Chinese
《歌》和《四宝》等第一百零四颂至第一百二十六颂之间所讲的内容是：此处讲述了弟子圆满安住的金刚阿阇黎大主尊的灌顶仪轨，以及身像等圆满安住的仪轨。如果弟子首先圆满获得七灌顶以及超世间的上部灌顶，从而成为能够听闻一切续部意义的法器，通过勤奋闻、思、修三者，通晓一切续部意义，并且安住于向他人讲说的誓言的弟子，则可以灌顶并册封为金刚阿阇黎大主尊。这指的是以前听闻续部讲解并理解意义后，现在才给予此灌顶，在此之前不给予的传统。但后来因为害怕戒律的惩罚，所以在之前给予灌顶，据说这是从尊者噶洛（Rga Lotsawa）以后开始的做法。此仪轨首先要对上师说：“唉！具德上师，由于您的恩德，现在我已通晓一切善逝之道。”然后立誓：“从今以后，我将舍弃佛陀和菩萨们，不再依止其他上师。”应如是说。如此观察到具足一切功德的弟子安住于誓言后，便应给予灌顶。根据所依对上中下三等主尊的顺序，在坛城房屋的外面，在平坦的地面上，用五道线画出方格，然后在中央用彩粉绘制两肘尺的八瓣莲花，并在其上放置一个四肘尺的木制矮桌，矮桌上用五种颜色绘制八瓣莲花，再在四肘尺的垫子上安置所依，上等所依是比丘金刚持。如云：“以凶猛的姿态进行威胁，谁见到穿红黄色僧衣者，非天将进入地下。应为比丘金刚持。”如是为上等所依。中等所依是沙弥，在五道线画出的方格中央，不绘制彩粉莲花，而是在那里给予木制矮桌和两肘尺的垫子。下等所依是居士，舍弃五道线，只画三道线，在中央给予一个肘尺的共同垫子，安置好后，根据所依的次第，比
English
The verses from the hundred and fourth to the hundred and twenty-sixth of "Songs" and "Four Jewels" and others explain that here, the ritual of empowerment for the fully established disciple, the great lord Vajra Acharya, and the ritual for the full establishment of statues, etc., are explained. If a disciple first fully receives the seven empowerments and the higher empowerments that transcend the world, thereby becoming a suitable vessel for hearing all the meanings of the tantras, and through diligent hearing, contemplation, and meditation, knows all the meanings of the tantras and abides by the vow to teach others, then that disciple can be empowered and enthroned as the great lord Vajra Acharya. This refers to the tradition of giving this empowerment only after having previously listened to the explanations of the tantras and understood their meaning, and not giving it before that. However, later, out of fear of violating the precepts, this empowerment was given before that, and it is said that this practice began from the time of Jetsun Rga Lotsawa onwards. The ritual for this is that first, one should say to the lama, "Alas! Glorious lama, through your kindness, I now know all the paths of the Sugatas." Then one should make a vow: "From this time onwards, I will abandon the Buddhas and Bodhisattvas and will not rely on other lamas." One should say this. Having observed that the disciple who possesses all qualities abides by the vow, one should then give the empowerment. According to the order of the superior, intermediate, and inferior lords based on the support, outside the mandala house, on a flat piece of ground, draw a square with five lines of enclosure. Then, in the center, draw a two-cubit eight-petaled lotus made of colored powder, and on top of that, place a four-cubit wooden table on which an eight-petaled lotus is drawn in five colors, and on a four-cubit cushion, arrange the supports. The best support is a bhikshu Vajradhara. As it says: "With a fierce posture of threatening, whoever sees the one wearing reddish-yellow robes, the non-gods will go beneath the earth. One should make a bhikshu Vajradhara." This is the superior support. The intermediate support is a shramanera. In the center of the square drawn with five lines, do not draw a colored powder lotus, but give a wooden table and a two-cubit cushion. The inferior support is a upasaka. Abandon the five lines and draw only three lines, and in the center, give a common one-cubit cushion and arrange it. Then, according to the order of the supports, the bhi
Chinese
对于灌顶金刚持者，用八个宝瓶以及包括胜乐金刚和尊胜佛母在内的十个宝瓶进行沐浴。八个容貌美丽、具备一切装饰且未生育的女子，以及两个处女之身未受损、未被男子玷污的少女，在头上系上包括头饰、飘带和六种手印的冠冕进行沐浴。对于沙弥，由四个女子和两个少女系上飘带和手印进行沐浴。对于手印，即给予居士优婆塞拇指金刚杵，用一个宝瓶和尊胜佛母，由一个女子和一个少女进行沐浴。如此，对于比丘、沙弥金刚持者，依次用龙（即八）和四之数的珍宝或金宝瓶，或者，如果之前没有准备好，就用泥土制成的宝瓶，如上所述，与珍宝、药物和香料一起，在这些宝瓶之上，与胜乐金刚和尊胜佛母两个宝瓶一起，为安坐在各自座垫中央的人沐浴。再次，对于比丘金刚持者，由持有宝瓶的女子，以龙之数（即八）系上吉祥的冠冕，安放在名为“莲花花瓣”的座垫上，即布置在八瓣莲花上的座垫。对于沙弥金刚持者，如前一样，由四个女子和持有胜乐金刚、尊胜佛母的两个少女一起沐浴后，由四个女子系上飘带。手印，即给予指环，对于居士优婆塞金刚持者五人，用吉祥的一个宝瓶和尊胜佛母宝瓶进行沐浴，给予拇指金刚杵，即给予金刚杵指环。此处，座垫上没有莲花，舍弃了五条线，在进行洗脸等仪式的湿润的、涂有白色颜料的地面上，在布置了三条线的中央，安坐在没有莲花等普通座垫上。如此，对于比丘、沙弥、居士，即上、中、下三种的律仪所依，作为宣讲续部的阿阇黎，给予以言语随许。 然后宣说了灌顶的清净。此处首先以主要的名字宣说了水灌顶，为了获得这七种灌顶，是第七地的授记之果。
English
For the empowerment of the Vajra Holder, bathe with eight vases and ten vases including the victorious Vajra and the Namgyalma. Eight beautiful girls with all ornaments and who have not given birth, and two young girls whose virginity has not been damaged and who have not been used by men, tie a crown with six seals of pendants on their heads and bathe. For the novice monk, four girls and two young girls tie the pendants and seals and bathe. For the mudra, give the thumb vajra to the lay devotee, and bathe with one vase and the victorious one, with one girl and one young girl. Thus, for the monk, the novice monk, and the Vajra Holder, respectively, use the number of dragons, eight and four, of jewels or gold vases, or, if the previous king has not arrived, use vases made of earth, as mentioned above, with all the jewels, medicines, and fragrances, and on top of those vases, with the two vases of the victorious one, bathe those who are seated in the center of their respective seats. Again, for the monk Vajra Holder, the girls holding the vases, with the number of dragons, tie the glorious crown, and place it on the seat called "lotus petals", which is arranged on eight lotus petals. For the novice monk Vajra Holder, as before, after bathing with four girls and two young girls holding the victorious Vajra and Namgyalma, the four girls tie the pendants. The mudra, which is the giving of the ring, for the five lay devotee Vajra Holders, bathe with one glorious vase and the Namgyalma vase, and give the thumb vajra, which is the giving of the vajra ring. Here, the seat is without a lotus, abandoning the five lines, and on the wet ground where the face is washed and white paint is applied in general, in the center where three lines are arranged, sit on a common seat without a lotus, etc. Thus, for the monk, the novice monk, and the layman, the three supports of the vows, high, medium, and low, give the permission to speak as the Acharya who teaches the tantra. Then the purification of the empowerment is explained. Here, the water empowerment is first proclaimed by the main name, and to obtain these seven empowerments is the result of the prophecy of the seventh ground.
Chinese
此外，从这个密咒之法，会转变为居士。从上面的三个灌顶来说，由于在瓶灌顶时也被授记为第八地，因此会成为胜者的儿子，成为年轻人，如果按照经部的规矩，会成为沙弥。在秘密灌顶时，会成为比丘，因为被授记为善慧，所以会成为佛陀的代表，并且。从那以后，上面的第三个灌顶，智慧和知识的行为，也会因为讲法和聚集弟子而被称为长老。因为被授记为法云地，所以是第二佛。同样地，在《名号赞》中也说过：三界唯一童子身，长老老者众生主，三十二相之所持，可爱三界中最美。以及，不退转者不复来。从那里到，已凉无垢之间。从头圆持大苦行。从那里到，解脱寂静寂静之间，也应该知道这是在说明阿阇黎的灌顶。这些词语的意义，在藏文注释中有很多关于如何与灌顶的次第相联系的解释，但这里没有写，也不需要安排顺序等。要知道，这只是与长老和年轻人等，以及比丘，不退转者和无漏梵行等的名称所表示的那些相对应而已。然后，在弟子的身体上给予六种金刚手印，以及丝带、发冠和头饰，是为了使心成为普遍的金刚。和字是 جمع的意思。为了供养金线或线本质的金刚，给予佩戴物时，如果像世间神一样，那么与梵天相同，是为了使身体成为金刚，所以上师应该这样给予。为了使这三个弟子成为金刚阿阇黎，凭借自己的花朵落在何处的胜者种姓的力量，完全清净手印的灌顶，是为了使语金刚完全清净，也是为了成为大自在。这是在没有给予手印的情况下说的。因此，梵天也是身金刚的持有者。
English
Furthermore, from this method of mantra, one will be transformed into a householder. From the three higher initiations, since one is also prophesied to be the eighth bhumi during the vase initiation, one will become a son of the Victorious One, a young man, and if following the discipline of the sutras, one will become a novice monk. In the secret initiation, one will become a fully ordained monk, because one is prophesied to be Excellent Intellect, one will become the representative of the Buddha, and then. From then on, the third of the higher initiations, the activity of wisdom and knowledge, will also be called an elder because of teaching the Dharma and gathering disciples. Because one is prophesied to be in the cloud of Dharma, one is the second Buddha. Similarly, it is said in the "Praise of Names": The sole youth in the three realms, The elder, the old one, the lord of beings, Holding the thirty-two marks, Lovable, the most beautiful in the three realms. And, the non-returning one does not come back. From there to, between cooled and stainless. From the round head holding great asceticism. From there to, liberation, peace, peace itself, one should also understand that this is explaining the initiation of the Acharya. The meaning of these words, there are many explanations in the Tibetan commentaries on how to relate them to the order of initiation, but they are not written here, and there is no need to arrange the order, etc. One should know that this is only to correspond with those indicated by the names of elders and youths, etc., as well as monks, non-returners, and celibacy without leakage, etc. Then, giving the six vajra hand seals, as well as silk streamers, tiaras, and head ornaments to the disciple's body, is for the purpose of making the mind the all-pervading vajra. The word "and" is for جمع. In order to offer the golden thread or the vajra of the nature of thread, when giving the wearing, if it is like a worldly god, then it is the same as Brahma, it is for the purpose of making the body the vajra, so the supreme guru should give it in this way. In order to make these three disciples vajra acharyas, by the power of the Victorious One's lineage where one's own flower falls, the initiation of completely purifying the hand seals is for the purpose of making the speech vajra completely pure, and also for becoming the great powerful one. This is said when the hand seals are not given. Therefore, Brahma is also the holder of the body vajra.
Chinese
。 语之金刚具大权，国王心之金刚持。彼亦具广大遍入神通。如是说。顶髻发辫具发结，发髻束缚戴顶饰。五面具足五鬓发，第五鬓发戴鲜花。如是所说，随所化有情之需要，手印与装束种种，如其他续部所说。此处，受比丘、沙弥、居家三种具戒者灌顶为续部导师者，国王等的仆役，使唤与口舌之职，以及一般在家众的田地耕作、畜牧等，刀剑等武器的使用，以及对此等职业的喜爱，制造墨水和纸张，以及城镇的皮革匠等职业，经商等等，总之，世俗的任何职业，做了这些，会被人非议上师导师，这些都不能做，如是说。做了这些，导师的身份或法会破损或衰退。导师如此行持，违背了胜者和上师的教言，会堕入无间地狱，如释论中所说。 有人说，持刀者是军队将领，墨水者是为国王等书写之人。另有达日嘎巴说，是贩卖刀剑和墨水之人。金刚导师主尊灌顶仪轨之安住次第。之后宣说身像等的开光。身像等开光之物上，安置幡幢，四面八方以胜幢和宝伞等装饰美化，以此等将住所装饰庄严。坛城之外的东方，将开光之所依，观想为誓言萨埵之身，心间有种子字，身着红色法衣，置于高台上。其前方，在大地中心之处，设置沐浴台。坛城之心间大小的四方形，涂以五甘露和五牛乳。墙壁的白红黑三色纹路，与心坛城相同，周围环绕，具有朝向西方的门。无阶梯的中央，绘制八瓣莲花，其上书写五部和四母之名号。