Chinese
因此，阿闍黎的灌顶是必定获得的。因此，仅仅是成为讲授共同行持的水等灌顶，以及仅宣讲生起次第和圆满次第的零散续部的阿闍黎而已。从这些之中，誓言以下是所有七种灌顶的共同行持之后的行为，这是没有争议的。行为的苦行是随许的附加，但不仅仅是随许，因为是七者的总集，所以是与一切相关的之后的行为。无论如何，如同身语意三者和坛城的其他三方有两次灌顶一样，西方虽然只有正行灌顶和随许，但附加可以替代一次灌顶，因此才说了“随许附加”。《宣说续部金刚鬘》中说：“五佛是清净，五灌是获得之因。”如同所说五种明智灌顶是获得五部如来的因，这里也进行类比。扎亚色那说：“谁的本尊的灌顶，谁的成就无疑。谁等本尊现前，事业成就果。”如同所说，哪个本尊的灌顶，就能成就哪个本尊。所谓本尊现前，就是观修哪个本尊的形象，也能成就哪个本尊。这里，七种灌顶成为居士，虽然也可以说是密咒律仪本身的组成部分，即密咒的居士。不仅如此，因为在《大疏》中授记为七地，所以本身就是居士。如是说，密咒的宗派中，七地是真实的居士，为了获得它，具备了不共的缘起，所以从必定出现的果来考虑，以真实的居士之名来命名，并且是世俗的密咒律仪的真实居士。获得七地，就是在灌顶之时，如果能够现量见到三摩地或者幻化的坛城，那么之后在修道时，此人必定获得七地，这是由这个灌顶所推动的。如果不能，但如果誓言清净，也会在来世推动七地。
English
Therefore, the empowerment of the Acharya is definitely obtained. Therefore, it is only to become an Acharya who teaches the common practices such as water empowerment, and the scattered tantras that only explain the generation stage and the completion stage. Among these, there is no dispute that the vows and below are the common practices after all seven empowerments. The asceticism of conduct is an addition of permission, but it is not only permission, because it is the sum of all seven, so it is a practice after being related to everything. In any case, just as there are two empowerments in the three aspects of body, speech, and mind, and the other three directions of the mandala, although there are only the main empowerment and the subsequent permission in the west, the addition can replace one empowerment. That is why it is said, "Permission with addition." In the Explanatory Tantra Vajra Garland, it says: "The five Buddhas are pure, the five empowerments are the cause of attainment." Just as it is said that the five wisdom empowerments are the cause of attaining the five families of Buddhas, here also an analogy is made. Jaya Sena said: "Whose deity's empowerment, whose accomplishment is without doubt. Those who manifest the deity, their actions accomplish the fruit." As it is said, whichever deity's empowerment, that deity will be accomplished. The so-called manifestation of the deity means that whichever deity's form is meditated upon, that deity will also be accomplished. Here, the seven empowerments become a layperson. Although it can also be said to be a component of the mantra vows themselves, that is, a layperson of mantra. Moreover, because it is prophesied as the seventh ground in the Great Commentary, it is itself a layperson. As it is said, in the mantra tradition, the seventh ground is the true layperson, and in order to obtain it, the uncommon dependent origination is complete, so considering the fruit that will definitely appear, it is named with the name of the true layperson, and it is the actual layperson of the conventional mantra vows. Obtaining the seventh ground means that at the time of empowerment, if one can directly see the samadhi or the manifested mandala, then later when practicing the path, this person will definitely obtain the seventh ground, which is driven by this empowerment. If one cannot, but if the vows are pure, it will also drive the seventh ground in the next life.
Chinese
是也。获得七地之后，获得该地的转生或寿命，不可能不获得剩余的地。因为不是由这个灌顶所抛弃，所以这里仅仅做了七地的清净。 第三，宣说殊胜灌顶之上的四种灌顶，其中有：观察自入、坛城的分类、解释世间灌顶的意义、观察超世间灌顶的次第、遣除对四种灌顶某些支分的疑惑。 第一，这些上部灌顶，虽然有与童子入法相同而授予的情况，但是因为不依赖彩粉坛城，所以必须明白从这个时候起要进入其他的坛城，对于自入也是如此。 有些人认为不应接受上部灌顶作为自入，因为进行自入的必要是恢复律仪，而上部灌顶没有那样的作用。这样说是不可取的，因为自入的必要不仅是恢复誓言，而且如前所述，授予上部灌顶与沙弥、比丘等同等对待。已经成立了有失去律仪的情况。如果自入确实是为了恢复誓言和律仪，那么你们也必须接受这个观点，并且按照你们的观点，仅仅通过持有六种姓氏的律仪就能获得律仪。因此，童子入法的七种灌顶也不需要接受为自入，因为自入的必要仅仅是恢复誓言和律仪。 因此，正如前面所说，一般来说，作为修供的支分和弟子灌顶的支分，自入不是必不可少的。仅仅对七种灌顶进行自入，也可以随顺意愿而不加阻碍。但是，对于上部灌顶，没有任何理由不能进行自入。如果这个不能进行，那么其他的续部也不能进行，因此，你们自己的实践会变得非常矛盾。 许多其他的合格论典中也说，在自生的时候，要接受其他的四种灌顶。并且，在这个金刚怖畏金刚的场合中，在接受灌顶的时候，也说了上部灌顶。因此，那些一般都是自入的种类，意义上是如此。特别是灌顶。
English
It is so. After obtaining the seventh bhumi, it is impossible not to obtain the remaining bhumis in that rebirth or life in which that bhumi was obtained. Since it is not abandoned by this empowerment, only the purification of the seven bhumis is done here. Third, explaining the four higher empowerments above the supreme empowerment, including: examining self-entry, classifying mandalas, explaining the meaning of worldly empowerment, examining the order of transcendental empowerment, and dispelling doubts about some aspects of the four empowerments. First, these higher empowerments, although there are cases where they are conferred in the same way as child entry, since they do not rely on the colored powder mandala, it must be understood that from this point on, one must enter other mandalas, and this is also the case for self-entry. Some people think that the higher empowerments should not be taken as self-entry, because the purpose of self-entry is to restore vows, and the higher empowerments do not have that function. This is not acceptable, because the necessity of self-entry is not only to restore vows, but as mentioned above, conferring the higher empowerments is treated equally with novices, monks, etc. It has been established that there are cases of losing vows. If self-entry is indeed for restoring vows and precepts, then you must also accept this view, and according to your view, vows can be obtained simply by holding the vows of the six lineages. Therefore, the seven empowerments of child entry also do not need to be accepted as self-entry, because the necessity of self-entry is only to restore vows and precepts. Therefore, as mentioned above, in general, self-entry is not indispensable as a part of sadhana offerings and as a part of disciple empowerment. It is permissible to perform self-entry only for the seven empowerments, according to one's wishes and without hindrance. However, there is no reason why self-entry cannot be performed for the higher empowerments. If this cannot be done, then other tantras cannot be done either, and therefore, your own practice will become very contradictory. Many other qualified treatises also say that at the time of self-generation, the other four empowerments should be received. And, in the case of this Vajrabhairava, the higher empowerments are also mentioned at the time of receiving empowerment. Therefore, those are generally the types of self-entry, in terms of meaning. Especially the empowerment.
Chinese
对于那些坛城等，无论进入何处，除了词句念诵的繁简之外，在意义上没有差别的自入、领受、灌顶的殊胜之处，为何要舍弃呢？ 第二，关于这些上部灌顶在何处进行灌顶的坛城。《根本续》中说：“身体的自在bhaga心，身语意即金刚，坛城变化为三种，其他非具五色。”意思是说，在手印事业自在的坛城中进行瓶灌顶，在bhaga的坛城中进行秘密灌顶，在名为“心”的菩提心坛城中进行智慧智慧和第四灌顶。而且，名为菩提心，名称相同，意义上，这两者是譬喻和譬喻的缘故，所以是有联系的。因此，第三个世俗菩提心和第四个胜义菩提心，虽然从意义上是不同的，但菩提心坛城从名称上可以归纳为一个，所以无论说坛城四种还是三种，都不矛盾。 第四，首先，“摧毁一切障碍”等的祈请，虽然在阿阇黎灌顶时已经说过，但因为仪轨行为相同，所以这里也引用了。灌顶仪轨的次第已经在坛城仪轨中写完，所以这里不再重复，但意义的精髓是，将年龄在十二岁到二十岁之间，具有相好的明妃，以及曼扎供养一起献给阿阇黎，首先进行共同的祈请，然后进行咒语的祈请。之后，阿阇黎也将弟子献上的明妃，或者其他任何明妃，加持为各种各样的明妃的形象和体性，然后交给具有时轮慢的弟子。因为在《释续》中没有明确说明，所以在念诵中没有，但在《金刚心释》中说：“因狂喜获得喜悦，狂喜清净即导师。”因此，虽然需要将狂喜的安乐作为道用，但也只是顺带的。主要的是，瓶灌顶的“瓶”字所表示的，是执持智慧母的乳房所产生的安乐，也就是四喜中的喜悦智慧，要认识到这一点，并且用空性来增上它。
English
For those mandalas, etc., no matter where they enter, apart from the elaboration or simplification of the words recited, why abandon these supreme self-entries, receptions, and empowerments that are not different in meaning? Secondly, regarding the mandala in which these higher empowerments are conferred, the Root Tantra states: "The body's自在 (zìzài, freedom, power) is bhaga (藏文，梵文天城体，bhaga，梵文罗马拟音，bhaga，汉语字面意思：吉祥) mind. Body, speech, and mind are vajra. The mandala transforms into three forms. Others are not with five colors." This means that in the mandala of the自在 (zìzài, freedom, power) of hand seal actions, the vase empowerment is performed. In the bhaga (藏文，梵文天城体，bhaga，梵文罗马拟音，bhaga，汉语字面意思：吉祥) mandala, the secret empowerment is performed. In the mandala of bodhicitta, which is called "mind," the wisdom-awareness and fourth empowerments are conferred. Moreover, the term bodhicitta has the same name, and in terms of meaning, these two are related because they are example and exemplified. Therefore, the third, conventional bodhicitta, and the fourth, ultimate bodhicitta, although different in meaning, can be combined into one in name as the bodhicitta mandala. Therefore, it is not contradictory to use either the term four mandalas or three mandalas. Fourthly, initially, the prayer of "Destroying all obscurations," etc., has already been explained during the empowerment of the vajra master, but it is also included here because the ritual actions are the same. The sequence of the empowerment ritual has already been written in the mandala ritual, so it will not be repeated here. However, the essence of the meaning is that a consort between the ages of twelve and twenty, possessing the signs, and also with a mandala offering, is offered to the vajra master. First, a general prayer is made, and then a mantra prayer is made. After that, the vajra master blesses the consort offered by the disciple, or any other consort, into the form and essence of various consorts, and then entrusts her to the disciple who has the pride of Kalachakra. Because it is not clearly stated in this commentary, it is not in the recitation, but the Vajra Heart Commentary says: "Because of obtaining joy through rapture, pure rapture is the guru himself." Therefore, although it is necessary to use the bliss of rapture as the path, it is only incidental. Primarily, what is indicated by the word "vase" of the vase empowerment is the bliss arising from holding the breasts of the wisdom mother, which is the wisdom of joy among the four joys. This is to be recognized, and it is to be increased with emptiness.
Chinese
观看她的面容，以虔诚之心信奉那不变的安乐之中的喜乐智慧。如是所说，接触殊胜智慧女的乳房，即是宝瓶灌顶。最后，生起第八地的我慢。此处，最初生起的贪欲之喜是灌顶的智慧，而其所依赖的则是手印之身。也就是与宝瓶形状相似的白色明点，或者说，总体之身也与宝瓶相似。总体之身，特别是白色明点，即是坛城，从中获得的智慧，是从内在智慧女之身的宝瓶中获得的，因此称为宝瓶灌顶。 第二，秘密灌顶：首先是祈请，最后是生起我慢等，前后仪轨次第与宝瓶灌顶相同。正行之时，与之前学生献上的明妃，以及上师入定的菩提心，注入学生的口中，品尝菩提心后，会生起如少年般的快乐。其他坛城仪轨中也有如此说法。此时，心间的光芒迎请诸佛菩萨，融入上师之身，修持菩提心。虽然此续释中没有明确说明，但在《密集金刚后后续》中说：“以金刚莲花交合，如来一切皆摄集，身语意之交合，彼等一切摄于心。从金刚道中取出后，注入弟子之口中。”此乃其意。因为这是无上瑜伽的共同之处，所以此处也需要交合。因此，将菩提心稳固于四个脉轮，如昆达一般，成为长久体验四喜智慧的所依，品尝此物，便会生起特殊的体验，这与其他经典所说相符。师父和佛母二者的菩提心，学生在此也同样品尝。虽然此处没有明确说明，但这是共同的仪轨。如同眼罩的系缚与解脱，在上师灌顶时的秘密灌顶中所说的那样，此处也应采用。从获得秘密灌顶的明妃的阴道的坛城中观看之后，生起贪欲。