Chinese
又容易理解，在七灌顶的时候，因为是在时轮七风停止的地方宣说的，所以对前面四个也要加入后面五个地的清净，执持我慢的明咒意义的时候，对前面四个，不动佛等五圣地的清净真实做了，所以七灌顶也要加入七圣地的清净，十二地上下二者体性相同，并且具有因果关系，因此加在一个上，也会到达另一个。将十一灌顶与十二地相合，这禁止了对弟子的灌顶不作超越的第四灌顶，因为在十地和十二地之间，你们用安立大名之三灌顶隔断了唯一的一个间隔，这非常不合理，并且如果承认那些各自的清净也是一个间隔，那么在十地或十一地之后，又必须重新经历八地九地等，如果认为那些是其他的间隔，就没有那个过失，那么就不可能存在一个间隔就圆满了十二地清净的灌顶。如果也这样认为，那么也和十一灌顶是十一地或十二地的清净结合这样的词语相违背，因为十四灌顶唯独成了和十一地或十二地结合了。此外，还在上面引用了圆满次第四手印的教证，以及这些世间和超世间差别的教证，如果具足信心和根器，无论导师和弟子如何合适，都仅仅宣说了必须授予超世间灌顶。虽然不应给不具足根器和没有信心的人授予，但这不仅是超世间的第四灌顶，而且在七灌顶之间也是相同的，因此不会成为导师和弟子的灌顶差别。那么从《无垢光荣经》中说，上面的灌顶有两种，一种是安立有情之义，完全了知道之义，以及有权听闻续部之义。另一种是给予大导师之位，以及为了成为说法者。这样宣说了，上面的灌顶确定为弟子和导师的两种灌顶，弟子也是吉祥智慧童子等。
English
It is also easy to understand that at the time of the seven empowerments, because it was spoken at the place where the seven winds of the Kalachakra cease, it is necessary to add the purity of the latter five grounds to the first four. When holding the meaning of the mantra of pride, the purity of the five noble grounds such as Akshobhya was actually done to the first four. Therefore, the seven empowerments must also be combined with the purity of the seven noble grounds. The twelve grounds are the same in nature both above and below, and have a causal relationship. Therefore, by applying it to one, it will also reach the other. Combining the eleven empowerments with the twelve grounds prohibits not performing the fourth empowerment of transcendence for the disciple's empowerment, because between the tenth and twelfth grounds, you have separated the only interval with the three empowerments of establishing a great name, which is very unreasonable, and if you admit that each of those purities is also an interval, then after the tenth or eleventh ground, you must go through the eighth and ninth grounds again, and if you think that those are other intervals, then there is no fault, then it is impossible to have an empowerment that completes the purity of the twelve grounds in one interval. If you also think so, then it will also contradict the term that the eleven empowerments are the pure combination of the eleventh or twelfth grounds, because the fourteen empowerments have become solely combined with the eleventh or twelfth grounds. In addition, the quotations of the four mudras of the completion stage mentioned above, and these quotations of the difference between the mundane and the supramundane, if you have faith and capacity, no matter how suitable the teacher and disciple are, it is only said that the supramundane empowerment must be given. Although it should not be given to those who do not have the capacity and do not have faith, this is not only the fourth supramundane empowerment, but also the same between the seven empowerments, so it will not become the difference between the empowerments of the teacher and the disciple. Then, from the Vimalaprabha, it is said that there are two kinds of higher empowerments, one is the meaning of establishing sentient beings, the meaning of completely knowing the path, and the meaning of having the right to hear the tantra. The other is to give the position of a great teacher, and for the sake of becoming a speaker. Thus it is said that the higher empowerments are determined to be two kinds of empowerments, those of the disciple and the teacher, and the disciple is also the glorious Jnana Kumara, etc.
Chinese
由地等所表示。经和释二者中，如果认为当时没有说超胜的第四灌顶，那么此义的定解会迅速宣说。稍微说一下，这里所说的“上面的两个灌顶”，是指确定为两个类别，哪里是确定为两个事物呢？例如，如果说一切法是二，即有漏和无漏，那么任何法，要么是有漏，要么是无漏的意思。哪里是把有漏无漏的体性各自确定为一个呢？无漏中也有有为无为等，有多种内在区分的不同体性。有漏中也有器情、处与处所等，有无边不同的体性。同样，这里也是指将上面的灌顶确定为属于弟子的灌顶之类，和属于上师的灌顶之类两种。哪里是确定这二者各有不同的灌顶仪轨呢？因此，释的词句本身就已明示，在宣说了弟子的世俗灌顶之后，只是鼓励修生起次第，听闻其他续部的会供，以及听闻此续本身的各种片段。如所说：“为了安住有情，世俗谛的四种灌顶的决定。”这样说，这是为了让现在实际上没有第四灌顶之分的有情，逐渐进入超胜世间的第四灌顶，现在实际上将世俗中的一种命名为第四灌顶，像完整的四灌顶一样伪装后给予。这暗示了完全了解道的意思，即使不立即给予第四灌顶，但必须讲解分别的特殊目的是：为了真正明白世俗道，即使不清楚超胜世间的道的修习实践和体性，但除此之外，还有超胜世间的道，具有如此这般的利益。生起信心，粗略地理解，就是稍微区分了两种道的差别之处。因此，为了那个目的，给予灌顶的分别以下的所有内容。
English
As indicated by earth and so on. In both the Tantra and the commentary, if one thinks that the fourth empowerment, which is transcendent, was not mentioned at that time, then the definitive understanding of this meaning will be quickly explained. To explain briefly, the phrase "the two higher empowerments" here refers to the determination into two categories. Where is it determined into two entities? For example, if it is said that all dharmas are two, namely, contaminated and uncontaminated, then it means that any dharma is either contaminated or uncontaminated. Where is it that the characteristics of contaminated and uncontaminated are each determined as one? In the uncontaminated, there are also conditioned and unconditioned, etc., with many different characteristics of inner distinctions. In the contaminated, there are also containers and contents, places and place-holders, etc., with endless different characteristics. Similarly, here too, it means that the higher empowerments are determined into two
Chinese
是也。前者暂时对第四灌顶的道没有信心，而这是现在实际上不能开示第四灌顶，但有信心的人。即使开示其体性也可以，但现在无法立即产生体验。对于能够立即产生体验的弟子，即使不主要进行禅修，但如果他们有信心，并且所有相续都可以成熟，并且有智慧的人想要听闻，也必须授予超世间的第四灌顶。这样，虽然通过三种不同的所化机的方式出现了三种灌顶方式，但所有这些都应理解为是弟子的灌顶。应如是理解。第四灌顶之后，稍微讲述弟子和上师的行为。首先是供养。经中说：六分之一的身体中，手脚身体等肢体中，最好的肢体也是布施。从业的根源中，语言和感官中，具有功德的意也是。从元素的组成部分中，两足的和畜生群中的那一部分。如果将最好的手印传授给上师，则会到达安乐之地。如是说。一般来说，用所有事物来使上师欢喜，但如果取最小限度，则应向上师供养身体等所有事物的六分之一。身体的六分之一，最好的肢体是，顶礼的意义。业力的六分之一是，说真话和赞美的意义。感官的六分之一，意是恭敬和不欺骗的意义。元素是指财富和谷物等无情之物，所有先前存在和新产生的事物的六分之一是，供养瑜伽母等的意义。有情众生，人和动物，两足和四足的六分之一是，做事的意义。为了随后的欲望，为了方法伴侣或种姓的贤善女子，每月五次，即六分之一是，为了圆满秘密布施的意义而供养。那些也是获得六种姓的智慧的因，是六种姓的清净者。如果与共同语言结合，则前三者是身体、语言、意三者，因此是毗卢遮那佛、无量光佛、不动佛三者。财富和谷物珍
English
It is so. The former, for the time being, has no faith in the path of the fourth initiation, while the latter are those who have faith, even though the fourth initiation cannot actually be shown now. Even showing its characteristics is acceptable, but experience cannot be generated immediately now. For disciples who can generate experience immediately, even if they do not primarily meditate, but if they have faith and all continuums can be matured, and those with intelligence want to listen, the transcendental fourth initiation must also be conferred. Thus, although three types of initiation methods have arisen through the means of three different types of trainees, all of these should be understood as the disciple's initiation. It should be understood as such. After the fourth initiation, a brief explanation of the actions of the disciple and the teacher. First, offering gifts. It is said in the tantra: "From the six parts of the body, the hands, feet, and body, the best limb is also given. From the sources of action, speech, and among the senses, the mind with qualities is also given. From the components of the elements, the two-legged and that part from the group of animals. If the best mudra is transmitted to the teacher, one will go to the place of bliss." It is said. In general, one pleases the guru with all things, but if one takes the minimum, one should offer one-sixth of all things, such as the body, to the initiation teacher. The best limb of the one-sixth of the body is the meaning of prostration. The one-sixth of the power of action is the meaning of speaking the truth and praising. The one-sixth of the senses, the mind, is the meaning of respect and non-deception. The element refers to wealth and grains, etc., inanimate objects, one-sixth of all previously existing and newly arising things is the meaning of offering to yoginis, etc. The one-sixth of sentient beings, humans and animals, two-legged and four-legged, is the meaning of doing. For subsequent desire, for the method consort or the virtuous woman of the lineage, five times a month, that is, one-sixth, is offered for the meaning of perfecting the secret giving. Those are also the cause for obtaining the wisdom of the six lineages, and are the pure ones of the six lineages. If combined with common language, the first three are the three of body, speech, and mind, therefore they are the three of Vairochana, Amitabha, and Akshobhya. Wealth and grains, precious
Chinese
生起。步行者成办之后，供养金刚萨埵。另外，瓶子的绸缎和上衣，布施给瓶护的瑜伽母们。其他的上衣，绸缎，以及顶冠即头饰等，是给门之阿阇黎们。剩余的坛城的全部用具，是金刚阿阇黎自己的权力，如是，令阿阇黎及其眷属以会供轮欢喜，也以广大的火供令坛城的诸天众满足。 。 。第二，清净有情是，在自入或弟子灌顶的最后，以慈悲灌顶一切有情。经中说： 何等有情于三有中住，从世间界以智慧金刚之铁钩， 钩召彼等一切以胜慈悲，于坛城中与诸佛及金刚之， 甘露灌顶已，获得无垢兔身金刚身之道者， 离垢且随顺菩提行者，遣送返回各自之住所。 如是说，如实践坛城胜王之时一般行慈悲灌顶，此之注释中，说以十瓶灌顶有情，如是修持。此于坛城迎请送别之后等任何处修持皆可，然与前方生起坛城未迎请送别者相联结，且有仪轨支分不缺之必要，故于两种情况之任一中需确定。 。 。第八，坛城之后的行次第，包含附带意义是， 之后是后行等，对彩粉坛城供养赞颂并取悉地后，送别，以及收摄坛城，迎请彩粉入河等已说，补足从其他处补充文字，忏悔，祈请宽恕等任何应理的实践仪轨中已明。彩粉之天收摄法有两种，从是经部直接开示故，主要作意于收摄至心间，世间神众送别是，作为供品和朵玛的客人而来者。
English
Arising. After the accomplishment of the walker, offer Vajrasattva. In addition, the silk and upper garment of the vase are given to the Yoginis who protect the vase. Other upper garments, silks, and crowns, that is, headdresses, etc., are for the gate Acharyas. All the remaining implements of the mandala are under the authority of the Vajra Acharya himself. Thus, the Acharya and his retinue are pleased with the assembly wheel, and the deities of the mandala are also satisfied with the extensive fire offering. . . Secondly, purifying beings is, at the end of self-entry or disciple empowerment, to empower all sentient beings with compassion. The tantra says: Whatever sentient beings dwell in the three realms, from the world realm, with the iron hook of wisdom vajra, Having hooked them all with supreme compassion, in the mandala, with the Buddhas and the vajra's, Having manifestly empowered with nectar, those who have attained the path of the stainless rabbit-bodied vajra body, Those who are free from defilements and follow the conduct of enlightenment, should be sent back to their respective abodes. As it is said, perform the empowerment of compassion as in the case of the practice mandala of the supreme king. In its commentary, it is said that sentient beings are empowered with ten vases, so meditate accordingly. This can be practiced anywhere after the mandala's welcoming and farewell, but it is connected to the front generation mandala that has not welcomed and bid farewell, and it is necessary to have the need for the limbs of the ritual not to be missing, so it must be determined in one of the two situations. . . Eighth, the order of actions after the mandala, including the accompanying meaning, is, After that, the subsequent ritual, etc., offering and praising the colored powder mandala, and after taking the siddhi, bidding farewell, and collecting the mandala, and inviting the colored powder into the river, etc., have been said. Supplementing from other places, such as writing letters, asking for forgiveness, etc., is clear in the practice ritual that is appropriate. There are two ways to collect the deities of colored powder. Since it is directly taught by the tantra, the main focus should be on collecting into the heart. The farewell of the worldly deities is, those who come as guests of offerings and tormas.