English
Also makes blessings. Therefore, just as one can become a novice monk or a fully ordained monk without taking the lay vows, one can generate higher vows without taking the seven empowerments. Each of the four empowerments can also generate their own vows. Although it is only so, if it is not complete, the four vajra purifications cannot be completed, so in order to practice the complete completion stage, all four must generally be obtained. After the four empowerments have been conferred, the order of precedence must also be in accordance with the Dharma. In special cases, it is acceptable to not have the seven empowerments, because the seven empowerments contain the four vajra purifications, and the higher ones also contain purifications, but the categories are different. The reason why each higher empowerment can generate its own vows is, as stated in the Accomplishment of Wisdom, only the fourth empowerment is discussed. If this is without fault, then it is clear that only those with sharp faculties can receive the empowerment. But there must be a time when only this is allowed. Some say that this is the view of Chögyal Phakle Namgyal (ཆོས་རྒྱལ་ཕྱོགས་ལས་རྣམ་རྒྱལ, c. 1375-1450), who believes that through the ritual of entering the mandala, even if the seven empowerments have not been conferred, conferring the supreme empowerment can reveal the completion stage, because the arising of the completion stage does not depend on the generation stage. They say this, and then refute it as before. If there is no such statement in the writings of Je Tsongkhapa, whether large or small, then did Je Tsongkhapa not give it to his disciples, but instead bestowed it as an oral transmission to you? This must be because he has not seen the scriptures, and has been deceived by the erroneous oral transmission of a bad teacher. Therefore, there is something called preliminary Dharma for all empowerments, blessings, and subsequent permissions, but it is not necessarily the ritual of entering the mandala. What use is the ritual of entering the outer mandala to us when entering the body mandala, etc. of the higher empowerments? Do you need something like that? Not even knowing the difference between entering and preliminary rituals, this is clearly wanting to forcibly enter the mantra from the land of dry debate, revealing one's true colors. Also, for the initiation empowerment, we do not chant mantras as loudly as you do, but we often do it for ourselves and others.
Chinese
行持不间断地布施，而你们却如此看重赞颂，如此执着，自己不进入坛城，也不给别人开方便之门，真是太奇怪了。 孩童入门的七种灌顶，一般来说必须全部获得，但内部的顺序并不一定，因为续部中说这些灌顶的顺序是不定的。 第五，一般来说，坛城的仪轨有主要和次要两种。 第一种是灌顶的仪轨和成就的仪轨，后一种是开光，火供，进行小的作业，以及事业瑜伽的仪轨。 在这里，就灌顶和灌顶的仪轨而言，有体性、相、分类、定义、必要五种。 第一，诸佛所说的密咒续部的仪轨，为了让某个对象成为弟子而修持，这就是灌顶仪轨的体性。 依靠本性密咒的仪轨的力量，弟子的相续成熟，依此而变得殊胜，这就是灌顶的体性，弟子获得这种殊胜就是获得灌顶。 第二，任何密咒仪轨，能够使他人生起密咒律仪，这就是灌顶仪轨的相。 或者，对象的差别是作为弟子的差别，金刚上师安住于种姓，体性的差别是诸佛所说的密咒续部的仪轨，作用的差别是对哪个对象能够生起密咒的律仪，具有这种种姓。 具有四种差别的仪轨就是灌顶仪轨的相。 原因的差别是诸佛所说的密咒的差别，体性的差别是以誓言所摄持的律仪，清净的差别是成为遣除障碍的所有道路的基础，作用的差别是能够进入不共的秘密。 成为具有四种差别的相续，获得超越之地的实物，这就是真实灌顶的相。 第三，共同使相续首先成熟，孩童入门的
English
Practicing generosity without interruption, yet you value praise so much and are so attached to it, not entering the mandala yourselves and not giving others a convenient path, it is truly strange. The seven empowerments for entering childhood, generally speaking, must all be obtained, but the internal order is not necessarily fixed, because the tantras say that the order of these empowerments is not fixed. Fifth, generally speaking, the rituals of the mandala have two types: main and secondary. The first is the ritual of empowerment and the ritual of achieving accomplishments, and the latter is consecration, fire offerings, performing small activities, and the rituals of karma yoga. Here, in terms of empowerment and the ritual of empowerment, there are five aspects: essence, characteristic, classification, definition, and necessity. First, the ritual of the mantra tantra spoken by the Buddhas, practiced for the purpose of making someone an object as a disciple, that is the essence of the empowerment ritual. Relying on the power of the mantra ritual of the nature, the disciple's continuum matures, and thereby becomes superior, that is the essence of empowerment, and the disciple obtaining this superiority is obtaining empowerment. Second, any mantra ritual that has the ability to generate mantra vows in others, that is the characteristic of the empowerment ritual. Or, the difference of the object is the difference of being a disciple, the Vajra master abides in the lineage, the difference of essence is the ritual of the mantra tantra spoken by the Buddhas, the difference of function is which object can generate the mantra vows, having this lineage. The ritual with four differences is the characteristic of the empowerment ritual. The difference of cause is the difference of the mantra spoken by the Buddhas, the difference of essence is the vows held by the samaya, the difference of purity is becoming the basis of all paths that remove obstacles, the difference of function is being able to enter the uncommon secret. Becoming a continuum with four differences, obtaining the object of attaining the place of transcendence, that is the characteristic of the actual empowerment. Third, commonly making the continuum mature for the first time, the entry of children
Chinese
七种灌顶，以及使特殊成熟的四种上部灌顶，和成就金刚阿阇黎的金刚阿阇黎灌顶，分为三类。那些灌顶的每一个又分为身、语、意、智慧的四种灌顶。水冠是身灌顶，绸带悬挂和铃是语灌顶，誓言和名号是意灌顶，随许是智慧金刚的灌顶。瓶灌顶是身灌顶，秘密灌顶是语灌顶，智慧是意灌顶，第四种是智慧灌顶。又是弟子的灌顶和，阿阇黎的灌顶两种。弟子的灌顶有七种灌顶和四种上部灌顶，共十一种。阿阇黎的灌顶有自主和，大自主两种。或者也可以归纳为世间和出世间两种，其他的灌顶都是世间的，第四种真实灌顶是出世间的。或者弟子的灌顶是自利，自主的灌顶是利他，大自主的灌顶是二利的灌顶，分为三种。又是因、道、果三者中，因时的灌顶是，首先使未成熟者成熟，仅仅是清净障碍，为了使福德等三聚的功德增长，自己进入或者阿阇黎灌顶，没有真实转为更高道路的能力。道之灌顶是，灌顶本身真实的结果是能够转为以地道所摄的更高次第，即接受灌顶者会获得未获得的生起次第稳固，能获得未获得的持明，能成就未成就的事业，对于六支瑜伽也同样适用，以及是近因下部和圣地的灌顶等。果之灌顶是，在获得佛陀果位之前，转为圆满受用身之因的灌顶。此外，将灌顶之义进行观修也有称为灌顶的情况，如经中说灌顶是如同无垢之兔，因此对于生起次第稳固的智慧称为入行，对于圆满次第的智慧也安立有上部灌顶的名称，但是与仪轨相关的灌顶就是上面所说的那些。出自《光芒鬘》中也作了这样的灌顶分类归纳，七种灌顶坛城
English
The seven empowerments, the four higher empowerments that ripen the special, and the Vajra Master empowerment that accomplishes one as a Vajra Master, are divided into three categories. Each of these is further divided into four empowerments of body, speech, mind, and wisdom. The water crown is the body empowerment, the silk ribbons and bell are the speech empowerment, the vows and name are the mind empowerment, and the subsequent permission is the wisdom Vajra empowerment. The vase empowerment is the body empowerment, the secret empowerment is the speech empowerment, wisdom is the mind empowerment, and the fourth is the wisdom empowerment. Again, there are two types of empowerment: the disciple's empowerment and the master's empowerment. The disciple's empowerment includes the seven empowerments and the four higher empowerments, totaling eleven. The master's empowerment includes the lord and the great lord. Alternatively, they can be categorized into mundane and supramundane. The other empowerments are mundane, and the fourth, the actual one, is supramundane. Alternatively, the disciple's empowerment is for one's own benefit, the lord's empowerment is for the benefit of others, and the great lord's empowerment is for the benefit of both, thus divided into three. Furthermore, among the three: cause, path, and result, the empowerment at the time of the cause is: initially, to ripen the unripe, merely to purify obscurations, and to increase the qualities of the three accumulations such as merit. Entering oneself or receiving empowerment from the master does not have the power to actually transfer to a higher path. The path empowerment is the actual result of that empowerment itself, which has the power to transfer to a higher stage, encompassing the grounds and paths. That is, by receiving the empowerment, one will gain the stability of the generation stage that one has not obtained, one will obtain the knowledge holder that one has not obtained, and one will accomplish the actions that have not been accomplished. This also applies to the six yogas, and these are the empowerments of the lower proximate cause and the noble grounds. The result empowerment is the empowerment that transforms into the enjoyment body near the attainment of Buddhahood. Furthermore, there are cases where meditating on the meaning of empowerment is also called empowerment. As it is said that empowerment is like the stainless rabbit, therefore, the wisdom of the stable generation stage is called entering the practice, and the wisdom of the completion stage is also given the name of higher empowerment, but the empowerments related to the ritual are those mentioned above. In the Garland of Light, the classification and categorization of empowerment are also done in this way: the seven empowerment mandalas.
Chinese
将彩粉和道次第的生起次第合为一体。瓶灌顶依赖于身坛城。秘密灌顶依赖于巴嘎。智慧灌顶依赖于世俗菩提心，因此，在口诀细微之处虽为一体，但因各自坛城的力量而分为三。第四灌顶的坛城是大手印和口诀六法。金刚阿阇黎的灌顶依赖于续部的坛城。是口诀金刚句的开解和事业集合。十二灌顶依赖于六个坛城而归纳为六。或者七灌顶如前一样归纳为一。前三者是世间的。与明妃和口诀安乐相合的安乐灌顶，以及第四个显示大手印成就的大手印灌顶，还有阿阇黎灌顶如前一样是分开的。十二灌顶归纳为四。或者同样地，其他灌顶是成熟灌顶，而超世间的第四灌顶是解脱灌顶。这样说是归纳为二，是具有要点的善说。第四个是，一者，灌顶的梵语是塞迦拉，后来加上字母而转变为斯那比，意思是洗涤，即洗净一切垢染的污浊，生起智慧之义。或者，因为能清净而称为灌顶。如《金刚鬘》中所说：毒如以咒摧毁般，以咒清净而取精华。同样，弟子以灌顶等，使不清净者得以清净。如《智慧明点》中所说：灌顶使无垢染，如以水等善加洗涤。如是说，譬如王族灌顶时，为了洗去不吉祥而沐浴一样。如此，洗涤和清净意义相同。又二者，因为后来加上字母的灌顶，阿底伽罗（梵文：adhikāra，梵文罗马拟音：adhikāra，汉语字面意思：权力），意思是使有权，所以称为灌顶。即对于听闻续部、修持道、成就悉地和宣说续部有权。又三者，说是卡若底（梵文：karoti，梵文罗马拟音：karoti，汉语字面意思：作为），因为变得自在而称为灌顶。即对于悉地和事业随心所欲而自在。又四者，以伊湿伐罗（梵文：īśvara，梵文罗马拟音：īśvara，汉语字面意思：自在）自在之义而称为灌顶。如国王灌顶而获得王位的拥有权一样，为了对一切行使权力。