English
By meditating on the two stages of the path that ripen and are in accordance, all activities and common siddhis will be accomplished, and ultimately, the supreme siddhi, which is encompassed by the union of learning and non-learning, will be attained, which is the fruit of unsurpassed liberation. Fifth, the necessity of obtaining is to traverse the bhumis and paths: From the secret instructions, it says, "The path reaches its end, and the power reaches its end. The vidyadhara and the Sugata, these are the necessities for traversing the five paths." Therefore, the key point is that the four river empowerments are the interdependent arrangement for connecting the higher and higher paths. Once the seed of empowerment is planted in the mindstream, by properly cultivating it through the two stages of the path, the fruit will not be delayed until a later time, but the bhumis and paths will be traversed quickly and easily. In general, through the power of perfecting the experience and realization of each path, the ability of that path to accomplish the two benefits will also be perfected. In particular, by perfecting the qualities of accumulation and union, the ability to subdue and attract is obtained, and the common siddhis are perfected. And, with the continuous practice of the joining path as the near cause, through the union of learning, which includes the three: seeing, meditating, and acting, one progresses through the levels of the wisdom body of the vidyadhara. Ultimately, there is a need to attain the supreme fruit, the state of bliss-gone. Fourth, distinguishing from the perspective of what to abandon and adopt, and faults and virtues, there are two: the faults of not having received empowerment, and the virtues of having received empowerment. First, the faults of not having received empowerment: From that, it says, "Without having received empowerment, engaging in activities, there is no fruit and it will be destroyed." Therefore, for those who have not received the empowerment lineage encompassed by the four rivers, and who independently engage in activities such as listening, meditating, teaching, and writing the profound secret mantras, in this life, there will be no accomplishment of the fruit of their practice, and due to abusing the profound Dharma, in future lives, they will fall into the lower realms, experiencing intense suffering, and all their desired wishes will be destroyed. As it says in the Root Tantra of Magical Illusion, "Without pleasing the teacher, and without having received the empowerments, engaging in listening and so forth, there is no fruit and it will be destroyed." And in the Hevajra Tantra, it says, "Without empowerment and oral instructions, no matter how one uses the secret meaning, like a fool brandishing a sword, not only is one separated from the desired meaning,
Chinese
自己毁灭并且死亡。」又，《业海续》中也说：「如果未获得灌顶，修持密咒将会变成邪道。」又，《佛顶续》中说：「譬如没有子嗣的家庭，一旦死亡就变得空无。同样，没有灌顶的人，也空无一切智慧。」这是第二点。从《口诀秘密》中说：「获得灌顶之后，成为胜者的儿子，寿命延长，受用圆满，安住于天界解脱之主的位置，功德殊胜不可思议。」因此，从获得圆满四河灌顶的此时起，将成为胜者至尊普贤王如来的儿子。如《秘密续》中所说：「一旦获得秘密灌顶，立即成为普贤的真实之子。」这是因为这里说的是功德的开端。获得灌顶后，获得胜者之子的名号，并且以此获得持明者的地位时，就会成为胜者之子。例如，在波罗蜜多中，成为胜者之子的时间是从见到真谛之后，但是胜者之子的名号是从发起菩提心之后立即获得的。如《入行论》中所说：「一旦生起菩提心，刹那之间，那些被囚禁在轮回监狱中的可怜众生，就被称为善逝之子，并且受到世间天人等的顶礼。」如是，从获得灌顶之后，今生也会长寿，并且具有圆满受用的财富，因此心中所愿如意成就。来世也会减轻和耗尽堕入恶道的业力，因此转生到天界人道之中，享受圆满的安乐，最终获得指示解脱之道的导师善知识，以及解脱本身的拥有者，究竟二利圆满无上的菩提果位，毫不费力。如《秘密藏》中所说：「从此时起，成为胜者的儿子，一切恶道都将消失，寿命延长，安乐圆满，成为天界解脱之主。」又，《怖畏电光》中说：「在最胜秘密的坛城中，进行进入、祈求成就和灌顶等事业，因此今生
English
One destroys oneself and dies.' Also, from the Tantra of the Ocean of Actions: 'Without having obtained the empowerments, the practice of secret mantras will become perverse.' Also, from the Tantra of the Buddha's Crown: 'For example, a house without children, becomes empty as soon as it dies. Likewise, one without empowerment is empty of all wisdom.' This is the second point. From the Secret Instructions: 'From the moment of obtaining empowerment, one is a son of the Victorious Ones, with long life, perfect enjoyment, abiding as the lord of liberation in the higher realms, with inconceivable excellent qualities.' Therefore, from this time of fully receiving the four river empowerments, one will become a son of the supreme Victorious One, Samantabhadra. As it says in the Secret Tantra: 'As soon as one obtains the secret empowerment, one becomes a true son of Samantabhadra.' This is because here it speaks of the beginning of qualities. Having obtained empowerment, one receives the name 'Son of the Victorious Ones,' and by that, when one obtains the level of a vidyadhara, one becomes a son of the Victorious Ones. For example, in the Perfection of Wisdom, the time of becoming a son of the Victorious Ones is from the moment of seeing the truth, but the name 'Son of the Victorious Ones' is obtained immediately after generating bodhicitta. As it says in the Bodhicaryavatara: 'From the moment of generating bodhicitta, in an instant, those miserable beings imprisoned in the prison of samsara are called sons of the Sugatas, and are worthy of being prostrated to by gods and humans of the world.' Thus, from the moment of obtaining empowerment, in this life one will have a long life and be endowed with the wealth of perfect enjoyment, so that one's wishes are fulfilled as desired. In the next life, one will lighten and exhaust the karma of falling into the lower realms, and thus be born among gods and humans in the higher realms, enjoying perfect bliss, and ultimately obtain the spiritual friend who shows the path to liberation, and the state of liberation itself, the ultimate two benefits, the unsurpassed state of enlightenment, without difficulty. As it says in the Secret Essence: 'From this time on, one is a son of the Victorious Ones, all lower realms will disappear, long life and perfect bliss will be attained, and one will become the lord of liberation in the higher realms.' Also, in the Fierce Lightning: 'In the mandala of the supreme secret, performing the activities of entering, requesting accomplishments, and bestowing empowerments, therefore in this very life
Chinese
而且，如果能获得佛陀的果位，又何必提及其他的成就呢？如同《黑汝迦集续》所说：在胜者的坛城中，仅仅是见到、信仰和供养，就能与金刚持平等，今生就能获得安乐，更何况是进入、获得灌顶、禅修和安住于实修，以及讲授和完全圆满呢？以无害的苦行安乐，远离年月时辰，当下就能成就大乐。如果没有与困难相关联，又何必提及共同的成就呢？如同《合修明点续》所说：获得灌顶，安乐圆满，今生一切善妙都能成就，所有恶趣都能消除，来世二利自然成就。这些都是所说的。༈ 第三个是关于后行灌顶的实践的边际考察：如同格隆钦波金刚光（Dorje Ö）的殊胜弟子，俄·策隆巴·达玛班杂（Gö Tsélungba Dharma Vajra）的实践一样，俄·多哲麦贡（Gö Dngosgrub Mgön）所著的《经部灌顶》的零散手稿，由赤卓顿华丹扎（Khri Groton Paldän Drak）汇集在一起的内容中，在历史的部分中说：其中，密咒经部的灌顶有两种：对于自性成为法器者，如昆度（Kündü）和让洛（Ngam Lok）一样，建立寂怒重叠的坛城，授予三十六种真实的经部灌顶；对于通过修行成为法器者，授予包含一切乘的经部灌顶。而且，格隆索南贡布（Glang Sönam Gönpo）的行事仪轨中也说：现在将要讲述灌顶正行的仪轨，其中有完整的经部和特殊的经部两种，第一种，确定为支分坛城和根本坛城两种。如是所说，根据续部仪轨和口诀仪轨的灌顶，分为两种或合二为一的方式，有三种授予的方式：续部仪轨在根本坛城中授予三十六种真实的经部灌顶的方式；口诀仪轨在完整的经部坛城中，从三十六种根本的经部灌顶中，分出八百三十一种粗略的支分来授予的方式；以及像现在这样，将两者合二为一，进行取舍的实践方式。
English
Moreover, if one can attain Buddhahood itself, what need is there to mention other accomplishments? As stated in the Hevajra Tantra: In the mandala of the Victorious Ones, merely seeing, believing, and offering, one becomes equal to Vajradhara, and in this life, one obtains happiness. What need is there to mention entering, receiving empowerment, meditating and abiding in practice, and teaching and completely perfecting? Through harmless ascetic bliss, free from years, months, and hours, supreme bliss is accomplished in this very moment. Without being associated with hardship, what need is there to mention common accomplishments? As stated in the Samputa Tilaka Tantra: Having received empowerment, bliss is perfectly complete, all good things are accomplished in this life, all bad destinies are eliminated, and in the future, the two benefits are spontaneously accomplished. These are what were said. ༈ The third is an examination of the practices of subsequent empowerments: According to the practice of Gö Tsélungba Dharmavajra, the excellent disciple of Glan Chenpo Dorje Ö, the scattered manuscripts of the Sutra Empowerment composed by Gö Dngosgrub Mgön, which were compiled by Khri Groton Paldän Drak, in the historical section, it says: There are two types of Secret Mantra Sutra empowerments: For those who are naturally vessels, like Kündü and Ngam Lok, a mandala of stacked peaceful and wrathful deities is constructed, and thirty-six actual Sutra empowerments are conferred; for those who become vessels through training, the Sutra empowerment that includes all vehicles is conferred. Moreover, in the ritual manual of Glan Sönam Gönpo, it is said: Now, the ritual of the actual basis of empowerment will be explained. There are two types: the complete Sutra and the special Sutra. In the first, it is determined as two types: the branch mandala and the root mandala. As it is said, according to the Tantra system and the oral instruction system, there are three ways of conferring empowerment, either separately or combined: the Tantra system confers thirty-six actual Sutra empowerments in the root mandala of the Sutra; the oral instruction system confers the Sutra empowerment that includes all vehicles in the complete Sutra mandala, dividing the thirty-six root Sutra empowerments into eight hundred and thirty-one coarse branches; and the way of combining the two, as is the practice in the present time, and performing the taking and discarding.
Chinese
第一部分分为两个方面：确定根本坛城，以及阐述从续部中实际揭示的三十六种灌顶的授予方式。第一方面是：共同和非共同的根本或特殊的坛城有两种，或者说共同和非共同的大集会坛城有两种。如何理解呢？非共同的坛城是：从根本续部的大集会修行仪轨章节中所说的，被称为“尸林秘密胜乐坛城”的忿怒坛城，以及从解释续部《怖畏金刚》中所说的寂静坛城，这两者结合在一起。由于将它们各自划分为分支坛城，在完整仪轨的情况下是成就灌顶名声之水的坛城，因此被称为非共同的根本或特殊的坛城。正如根本续部中所说：“尸林秘密胜乐坛城，对此广为阐述。坛城，一切坛城之，根本大坛城此，为度脱一切轮回故，当为瑜伽士宣说。”其释文广释中说：“尸林秘密的，此坛城是一切坛城中非共同的，是特殊的，是披甲接受教诲。”“坛城，一切坛城之”等，是说作为外和内坛城整体基础的尸林秘密坛城。共同的根本坛城是：从《毗卢遮那现证菩提大灌顶王续》中，取出隐藏灌顶六支，以及从《劫末断续》中所说的引导仪轨，即大、中、小三种仪轨的寂静和忿怒坛城，以及《集密金刚》第九品中所说的忿怒坛城，和《怖畏金刚》中所说的寂静坛城，这两者结合的寂静和忿怒坛城，是指意旨相同的一个坛城。也就是在隐藏灌顶中说到的：第一层放置四十二尊寂静本尊，中间放置七十八尊忿怒本尊，最下面放置空行母、使者、敬使、母神和姐妹。相对的半月形中安住三世的持明上师，方位、边角、上下和