity of Yidam is invited from Akanishta, merging inseparably with the deity of the previous water oath. This is the external deity descent, that is, the signs of descent appear and are stabilized. The internal deity descent is: giving a secret name and showing the method of meditating on the deity. Thirteenth, it is advised to be diligent in meditating on the deity. Fourteenth, the face covering is opened with an eye ointment stick, and the eyes are opened. Fifteenth, the meaning and symbols of the mandala are explained, and the image of the deity is shown. Up to the throwing of flowers is the external entry, and from the tying of flowers on the crown of the head to the deity descent is the internal entry. The above is the Dharma of entry. The benefits of entering in this way are: temporarily eliminating obscurations, approaching accomplishment, and ultimately entering Akanishta and
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就像拉瓦一样。在《佛平等合修法》中说，以金刚萨埵等本尊的坛城，先前已经见过，无论是什么样的稳固福德，后来所做的也同样如此。如是说。第四，进入者所受的灌顶将在后面讲述。像这样的仪轨，如果十六支中的任何一支不齐全，那么对于凡夫俗子的阿阇梨来说，仪轨的细微部分有所缺失，也会遮蔽成就和加持的处所。因此，因为不能使弟子的相续成熟，所以即使是具有殊胜证悟的人，也必须与弟子的根器下、中、上相适应。如果这样说，那么凡夫俗子为他人灌顶时，自己念诵的数量要达到标准，坛城的建造等不能掉以轻心，即使没有生起次第和圆满次第的把握，也不能把这些当作是小事，必须仔细进行。而且，坛城也必须要有彩绘的唐卡，否则是不行的。第二，关于灌顶的正行，分为两部分：总的说明灌顶的体性，以及详细解释四种灌顶的自性。第一，总的说明灌顶的体性，分为三部分：解释四部续的灌顶差别，解释获得灌顶的因缘，以及解释灌顶的数量决定。第一，解释四部续的差别：如上所述，四部续是考虑到所化众生的智慧层次而宣说的，因此，各自进入的方式，以灌顶来成熟的方式也有很多种差别。总的来说，在事部续中，进入超越世间的三种姓中的任何一种坛城后，一边念诵真言和灌顶咒语，一边进行宝瓶水的灌顶，以及以任何一种姓的誓言手印进行宝冠的灌顶，这两种灌顶就构成了灌顶的正行。最后，还要进行念诵传承、沐浴、清洗、守护三事，以及吉祥八物供养等。在行部续中，据说在上述两种灌顶之上，加上金刚名灌顶才是真正的开示。也有说要授予金刚、铃、名灌顶等，以及镜子、勺子、讲法的随许等灌顶。
English
It is like Lava. In the 'Buddha Samayoga,' it says that with the mandala of Vajrasattva and others, having seen it beforehand, whatever stable merit there is, what is done later is also the same. Thus it is said. Fourth, the empowerment for those who enter will be explained later. If any of the sixteen branches of such a ritual are incomplete, then for an ordinary Acharya, even the subtle parts of the ritual being deficient will obscure the place of accomplishment and blessings. Therefore, because it is not possible to ripen the disciple's continuum, even if one is endowed with supreme realization, it is said that one must adapt to the disciple's inferior, intermediate, and superior faculties. If this is said, then when ordinary people empower others, they must ensure that their own recitation reaches the standard, and the construction of the mandala, etc., must not be taken lightly. Even without confidence in the generation and completion stages, these must not be treated as minor matters but must be done carefully. Moreover, it is thought that even just a painted thangka of the mandala is indispensable. Second, the main explanation of empowerment is divided into two parts: a brief explanation of the general nature of empowerment, and a detailed explanation of the essence of the four empowerments. First, the general explanation of the nature of empowerment is divided into three parts: explaining the divisions of empowerment in the four classes of tantras, explaining the causes and conditions for obtaining empowerment, and explaining the definite number of empowerments. First, explaining the divisions of the four classes of tantras: As explained above, the four classes of tantras are taught with consideration for the levels of intelligence of the beings to be tamed. Therefore, the ways of entering each, and the ways of maturing through empowerment, also have many different kinds of divisions. In brief, in the Action Tantra, after entering the mandala of any of the three families that transcend the world, while reciting dharanis and empowerment mantras, the empowerment of the water of the vase, and the empowerment of the crown with the mudra of the vow of whatever family, these two empowerments constitute the main part of the empowerment. Finally, one also performs recitation transmission, bathing, cleansing, the three protections, the offering of the eight auspicious substances, etc. In the Performance Tantra, it is said that adding the Vajra Name Empowerment on top of those two is the actual teaching. It is also said that one bestows the Vajra, Bell, and Name Empowerments, as well as the mirror, spoon, and the permission to teach the Dharma, etc., along with the empowerment wheel, i.e., the permission.
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各部多寡，以及各别上师的论典各有差别。瑜伽部中，无论是单一种姓，还是多种姓集合的大小，进入坛城后都要受持誓言和戒律，降下智慧尊，以抛掷鲜花的方式确定本尊，然后给予弟子最重要的五种智慧灌顶。其中，首先进行宝瓶的沐浴，然后是本尊的宝瓶和尊胜佛母等神瓶的水灌顶，以及任何种姓的头冠，种姓的金刚杵，以及以这些为标志的铃铛，与本尊相符的名称灌顶等，之后是上师的灌顶。受持不退转的三昧耶，以秘密的进入方式进入并见到秘密坛城，展示本尊和坛城的真实性，所谓的教诫灌顶，是瑜伽自身独有的法，讲解随许，预言，呼吸，赞扬，这与上师的六种灌顶一起，将十一种灌顶连同其附属品完整地给予。正如《智慧滴》中所说：水的灌顶和头冠，在事部中非常著名。金刚铃以及名称，在行部中非常明显。不退转的灌顶，在瑜伽部中明确说明。这是第六种差别灌顶，这被称为上师灌顶。如此说。无上瑜伽的灌顶是，在《秘密藏续》的后文中说：上师秘密智慧，以及紧随其后的第四个，为了清净分别念的垢染，灌顶有四种形式。如是，五种智慧灌顶，以及第六种金刚持的灌顶，即在弟子的六种灌顶之上，加上金刚上师的灌顶，宝瓶灌顶的实际是七种。其分支是随许，预言，呼吸，赞扬，共十一种，以及秘密灌顶，结合智慧的智慧灌顶，和究竟意义誓言的四种灌顶，内部差别分为十四种。如《释续·金刚鬘》中所说：第一灌顶是主要的，第二是具有秘密之名，第三是完全结合，第四是意义殊胜。主要的分支有十一种。