佛頂尊勝陀羅尼經教跡義記 2.38

2.38

唐云引灌頂我也。解曰：所謂灌頂者，有其五種：一、光明灌頂，謂諸佛菩薩放光加持。二者甘露灌頂，謂以部主真言加持香水。三者種子灌頂，謂部主真言想布字門遍身分。四者智印灌頂，謂部主所執契印加持。五者句義灌頂，謂部尊真言及思中義運用加持。若初修道入真言門，先訪師主大阿闍梨，建立道場求灌頂法，入修三密願證瑜伽。猶如世間輪王太子，欲紹王位以承國祚，用七寶瓶盛四大海水，澆頭灌頂方承王位。如是真教入祕密門，同彼軌儀故號佛子，十方佛會五智成身。從灌頂為初聞瑜伽教，若先發心東方成就金剛智，創見道時超三賢位，名出到菩提。南方成就寶印智，修證十地平等功德，名灌頂位。西方成就蓮華智，轉妙法輪恒住觀察，名無量壽。北方成就業用智，住現化身大圓所作，總名灌頂相也。

In Chinese it means "lead to consecrate me." Explanation: As for consecration, there are five kinds: First is the light consecration, meaning the Buddhas and bodhisattvas emit light to bestow empowerment. Second is the amṛta consecration, meaning empowering fragrant water with the mantra of the lord of the family. Third is the seed-syllable consecration, meaning contemplating and arranging the syllable-gates of the lord of the family's mantra throughout the parts of the body. Fourth is the gnosis-mudrā consecration, meaning empowerment by the mudrā held by the lord of the family. Fifth is the phrase-meaning consecration, meaning exercising empowerment through the mantra of the venerable one of the family and contemplating its inner meaning. If one who is newly cultivating the path enters the mantra gate, they first seek out a master who is a great ācārya, establish a bodhimaṇḍa, seek the method of consecration, and enter the cultivation of the three mysteries, aspiring to realize yoga. Just like the crown prince of a wheel-turning king in the world who wishes to inherit the royal throne and succeed to the state's sovereignty, using seven-jewel vases filled with the water of the four great oceans, he has his head anointed with consecration and only then succeeds to the royal throne. In the same way, entering the esoteric gate in the true teaching follows that model, and hence one is called a son of the Buddha; in the assemblies of the Buddhas of the ten directions, one forms the body through the five cognitions. Taking consecration as the beginning of hearing the yoga teaching: if one first generates the mind, in the east one accomplishes the vajra cognition; when first seeing the path, one transcends the ranks of the three worthies, which is called emerging to bodhi. In the south one accomplishes the jewel-mudrā cognition, cultivating and realizing the equal qualities of the ten stages, which is called the consecration rank. In the west one accomplishes the lotus cognition, turning the marvelous Dharma wheel and constantly abiding in observation, which is called Amitāyus. In the north one accomplishes the action-activity cognition, abiding in the manifestation of transformation bodies through the great round accomplishment; these are collectively named the marks of consecration.