English
Grant the supreme empowerment. (Having received the inner empowerment,) connecting with a brief explanation of the method for practicing the special meaning of these, the method of bestowing empowerment is explained extensively: In the unborn realm of Dharma itself, it says, the Vajra name should be granted. Thus, up to that point, it is the empowerment of wisdom and knowledge, the empowerment of the symbol of compassion, the empowerment of accomplishing benefit for beings, the empowerment of uprooting the three poisons, the empowerment of liberating from the three realms of existence, the empowerment of being untainted by faults, the empowerment of completing all actions, the empowerment of inseparable union, the empowerment of secret union, the empowerment of enjoying desirable qualities, the empowerment of the king of practice, the empowerment of all the substances of practice, the empowerment of the non-dual name. Thus, the method of bestowing the thirteen empowerments of practice is explained. When the four rivers are condensed into three empowerments of profound benefit, this is within the category of power empowerment. The fourth river, the complete secret empowerment, is: Having obtained the supreme empowerment of practice, since you are the lord of secrets, the supreme secret empowerment should be granted. Connecting in this way, from the great bliss Bodhicitta onwards, until, the supreme empowerment will be bestowed upon him, the method of bestowing the empowerment of conventional Bodhicitta on the body and the empowerment of ultimate Bodhicitta on the mind is explained. Similarly, in the 'Explanatory Tantra, Frightening Lightning,' the number of the thirty-six empowerments is also clearly revealed, as it is said: First, the empowerment of the command symbol mudra, second, the empowerment of the symbolic mark, third, the empowerment of wisdom dharani, fourth, the empowerment of the auspicious vase, fifth, the empowerment of auspicious substances, sixth, the empowerment of the seven precious jewels, seventh, the empowerment of the supreme seat, eighth, the empowerment of beautiful ornaments, ninth, the empowerment of the secret name, tenth, the wheel of royal power. Thus, the ten outer empowerments are complete. The Vajra should be placed inside, first, the empowerment of listening to and reciting the secret, second, the empowerment of entrusting the profound scripture, third, the substances of the four actions are also given, fourth, the three treasures of the supreme regent are given, fifth, the symbols of the nine vehicles of the master, sixth, the seats of the sun, moon, lotus, and sentient beings, seventh, the seven secret jewels of the king, eighth, the image is placed on the crown of the head, ninth, the three Kayas wisdom
Chinese
赐予。第十，吉祥内物灌顶。于此，手中赐予金刚。第十一，纳入之后，施予修持之殊胜灌顶。第一，赐予心之定解。第二，赐予慈悲之灌顶。第三，赐予文字轮。第四，赐予燃烧的犁头。满盛的班杂，施予为五。第六，各种兵器。第七，赐予无垢莲花。第八，赐予提拉之手杖。第九，赐予黑蛇串。第十，赐予无垢天女。一者，赐予欲妙受用。二者，赐予所有修法之物。三者，赐予金刚秘密名。十三者圆满之时，秘密殊胜亦施予。红白相杂之菩提心，置于殊胜子之舌上。心髓真实菩提心，置于彼之心中。如是。第二，根坛城不共与，根坛城共通可灌顶三十六之理。第一者，释论授记云：第一，根本续第九品，以共同仪轨，二坛城之修持，以及殊胜安住之仪轨圆满行之。其后，第十二品，书写大会集之理的坛城，陈设庄严，先行准备。三坛城混合，以及供养等行之。其后，如金刚瑜伽母入坛般进入，或以此之入坛规程而入之仪轨行之。以金刚灌顶之品，以及第七十品，以及此品三者灌顶之。如是，修持和殊胜安住先进行，之后，如根本续所说的根本坛城不共，此处乃金刚七环。发生次第六之间。六轮重叠心髓燃。如是等发生之忿怒坛城，其上从怖畏电光所说的寂静坛城安立。寂静忿怒重叠之坛城建立，于彼进入之仪轨，如根本续金刚瑜伽母进入品所说，或如意集之入坛坛城之仪轨二者任一而入，如意集之第七十品，以及十三品二
English
Granting. Tenth, the auspicious inner substance empowerment. To that, grant the vajra in hand. Eleventh, having entered within, bestow the supreme empowerment of practice. First, grant the certainty of mind. Second, grant the empowerment of compassion. Third, grant the wheel of letters. Fourth, grant the burning plow. The full Bhañja, grant as the fifth. Sixth, various weapons. Seventh, grant the flawless lotus. Eighth, grant the Tira staff. Ninth, grant the string of black snakes. Tenth, grant the immaculate goddess. To one, grant the enjoyment of desirable things. To two, grant all the materials for practice. To three, grant the secret vajra name. When the thirteen are complete, the secret and supreme is also granted. The bodhicitta mixed with white and red, place on the tongue of that supreme child. The essence, the ultimate bodhicitta, place in his mind. Thus it is. Second, the root mandala, uncommon, and the root mandala, common, the reason for being able to bestow thirty-six empowerments. The first is: From the commentary prophecy: First, the ninth chapter of the root tantra, with the common ritual, the practice of the two mandalas, and the ritual of particularly abiding, should be completed. Then, the twelfth chapter, drawing the mandala of the method of the great assembly, arranging the ornaments, and having done the preliminaries. The three mandalas should be mixed, and offerings and so on should be done. Then, having performed the ritual of entering as in Vajrayogini entry, or entering as in the Rudra entry of this very one. The chapter of Vajra Empowerment, and the seventieth chapter, and this very chapter, the three should bestow empowerment. Thus, having sent the practice and the particularly abiding ahead, then, the uncommon root mandala spoken of in the root tantra, here are the seven vajra circles. Between the six stages of arising. Six wheels stacked, the heart essence blazing. Thus, the wrathful mandala according to the arising, and above that, establishing the peaceful mandala spoken of from Frightening Lightning. Having erected the mandala of stacked peaceful and wrathful deities, the ritual of entering therein, as spoken of in the Vajrayogini entry chapter of the root tantra, or entering by either of the two rituals of entering the Rudra mandala of the Intentions Gathering. The seventieth chapter of the Intentions Gathering, and the thirteenth chapter, two
Chinese
因此，总的来说，就像根本续的《金刚灌顶》章节中所说的那样，应该完整地授予四河灌顶。这里，大多数根本续的范本中，都显示在第十四品《大会聚集之修法》中，因此有人认为这与授记母的注释相矛盾。这是因为各个注释家的观点不同，导致了续部章节划分的差异。例如，在《小释》中，根本续的《相续三摩地》和《金刚大胜》两章被分开。而在大多数续部本身的文本中，《入行》和《灌顶》被分为第三十五品和第三十六品。一般来说，续部分为三十七品，但在《广释》中，一般缩减为三十六品，《入行》和《灌顶》出现在第三十四品和第三十五品中。《大会聚集之修法》也只在第十二品中，因此不要认为授记母的注释是笔误。第二，大秘密主索普巴所著的《秘密真言集经灌顶仪轨》中说，寂怒坛城建立为大会聚集之共同仪轨，并在那里如前一样，按照根本续完整地授予第三十六灌顶。这个灌顶仪轨似乎是续部仪轨中简明扼要且完整的殊胜文献。即便如此，或许是因为过于简略，还是后人舍弃了它。因此，无论在哪个根本坛城中，完整地授予三十六部经部灌顶的这种做法，似乎是《集经》根本续所直接揭示的独特的经部灌顶。从主要方面来说，这被称为续部仪轨。《乐显》在区分灌顶意义时，也与后续中讲述的为初学者授予四河灌顶的口诀有关联，这是为那些天生就是法器的特殊有缘弟子所授予的灌顶。第三，在两个根本坛城中的任何一个中，如何授予灌顶的仪轨差别，在《幻化道次第》中说：以基和论而圆满。
English
Therefore, in general, it is said that the four river empowerments should be fully conferred as described in the Vajra Empowerment chapter of the Root Tantra. Here, in most of the Root Tantra exemplars, it appears in the fourteenth chapter, "The Practice of the Great Assembly Gathering," so it is thought that this contradicts the commentary of the Prophecy Mother. This is because the views of the various commentators differ, leading to differences in the division of the tantra's chapters. For example, in the Short Commentary, the Continuous Samadhi and the Vajra Great Victory chapters of the Root Tantra are separated. In most of the tantra's own texts, Entering and Empowerment are made the thirty-fifth and thirty-sixth chapters. Generally, the tantra is divided into thirty-seven chapters, but in the Extensive Commentary, it is generally reduced to thirty-six chapters, with Entering and Empowerment appearing in the thirty-fourth and thirty-fifth. The Practice of the Great Assembly Gathering is also only in the twelfth chapter, so do not think that the commentary of the Prophecy Mother is a typographical error. Secondly, in the Empowerment Ritual of the Secret Mantra Gathering Sutra composed by the Great Secret Lord Sro Phukpa, it says that the peaceful and wrathful mandala is established as a common practice of the Great Assembly Gathering, and there, as before, the thirty-sixth empowerment is fully conferred according to the Root Tantra. This empowerment ritual seems to be a wonderful document of concise and complete Sutra empowerment in the Tantra tradition. Even so, perhaps because it is too concise, or perhaps later people abandoned it. Therefore, this practice of fully conferring the thirty-six Sutra empowerments in either of the two root mandalas appears to be a unique Sutra empowerment as directly revealed by the Root Tantra of the Gathering Sutra. From the main point of view, this is called the Tantra tradition. "The Blissful Illuminator," in distinguishing the meaning of empowerment, is also related to the oral instructions in the subsequent texts that explain how to confer the four river empowerments to beginners, which is the empowerment to be conferred to special fortunate disciples who are naturally vessels. Thirdly, regarding the difference in the ritual of how to confer empowerment in either of the two root mandalas, in the Magical Illusion Path Order, it says: "It is perfected by the basis and the treatise."
Chinese
五种坛城为基础，以四种修法来端正其要义，因此有两种：掌握修法的基础，以及端正修法的要义并进行灌顶。第一种有五点：依靠谁来修法的导师，金刚国王；和谁一起修法的眷属；在哪里修法的处所；依靠什么来修法的资具；在什么时间修法的时间。第一点是：根本续部中说：“上师金刚轮王，是功德之最胜宝藏，即使询问世间也无法穷尽，能胜过违缘，圆满具足灌顶和传承。”因此，见、修、行三者清净，成为功德之最胜宝藏；精通所有传承、理证和口诀，因此智慧无法穷尽；圆满具足灌顶、传承和口诀，并且戒律清净，因此能够保守秘密；不让闻思修中断，具备以善巧方便和慈悲心来摄受他人。第二点是：如前所述，总体上具备弟子法器的所有功德，特别是，其中说：“持有金刚者之明咒。”等四句偈，指擅长讲解的金刚持座，通晓结合之艺术的明咒女，勇猛刚毅的卡基拉，保持温度的金刚乌鸦，能够遮蔽所见的金刚眼，声音悦耳且精通事务的金刚工匠，擅长烹饪且口齿伶俐的金刚厨师，精通内外手印的金刚扫帚等，以各种直接或间接的方式，展示了聚集在一起的眷属。第三点是：其中说：“修法的最胜圣地，必须明确考察其缺点和优点，从而进行取舍。”因此，没有夜叉、食肉鬼的侵扰，没有盗贼、野兽等危害，受到导师足迹的加持而具有强大的加持力，往昔的持明者们在此获得成就而吉祥，天地虚空的征兆良好而令人愉悦，特别是与正法相符而易于成就等等，在具备吉祥功德的处所，建造三层楼的修法室，周围环绕三层房屋，并涂抹息灭灾害的物品，这就是所谓的修法处所。如《怖畏金刚》中所说：“山峰聚集之顶端，旃檀树林鲜花盛开，令人心旷神怡