Chinese
内部元素平衡，在没有时代冲突、疾病和饥荒等不适的时间进行。供品丰盛，具备各自经典中出现的一切所需。同伴丰盛，包括灌顶所依、方便智慧、摄政、弘扬、证悟、星相占卜、间谍、结界者、圆满劝请者、使者、清扫者、厨师、女厨师、内外传递信息者、事业金刚等不可或缺且聚集于此的人。之后，为了使坛城的主尊的意义、灌顶或身语意三者的加持得以赐予，先前未进入密咒之门的人们的相续成为适合密咒的法器，因此，密宗噶玛巴派称此为近修灌顶。噶举八大法行、善逝总集等伏藏法中，称之为心要续灌顶。之后，进入修习诵持之聚落，安住修持，怎会变成公开宣扬呢？因为灌顶和传承已赐予圆满。之后，从成就到见到验相和征兆之间，修持称为修持。如此成就后，首先接受金刚上师的灌顶和悉地。之后，依次给弟子灌顶。详细内容在寂怒、普巴、母续父续二者、噶举八大法行、甘露成就、食肉次第成就等法中都有。如此修持之前，通过意义灌顶和诵持传承，进行近修灌顶，之后如法进行修习诵持，即为近修。在间隙中接受灌顶和悉地，是为实修灌顶，见到征兆是为大成就，这是普遍的说法。妥噶虚空字则说：近修之前如上所述，见到悉地的征兆后，上师灌顶即为实修灌顶。之后，修持大手印之最胜成就，称为大成就。据说对于此传承，以前的上师们有许多不同的观点，但我个人没有见到这两种观点。在灌顶上师之前，接受自入是必须说明的，而且仪轨中也有。然而，如果上师是通达大圆满意义的人，那么以何种方式给弟子灌顶，乃至细微的灌顶物都必须接受。
English
The internal elements are balanced, and it is performed at a time free from the conflicts of the times, diseases, famines, and other discomforts. The offerings are abundant, possessing everything needed according to their respective scriptures. The companions are abundant, including the empowerment support, skillful means and wisdom, regent, propagator, realization, astrology, spies, boundary makers, those who urge completion, messengers, sweepers, cooks, female cooks, those who convey messages internally and externally, and the vajra of action, who are indispensable and gathered there. Then, in order to bestow the meaning, empowerment, or blessings of the body, speech, and mind of the main deity of the mandala, the continuums of those who have not previously entered the door of mantra are made suitable vessels for secret mantra. Therefore, the Karma Kagyu lineage of secret mantra calls this the approach empowerment. In the treasure teachings such as the Eight Herukas Gathering of Sugatas, it is called the Essence Lineage Empowerment. Then, entering the accumulation of meditation and recitation, abiding in practice, how could it become public proclamation? Because the empowerment and transmission have been bestowed completely. Then, from accomplishment until seeing signs and indications, the practice is called practice. Having accomplished in this way, first receive the empowerment and siddhi of the vajra master. Then, empower the disciples in order. The details are in the Peaceful and Wrathful deities, Vajrakilaya, the two Mother and Father Tantras, the Eight Herukas, the Accomplishment of Ambrosia, the Accomplishment of the Meat Offering, and other practices. Before practicing in this way, the approach empowerment is performed through the meaning empowerment and recitation transmission, and then the practice and recitation are performed according to the scriptures, which is the approach. Receiving empowerment and siddhi in the intervals is the actual accomplishment empowerment, and seeing the signs is called great accomplishment, which is the common saying. The Tögal Sky Letter says: Before the approach, it is as above. After seeing the signs of siddhi, the master's empowerment is the accomplishment empowerment. Then, practicing the supreme accomplishment of Mahamudra is called great accomplishment. It is said that there are many different views of the previous masters on this transmission, but I myself have not seen these two views. Before empowering the master, it is necessary to explain that taking self-initiation is necessary, and it is also in the ritual. However, if the lama is one who understands the meaning of Dzogchen, then in what way should he empower the disciple, even the subtle empowerment substances must be taken.
Chinese
不是的。因为获得智慧三摩地的灌顶才是最殊胜的。如《文殊幻化网》中所说：“具有智慧灌顶顶饰者，被视为圆满佛陀的庄严。平息三种痛苦的苦难，获得三解脱，消除三者，无边解脱。”又如《智慧威猛电轮》中所说：“如果获得心的法之灌顶，那么物质、语言、表相的所有灌顶，即使没有授予，也会获得。”因此，获得它之后，就能获得如来的一切事业的灌顶。如果没有获得，那么按照灌顶仪轨的方式接受自入是可以的，但恐怕只是灌顶仪轨的表面形式。然而，对于获得灌顶且没有失坏的人来说，自入和接受灌顶并不冲突，因为自入并接受灌顶，会使灌顶的河流没有失坏，反而更加增长，从而成为迅速获得成就之因。实际上，在灌顶之前接受自入，是为了弥补上师自己可能没有察觉到的誓言失坏，如果没有这样的过失，也不需要重新接受自入，因为上师自己已经获得灌顶且没有失坏，所以不需要再次从他人那里接受，而不是像婢女取水一样，从一个地方取来倒到另一个地方。上师坐在坛城的隐蔽处进行修持的实践也没有错乱，因为这样说，被显现和声音所包含的器世间是宫殿，精华显现为诸神的咒语，如果了知忆念觉知为法性，那人就被称为密咒士。因为这是密咒的究竟意义，所以不离这种意义的人，无论住在哪里，都不会超出生起次第和圆满次第的游舞，因此住在哪里都可以，也不一定非要住在坛城旁边。灌顶物的代理也是从灌顶上师那里获得的，例如，信使拿着国王的诏令和印玺向民众宣告，信使的话语就被认为是国王的话语一样。如果仅仅是这样，代理人就需要进入灌顶传承，那么《安乐苗续》中说：十方诸佛连同他们的儿子们，如同虚空一般。
English
It is not so. Because receiving the empowerment of wisdom samadhi is the most supreme. As it is said in the Manjushri Illusion Net: "One who has the diadem of wisdom empowerment, is seen as the adornment of the complete Buddha. Pacifies the suffering of the three sufferings, obtains the three liberations that eliminate the three, and limitless liberation." And as it is said in the Wisdom Wrathful Wheel of Lightning: "If one obtains empowerment over the dharmas of the mind, then all empowerments of substance, words, and signs, even without being bestowed, will be obtained." Therefore, having obtained that, one obtains empowerment over all the activities of the Tathagata. If one has not obtained it, then it is good to take self-entry according to the manner of the empowerment ritual, but it seems that it is only the superficial form of the empowerment ritual. However, for those who have obtained empowerment and have not degenerated, self-entry and receiving empowerment are not contradictory, because entering oneself and receiving empowerment will cause the river of empowerment, which has not degenerated, to increase and become the cause of quickly obtaining accomplishment. In reality, taking self-entry before the empowerment is to remedy the vows that the lama himself may have broken without realizing it. If there is no such fault, then there is no need to take self-entry anew, because the lama himself has obtained empowerment and has not degenerated, so there is no need to receive it again from another, and it is not like a maidservant fetching water, taking it from one place and pouring it into another. The practice of the master sitting in the hidden place of the mandala is also not mistaken, because it is said that the container world, which is encompassed by appearance and sound, is a palace, the essence appears as the mantras of the gods, and if one knows that memory and awareness are the nature of reality, then that person is called a mantrika. Because this is the ultimate meaning of mantra, therefore, a person who does not depart from such meaning, no matter where he dwells, will not go beyond the play of the generation stage and the completion stage, so it is fine to dwell anywhere, and it is not necessary to dwell only near the mandala. The proxy of the empowerment substance is also obtained from the empowerment master, for example, when a messenger carries the king's decree and seal and proclaims it to the assembly of subjects, the words of the messenger are regarded as the words of the king. If it is only like that, then the proxy needs to enter the empowerment lineage, then the Bliss Sprout Tantra says: The Buddhas of the ten directions together with their sons, are like space.
Chinese
智慧甘露是，从金刚道中善加摄集，生起安乐之种姓母，诸子秘密灌顶故，是第二金刚上师。如是说。从智慧生起中，俱生无喻者，与虚空平等结合，同种姓无喻赐乐母，彼姐妹即是上师赞。如是说故，秘密灌顶和智慧明智的灌顶二者，说是必须依靠明妃而获得，那么明妃是否进入灌顶传承呢？一个仪轨中同时修持自前瓶三者之方式是，无上密咒瑜伽士的意图是，如何显现的这一切，恒时享用为智慧之自性，其理由是，显现声响之诸法，所有一切从原始以来未曾有，执着为二和三等等，远离一切戏论之边，此即没有任何不相同的差别，故是自性法身，胜义第一之士夫，心金刚，幻化网等等之名安立。如是之法性不可思议，从其自力中，如鱼从水中跃出般，自前瓶三者刹那间如天众轮般生起，以无从他处生起之方式迎请，以及从自己觉性未断绝中生起的供云聚，以无所缘之方式供养自己，以及圆满具足诸佛之功德且从一切戏论中解脱之方式赞叹，以及奉献超越分别念相续之无漏大乐自性之会供轮等等，各自仪轨之词语明示后执持，从咒语之念诵中，按照各自之次第，清晰且无分别念地，不离念诵之意而念诵，不但同时修成自前瓶三者，而且也修成了续部海之坛城的所有本尊于一个座垫之上，因为种姓百尊等等的所有本尊也是自己心完全清净之游舞。如是之法性游舞，于彼生起自生和他生。
English
The nectar of wisdom is, well gathered from the Vajra path, the mother of the lineage who generates bliss, because the sons are given the secret empowerment, she is the second Vajra Guru. Thus it is said. From the arising of wisdom, the co-emergent, incomparable one, unites equally with the sky, the mother who gives bliss, of the same lineage and incomparable, that sister is praised as the Guru. Thus it is said, since it is said that the secret empowerment and the empowerment of wisdom and knowledge must be obtained by relying on a vidya, does that vidya enter the empowerment lineage? The way to accomplish the self, front, and vase all at once in one ritual is also: the intention of that supreme mantra yogi is: how all of this appears is always enjoyed as the nature of wisdom, and the reason for that is: all the phenomena of appearance and sound, all of them have never existed from the beginning, so clinging to them as two and three, etc., is free from all extremes of elaboration, and this has no different distinctions at all, so it is the Svabhavikakaya, the supreme first being, the heart vajra, the magical net, etc., are given names. From the self-power of such an inconceivable Dharma-nature, like a fish leaping out of water, the self, front, and vase are generated in an instant like a wheel of deities, and they are invited in a way that does not arise from anywhere else, and the clouds of offerings that arise from one's own uninterrupted awareness are offered to oneself in a way that is free from focus, and the qualities of the Buddhas are perfectly complete and praised in a way that is liberated from all elaboration, and the Ganachakra offering of the nature of great bliss free from the continuum of discrimination, etc., after clarifying the words of each ritual and holding them, from the recitation of the mantra, according to their respective order, clearly and without discrimination, reciting without separating from the intention of the recitation, not only is the self, front, and vase accomplished simultaneously, but also all the deities of the mandala of the ocean of tantras are accomplished on one seat, because all the deities of the hundred families, etc., are also the play of one's own completely purified mind. Such a play of Dharma-nature is the generation of self, the generation of front.
Chinese
并且，没有任何关于生起宝瓶等的执着念头，这是修持坛城的殊胜之处。在无戏论的自性中，本尊和咒语真实存在。如是说。那些经文的许多引证，按照次第，犹如从清澈的河流中，鱼儿迅速跳跃一般，同样地，从空性的光明中，幻化的网络将会显现。如是说。在铃论师的论典中说：如同众生化生一样，无种子而生起。如是说。《二观察》中说：本尊即是自己，自己即是本尊，对于和自己一同出生的本尊，不需要迎请安住，自己的心就是上师本尊。如是说。《马头明王甘露滴》中说：外内秘密的大供养，从自己显现并供养自己，无碍智慧游戏的庄严，自生任运，不是从他处而来。如是说。大供养是大贪着，所有贪着都能消除。如是说。《入行论》中说：如意宝珠和如意树，如何满足所有的愿望，同样地，调伏者的愿力，显现为胜者的身相。如是说。《七分别》中说：不执着如幻，以需要的形式进行游戏。如是说。心命咒语的光芒放出，收摄后，将显现和心识二者无二融合，如果恒常勤奋地念诵，将成就报身莲花部的菩萨。如是马头明王修法中所说的那样。对于那样的瑜伽士来说，所有显现存在都显现为智慧的坛城。念诵，是梵语Japa的讹音，藏语称为“བཟླས་པ་（bslas pa）”，意为“念诵”。如上所说，因为是给予念诵的经文，所以不会变成泄露秘密，并且，将念诵吟唱成曲调，如同蜜蜂寻找蜂巢一般的念诵，以及金刚罗刹的吼声，这些在自宗的论典中都有阐述，所以也是班智达和成就者的意旨。咒语灌顶赋予语言，是获得自己地位的场合，对于秘密灌顶也有，《灌顶宝轮》中说：第一是殊胜方便父，第二是智慧母。因此，上师是学者的明妃，学生是先前接受过瓶灌顶，对更高的灌顶有信 Desire的人，清净的梦境分别。