Chinese
在地上，用各种莲花装饰坛城，或者用一个圆圈的门，朝西，有八瓣，四个方向有五部，四个角落有四位佛母的标志，用颜料或谷物粉末的汁液绘制，上面覆盖着八瓣或月轮，将弟子放在上面，或者也可以随喜。实际的灌顶是：观想本尊金刚化身与上师无二无别，将宝瓶灌顶的意图传达，然后观想从心间等处生起五部各自的自性灌顶物，然后清晰地观想弟子为任何本尊，然后进行灌顶。如果愿意，弟子如前一样，以内灌顶的观想，将子宫放在金刚道上，在无缘的境界中，将灌顶物观想为本尊，为了灌顶，上师：金刚持念诵《佛陀》等颂词的同时，观想心间的光芒迎请十方诸佛菩萨，以三座圆满的寂静之相，行使灌顶之事。也有这样的方式：五蕴和五界是五佛和五佛母，四根和四境，四时都清净于本位，总集菩提心姿势的八二之数是生处，菩萨和菩萨母的座。四肢是身体的四种识，根，所触，触识四者清净是四门。四肢忿怒尊和忿怒母的座等，意思是说，因时的蕴、界、生处和肢分等，显现为果时诸佛坛城的三十四尊神。其中，五佛作灌顶之意，五佛母手持宝瓶，进行灌顶之业。十六位菩萨以吉祥等语散花，口诵吉祥之词。八位门守护男女观想驱逐障碍，在灌顶之下，诸佛融入弟子。此外，即使迎请新的灌顶本尊，也不一定必须是三座圆满的，因为《金刚心要庄严续》中说，如芝麻荚般充满。对此，灌顶金刚大，这四句的意义是：次第，第一是不可舍弃，不可破坏，伟大，是其至上
English
On the ground, decorate the mandala with various lotuses, or with a single circular door facing west, with eight petals, five families in the four directions, and the signs of the four mothers in the four corners, drawn with paint or juice of grain flour, covered with eight petals or a moon disc, place the disciple on it, or it is also permissible to rejoice. The actual empowerment is: visualize the deity Vajra incarnation as inseparable from the guru, transmit the intention of the vase empowerment, and then visualize the empowerment objects of the nature of each of the five families arising from the heart, etc., and then clearly visualize the disciple as any deity, and then perform the empowerment. If desired, the disciple, as before, with the visualization of the inner empowerment, places the womb on the Vajra path, and in the state of non-duality, visualizes the empowerment object as the deity, for the sake of empowerment, the master: Vajradhara recites the verses such as "Buddha" while visualizing the light from the heart inviting the Buddhas and Bodhisattvas of the ten directions, in the form of a complete three-seated tranquility, performing the act of empowerment. There is also such a way: the five aggregates and the five elements are the five Buddhas and the five Buddha-mothers, the four roots and the four realms, the four times are all purified in their own place, the total of the eight twos of the Bodhicitta posture is the place of birth, the seat of the Bodhisattva and the Bodhisattva-mother. The four limbs are the four consciousnesses of the body, the root, the tangible, the four touch-consciousnesses are purified as the four doors. The seat of the four-limbed wrathful deities and wrathful mothers, etc., means that the aggregates, elements, places of birth, and limbs, etc., of the causal time, appear as the thirty-four deities of the mandala of the Buddhas in the time of fruition. Among them, the five Buddhas make the intention of empowerment, the five Buddha-mothers hold the vase and perform the act of empowerment. The sixteen Bodhisattvas scatter flowers with auspicious words, reciting auspicious words. The eight male and female door guardians visualize dispelling obstacles, and under the empowerment, the deities dissolve into the disciples. Furthermore, even if new empowerment deities are invited, it is not necessarily required to be a complete three-seated one, because it is said in the Vajra Heart Ornament Tantra that it is as full as a sesame pod. Regarding this, the great empowerment Vajra, the meaning of these four lines is: sequentially, the first is indispensable, indestructible, great, and is its supreme.
Chinese
因为无有，并且以极大的殊胜，音声使三界都顶礼的国王。所有佛的身语意三密的功德所在之处所生的成熟之方便，如今将要赐予你。如是说。此句也用于五种智灌顶之首。如果说是从新迎请的灌顶本尊处获得，那么会想从彩粉坛城处如何获得灌顶呢？必须是从与彼无别的上师灌顶的意旨交付而获得。譬如，导师安住于等持，以意旨交付之威力，观世音菩萨和舍利子二者以问答方式而产生《般若心经》一样。因此，一切法都安住于胜者的意旨传承之中。为了那个意义，五种无明完全转变。使觉知的法性觉醒为五部和五智的自性。其中，水灌顶洗涤污垢，头冠和，授予金刚铃，命名这五者是生起成就之因。灌顶的体性，以水灌顶为例，弟子和灌顶物二者皆不移动而明显，以宝瓶之水倾注，由此清净其相续中的名识之蕴和嗔恨，并且使明镜智显现。以其解释，将灌顶物和弟子生起为四种姓，交付四种灌顶物，由此清净所灌顶者之相续中的蕴和烦恼，并且使智慧显现等，应当知晓一些转变之处。特殊的是，观想花落于何处之本尊，然后将祈请自本尊的宝瓶之水倾注于头顶，由此清净内外之污垢，由此其相续中的所净化和净化之果也如上与彼本尊之部族和智慧相结合。其中，如果花落于如来，则是珍宝之冠或头冠。如来之金刚和铃，以及名字，如来部族之彼五者的头冠。最初之金刚和，以彼所代表之铃和名字。金刚部之五佛和，金刚鬘之头冠。忿怒尊之金刚和，铃。莲花部之无量光和莲花鬘之头冠。金刚
English
Because there is nothing, and with great excellence, the sound makes the king, who is prostrated to by all three realms. The profound means of maturation that arises from the place where the qualities of the three secrets of body, speech, and mind of all Buddhas reside, I shall bestow upon you today. Thus it is said. This sentence is also used at the beginning of all five wisdom empowerments. If it is said that it is obtained from the newly invited empowerment deity, then one might wonder how to obtain empowerment from the mandala of colored powders? It must be obtained by entrusting the intention of the empowerment by the guru who is inseparable from that. For example, the teacher abides in meditative absorption, and through the power of entrusting intention, Avalokiteshvara and Shariputra, through question and answer, the Heart Sutra arose. Therefore, all dharmas abide in the lineage of the Victorious One's intention. For that meaning, the five ignorances are completely transformed. It causes the nature of awareness to awaken as the essence of the five families and the five wisdoms. Among them, the water empowerment washes away impurities, the crown and, bestowing the vajra bell, naming these five are the cause of arising and accomplishment. The nature of empowerment, taking water empowerment as an example, both the disciple and the empowerment substance are clear without moving, and by pouring the vase water, it purifies the aggregates of consciousness and hatred in that continuum, and manifests mirror-like wisdom. With its explanation, the empowerment substance and the disciple are generated into four castes, and by entrusting the four empowerment substances, it purifies the aggregates and afflictions in the continuum of the one being empowered, and manifests wisdom, etc., some transformations should be known. Specifically, visualizing the deity on whom the flower falls, and then pouring the vase water, which is requested from one's own deity, on the crown of the head, thereby purifying the outer and inner impurities, so that the object to be purified and the result of purification in that continuum are also combined with the family and wisdom of that deity as above. Among them, if the flower falls on the Tathagata, it is a jewel crown or headdress. The vajra and bell of the Tathagata, and the name, the crown of those five of the Tathagata family. The first vajra and, the bell and name represented by that. The five Buddhas of the Vajra family and, the crown of the Vajra garland. The vajra and bell of the wrathful deity. Amitabha and the crown of the lotus garland of the Padma family. Vajra
English
Guru Rinpoche, bell, and name. In the Ratna family, there are the diadem and name of the precious sprout. Vajra Ratna, bell, and name. In the Karma family, there are various Vajra diadems, and empowerment with various Vajras, bells, and names. The name empowerment involves placing a flower on the head of the name, adding "Kyé!" (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) as a sound of bliss and bestowing the head with glory and Vajra. Holding the Vajra bell on the head, it is recited three times. Thus, having obtained the five wisdom empowerments, one does not transgress the activities of the family because one is born into that family, and from the vows of its branches, whether honest or not, the nature of the Yoga Tantra is: "You shall not kill living beings." Like this, learning the five bases of training is supreme and common. From the aspect of empowering, it is the union of the result of obtaining the transformation of the five aggregates and five elements with the self-nature of the abandonment and realization of the five Tathagatas. Even so, in the end, one cannot reverse the afflictions and ignorance merely by understanding, because the appearance of duality has not been abandoned. For example, in the water empowerment, the object to be purified is the alaya-consciousness and the grasping of the mind tainted by sudden anger, which has never been established on the object itself. Samsara is produced by illusion, like seeing a patterned rope as a snake and mistaking an owl for a person. Although the aggregate of alaya-consciousness is not established by its own nature, it appears as if it is established, and recognizing the flaw of the nature of phenomena is the Victorious Akshobhya. Anger is also imputed by illusion and is not established in reality. This is merely a fraction of the all-encompassing wisdom, the mirror-like wisdom that shows all phenomena as they are, and it is the object to be purified and the means of purification, nominally designated as conventional truth. In reality, since all phenomena are established as being without inherent existence or not truly existent, neither the object to be purified nor the result of purification can be established. However, temporarily, in order to dispel the fear of children, they are established as the forms of the five families and five wisdoms, but in reality, they are beyond the scope of mental measurement. If one does not understand in this way, then the mantra path is not merely a straightforward statement of definitive meaning, but it is also said to be of vast nature, and it will only fall into that sole suchness, and one will not understand that the entire body of its path is completely perfected in the nature of empowerment. Thus, upon the five wisdom empowerments.
Chinese
包括灌顶的预言，呼吸和随许等，是弟子的六种灌顶。从那个方法产生的金刚阿阇黎的灌顶，如果已经那样获得，以前在静处的时候给予阿阇黎的誓言，那样就足够了。如果不是，这个时候为了增长随许利益他人的能力，主要进行瓶灌顶，和主要守护三种誓言这两者，因为后者合理，所以称为不退转的灌顶。就像在显宗道中，不确定种姓者，一旦获得加行道，也被说成是不退转一样。那也就是，心的誓言是摇动金刚杵，语的誓言是摇动铃，两者都做拥抱，从那三者产生的乐空的禅定，不像五种智灌顶那样只是短暂的拥抱之乐，而是遍及一切种姓的金刚持父母双运的乐空智慧，以父亲看、母亲笑的方式专注，这是无上的交付方式，也就是把受灌顶者放在灌顶台上，安置于本尊身，守护三种誓言。迎请灌顶本尊后，用瓶水灌顶，之后将灌顶本尊融入，进行种姓主的加持，用供养使之喜悦。指示本尊、坛城和上师的真如。授予咒语和法器，以及名字灌顶后，给予眼药和镜子等身语意功德事业五种随许。给予转法轮的随许等是支分。那也就是，心的自性是表达意义的ཨེ་ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），铃声中表达一切智的圆满是声音的ཨེ་ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），如果证悟交合形象的ཨེ་ཝཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的自性，三种誓言就如其声，瓶灌顶就圆满了四种灌顶的要点。因此，将智慧尊迎请入安住的本尊，通过灌顶仪轨来摄受他人，讲解续部，成为法会的首领，摄受弟子等就有了能力。如果按照那种讲法，没有获得上面三种灌顶，就认为不能听闻讲说无上瑜伽，不能修持甚深的生圆次第，这种说法是值得研究的。那样的瓶灌顶可以在画像和身坛城中获得。利益是清净身体的业障