Chinese
关于光融入的差别：在无上瑜伽部，将香气宜人的水和五甘露洒在宝瓶上方的海螺等物上，通过念诵七遍“嗡 班扎 阿弥利达 德嘎 塔 哈吽”（藏文，梵文天城体：ओँ वज्र अम्रृत देक थ हँ，梵文罗马拟音：oṃ vajra amṛta deka tha hūṃ，汉语字面意思：嗡，金刚，甘露，德嘎，塔，吽）和三个字，加持成为智慧甘露，观想微小的水分子都变成金刚的自性，在念诵的最后，供养为供品，因此称为神光融入。也有说法认为，不融入事业瓶中的神，而是委托其进行遣除障碍的事业。在宝瓶中清晰观想本尊众，从心间的种子字发出的光芒迎请智慧尊，无二融合本誓尊，这是无上瑜伽部的供养赞颂方式。关于弟子的预备：事先从上师处获得灌顶，成为自己的修行伴侣，对生起次第和圆满次第的禅修念诵等已经熟悉，并且具有誓言的人，可以任命为自己的代表，称为门师，即使让他做举放灌顶物等事也可以，经典中说，如果不是这样就不行，要按照经典中所说的那样做。关于弟子的数量，外续部中说少于二十五人，但是在《现观庄严论》中说，没有数量限制，因为具足条件的弟子非常稀少，如果人多则担心出问题，人少也没有过失，因为稀少，所以总结来说不必考虑人多人少，经典中是这样说的：不要接纳彼此不和的弟子，要接纳彼此心地善良、温顺且对上师有益的人，这是必须明确的要义。此外，考虑到以救度无边众生的发心，能够见到坛城颜色的利益，因此进入大乘的思维和行为，在《现观庄严论》中说：上师具有大悲心，应当仅仅发誓要救度所有的众生界。因此，为了使之成为菩提心的因，应当完全接纳无量众生。等等这样说的。还有，在预备的时候，如果因为偶然的原因无法聚集，但是对于真正接受灌顶有强烈意愿的人，如果在预备的时候能够到齐，或者对于没有到的人，也可以放置其画像或替身，据说也是可以的，所以现在灌顶
English
Regarding the difference of light dissolving: In the context of Anuttarayoga, sprinkle fragrant water and five elixirs on the conch shell etc. above the vase, and bless it into wisdom nectar by reciting seven times "Om Vajra Amrita Deka Tha Hum" (Tibetan, Devanagari: ओँ वज्र अम्रृत देक थ हँ, Romanized Sanskrit: oṃ vajra amṛta deka tha hūṃ, Literal meaning: Om, Vajra, Amrita, Deka, Tha, Hum) and three syllables, visualizing that the tiny water molecules all become the nature of Vajra, and at the end of the recitation, offer it as an offering, therefore it is called the dissolving of divine light. It is also said that instead of dissolving the deity in the activity vase, one entrusts it with the activity of averting obstacles. Visualizing the assembly of deities clearly in the vase, inviting the wisdom beings with the light emitted from the seed syllable in the heart, and offering praise to the inseparable union of commitment and wisdom beings, this is the method of Anuttarayoga. Regarding the preparation of the disciple: Having previously received empowerment from the guru himself, becoming his own Dharma companion, being familiar with the meditation and recitation of the generation stage and completion stage, and possessing vows, one can appoint him as his own representative, called the door master, and even allow him to do things like lifting and placing empowerment objects. The scriptures say that if it is not like this, it is not allowed, and it should be done as stated in the scriptures. Regarding the number of disciples, the outer tantras say less than twenty-five, but in the Manifestation of Enlightenment, it is said that there is no limit to the number, because disciples who meet the qualifications are very rare, if there are many, there is concern about problems, and if there are few, there is no fault, because they are rare, so in summary, there is no need to consider whether there are many or few. The scriptures say this: Do not accept disciples who are not harmonious with each other, but accept those who are kind to each other, gentle, and beneficial to the guru, this is the essential meaning that must be clarified. Furthermore, considering the benefit of being able to see the colors of the mandala with the mind of saving limitless sentient beings, therefore entering into the thought and action of the Mahayana, in the Manifestation of Enlightenment it says: The guru has great compassion, and should only vow to save all sentient beings. Therefore, in order to make it the cause of Bodhicitta, one should completely accept limitless sentient beings. And so on. Also, during the preparation, if one is unable to gather due to accidental reasons, but has a strong desire to truly receive the empowerment, if one can be present during the preparation, or for those who have not arrived, it is said that it is permissible to place their image or substitute, so nowadays empowerment
Chinese
把鞋子放在地上，似乎也是一种信仰的显现，这样可以吗？一般来说，为了禁止直接给没有做好准备的学生灌顶，也需要用帷幕遮挡灌顶的坛城等，采取不让人看见的方法。关于正式灌顶，首先是持戒，然后是观察预兆，内外两种。首先是改变心意，即沐浴、穿新衣、献曼扎、跪着合掌而坐，然后解释外续部的意义，即那些追求密咒意义的人，希望获得今生和来世的显赫，或者不是为了这两者，而是为了追求来世，即超越，也就是追求决定性的利益和功德，并将其作为修行目标来展示。在正式灌顶的开始，为了灌顶作为金刚上师的代表，将学生视为上师之子，即在外表上，上师作为坛城的主人，用心中种子的光芒净化学生的身体。从口中引出识蕴（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）等字样的形态，通过金刚道降入母胎，变成天神之相，用自己的心光迎请具备三处（身、语、意）的本尊众，从口中进入。之后，通过乐空无别的火融化，灌顶大乐菩提心，随即从母胎中取出，放置在坛城的东门，这个观想应该由上师自己来做，即将学生与“儿子”的真实含义联系起来。然后，称呼上师为“大乐”即金刚持（藏文：བཛྲ་དྷཱ་ར，梵文天城体：वज्रधर，梵文罗马拟音：vajradhara，汉语字面意思：金刚持），说“你是我唯一的导师”等等。将四种印记，即真言、续、手印等誓言的意义，以及发愿和进入两种，包括皈依，都赐予我，这些都像阶梯一样，按照次第给予学处和戒律，如果不努力寻找传承清净的授戒和誓言的上师，仅仅因为别人尊奉为金刚上师而感到满足，这是不应该的，因为凡夫的誓言会因为别人的恭敬供养而出现衰损的现象。然后，通过事业咒和水来守护，将学生观想为本尊，在三处（身、语、意）用右手握着金刚拳，用香水从上到下或从下到上依次触碰，观想安住在三种手印上的三个种子字。
English
It seems that putting shoes on the ground is also a manifestation of faith, is that okay? In general, in order to prohibit giving initiation directly to students who have not prepared, it is also necessary to obscure the mandala of initiation with curtains, etc., and to take methods that prevent people from seeing it. Regarding the actual initiation, the first is to uphold vows, and then to observe omens, both internal and external. The first is to change the mind, that is, to bathe, put on new clothes, offer a mandala, kneel and sit with palms together, and then explain the meaning of the outer tantras, that is, those who pursue the meaning of secret mantras, hoping to obtain the eminence of this life and the next, or not for both, but to pursue the next life, that is, transcendence, which is to pursue decisive benefits and merits, and show it as a goal of practice. At the beginning of the actual initiation, in order to initiate as the representative of the Vajra Master, the student is regarded as the son of the Guru, that is, outwardly, the Guru, as the master of the mandala, purifies the student's body with the light of the seed of the heart. The form of the consciousness syllable (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुँ, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), etc., is drawn from the mouth and descends into the womb through the Vajra path, transforming into the form of a deity, and the assembly of deities with the three places (body, speech, and mind) is invited with one's own heart light and enters from the mouth. Afterwards, through the fire of bliss and emptiness, the initiation of great bliss bodhicitta is given, and immediately taken out of the womb and placed at the east gate of the mandala. This visualization should be done by the Guru himself, that is, to connect the student with the true meaning of "son." Then, call the Guru "Great Bliss," that is, Vajradhara (Tibetan: བཛྲ་དྷཱ་ར, Sanskrit Devanagari: वज्रधर, Sanskrit Romanization: vajradhara, Chinese literal meaning: Vajradhara), saying "You are my only teacher," and so on. Give me the meaning of the four seals, that is, the vows of mantra, tantra, mudra, etc., and the two of aspiration and entry, including refuge. These are like steps, and the precepts and vows are given in order. If one does not strive to find a Guru who has a pure lineage of bestowing vows and vows, it is not appropriate to be satisfied merely because others respect him as a Vajra Master, because the vows of ordinary people will be diminished by the respect and offerings of others. Then, through the action mantra and water to protect, visualize the student as a deity, and in the three places (body, speech, and mind), touch with the right hand holding the vajra fist, using perfume from top to bottom or from bottom to top in sequence, and contemplate the three seed syllables residing on the three mudras.
Chinese
当进入梦境时，如果想检验好坏吉兆的梦，就像期望依靠任何以名咒加持过的吉祥草枕垫，能清楚地看到吉凶之兆一样。同样，检验梦兆也如是，将夜晚分为四个时段，第一个时段的梦与培根（藏医名词，指黏液）有关，第二个时段与胆病有关，第三个时段与风有关，第四个时段是真实的，这是《文殊根本续》中所说的。梦的好坏吉兆需要保密，这是《秘密集续》中所说的含义。梦见自己的上师给予法器，是获得意成就的征兆；手持班扎（梵文：bhaṇḍa），担任将军，身上佩戴装饰品，是获得身成就的征兆；身上佩戴金银珠宝，用铜铁等珍贵物品束缚身体，是获得功德成就的征兆。手持莲花和鲜花，日月升起，也被认为是成就的象征。手持弓箭和武器，收集许多植物，在天空中飞行等，是获得事业成就的征兆等等。如果梦见不好的征兆，就进行会供朵玛，念诵百字明咒，一切事业的咒语，火供，护轮等等，特别是修习无我之义，以及用梦等幻化的比喻来遣除。接下来，生起欢喜心，如《现观庄严论》中所说：“于此世间一切智”，直到“如来之所生”。这三十二颂的解释可以通过经文的字面意思来理解。对于此，其他人解释说，即使见到坛城，如果不具备三种法，也不会产生罪恶。如果那样的话，就变成了仅仅是前行三种法的力量。因此，见到这样的坛城，所有罪恶立即消除的说法就变得没有意义，存在抛弃精要的过失。因此，瓶灌顶的准备和弟子灌顶的准备最好依赖于绘画。像这样，在预先进行灌顶的准备或预备阶段之后，在画像坛城中进行线条绘制的次第，应当参考广释。当线条的次第完全圆满时，就应该安放宝瓶，以前安放的宝瓶都应安住在上师金刚萨埵的慢心中。
English
When entering a dream, if you want to examine dreams for good or bad omens, it is like hoping that by relying on a cushion of Kusha grass blessed with the name mantra of anyone, you can clearly see the signs of good or bad. Similarly, examining dream omens is also like this: dividing the night into four periods, the first period's dreams are related to phlegm, the second to bile disorders, the third to wind, and the fourth is true, as stated in the Root Tantra of Manjushri. The signs of good or bad dreams need to be kept secret, which is the meaning of what is said in the Guhyasamaja Tantra. Dreaming of your teacher giving you ritual implements is a sign of attaining the siddhi of mind; holding a bhaṇḍa (Sanskrit) in your hand, being a general, and wearing ornaments on your body are signs of attaining the siddhi of body; wearing gold and turquoise on your body, and binding your body with precious things like copper and iron, are signs of attaining the siddhi of qualities. Holding a lotus and flowers in your hand, and the rising of the sun and moon, are also said to be signs of siddhi. Holding a bow and arrow and weapons, collecting many plants, flying in the sky, etc., are signs of attaining the siddhi of activity, and so on. If you dream of bad omens, perform tsok offerings and torma offerings, recite the Vajrasattva mantra, the mantra for all activities, perform fire pujas, protection wheels, etc., and especially meditate on the meaning of selflessness, and reverse the dream with the example of illusion. Next, generate joy, as stated in the Abhisamayalankara: "In this world, all-knowing," until "will become a Tathagata." The explanation of these thirty-two verses can be understood through the literal meaning of the text. Regarding this, others explain that even if you see a mandala, if you do not have the three dharmas, sin will not arise. If that were the case, it would become merely the power of the three preliminary dharmas. Therefore, the statement that all sins are immediately eliminated upon seeing such a mandala becomes meaningless, and there is the fault of abandoning the essence. Therefore, it is best to rely on paintings for the preparation of the vase empowerment and the preparation of the disciple empowerment. In this way, after first performing the preparatory stages or preliminary stages of the empowerment, the order of drawing lines in the image mandala should be consulted in the extensive commentary. When the order of the lines is completely perfected, the vase should be placed, and the vases that were previously placed should all abide in the pride of the teacher Vajrasattva.