English
From this vehicle, it is said that all the deities of the mandala perform the benefit of beings by following the body of the Vajra Master. Therefore, if one despises the Vajra Master, it is equivalent to despising all the deities of the mandala. As it is said in the "Oral Instructions of Manjushri": "The future Vajra Holder, any sentient being who despises him, because he despises me, I will abandon them at all times." Also, offering to the Vajra Master is equivalent to offering to all the deities of the mandala. Among them, it is said: "I am in the body of the meaningful one, the practitioner receives other offerings, he is pleased and he purifies the karmic obscurations of his own lineage." Therefore. Third, regarding the analysis of the limits of the objective condition, including the explanation of the remaining meaning, it is divided into the analysis of which of the three, things, mantras, and samadhi, is the main one, and the explanation of the place of empowerment and absorption in the remaining meaning. First, it is most important that the master abides in the intention of the samadhi of empowerment, and the accompanying mantras and mudras are also necessarily important, because the giving of empowerment separated from samadhi has never been mentioned in the tantras, and mantras and mudras are also indispensable conditions. If things are not available, there is a time for permission, because both the master and the disciple are practitioners of complete renunciation, and it is said that empowerment can be given from any kind of things and implements to complete renunciation. Thus, it is also said in the "Abridged Tantra of the Wheel of Time": "The manifest empowerment without things, the Lord of the Conquerors commands, for those who renounce everything, it is to be given." Moreover, the master 月官 (Chandra Gomin) also said: "Even if one has wealth, especially for those with firm faith, without relying on the image mandala among things, it is said that mature empowerment can be given only with the mandala of samadhi." Then, what need is there to say more about other situations? Also, if the master has the intention of samadhi, but the disciple cannot hold the object of focus as it is, then how can empowerment be obtained? If the disciple has faith and desire in his mind, even if he cannot hold the object of focus, he must obtain empowerment through the blessing of the master. For example, relying on the support
Chinese
即使不执著于破损，为了咒师以清净的灌顶仪轨所加持的加持力能够进入，也是必须的。 就像《三戒分别》中所说的那样，“对天尊作安住，对人作灌顶等”，因为这两者意义相同。 对此有人会想，灌顶是将地位之法安放在弟子相续中的行为，因此不仅需要他力，难道不是也必须要有自力执持所缘吗？ 即使将地位之法安放在相续中，也并非一定如此，例如国王的儿子即使没有自力的神通和智慧，但父王给他戴上王冠，让他登上王位，因此获得了统治臣民的能力。 就像与国王的种姓相似的，拥有相应之因的弟子一样。 有能力的上师将其引入坛城并给予灌顶，因此必须能够获得统治自己地位之法的能力。 第二是，从幻化灌顶的决定中说：“安置之处和融入之处，同样通达于心是珍贵的。” 就像这样，在两者之中。 第一，在灌顶之处也有。 其中说到：“处所是共同和特殊，共同的灌顶是灌注于身体。” 这样，放置灌顶物的处所，总的来说是身体，特殊的是将瓶灌顶灌注于头顶等，灌顶物如何灌注于身体的那个部位，就像灌顶仪轨中出现的那样。 灌顶宝轮中说：“之后在头顶稳固瓶，外面的头顶作共同的沐浴。” 曼妙秘密中也说：“头、心、五肢等处。” 第二个融入之处是，融入各自相应的因中。 愤怒电光中说：“最初听闻秘密的灌顶，在珍宝种姓的耳朵里。” 等等这样说。 第四，从紧随因缘而产生的灌顶次第的观察是，一般来说，就像之前所说的那样，先前的灌顶通过调伏相续，使后来的灌顶成熟为可以给予，幻化金刚次第中说：“次第如阶梯的方式，依赖于因果的理解，这就是紧随的特征。” 这样说。 其中的理由是，一般来说，依赖于相续成熟的方式，一切众生次第
English
Even if one does not cling to brokenness, it is necessary for the blessings bestowed by the mantra practitioner through the pure consecration ritual to enter. Similarly, in the "Differentiation of the Three Vows," it says, "To establish the deity and to empower people," because these two have the same meaning. Someone might think, empowerment is the act of placing the dharma of status in the disciple's continuum, so not only is external power necessary, but isn't it also necessary to have the self-power to hold the object of focus? Even if the dharma of status is placed in the continuum, it is not necessarily so. For example, even if a king's son does not have the magic and wisdom of his own power, the father king puts a crown on him and puts him on the throne, so he gains the power to rule the subjects. Just like a disciple who has the corresponding cause similar to the king's lineage. The capable lama brings him into the mandala and empowers him, so it is necessary to be able to gain the power to rule his own dharma of status. Secondly, from the determination of the illusory empowerment, it says, "The place of placement and the place of absorption, likewise, it is precious to understand them in the mind." Like this, in both of them. First, there is also a place for empowerment. It says, "The place is common and special, the common empowerment is bestowed on the body." In this way, the place where the empowerment substance is placed is generally the body, and specifically, the vase empowerment is bestowed on the crown of the head, etc. How the empowerment substance is bestowed on that part of the body is as it appears in the empowerment ritual. The Empowerment Precious Wheel says, "Then stabilize the vase on the crown of the head, and perform the common bath on the outer crown of the head." The Marvelous Secret also says, "The head, heart, five limbs, etc. are the places." The second place of absorption is to absorb into their respective corresponding causes. The Wrathful Lightning says, "The first empowerment of hearing secrets is in the ears of the precious lineage." And so on. Fourth, the examination of the sequence of empowerments arising from the immediately preceding condition is that, in general, as previously stated, the earlier empowerments, by taming the continuum, ripen the later empowerments to be able to be given. The Illusory Vajra Sequence says, "The sequence is like a ladder, relying on the understanding of cause and effect, this is the characteristic of immediacy." It says so. The reason for this is that, in general, relying on the way the continuum ripens, all beings gradually
Chinese
因此，下下品必定要作为上上品的基础。正如根本续部中所说，外内修密四河，必须先获得前前，才能给予后后。同样，在修持道时，如果未获得前前的暖相，就不可能希求并进入后后。从因缘成熟的角度来看，不一定非要按照灌顶的次第来授予，从一开始就可以接受自己所倾心的灌顶，修持与之相应的道，这并不矛盾。在雪域，伟大的时轮金刚，从一开始就授予上上的灌顶，从而进入六支瑜伽之道，这便是他们的传统。其合理性在于，对于具备第四灌顶资格的人，无需参照第三灌顶的例子，从一开始就可以在究竟菩提心的坛城中，接受觉性力量的灌顶，修习那唯一的道，这并不矛盾，因此，次第渐进也并非一定要在此生中完成。 ༈ 第三，从果位解脱的角度来分有五种：获得灌顶能净除何种障碍，获得灌顶的程度如何，如此获得后有权听闻何种法，获得暂时和究竟的果位是什么，必要是行于地道。第一，密诀中说：业和烦恼所知障，次第得以清净。因此，所净之障有三种：业障、烦恼障和所知障。第一是所有有漏之业。第二是三界的所有烦恼，主要是与我执相应的意。第三是三时作意的分别念。如《宝性论》所说：三轮分别之念，即是所知之障碍。悭吝等诸分别，即是烦恼之障碍。如是。清净的方法是：灌顶的仪轨滋养了自住的智慧，使其变得具有力量，从而占据对治的一方，以与自身俱存的所净之物竞争力量的方式来驳斥它。如果灌顶时没有真正生起智慧，也只是使其具有生起的能力，以此开始清净垢染。
English
Therefore, the lower must necessarily serve as the basis for the higher. As stated in the root tantra, the four rivers of outer, inner, practice, and secret must be received in sequence, giving the latter after receiving the former. Similarly, in practicing the path, it is impossible to desire and enter the latter without obtaining the signs of warmth in the former. Depending on how conditions ripen, there is no necessity to bestow empowerments only in that order. From the very beginning, one may receive the empowerment for which one has inclination and practice the path that accords with its entrance, which is not contradictory. In this land of snow, the great Kalachakra, from the very beginning, bestows the higher empowerments and thus enters the path of the six yogas, which is their tradition. The reason for this is that one who possesses the capacity for the fourth empowerment need not look to the example of the third empowerment. From the very beginning, one may receive the empowerment of the power of awareness in the mandala of ultimate bodhichitta and train in that very path, which is not contradictory. Therefore, the gradual approach is not necessarily limited to being completed in this lifetime alone. ༈ Third, from the perspective of the fruit of liberation, there are five divisions: what obscurations are purified by obtaining empowerment, the extent to which empowerment is obtained, what Dharma one is authorized to listen to after obtaining it in this way, what temporary and ultimate fruits are obtained, and the necessity of traversing the bhumis and paths. First: From the secret instructions: "The obscurations of karma, afflictions, and knowledge are purified in sequence." Thus, the obscurations to be purified are three: karma, afflictions, and the obscuration of knowledge. The first is all contaminated karma. The second is all the afflictions of the three realms, primarily the mind that corresponds to self-grasping. The third is the conceptual thought of the three times. As it is also stated in the Uttaratantra: "Whatever conceptual thought of the three spheres, that is considered the obscuration of knowledge. Whatever conceptual thoughts such as miserliness, that is considered the obscuration of afflictions." Thus it is. The method of purification is that the ritual of empowerment nourishes the innate wisdom, making it powerful, thereby taking the side of the antidote and refuting the object to be purified that exists together with oneself in a manner that competes with its power. Even if wisdom does not actually arise at the time of empowerment, it is made capable of arising, and with that, the process of purifying defilements begins.
Chinese
是的。因此，从天人开始直到阿底瑜伽，通过获得十个灌顶次第，各自修习四道所摄的十地，净化十种障碍，如粗大的业习气等。这十个灌顶次第又可归纳为四个水流，这四个水流各自净化相应的三个障碍。这四个水流依次与四圆满瑜伽的灌顶相结合。获得外灌顶续部的水流，能生起和灭除克里亚瑜伽以下的所断对治之同类法。同样，获得内灌顶、修灌顶、秘密灌顶三种灌顶，也能生起和灭除生起次第、圆满次第三种的所断对治之同类法。不仅如此，虽然不能将经部的四个灌顶水流和无上瑜伽部的四个灌顶，以数量相同而各自对应，但由于无上瑜伽部的四个灌顶包含在经部的四个水流中。如果结合四灌顶的清净来解释，比如瓶灌顶也能各自净化相应的三个障碍，但如果从主要方面来说，四灌顶是获得究竟果位圆满正等觉之四金刚的缘起，因此，瓶灌顶主要净化业障，秘密灌顶净化烦恼障，智慧灌顶净化所知障，第四灌顶主要净化最细微的所知障或细微俱生之究竟转变的习气障。虽然所要获得的果位四身从本体上来说无有差别，但从清净的侧面来说，对它们各自进行观察。就像《金光明经》中所说：烦恼障完全清净，则显现为报身。业障完全清净，则显现为化身。智慧障完全清净，则显现为法身。以此为例，四灌顶能清净三门及其转变的四个明点，以及四种状态的障碍，并能摧伏四魔。瓶灌顶能清净身体明点的障碍，以及醒觉状态的障碍，并能摧伏蕴魔。