English
“The moment of transforming great bliss should be expressed in words.” This means that at the time of the fourth empowerment, not only must the ten auspicious signs such as smoke be clearly indicated as the path of virtue, but also the necessity can be understood implicitly during the stage of the path. Similarly, the fundamental practices of life-force control and the instructions for mindfulness and samadhi on the path of immutable bliss must also be shown. Therefore, in the actual path and supplementary rituals, practical guidance on karma mudra is needed. If a renunciate yogi cannot accomplish this, then the teacher must teach these instructions through words. So, the path of smoke and so on refers to the time of empowerment and the need to combine the instructions for the six yogas, such as the treasure of all qualities. Otherwise, if at the time of the fourth empowerment, both are combined by merely explaining the words of the six yogas and the result, then from the “etc.” of smoke and so on, the fundamental practices etc. are also included, so the word “etc.” becomes meaningless, and the phrase “should be expressed in words” becomes redundant. If you think that I am deliberately nitpicking, that is not the case, because there is no need to nitpick just for that. Because, just as the meaning of the word empowerment mentioned above, the teacher needs to explain it for the purpose of the disciple's practice, just as he cuts off the instructions with words. Therefore, we also strongly agree with the fourth word empowerment. Here, these two words “should be expressed in words” are not indicators of word empowerment, and we say this not to deliberately nitpick in order to achieve our own ideas, but to truthfully speak the meaning of the scriptures. Expressing it in words will not turn into merely saying some words without a meditation object, therefore, it will not become a support for that understanding, nor will it become an obstacle to meditation, therefore, we do not need to be critical of this. Enough of the digression. Seventh, in order to specifically determine the empowerment of the supreme vajra master, there are seven aspects: generally speaking, the number of empowerments, the nature of the teacher's empowerment, dispelling doubts about its classification, the difference in disciples who are suitable recipients of empowerment, the order of the actual ritual, the meaning derived from that, and indicating the entrance to the definitive meaning. The first is that
Chinese
在此续部中，坛城瓶灌顶也只是按照其他续部的说法，使用了上师灌顶的名称而已。如《释论》中说：“同样，上师是，具有勇猛和功德二者自性，以精液的安乐完全清净。”然而，此续和根本续的观点是，金刚上师灌顶是 अलग (alag， अलग， अलग， अलग， 独立的)。它也出现在其他一些合续中。例如，在《空行母金刚帐》中说：“水的灌顶是第一，宝冠灌顶是第二，第三是丝带悬挂灌顶，第四是金刚铃，第五是自己的主人，第六是名字的灌顶，第七认为是佛的随许，第八是瓶灌顶，第九是秘密灌顶，第十是智慧灌顶。以金刚的胜妙结合，给予一切金刚的誓言，预言自己成为导师，这才是灌顶的仪轨。”据说这是从持金刚上释中引用的。现在在藏地翻译的俄、卓等的译本中，没有“第三是丝带悬挂”这句话。由于它的暗示，其他灌顶的数量也依次移动，智慧灌顶变成了第九，其他只有翻译上的差异，没有其他区别。因此，菩提心释中引用的是非常清净，没有疑惑的。从其他版本中出现的，也是由于众生思想的力量，如来愿力的力量所产生的。还有，对后来在印度出现的某些班智达也不信任。不要让佛的无垢之语被自己的恶分别念所染污。其中的“以金刚的胜妙结合”一句，是超世间的第四灌顶。“预言自己成为导师”一句，是金刚上师的灌顶。这里在说了超世间的第四灌顶之后，紧接着说金刚上师的灌顶，也说明了对弟子的灌顶来说，第四灌顶是必须的。 第二，上师灌顶的体性是，吉祥时轮中所说的金刚上师灌顶是决定的。
English
In this lineage, the vase empowerment is also only referred to as the master empowerment in accordance with other tantras. As it is said in the Great Commentary: "Likewise, the master is, by the nature of both fierceness and qualities, completely pure with the bliss of semen." However, according to the view of this tantra and the root tantra, the Vajra Master empowerment is separate. It also appears in some other condensed tantras. For example, in the Dakini Vajra Tent it says: "The water empowerment is the first, the crown empowerment is the second. The third is the silk hanging empowerment, the fourth is the vajra bell. The fifth is one's own master. The name empowerment is the sixth, the Buddha's permission is considered the seventh. The eighth is the vase empowerment, the ninth is the secret empowerment. The tenth is the wisdom empowerment. By the excellent union of the vajra, giving all the vajra vows, prophesying oneself as the teacher, this is the ritual of empowerment." It is said that this is quoted from the Upper Commentary of Vajrapani. In the translations of Ngok and Drok, etc., which are now translated in Tibet, the phrase "the third is the silk hanging" is missing. Due to its implication, the number of other empowerments has also shifted sequentially, and the wisdom empowerment has become the ninth. The others have no difference except for translation differences. Therefore, the one quoted in the Bodhicitta Commentary is very pure and without doubt. What appears in other versions may also be due to the power of sentient beings' thoughts and the power of the Tathagata's aspirations. Also, some of the later Indian panditas are not trustworthy. Do not let the Buddha's immaculate words be contaminated by your own evil thoughts. The phrase "By the excellent union of the vajra" is the fourth transcendental empowerment. The phrase "prophesying oneself as the teacher" is the Vajra Master's empowerment. Here, after saying the fourth transcendental empowerment, immediately saying the Vajra Master's empowerment also shows that the fourth empowerment is necessary for the disciple's empowerment. Second, the nature of the master empowerment is that the Vajra Master empowerment spoken of in the Glorious Kalachakra is the definitive.
Chinese
因此，讲解所有的续部，通过修持金刚瑜伽，各自的体验立刻产生，并且获得稳固，然后传授给弟子，所传的法也不会变成无意义的空话，而是加持逐渐转移，因为具有这样的力量。仅仅进行普通的灌顶和开光，与仅仅讲述隐秘续部的集会开示的上师的地位不同。因此，仅仅以瓶灌顶作为上师，或者以水供等作为上师，以及按照此续部的规矩，无与伦比的上师的灌顶，好坏是不一样的。因此，其他坛城仪轨的上师的灌顶，比秘密灌顶等更高的灌顶的界限要低，而这个比弟子的第四灌顶还要高，是特别殊胜的灌顶，因为是为了授予所有密咒部的主尊地位，所以授予的殊胜灌顶，以及众多的加持之支分，是金刚上师灌顶的体性。 第三，对于分类的疑问进行辨析，之前也稍微讲过，现在还要清楚地说明。金刚上师的灌顶分为：金刚上师主尊灌顶和主尊大灌顶两种。有些人这样说：如果金刚上师的灌顶有两种，那么就与“更高的灌顶是两种”的定数相违背，因为更高的灌顶有弟子、主尊和主尊大三种。这样说。这真是太愚蠢了。例如，如果现量有四种，那么就与正量中现量和比量两种定数相违背，因为正量有根现量、意现量、自证现量、瑜伽现量四种，以及比量，共有五种。这和说“因为有五种”是一样的。对此，我们不做过多的辩驳，你们自己思考一下，这两种说法是否相同。因此，如果承认一种既不是弟子的灌顶也不是上师的灌顶的更高的灌顶，那么说与“更高的灌顶确定为上师和弟子的灌顶两种”相违背，这是对的。但是，如果从上师的灌顶的内部进行划分，也会那样吗？
English
Therefore, explaining all the tantras, through practicing Vajra Yoga, individual experiences arise immediately, and having gained stability, then teaching the disciples, the Dharma taught will not become meaningless empty words, but blessings will gradually transfer, because it possesses such power. Merely performing ordinary empowerments and consecrations is different from the status of a master who only gives assembly teachings of the hidden tantras. Therefore, taking only the vase empowerment as a master, or taking water offerings etc. as a master, and the unparalleled master's empowerment according to the rules of this tantra, are different in quality. Therefore, the master's empowerment of other mandala rituals is lower in boundary than the higher empowerments such as secret empowerment, and this is even higher than the fourth empowerment of the disciple, it is a particularly supreme higher empowerment, because it is for the purpose of bestowing the status of the chief of all mantra families, so the supreme empowerment to be bestowed, and the many branches of blessings, are the nature of the Vajra Master's empowerment. Third, examining the doubts about the classification, I have already spoken a little before, but now I will explain it more clearly. The Vajra Master's empowerment is divided into: Vajra Master Lord empowerment and Great Lord empowerment. Some say this: If there are two kinds of Vajra Master empowerment, then it contradicts the definite number of "higher empowerment is two kinds", because higher empowerment has three kinds: disciple, lord, and great lord. They say so. This is very foolish. For example, if there are four kinds of direct perception, then it contradicts the definite number of two kinds of direct perception and inference in valid cognition, because valid cognition has root direct perception, mental direct perception, self-awareness direct perception, yoga direct perception, four kinds, and inference, a total of five kinds. It is the same as saying "because there are five kinds". We will not argue too much about this, you should think for yourselves whether these two statements are the same or not. Therefore, if one admits a higher empowerment that is neither a disciple's empowerment nor a master's empowerment, then it is correct to say that it contradicts the statement that "higher empowerment is determined to be two kinds: master's and disciple's empowerment." But if it is divided from within the master's empowerment, will it also be so?
Chinese
您自己的宗派中，师父和弟子的灌顶各有四种，总共八种。那么，这与二者的数量确定性有何矛盾？如果认为这些是从二者的范畴中划分出来的，所以不矛盾，那么，我们的观点也是如此。因此，就在此时此刻，也请明确区分师父的两种灌顶：给予大导师之位的，是“大主宰的灌顶”；被称为“导师”的，是“主宰的灌顶”。对此，有些人这样说：金刚阿阇黎的灌顶所依据的续部和注释中，前后出现了两个部分，这并不是说“主宰”和“大主宰”要分开解释，而是应该互相混合补充，来表达一个意思。为了论证这一点，他们这样提出异议：在前面的注释中说，“现在我，如来，已经知道了所有道路”，并且说“具备所有功德的弟子安住于誓言之中”。而在后面的注释中说，“知道了包括广释在内的所有续部”，并且说“我获得了波罗蜜多”。因此，他们说灌顶的对象并没有区别。这完全是不懂装懂的胡说八道，或者是以谎言欺骗弟子。为什么这么说呢？因为这样说本身就非常不同。“知道了所有道路”，只不过是通过学习粗略的续部讲解，从而通过闻思了解了密咒道路的修行方式而已。“具备所有功德”，也只是指适合作为弟子的功德。这是与前面所说的“知道了所有续部”相呼应的。实际上，这仅仅是指在对意义具有信心、持有誓言并进行修持等的基础上，完整地了解时轮续部的首尾之义，除此之外没有其他含义。否则，如果将“知道了所有道路”和“具备所有功德”理解为普遍情况，那么就会导致这个弟子必须是圆满正等觉的荒谬结论。因此，与这里的“了解道路”和“具备所有功德”相比，仅仅是下面的“获得了所有波罗蜜多”就更加殊胜了。这里的所有续
English
In your own tradition, both the teacher's and the disciple's empowerments have four each, making a total of eight. So, how does this not contradict the fixed number of two? If you think that these are divided from within the category of two, so there is no contradiction, then our view is the same. Therefore, right at this very moment, please clearly distinguish the two empowerments of the teacher: giving the position of the great teacher is the "empowerment of the great lord"; being called the "teacher" is the "empowerment of the lord." To this, some say: In the tantra and commentary that explain the Vajra Acharya's empowerment, these two parts that appear before and after are not to be explained separately as "lord" and "great lord," but should be mixed and supplemented to express one meaning. To argue this, they raise the following objection: In the previous commentary, it says, "Now I, the Tathagata, know all paths," and it says, "The disciple who possesses all qualities abides in the vows." And in the later commentary, it says, "Knowing all the tantras, including the extensive commentary," and it says, "I have attained the Paramitas." Therefore, they say that there is no difference in the object of empowerment. This is either complete nonsense from someone who doesn't understand, or it is deceiving disciples with lies. Why is that? Because saying it that way is very different. "Knowing all paths" is merely learning a rough explanation of the tantra, thereby understanding the practice of the mantra path through hearing and thinking. "Possessing all qualities" also refers to the qualities suitable for being a disciple. This is in response to the previously mentioned "knowing all the tantras." In reality, this only means fully understanding the beginning and end of the Kalachakra Tantra itself, based on having faith in the meaning, holding vows, and engaging in practice, etc. There is no other meaning beyond that. Otherwise, if "knowing all paths" and "possessing all qualities" are understood as general cases, then it would lead to the absurd conclusion that the disciple must be a fully enlightened Buddha. Therefore, compared to "understanding the path" and "possessing all qualities" in this context, merely the following "attaining all Paramitas" is far superior. All the tantras here