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and should be known in the yoga of great accomplishment. Therefore, the second, the measure of the time to be obtained is: the accumulation of merit that completely understands the ten limits of what is to be learned, and the path of directly seeing the nature of the mind as it is, and the path of meditation that is not ignorant of anything to be known by being accustomed to hundreds of thousands of doors of samadhi, and the end path of those who have reached the limit of being free from fear by perfecting their skills, should be applied sequentially to the measure of obtaining the four river empowerments. Among them, the Lord of Lanka said: The measure of attainment is like this, that is, to fully understand what should be learned, and to see the nature of reality, and not to be timid about anything to be known, and to be free from any fear. So it is said. Hummdze in the Kun Dus Ka'drel, separates the accumulation of merit and the path of application and corresponds them to the four rivers, and says that the end path is the fruit of empowerment. As it is said: These empowerments are also the empowerments of yogis, the outer empowerment for the yogi who desires, the inner empowerment for the one who distinguishes the great lineage, the practice empowerment for the one who emits the great breath, the secret empowerment for the one who obtains the great prophecy, and the perfection of great accomplishment is the fruit of empowerment. So it is said. Third, the obstacles to not obtaining are: to be arrogant without understanding the meaning of what should be learned, and to be uncertain because of not definitely understanding the meaning, and to be attached to the meaning to be meditated on and the knowable in a partial way, and the non-arising of wisdom and the accomplishment of qualities, these are the obstacles to not obtaining. In the Gongdu it says: What cannot be obtained? That is, the one who is arrogant, and the one who is uncertain, and the one who is attached to the supreme, and the one who does not arise. So it is said. Fourth, the place from which to obtain the teacher is: the teacher who has become the object of all offerings, who has obtained rare things and seen the truth, and who has actually received prophecy with sweet sounds, and who has seen the face of the Sugata with the measure of great accomplishment wisdom, and the Sugatas who have already obtained certainty about reality, are sequentially the teachers who give the four river empowerments. Among them, the Lord of Lanka said: The place is the stupa, and the sweet sound, and the measure, and the certainty. So it is said. Fifth, the disciple to be empowered is: the five paths above
Chinese
是下者向上者传授。通过修习意念和专注一致，成为胜者后裔的血脉，智慧和禅定的力量圆满，领悟真谛，远离恐惧，获得预言且充满自信，生起为他利他的慈悲心，大力量圆满，一切皆被掌控，这是依次授予四种河流灌顶之法器。其中，楞伽之主，成为法器的是：成为血脉，力量圆满，生起慈悲心，以及掌控其他。如此说。第六，以何种方式获得的差别有两种。其中，楞伽之主，差别是这样的：通过力量获得和通过传授获得。因此，根器敏锐者通过智慧的力量立即获得，根器迟钝者通过传授依次获得。第一种是，为了自身利益，领悟诸佛之心秘密，三界坛城无二之实相，并能为他者清晰阐释，因此获得所应获得之殊胜，成为掌控三有之主。其中，楞伽之主，通过力量获得是这样的：诸佛之秘密心，领悟后向谁清晰阐释，即是诸灌顶之最胜，三有世界因此而灌顶。如此说。第二种是，其中，楞伽之主，通过传授获得是：应当知晓对谁有益，以及仅知晓谁的能力。如此说之义，在《黑暗铠甲》释中，成为福德之种子，因此舍弃恶种子，以三门之力能成办自他之利。也就是瓶灌顶等，以及广博讲解等。如此说。而且，五道中，后者向上者，在自性与化身坛城等中传授，从而真实获得能力，以及获得各种禅定稳固的上师，在增上幻化坛城中，对具缘弟子进行灌顶而获得，这仅仅是信解之弟子，因此能力成熟为能够生起，而此处所说是前者。如此，对四种瑜伽有益等，河流般
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is the transmission from the lower to the upper. Through practicing with unified mindfulness and concentration, one becomes a lineage of the victorious ones, perfects the power of wisdom and samadhi, realizes the truth, becomes free from fear, receives prophecies and is full of confidence, generates compassion for the benefit of others, and perfects great power, controlling everything. This is the vessel for bestowing the empowerment of the four rivers in sequence. Among these, the Lord of Lanka, those who become vessels are: becoming a lineage, perfecting power, generating compassion, and controlling others. Thus it is said. Sixth, there are two differences in how one obtains it. Among these, the Lord of Lanka, the difference is like this: obtaining through power and obtaining through transmission. Therefore, those with sharp faculties obtain it immediately through the power of wisdom, and those with dull faculties obtain it sequentially through transmission. The first is, for one's own benefit, realizing the secret of the hearts of all Buddhas, the reality of the indivisibility of the three mandalas, and being able to clearly explain it to others for their benefit. Therefore, one obtains the excellence of what should be obtained, becoming the lord who controls the three realms. Among these, the Lord of Lanka, obtaining through power is like this: the secret heart of the Buddhas, having realized it, to whomsoever one clearly explains it, that is the supreme of all empowerments, and the three realms therefore empower that one. Thus it is said. The second is, among these, the Lord of Lanka, obtaining through transmission is: one should know to whom it is beneficial, and only know whose ability it is. The meaning of this saying, in the commentary "Armor of Darkness," is that it becomes the seed of merit, therefore abandoning evil seeds, and with the power of the three doors, one is able to accomplish the benefit of oneself and others. That is, the vase empowerment and so on, and extensive explanations and so on. Thus it is said. Moreover, in the five paths, the latter transmits to the former in the nature and emanation mandalas and so on, thereby truly obtaining the ability, and the teacher who has obtained various stabilities in samadhi empowers the fortunate disciple in the enhanced illusory mandala, and what is obtained is merely a disciple of faith, therefore the ability matures to be able to arise, and what is taught here is the former. Thus, it is beneficial to the four yogas, like a river.
Chinese
或者，基于先前获得的利益灌顶，也讲述了为了获得何种道路而依次授予能力灌顶的方式。如《密集意趣经》中所说：“对于渴望的瑜伽士们，给予十二部经卷。对于修习瑜伽者，给予日月二者。对于达到大气息的瑜伽士，必定获得七珍宝。获得大传承的瑜伽士，获得八吉祥物。圆满大成就的瑜伽士，获得十种成就的差别。一切的至尊上师，获得无上的千光顶。”因此，在资粮道上，给予听闻灌顶的物质——闻思的所依，即经卷。十二部指的是四念住、四正断、四神足，象征着十二部经。在加行道上，给予修习灌顶的物质——日月，通过在显空双运中修习和禅修，象征着能够掌控和摧毁各自不相容方面的五根和五力。对于见道者，以转轮王的形象，为了掌控和摧毁自他之利，给予七宝，象征着七觉支。对于修道者，为了吉祥地加持成为诸佛之子，给予八吉祥物，象征着八正道。对于究竟道者，给予十力的灌顶，从而压倒不相容的事物，并圆满了第十地，即与相容的智慧的十种成就的差别。一切的上师是所有道路的上师，是不再需要学习的果位，为了在那里行使权力，用珍宝千光顶，即带有头饰的头冠来灌顶，这属于果灌顶。第七，获得灌顶的标志是：通过对较低道路依次灌顶，所获得的标志是获得各自的较高道路。也就是说，对资粮道和加行道的所依进行灌顶的标志是获得见道，从而获得一切的尊敬，以及见道的意义。
English
Or, based on the benefit empowerment that has preceded, it is also explained how the empowerment of abilities is conferred in sequence in order to attain whichever path. As it says in the Gongdü: "For the yogis of aspiration, give the twelve volumes. For the yogis of application, give the two, sun and moon. For the yogis who have reached the great breath, they will definitely obtain the seven jewels. The yogis who have obtained the great transmission, will obtain the eight auspicious symbols. The yogis who have perfected the great skill, will obtain the distinction of the ten skills themselves. The supreme guru of all, will obtain the unsurpassed thousand-light crown." Therefore, on the path of accumulation, the substance of the hearing empowerment, the support for hearing and thinking, the volumes, are given. The twelve are the four mindfulnesses, the four correct abandonments, and the four legs of miraculous power, representing the twelve branches of scripture. On the path of joining, the substance of the meditation empowerment, the sun and moon, are given. By practicing and meditating in the union of appearance and emptiness, they represent the five faculties and five powers that control and destroy their respective incompatible aspects. For the path of seeing, in the manner of a universal monarch, in order to control and destroy the benefit of oneself and others, the seven precious things are given, representing the seven branches of enlightenment. For the path of meditation, in order to bless them auspiciously as the heart sons of the noble ones, the eight auspicious substances are given, representing the eightfold noble path. For the path of completion, by giving the empowerment of the ten powers, incompatible things are suppressed, and the distinction of the ten skills of compatible wisdom, the tenth bhumi, is perfected. The guru of all is the teacher of all paths, the state of no more learning, so in order to exercise power there, the empowerment is given with the thousand-light crown of jewels, the diadem with a headdress, and this belongs to the result empowerment. Seventh, the sign of obtaining empowerment is: the sign obtained by empowering the lower paths in sequence is the attainment of their respective higher paths. That is, the sign of empowering the supports of the path of accumulation and joining is the attainment of the path of seeing, thereby obtaining the position of being honored by all, and the meaning of seeing.
Chinese
习惯于不从[禅定]中动摇，生起观道增上慧，由此习惯于智慧的技巧，无勤任运成就圆满，是为后道者，由此获得圆满佛地，二利究竟，功德之光普遍增长。在《意集经》中说：楞伽之主，有如下的标志：顶髻殊胜生起，未曾安立而自然存在，任运圆满成就，无量光芒增长。如是说。第二，后行者最初的灌顶是：在《灌顶义总集》中说：后行之初，四河灌顶，瑜伽等六乘，以外灌顶，以续之水行之。等等之义。在《灌顶义辨别》中说：最初国王，印玺灌顶。等等解释，并且每一个都广泛地阐述了灌顶的意义。在《最初国王印玺二十》等等中简要地说明了分类。最初国王印玺二十是：宝冠、天女、狮子、大象。等等，通过详细区分的方式来解释，这些都是，从将要讲解的内容中可以了解。现在应当考察这些能够通盘了解先前已说和之后将要讲解的关键之处。在讲解后行道者的灌顶时，所灌顶的对境的弟子，将资粮道和加行道二者合一，将见道、修道、尽道三者安立为有学道，将无学道安立为第四，对他们依次灌注四种灌顶之水，从而与更高的道相结合。这是一种未区分真实和假设的道时灌顶。否则，如果是先前未成熟者成熟的灌顶的情况，除了极少数根器极其敏锐，能够在灌顶时解脱的特殊之人以外，这种情况是不可能存在的。因此，相对于成熟灌顶而言，灌注四种灌顶之水中的某一种，仅仅是建立一种缘起，即通过这种缘起，可以确定见道、修道、尽道的三种有学道，以及无学道能够被佛陀获得。未来能够获得，也是以不违犯誓言，并且具备修持二次第的顺缘为前提。即使如此，也不会超过今生，或者最迟在来世之间。