English
Becoming accustomed to not wavering from [meditation], higher wisdom arises on the path of meditation, and from that, becoming accustomed to the skill of knowledge, effortlessly and spontaneously accomplishing perfection, is the final path. From that, having attained the ground of a complete Buddha, the two purposes are fulfilled, and the rays of the great qualities of merit increase everywhere. In the 'Condensed Intentions' it says: 'The lord of Lanka has these signs: a supreme crown arises, it is spontaneously present without being placed, it is spontaneously and completely accomplished, and limitless rays of light increase.' Thus it is said. Secondly, the empowerment of the first of the subsequent practices: In the 'Collected Meaning of Empowerment' it says: 'For the first of the subsequent practices, the empowerment of the four rivers, for the six vehicles such as yoga, the outer empowerment is done with the water of the tantra.' And so on. In the 'Discernment of the Meaning of Empowerment' it says: 'The first king, the seal empowerment.' And so on, explaining and extensively elaborating the meaning of each empowerment. In 'The First King's Twenty Seals' and so on, the divisions are briefly shown. The first king's twenty seals are: 'Crown, goddess, lion, elephant.' And so on, explaining through detailed distinctions, which can be understood from what will be explained. Now, these key points that allow one to fully understand what has been said before and what will be explained later should be examined. When explaining the empowerment of the subsequent path, the disciples who are the objects of empowerment combine the two accumulations of merit and wisdom into one, and establish the three paths of seeing, meditation, and completion as the path of learning, and establish the path of no more learning as the fourth. By gradually bestowing the four rivers of empowerment upon each of them, they are said to be joined to the higher and higher paths. This is the empowerment of the path when reality and imputation are not distinguished. Otherwise, if it is a case of empowerment that ripens those who were previously unripe, such a thing is impossible except for a few exceptional individuals who are extremely sharp and able to be liberated at the time of empowerment. Therefore, in relation to the ripening empowerment, bestowing this or that empowerment from among the four rivers is merely establishing an auspicious connection, that is, through this connection, it can be determined that the three paths of learning of seeing, meditation, and completion, and the path of no more learning, will be attained by the Buddha. That future attainment also depends on not violating the vows and having all the favorable conditions for practicing the two stages. Even so, it will not be longer than this life, or at the latest, between future lives.
Chinese
而且，就道灌顶而言，不一定每个灌顶都是自身更高道的真实延续。例如，处于资粮道和加行道的人，在进入见道时，不一定需要接受外续部的灌顶。然而，它仅仅变成了连接更高道的缘起安排的因果。因此，这些界限也主要是从灌顶的角度来考虑，而不是绝对确定的。 此外，一般来说，灌顶有因灌顶、道灌顶和果灌顶三种。授予这三种灌顶的时间是：因时灌顶必须首先授予，因为它是使未成熟者成熟的灌顶。如果是这样，那么它必须在修道之前授予。道时灌顶必须在时机成熟时授予，因为它能提升道的效力。如果是这样，如果它是道时灌顶，那么它必须是使先前成熟的相续增长和发展的灌顶。无论增长多少，都是从那个灌顶中新获得的，但由于所获得的誓言的本质没有其他不同的种类，因此不使用成熟的术语。果时灌顶必须在十地相续的末尾授予，因为它能连接到最终的果位。因此，先前所说的先行的灌顶属于果时灌顶的范畴，而因灌顶和道灌顶是随后的灌顶。这里明确地说，对四种学道者，应在适当的时候授予四种河流的灌顶。对此，论师称之为随行道者的灌顶。即使如此，前三种是真正的道时灌顶，但最后一种既有真实的部分，也有假立的部分。一般来说，仅仅是对最终道者授予的灌顶，以及特别是将相续连接到自身更高道的灌顶这两种情况是可能存在的。因此，后者变成了果时灌顶，但被归入道灌顶的范畴，并被如此称呼。此外，如果是道灌顶，那么它必然先经历了因灌顶。因此，成熟的灌顶也自然而然地被提及。论师称之为随行初学者的灌顶，其中既有因灌顶的部分，也有道灌顶的部分，但主要是从灌顶的角度来考虑。
English
Moreover, concerning path empowerment, it is not necessarily the case that each empowerment is the actual continuation of one's own higher path. For example, it is not necessarily the case that a person abiding in the accumulation and application stages needs to receive the empowerment of the outer tantras at the time of joining the path of seeing. However, it merely becomes the cause and effect of arranging the interdependent connection to the higher path. Therefore, those boundaries are also mainly considered from the perspective of empowerment, and are not absolutely fixed. Furthermore, in general, there are three empowerments: the empowerment of cause, path, and result. The times for bestowing these three are: the empowerment of the time of cause must be bestowed first, because it is the empowerment that ripens what is unripe. If that is the case, then it must be bestowed before practicing the path. The empowerment of the time of path must be bestowed when the time is right, because it enhances the effectiveness of the path. If that is the case, if it is the empowerment of the time of path, then it must be the empowerment that increases and develops the previously ripened continuum. No matter how much it increases, that particular aspect is newly obtained from that empowerment, but since the nature of the vows obtained does not have other different kinds, the term "ripening" is not used. The empowerment of the time of result must be bestowed at the end of the continuum of the ten bhumis, because it connects to the ultimate result. Therefore, the previously mentioned preliminary empowerment belongs to the category of the empowerment of the time of result, while the two empowerments of cause and path are subsequent empowerments. Here, it is explicitly stated that the four river empowerments should be bestowed appropriately on the four types of disciples on the path. The teacher calls this the empowerment of the followers on the path. Even so, the first three are actual empowerments of the time of path, but the last one has both actual and imputed aspects. In general, there are only empowerments bestowed on the ultimate path, and in particular, there are two possibilities: the empowerment that connects the continuum to one's own higher path. Therefore, the latter becomes the empowerment of the time of result, but it is included in the category of path empowerment and is so designated. Furthermore, if it is a path empowerment, then it necessarily precedes the cause empowerment. Therefore, the ripening empowerment is also implicitly indicated. The teacher calls it the empowerment of the followers who are beginners, which has aspects of both cause and path empowerments, but it is mainly considered from the perspective of empowerment.
Chinese
一切有为法皆受时间支配。༈。第二，详细解释随行灌顶的意义。此处，随行灌顶中，第一灌顶最为重要。它有三个方面：灌顶的体性、词义和分类。第一，在《黑汝迦集续》中说：“以何物灌注于何者，为使诸续获得力量故，是为灌顶。”其意义应从能、所、事三者的确定中理解。能者，具足功德的金刚上师；所者，以准备工作调伏相续的具器弟子之相续；事者，以物、咒、三摩地三者聚合的特殊仪轨进行灌顶；作用是，使弟子本具的觉性，本来圆满于身与智慧坛城中，从而认识到自住的智慧，各自的业障自然清净或衰减，并通过二次第道，使智慧真实生起或确定生起之能力成熟，从而转变相续的差别。那么，所要获得的又是什么呢？即每个灌顶各自相应的因和形状相似的灌顶物上，圆满正等觉之果法的功德，也以相应的因成为自性的对立面来完全安住的智慧，以及与自性无二无别的自住智慧。如《灌顶口诀秘密》中所说：“于物上作安住之智慧，与其无二无别之所获，是为灌顶之体性。”因此这样说。第二，词义方面，从梵文Abhiṣeka一词而来。Abhi意为显现或明显，Siñca意为倾倒、清洗或如注水。因此，显现倾倒即为灌顶，因为它可以倾倒和清洗三门粗细的污垢。显现倾注即为灌顶，因为它可以将可修之道和可得之果的特殊能力置于相续中。正如《二观察》中所说：“倾倒与灌注，因此称为灌顶。”这样，安立断证之能力，也是持续不断的。因此，后来从上师处再次接受灌顶，或持戒者自己
English
All conditioned phenomena are subject to the power of time. ༈. Second, explaining in detail the meaning of subsequent empowerment. Here, among the subsequent empowerments, the first empowerment is the most important. It has three aspects: the nature of empowerment, the definition, and the classification. First, in the Hevajra Tantra, it says: "By what is poured into whom, for the sake of the tantras obtaining power, is empowerment." Its meaning should be understood from the determination of the three: agent, object, and action. The agent is the Vajra Master who possesses qualities; the object is the continuum of the qualified disciple whose continuum has been tamed by preparatory work; the action is the empowerment performed by the special ritual of the three gatherings of substance, mantra, and samadhi; the effect is that the student's innate awareness is originally complete in the mandala of body and wisdom, thereby recognizing the self-abiding wisdom, and their respective obscurations are naturally purified or diminished, and through the two stages of the path, the wisdom is actually generated or the ability to definitely generate is matured, thereby transforming the difference of the continuum. So, what is to be obtained? That is, on each of the empowerment substances that are similar in cause and form to each empowerment, the qualities of the fruition of complete enlightenment, and also the wisdom that is fully abiding by the opposite aspect of the corresponding cause becoming its own nature, and the self-abiding wisdom that is non-dual with its own nature. As it is said in the Secret of Empowerment Instructions: "The wisdom that abides on the substance, and the attainment that is non-dual with it, is called the nature of empowerment." Therefore, it is said. Second, in terms of definition, it comes from the Sanskrit word Abhiṣeka. Abhi means manifest or obvious, and Siñca means to pour, wash, or like pouring water. Therefore, manifest pouring is empowerment, because it can pour and wash away the coarse and subtle defilements of the three doors. Manifest pouring is empowerment, because it can place the special ability of the path to be cultivated and the fruit to be obtained in the continuum. As it is said in the Two Examinations: "Pouring and anointing, therefore it is called empowerment." Thus, the establishment of the ability to abandon and attain is also continuous. Therefore, later receiving empowerment again from the master, or the one who holds vows himself
Chinese
已经获得并得到，或者先前获得的传承，即使通过两种次第的道来守护，那越来越好、增长扩大的部分，也仍然会以持续不断增长的方式进行。就像《口诀秘密》中所说： “安置特殊的能量，为了持续不断和洗涤。”第三，分类有四种：从所灌顶的四种河流的角度来分类，从获得的原因和条件的角度来分类，从果位断证的角度来分类，从取舍过患功德的角度来分类。第一种是： 根本续中说：“大集瑜伽士，三界所敬礼，处于上师地的，三十六殊胜灌顶。外灌顶和内灌顶，修持灌顶和秘密灌顶，十、十一、十三和，两种圆满。”以及，《释续·意集》中说：“有些是通过续部的河流的灌顶来给予灌顶，有些是通过元素的河流的灌顶来给予灌顶，有些是通过名声的河流的灌顶来给予灌顶，有些是通过圆满的河流的灌顶来给予灌顶。”以及，《释续·怖畏电》中也说：“首先给予十种外灌顶，然后是十一种内灌顶，然后是十三种修持灌顶，最后是两种秘密灌顶，通过三十六种，给予殊胜的灌顶。”因此，如果将《集经》的灌顶进行分类，则有四种河流：外灌顶是续部的河流，内灌顶是元素的河流，修持灌顶是名声的河流，秘密灌顶是圆满的河流。各自的定义是：四种河流中的任何一种，依靠自己所获得的《集经》根本坛城的共同或不共同的任何一种，或者与念诵有关的支分坛城的各自划分的任何一种，通过灌顶，使弟子相续中瑜伽以下的六种次第各自的断证和同类的功德部分得到滋养或能够产生的善的种子，并且成为能够灌顶内灌顶的具缘者，这就是外灌顶的定义。分类的话，外灌顶有根本的十种，或者从那里面分出来的百零八种等等。四种河流的