English
It is appropriate to know and bestow the higher empowerments, and students who have not perfected their merits should not insist on it. If one has the merits to be a vessel for the higher empowerments, it is a minor offense to earnestly request them. In general, one must not possess complete merits, and especially when relying on a consort, one must not have even a trace of jealousy or suspicion towards the Vajra Master. Otherwise, even a moment of such thoughts will lead to hell. If such thoughts are allowed, the Lama will not bestow the higher empowerments, and the disciple will not request them. The tantra says: 'Thus it is said, if one hears the conduct of the Victorious One from the King of Tantras, and has also received empowerment, if one becomes jealous again, this one will fall into the eighth hell for as long as it exists. In that place of a needle's point, the fruits of non-virtue, by power, cause the beings of hell to wander everywhere. Therefore, people should not receive empowerment as long as there is jealousy in their minds.' As explicitly stated, one should not insist on requesting, and one must abandon jealousy. This applies to all higher empowerments in general, but mainly to the empowerment of the Vajra Master, as stated in the instructions of the Lamas. Although this does not seem to clearly distinguish the differences between what the teacher and the student should abandon and possess in terms of empowerment, for the time being, in order to make the teachings authoritative, on the basis of having all these conditions, suitable for both types of teachers, that is, possessing all the conditions mentioned above, is the certainty of the object of the teacher's empowerment. Fifth, explaining the meaning of the actual ritual, which is divided into the empowerment of the Lord and the empowerment of the Great Lord. The first part presents the order according to the meaning of the root text and commentary, eliminates misconceptions about the nature of the ritual, and clearly shows the order of actions. The first part is, verses one hundred and four and one hundred and five of the Empowerment Chapter: 'With dragons and four kinds of jewels, golden vases, and the king, the nature of the earth, precious jewels, etc. With auspicious and victorious vases filled with medicine and fragrance, bathe in the center of the mandala. The dragons bind the glorious crest, and tie the silk streamers with four lotus petals of jewels. For the mudra, with the glorious vase, here is the lotus and'
Chinese
舍弃那五种界线。首先，在水灌顶时会成为居士，在宝瓶灌顶时也会成为沙弥。在秘密灌顶时会成为比丘，在上师的行持中也会成为住持。为了手印、幡幢、冠冕以及金刚供养，由上师赐予。那些为了阿阇梨，以自己的胜者种姓的灌顶，手印完全清净。如是说。 第二，在此的注释中也首先这样说：龙等，最初将要讲解的宝瓶等灌顶，以此而明显地灌顶。从那之中，通晓一切续部，安住于誓言的弟子，为了金刚阿阇梨的自性，应由上师灌顶。如是说。与其他续部相符，在水灌顶时，也仅以名相的方式安立宝瓶灌顶的名称，据说有这样的情况。此论的讲解结束时，是金刚阿阇梨自性灌顶仪轨的殊胜安立。这样，从头到尾都仅以自性灌顶之名而说，连伟大的名称的边都不说。因此，一切庄严等下文将要讲解的内容，与此不同，是真实成立的。在“舍弃界线”的注释中，说了加持赐予等之后，从“在那之后，首先”等说了灌顶的清净。连接说“会成为住持”等的注释中，显示了智慧和胜观智慧灌顶等，从“住持”等引申出“三界唯一童子身”等名称的教证，说明这是第四灌顶的特别说明，如果不灌顶第四灌顶，则不行的缘故，显示了在那之前灌顶第四灌顶。在那之后，“解脱寂静，寂静性”，这是阿阇梨的灌顶。如是说。因此，宝瓶灌顶等四种灌顶，并非在此处作为附带意义而说，而是为了阿阇梨的灌顶本身所需要的，非常清楚。紧接着，在那之后，为了身、语、意金刚的行持等而说，因此，在加持之后和三金刚手印之前，非常清楚地赐予四种灌顶。
English
Abandon those five limits. First, at the water empowerment, one becomes a layperson; at the vase empowerment, one also becomes a novice monk. At the secret empowerment, one becomes a fully ordained monk, and in the conduct of the superior, one also becomes an abbot. For the sake of mudras, banners, crowns, and vajra offerings, the supreme guru bestows them. Those, for the sake of the acharya, through the empowerment of one's own victorious lineage, the mudras are completely purified. Thus it is said. Second, in the great commentary on this, it is also said at the beginning: "Nagas, etc., the vase, etc., empowerments that will be explained first, are manifestly empowered by this. From that, the disciple who knows all the tantras and abides by the vows, for the sake of the vajra acharya's self-nature, should be empowered by the guru." Thus it is said. In accordance with other tantras, even at the water empowerment, there is said to be a case where the name of the vase empowerment is established only by way of nomenclature. At the end of the explanation of this text, it is the excellent establishment of the ritual of the vajra acharya's self-nature empowerment. Thus, from beginning to end, it is mentioned only by the name of the self-nature empowerment, and not even a bit of the name of the great one is mentioned. Therefore, all the ornaments, etc., that will be explained below, are actually established as different from this. In the commentary on "abandoning the limits," after saying the bestowal of blessings, etc., from "after that, first," etc., it is said that the purification of empowerment is explained. Connecting the commentary that says "will become an abbot," etc., it shows the empowerment of wisdom and insight wisdom, etc., and from "abbot," etc., it quotes the scriptural authority of the name "the one youth of the three realms," etc., explaining that this is a special explanation of the fourth empowerment, and that it is shown that the fourth empowerment is given before that because it is not permissible if the fourth empowerment is not given. At the end of that, "liberation, peace, the nature of peace," this is the empowerment of the acharya. Thus it is said. Therefore, the four empowerments, such as the vase empowerment, etc., are not said here as incidental meanings, but it is very clear that they are needed for the acharya's empowerment itself. Immediately after that, it is said that for the sake of the conduct of body, speech, and mind vajra, etc. Therefore, it is very clear that the four empowerments are bestowed before the subsequent blessings and the three vajra mudras.
Chinese
年。 第三，因此，在主尊灌顶时不授予四种灌顶是极其错误的。从水灌顶到手印灌顶这三者之间的顺序如果改变也是不好的。那么，这四种灌顶的授予方式是怎样的呢？那时仪轨的进行方式与弟子灌顶时相同。在灌顶章节中，于孩童入坛的段落中这样说到：七灌顶者以显明灌顶，善妙灌顶之七地，实乃灌顶自在者。宝瓶秘密以显明灌顶，决定不再退转等，务必令其入。智慧智慧者以显明灌顶，摧毁有之坏灭，实乃妙音（文殊）自身。像这样，在仅仅是弟子灌顶的仪轨中，从“智慧智慧者”的字里行间，也顺便暗示了第四灌顶，但是没有明确说明灌顶的仪轨是怎样的。同样，在主尊灌顶时，也说了宝瓶灌顶中有比丘等四种灌顶，但是仪轨不清楚。在那之后，在区分上师和弟子的仪轨时，说了吉祥智慧等一种仪轨方式，以及具备一切庄严等另一种方式，共两种。后者是专门为主尊大灌顶，即必须修持行为誓言者所说的。因此，前者对于前两者来说是非常清楚的。所以，主尊时的四种灌顶，可以确定与弟子时的仪轨相同。因为想要这样阐述，所以以结尾的明确方式，在上师灌顶的前面顺序讲述完毕之后，讲述了灌顶的仪轨，意思是说，之前讲述完毕的两种灌顶都包含在其中。那么，为什么在主尊灌顶时不说呢？一般来说，所有的续部都是混乱的，所以不应该进行考察。如果一定要考察，那么在那里说了就只适用于主尊，而不会适用于弟子。因此，为了这两个场合，以及为了稳固的事物进行加持时，也必须仅仅通过三摩地的方式来做这些，因为必须普遍适用于一切，所以没有在各自的场合单独说明，而是将四种灌顶的仪轨从实际利益方面单独
English
Year. Third, therefore, it is extremely wrong not to bestow the four empowerments during the Lord's empowerment. It is also not good to change the order between the water empowerment and the mudra empowerment. So, what is the way to bestow these four empowerments? The way to perform the ritual at that time is the same as during the disciple's empowerment. In the empowerment chapter, in the section on children entering the mandala, it says: Those with the seven empowerments manifestly empower, the seven grounds of auspicious empowerment, are indeed the masters of empowerment. The vase and secret manifestly empower, and it is determined that they will never regress, so they must be made to enter. Those with wisdom and wisdom manifestly empower, destroying the destruction of existence, and are indeed the very essence of Manjushri. Like this, in the ritual of the disciple's empowerment alone, the fourth empowerment is also hinted at in the words "those with wisdom and wisdom," but it is not clearly stated what the empowerment ritual is like. Similarly, during the Lord's empowerment, it is said that there are four empowerments such as the Bhikshu in the vase empowerment, but the ritual is not clear. After that, when separating the rituals of the teacher and the disciple, there are two ways of speaking: one is the way of the ritual such as auspicious wisdom, and the other is the way of possessing all ornaments. The latter is specifically for the great Lord's empowerment, that is, for those who must practice behavioral vows. Therefore, the former is very clear for the former two. Therefore, the four empowerments at the time of the Lord can be determined to be the same as the ritual at the time of the disciple. Because it is intended to explain it in this way, in the manner of a clarifying ending, after the order of the previous empowerment of the teacher has been explained, the ritual of empowerment is explained, meaning that the two empowerments that have been explained before are included in it. So, why is it not said during the Lord's empowerment? Generally speaking, all the tantras are confusing, so one should not investigate. If one must investigate, then saying it there only applies to the Lord, and will not apply to the disciple. Therefore, for these two occasions, and also when consecrating stable objects, one must do all of these only through the means of samadhi, because it must be universally applicable to everything, so it is not explained separately in each occasion, but the ritual of the four empowerments is separated from the actual benefits.
Chinese
已述毕。其中，此处的“安住”有两种：使身语意的所依等稳固之物得以安住，以及使弟子安住于金刚阿阇梨之位。一般而言，所有灌顶都能使弟子安住，但通过特殊的加冕仪式来安住。因此，对于这“主尊灌顶”，特别冠以普通名称，并郑重使用“安住”这一术语。第四，此处的行事次第已在灌顶仪轨中明确阐述。简言之，对于比丘金刚持，由两位未失童贞的少女手持胜幢，八位未生女的女孩手持八个宝瓶。在五条线（的坛城）中央，放置四肘木制坐垫，其上放置两肘的莲花座，然后进行水灌顶。通过顶髻、绸带、六印，授予包括禁行灌顶在内的所有灌顶。对于沙弥，则去除莲花座，由两位少女和四位女孩共六人沐浴。授予绸带和六印灌顶。对于居士金刚持，去除木制坐垫，使用共同的坐垫，绘制三条线（的坛城），由一位少女和一位女孩沐浴，并授予拇指金刚禁行灌顶。对于三者，都将金刚铃杵交于手中，并赐予“空性大悲汝加持”等开许的随赐。之后，为了使之真正成为阿阇梨，授予四种灌顶。最后，授予身语意金刚三印，并赐予成为誓言和金刚阿阇梨的开许。对此，有些人说要如孩童入门般授予全部七种灌顶，因为对比丘、沙弥、居士三种身份分别进行（灌顶），这并不合理。然而，对比丘金刚持进行灌顶时，七种灌顶的替代是齐全的：给予击中之花的部族的法器是金刚铃杵的替代；念诵“您是金刚阿阇梨”等咒语是名称灌顶的替代；其他灌顶实际上也存在。此外，在注释中，“水清净”之义……
English
This concludes the explanation. There are two kinds of "abiding" here: causing the supports of body, speech, and mind, etc., to abide in stable objects, and causing the disciple to abide as a Vajra Master. Generally, all empowerments cause the disciple to abide, but they abide through a special consecration ceremony. Therefore, for this "Lord Empowerment," the common name is specifically applied, and the term "abiding" is used with emphasis. Fourth, the order of actions here has already been clearly explained in the empowerment ritual. In short, for a Bhikshu Vajradhara, two young women who have not lost their virginity hold the victory banner, and eight girls who have not given birth hold eight vases. In the center of the five lines (of the mandala), a four-cubit wooden cushion is placed, with a two-cubit lotus seat on top, and then the water empowerment is given. Through the crest jewel, silk streamers, and the six seals, all the vows, including the vow of asceticism, are bestowed. For a Shramanera, the lotus seat is removed, and two young women and four girls, a total of six, perform the bathing. The silk streamers and the six seals are bestowed. For a Upasaka Vajradhara, the wooden cushion is removed, a common seat is used, three lines (of the mandala) are drawn, and one young woman and one girl perform the bathing, and the vow of the thumb vajra asceticism is bestowed. For all three, the vajra and bell are placed in their hands, and the subsequent permission of "Emptiness and compassion, may you be blessed," etc., is bestowed. After that, in order to truly become an Acharya, the four empowerments are bestowed. Finally, the three seals of body, speech, and mind vajra are bestowed, and permission to become a Samaya and Vajra Acharya is granted. Some say that all seven empowerments should be bestowed as in the entry of a child, but it is not appropriate to make distinctions between Bhikshu, Shramanera, and Upasaka. However, when empowering a Bhikshu Vajradhara, the equivalents of the seven empowerments are complete: giving the emblem of the family of the flower that is struck is the equivalent of the vajra and bell; reciting the mantra "You are the Vajra Acharya," etc., is the equivalent of the name empowerment; and the others are actually present. Furthermore, in the commentary, the meaning of "water purification"...