English
Combining the colored powders and the stages of the generation process of the path into one. The vase empowerment relies on the body mandala. The secret empowerment relies on the bhaga. The wisdom empowerment relies on the conventional bodhicitta, so although it is one in the subtle points of the oral instructions, it is divided into three due to the power of the respective mandalas. The mandala of the fourth empowerment is the Great Seal and the Six Dharmas of oral instruction. The empowerment of the Vajra Master relies on the mandala of the tantra. It is the explanation of the Vajra words of the oral instructions and the collection of activities. The twelve empowerments are condensed into six by relying on the six mandalas. Or the seven empowerments are condensed into one as before. The first three are worldly. The bliss empowerment that is in harmony with the consort and the oral instructions of bliss, and the Great Seal empowerment that shows the accomplishment of the Great Seal, and the Master empowerment are separate as before. The twelve empowerments are condensed into four. Or similarly, the other empowerments are the maturing empowerments, and the fourth transcendental empowerment is the liberating empowerment. It is said that it is condensed into two, which is a well-spoken explanation with key points. The fourth is, firstly, the Sanskrit word for empowerment is Sekala, which is later transformed into Snapi by adding letters, meaning to wash, that is, to wash away all the turbidity of defilements and to generate wisdom. Or, it is called empowerment because it purifies. As it is said in the Vajra Garland: "Just as poison is destroyed by mantra, purified by mantra and takes the essence. Similarly, disciples, with empowerment and so on, purify the impure." As it is said in the Essence of Wisdom: "Empowerment makes one without defilement, like washing well with water and so on." It is said, for example, that in the royal family, when empowerment is given, bathing is done to wash away inauspiciousness. Thus, washing and purifying have the same meaning. Secondly, because of the empowerment with letters added later, Adhikara (Sanskrit: adhikāra, IAST: adhikāra, literal meaning: power), which means to empower, it is called empowerment. That is, one has the power to listen to the tantras, practice the path, accomplish siddhis, and teach the tantras. Thirdly, it is said that Karoti (Sanskrit: karoti, IAST: karoti, literal meaning: to do), because it becomes independent, it is called empowerment. That is, one is free to do as one pleases with siddhis and activities. Fourthly, it is called empowerment in the sense of Ishvara (Sanskrit: īśvara, IAST: īśvara, literal meaning: lord) being powerful. Just as a king is empowered and gains ownership of the kingdom, it is to exercise power over all.
Chinese
能获得殊胜的自在，如《智慧明点》中所说：“灌顶赐予及转轮，将成无有怀疑者。”又第五，将“阿毗ಷིཀྟ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）进行音译，即“शक्ति अवाक्षेपणं”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），意为安放能力，即能明晰获得地道和果位的能力。又第六，“阿毗षिञ्च”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），其中“षिञ्च”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）有如用水泼洒洗涤般泼洒之意；“निषिक्त”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）意为注入，如同洗净污垢并将智慧注入其中。如《喜金刚》所说：“此谓泼洒与注入，因此称之为灌顶。”有些人也解释为将水注入干净的容器中，这仅仅是洗净污垢并加持的意思。如“注入”所示，以前的身语意仅仅是自性清净，后来则成为显现坛城形象的名称。又第七，在“षिञ्च”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之后添加字母，使其具有“चर्य”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）行持之意；在“शेक्त”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之后添加字母，使其具有“मुक्ति”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）解脱之意，因此灌顶能赐予行持和解脱的果位。如喀什米尔大班智达所著《黑汝嘎》的注释中所说：“在密咒的修行中，为了赐予行持和解脱二者，故称之为灌顶。”又第八，灌顶是为了使“सुख युक्त”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）与安乐相应。如《金刚手》的上部注释中所说：“此处进行灌顶，是因为灌顶能使人与安乐之心相应。”如是说。又第九，另一种解释是，如《智慧明点》中所说：“阿字是喜，毗字是胜喜，舍字是离喜喜，迦字是俱生喜。”如是说，能明晰四喜的智慧，此外还说了许多四字含义的不同解释。如是，虽然灌顶的词义有很多，但泼洒洗涤、注入和自在是词义的主要部分。第五，虽然通过以上所说的内容也能理解，但通过授予孩童入门的七种灌顶，能获得生起次第的誓言，以及可以进行生起次第和念诵的必要，如果参加事业法会和成就等，则
English
It enables one to attain the supreme sovereignty of empowerment. As it is said in the Wisdom Drop: "Empowerment bestows and transforms the wheel, and one will become free from doubt." Furthermore, the fifth is the transliteration of "Abhiṣikta" (अभिषिक्त，abhiṣikta, consecrated) as "Śakti Avakṣepaṇaṃ," which means placing power, that is, clarifying the ability to attain the ground, path, and fruition. Furthermore, the sixth is that "Abhiṣiñca" (अभिषिञ्च，abhiṣiñca, to sprinkle), where "ṣiñca" (सिञ्च，siñca, to sprinkle) means to sprinkle like washing with water; "Niṣikta" (निषिक्त，niṣikta, poured into) means to pour in, like washing away impurities and pouring in wisdom. As it is said in the Hevajra: "This is called sprinkling and pouring, therefore it is called empowerment." Some also explain it as pouring water into a clean vessel, which is merely the meaning of washing away impurities and blessing. As "pouring in" indicates, the former body, speech, and mind were merely naturally pure, but later became the name for the manifestation of the mandala's form. Furthermore, the seventh is that by adding a letter to "ṣiñca" (सिञ्च，siñca, to sprinkle), it has the meaning of "Carya" (चर्य，carya, conduct); by adding a letter to "Śekta" (शेक्त，śekta, capable), it has the meaning of "Mukti" (मुक्ति，mukti, liberation), therefore empowerment bestows the fruition of conduct and liberation. As it is said in the commentary on the Hevajra by the great Kashmiri scholar: "In the practice of mantra, empowerment is called empowerment because it bestows both conduct and liberation." Furthermore, the eighth is that empowerment is for making "Sukha Yukta" (सुख युक्त，sukha yukta, endowed with bliss) associated with bliss. As it is said in the upper commentary on Vajrapani: "Here, empowerment is performed because empowerment makes one associated with the mind of bliss." Thus it is said. Furthermore, the ninth is another explanation, as it is said in the Wisdom Drop: "The letter A is joy, the letter Bhi is supreme joy, the letter Śe is joy without joy, the letter Ka is innate." Thus it is said, clarifying the wisdom of the four joys, and furthermore, many different explanations of the meaning of the four letters are given. Thus, although there are many meanings of the word empowerment, sprinkling and washing, pouring in, and enabling are the main parts of the meaning. Fifth, although it can be understood in the context of the above, by bestowing the seven empowerments for children to enter, one obtains the vows of the generation stage, and it is necessary to be able to perform the generation stage and recitation. If one participates in activity gatherings and attainments, then
Chinese
就像想要的结果出现一样，有这个必要。同样地，瓶灌顶和秘密灌顶，以及世间的智慧，每一个都有实在生起世俗誓言。超世间的第四灌顶，如果是对初学者以词灌顶的方式授予，虽然现在不会真正生起胜义誓言，但是会生起一种包含世俗誓言的誓言，可以听闻和修习胜义道。因为生起了这个，所以有必要有权听闻和修习所有圆满次第的甚深秘密。如果问是否不能向他人展示，仅仅获得弟子的灌顶，就不能以金刚上师的方式展示续部和灌顶等。不是以上师的方式，在不会泄露秘密的地方，以怀疑和分析等方式说话是可以的，所以可以稍微向他人展示。无论哪个地方的哪个人获得金刚上师的灌顶，都有能力行利他之事，对自己而言，也有迅速获得成就果位的必要。这里，在金刚弟子的前四个灌顶中，如果将瓶灌顶首先与善的成熟因，秘密灌顶与中间的善的成熟因等结合起来，仅仅获得瓶灌顶就可以修习随念，仅仅获得瓶灌顶和秘密灌顶就可以修习持命吗？不是的，因为那些是从传承中成熟的，不是真实的成熟因，所以是不可以的。如果认为世间的三种灌顶没有额外的道路可以修习，那么听到各种经部和零星的密续，凭借这些知识，那些凭借自己的力量进入吉祥时轮的人，产生这样的疑问是真实的。然而，并非如此，获得瓶灌顶可以修习三脉或四轮等的观想，以及字母明点的形象等的瑜伽。获得秘密灌顶可以修习瓶气等的风瑜伽，以及六轮的拙火燃烧滴落等。依靠世间的智慧，第三和第四智慧，修习依靠事业和智慧手印的安乐的方式，这是强迫
English
Just as the desired result arises, there is this necessity. Similarly, the vase empowerment and the secret empowerment, and worldly wisdom, each has the actual arising of worldly vows. The fourth empowerment, which is beyond the world, if it is conferred on the beginner in the form of word empowerment, although the ultimate vow will not actually arise now, a vow that includes the worldly vow that can listen to and practice the ultimate path will arise. Because this arises, it is necessary to have the right to listen to and practice all the profound secrets of the completion stage. If you ask whether you cannot show it to others, just by obtaining the disciple's empowerment, you cannot show the tantra and empowerment etc. in the manner of a vajra master. Not in the manner of a lama, it is okay to speak in a place where secrets will not be revealed, in the manner of suspicion and analysis, so it is okay to show it to others a little. Whoever gets the vajra master's empowerment in any place has the power to do things for the benefit of beings, and for oneself, there is also the necessity to quickly enter the fruit of accomplishment. Here, in the first four empowerments of the vajra disciple, if the vase empowerment is first combined with the ripening cause of virtue, and the secret empowerment is combined with the ripening cause of virtue in the middle, etc., can one practice mindfulness just by obtaining the vase empowerment, and can one practice holding life just by obtaining the vase empowerment and the secret empowerment? No, because those are matured from the lineage, not the real ripening cause, so it is not possible. If you think that there is no extra path to practice for the three worldly empowerments, then hearing various sutras and sporadic tantras, relying on this knowledge, it is true that those who enter the auspicious Kalachakra by their own power have such doubts. However, it is not so, obtaining the vase empowerment can practice the contemplation of the three channels or the four wheels, etc., and the yoga of the image of letters and bindus, etc. Obtaining the secret empowerment can practice the wind yoga of vase air etc., and the burning and dripping of tummo of the six wheels etc. Relying on worldly wisdom, the third and fourth wisdom, practicing the way of bliss relying on the karma and wisdom mudras, this is forced.
Chinese
因此，具有多种结合的那些，有权修持。那些是吉祥时轮的体系中，属于生起次第细微部分的瑜伽，不是圆满次第的证悟种类。那些被称为甚深生起次第和不甚深的圆满次第，也是生起次第的自性和圆满次第的假名。何时获得超越世间的第四灌顶，即语灌顶时，就有权修持真实的圆满次第。对此，在摄念中，也是修持一切具足的胜义空色；在命勤中，也是将风的精华修成空色；在执持中，也是将明点的精华与之合一；在随念中，一切具足的胜义实物和于定中，色与乐无别，成就无变的安乐；在六支瑜伽中，成就称为智慧脉中脉，修行者自己的身心二者以不可分割的方式安住，需要将由空色所成的脉，即本来就存在的脉，以不分别的方式进行要害击打。那些是圆满次第的自性。如果粗糙的脉、风、明点从根本上束缚，如果没有将精华混合于法性的方式，就不会产生，因此需要真实的圆满次第。稍微束缚则不一定。因此，对于生起次第者来说，也有粗糙的中脉融入粗糙的风，在那里束缚粗糙的明点。许多印度的论师认为的圆满次第，在此体系中解释为生起次第，许多被称为智者的人也没有理解。在六支瑜伽的引导方式中，因为初学者必须修持与六支瑜伽相顺应的，所以要知道从生起次第中提取，以生起圆满混合的方式进行修持的要点。因此，七灌顶的道，主要是非甚深的生起次第，那也是众所周知的生起次第，所以在粗略讲解的时候，只称其为生起次第。而世间的三种上等灌顶之道，必定是甚深的生起次第，但那也被大众认为是圆满次第，那个灌顶也是圆满次第六支瑜伽的真实。