English
Having been taken and obtained, or even if the previously obtained lineage is maintained through the two stages of the path, that part which grows and expands for the better will still proceed in a manner of continuous growth. As it is said in the Secret Instructions: "Placing special energy, for continuous and washing away." Third, there are four divisions: dividing from the perspective of the four rivers to be empowered, dividing from the perspective of the causes and conditions of attainment, dividing from the perspective of the results of abandonment and attainment, and dividing from the perspective of adopting and rejecting faults and virtues. The first is: The Root Tantra says: "The great gathering yogi, revered by the three realms, residing in the guru's place, is the thirty-six supreme empowerments. Outer empowerment and inner empowerment, practice empowerment and secret empowerment, ten, eleven, thirteen, and two kinds become complete." And, the Explanatory Tantra, the Condensed Intentions, says: "Some give empowerment through the empowerment of the river of tantra, some give empowerment through the empowerment of the river of elements, some give empowerment through the empowerment of the river of fame, some give empowerment through the empowerment of the river of completion." And, the Explanatory Tantra, the Frightening Lightning, also says: "First, bestow the ten outer empowerments, then the eleven inner empowerments, then the thirteen practice empowerments, finally the two secret empowerments. With thirty-six, the supreme and sacred empowerment is bestowed." Therefore, if the empowerment of the Compendium Sutra is divided, there are four rivers: the outer empowerment is the river of tantra, the inner empowerment is the river of elements, the practice empowerment is the river of fame, the secret empowerment is the river of completion. The definitions are, in order: whichever of the four rivers, relying on any of the common or uncommon root mandalas of the Compendium Sutra that one has obtained, or relying on any of the separately divided branch mandalas related to recitation, through empowerment, the seeds of virtue that nourish or can produce the abandonment and attainment of each of the six vehicles below Yoga and the qualities of the same kind in the student's continuum, and that which establishes them as capable of receiving the inner empowerment, that is the definition of outer empowerment. If divided, there are ten root outer empowerments, or one hundred and eight or so divisions from that. The four rivers'
Chinese
四河中的哪一个？通过依赖于获得自身之根本续部的坛城，无论是一般的还是特殊的，或者与近修支分相关的聚集大会共同的坛城而进行灌顶，使学徒相续中生起或能够生起与玛哈瑜伽的断证同类的功德之种子，并且被转化为能够被授予自果成就灌顶的具缘者，这是内灌顶的定义。分类有：内灌顶根本十一种，或者从其分出的支分六百零六种等。四河中的哪一个？通过依赖于获得自身之根本续部的两个坛城中的任何一个，或者与修持支分相关的聚集大会非共同的坛城而进行灌顶，使学徒相续中安住于阿努续部自宗的断证之类别的功德生起或能够生起的特殊能力得到滋养，并且被转化为能够被授予自果秘密灌顶的具缘者，这是修灌顶的定义。分类有：修灌顶根本十三种，或者从其分出的支分一百一十五种等。四河中的哪一个？通过依赖于获得自身之根本续部的两个坛城中的任何一个，或者与大修持支分相关的特殊支分坛城而进行灌顶，使学徒相续中生起或能够生起与阿底瑜伽的断证功德同类的阿努自宗的究竟圆满次第，秘密菩提心二者的智慧，并且被转化为特殊的能力，这是秘密灌顶圆满之河的定义。分类有：将世俗菩提心的灌顶授予身体，以及将胜义菩提心的灌顶授予心。第二，从获得之因缘的角度进行分类，分为两种：因两种和缘四种。第一种是：出自《窍诀秘密》：因二同等因安住于自，方便支分共同行。因此分为两种：同等因和共同行因。第一种是：在学徒的分别念集合中显现的各个法，成为法性的心的法性，即自住自生的智慧。出自《意集经》：自性即是法性。
English
Which of the four rivers? By relying on the mandala of the root tantra that obtains itself, whether it is common or uncommon, or by relying on the common mandala of the great assembly that is related to the limb of close practice, and bestowing empowerment, the seed of qualities similar to the abandonment and realization of Mahāyoga is planted in the student's continuum, and they are transformed into a qualified person who can be granted the empowerment of self-fruition accomplishment. This is the definition of the inner empowerment. Its divisions are: eleven root inner empowerments, or six hundred and six branches divided from them, and so on. Which of the four rivers? By relying on either of the two mandalas of the root tantra that obtains itself, or by relying on the uncommon mandala of the great assembly that is related to the limb of practice, the special ability to generate or be able to generate qualities that abide in the category of abandonment and realization of the Anuyoga system is nourished in the student's continuum, and they are transformed into a qualified person who can be granted the secret empowerment of self-fruition. This is the definition of the practice empowerment. Its divisions are: thirteen root practice empowerments, or one hundred and fifteen branches divided from them, and so on. Which of the four rivers? By relying on either of the two mandalas of the root tantra that obtains itself, or by relying on the special branch mandala that is related to the limb of great practice, the wisdom of the ultimate secret bodhicitta, the two aspects of the Anuyoga system's ultimate completion stage, which is similar to the qualities of abandonment and realization of Atiyoga, is generated or is able to be generated in the student's continuum, and they are transformed into a special ability. This is the definition of the river of complete secret empowerment. Its divisions are: bestowing the empowerment of conventional bodhicitta on the body, and bestowing the empowerment of ultimate bodhicitta on the mind. Second, from the perspective of the cause and condition of attainment, there are two divisions: two causes and four conditions. The first is: From the Secret Instructions: Two causes, equal cause abides in self, Limbs of method act together. Therefore, there are two divisions: the equal cause and the co-operative cause. The first is: the dharmatā of mind, which has become the dharmatā for each phenomenon that appears in the student's collection of thoughts, the self-abiding, self-arisen wisdom. From the Compendium of Intentions: Self-nature is dharmatā.
Chinese
的注释《黑暗的盔甲》中说：灌顶的自性，本来就存在于自己的心性中，无需去寻找。正如《灌顶王续》中所说：如果自己没有殊胜的灌顶，通过灌顶又怎么能获得？即使将荞麦灌顶成稻米，它也不会显现出稻米的实相。第二，灌顶物是加持过的。对于任何显现为子之相似因的觉知集合的法，其自住的智慧已成为法性的各个方面，并且被与这些方面无二无别的佛陀的智慧和殊胜功德所加持，因此，该灌顶物被证实具有力量。第二，四缘分为二：简要地指出其体性，以及详细地解释其延伸的意义。第一，在《口诀秘密》中说：灌顶的知识有四缘：阿赖耶识习气是因缘，具灌顶的上师是所有者的缘，所要获得的对境是所缘缘，获得一个，另一个开启，是等无间缘。因此有四缘：因缘、所有者缘、所缘缘、等无间缘。第一，阿赖耶识中存在白色的习气，通过自性或因缘而苏醒或能够苏醒，因此，是与智慧的次第相符，堪能接受灌顶的有缘分的弟子。第二，从圆满正等觉佛陀开始，灌顶的河流从未中断，并且以欢喜之心，能够将灌顶的力量按照适合弟子根器的方式安立的上师。第三，师徒二人都以不散乱的心，通过三者圆满的物质、咒语、三摩地，做了完全清净的仪轨，由此在子的相续中产生所要获得的灌顶的特殊力量。第四，先前的灌顶通过修习相续而开启，从而使后来的灌顶成熟为可以灌顶。第二，不仅第一个缘，而且第二个缘也普遍地解释了赋予因的名称的方式，并且分别地解释了从四个缘中延伸出来的意义。第一，对于因缘弟子和所有者缘上师，总的来说，赋予了所要灌顶的因和所要获得的因的名称，即因。
English
The commentary, "Armor of Darkness," states: The nature of empowerment is inherently present in the nature of one's own mind, without needing to be sought. As the "Empowerment King Tantra" says: If one does not have the supreme empowerment oneself, how can one obtain it through empowerment? Even if buckwheat is empowered as rice, it will not manifest the reality of rice. Second, the empowerment substance is blessed. For any phenomenon that appears as a collection of cognitions that are the cause of the likeness of a child, the self-abiding wisdom of that phenomenon has become the nature of reality, and it is blessed by the wisdom and special qualities of the Buddha, which are inseparable from the various aspects of that nature. Therefore, that empowerment substance is proven to be powerful. Second, the four conditions are twofold: briefly indicating their essence, and extensively explaining their extended meaning. First, in the "Secret Instructions" it says: The knowledge of empowerment has four conditions: the alaya consciousness and its habitual tendencies are the causal condition, the master who possesses empowerment is the condition of ownership, the object to be obtained is the objective condition, and obtaining one, another opens, is called the immediately preceding condition. Thus, there are four conditions: the causal condition, the condition of ownership, the objective condition, and the immediately preceding condition. First, the alaya consciousness has white habitual tendencies that are awakened or can be awakened by nature or conditions. Therefore, it is a fortunate disciple who is suitable for empowerment in accordance with the stages of wisdom. Second, from the perfect and complete Buddha, the river of empowerment has never ceased, and with a joyful heart, the master is able to establish the power of empowerment in the disciple's mindstream in a way that is appropriate to their capacity. Third, both the master and the disciple, with undistracted minds, perform the completely pure ritual that is complete with the three: substance, mantra, and samadhi, and from this arises the special power of empowerment to be obtained in the mindstream of the child. Fourth, the earlier empowerments open up the mindstream through practice, thereby ripening the later empowerments to be able to empower. Second, not only the first condition, but also the second condition, generally explains the way in which the name of cause is given, and separately explains the meaning that extends from the four conditions. First, for the causal condition disciple and the owner condition master, in general, the names of the cause to be empowered and the cause to be obtained are given, namely, the cause.
Chinese
邬坚巴尊者说：“朋友们，从那之中，原因仅仅是五种巨大的资具。”此语之义，在《授记释论》中说：“若不具备五资具，那人即是贫穷者。誓言、禅定、智慧，菩提心与慈悲五。”《黑暗盔甲》中说：“修持之因与应得之因二者中，此处应将具备五种不共资具的上师之加持，以及具足五种功德的弟子之法器，二者共同衡量。”因此，所应得之因是具足五种资具的上师之加持，所应授予之因是具足五种或可具足五种资具的法器之弟子。根本续中也说：“具器圆满精要而证悟灌顶后，说是获得殊胜灌顶之因。”此释文中说：“断除身语意三门之过失而具足诸功德，达到讲说的标准，通晓一切所知，且具足了知灌顶之过失与功德，即是获得灌顶之因，仅仅是具足五种资具者。”第二，分为四部分：讲述作为因之缘，应向何者授予灌顶之弟子；讲述作为主之缘，应由何者授予灌顶之上师；讲述作为所缘之缘的决断，包含其余义；以及紧随其缘所延伸的灌顶次第之考察。第一部分分为二：应摄取的具器者，以及应舍弃的非具器者之弟子的特征。第一，总的来说，是具足信心、精进、智慧三者，且喜好禅修，为法慷慨施舍，信任誓言等功德者。如续部所说：“喜好修持与禅修，恒常恭敬上师，于三时中供养上师，是具足功德之弟子。”特别是授予灌顶之法器，根本续中说：“具器圆满精要而证悟灌顶后，说是获得殊胜灌顶之因。”此语之义，吽造于《瑜伽士地灯论》中说：“法器是补特伽罗，即自性之功德。精要即是应学之特征，即显现之功德。”又，您的上师说：“具器者是心胸宽广，心性柔和，信心广大，无有贪执之弟子。”