English
empowerment. As stated in the secret general tantra of the action tantra's own tradition, the empowerments known as mantra and mudra are those two. As it says, "Vajra bell and vajra are the name, greatly praised in the practice tantra," it is the empowerment of inner and outer yoga. Although there is the empowerment of vajra bell and vajra, the practice tantra does not necessarily have the empowerment of vajra bell and vajra. Just as both vajra bell and vajra are the empowerment of hand seals, that tantra also has the empowerment of hand seals that are appropriate to it. Therefore, it is thought that this and that are only similar in some aspects. In general, the empowerment of the practice tantra does not necessarily have the empowerment of hand seals and names. For example, in the Manifestation of Enlightenment, water empowerment, eye medicine, mirror, and Dharma teaching are not mentioned. In the Vajrapani Empowerment Tantra, it is said that the four empowerments of water, crest jewel, vajra, and name are well known among the wise. Tantras like the Purifying of the Lower Realms are now only known as yoga tantras, and lamas explain them as yoga tantras. However, looking at the essence of the tantra, it is clearly an action tantra. Atisha also considered it an action tantra. Therefore, from this tantra also, there appear contents that are in harmony with the actual basis of empowerment. Therefore, it shows that in some branches of the practice tantra, there are substitutes for the five wisdom empowerments. Therefore, the five empowerments of water, etc., of the practice tantra, the five of the yoga tantra, and the five wisdom empowerments of the unsurpassable, although the names are the same, the substances of empowerment are similar in some aspects, and the types of words in the rituals of inner and outer yoga are also only similar in some aspects, the meanings are very different. Therefore, it will not be repeated with the four empowerments of the unsurpassable. In general, it is not contradictory to say that only the vase empowerment is present in the three tantras of action, performance, and yoga, because it is repeatedly said that empowerment is given with a vase. The vase empowerment, which is one of the four empowerments, is not present in those because it is a non-common vase empowerment. However, in general, explaining the four empowerments as the special characteristics of the unsurpassable does not mean that each of the four empowerments is a unique characteristic of the unsurpassable. Rather, it means that the complete display of the four empowerments in that tantra is the characteristic of the unsurpassable. For example, the aspects of the sixteen emptinesses
Chinese
虽然这实际上是大乘的特点，但以空性最初四谛从声闻乘中宣说为例来证明。第三个问题的回答是：『不退转之灌顶，于瑜伽续中已明说，彼乃六种差别灌，彼乃阿阇黎灌顶』。如是说，瑜伽续中，金刚阿阇黎之灌顶，不仅有内含仪轨支分所分的六种灌顶，而且也有名为秘密灌顶者，然因无有不共之瓶灌顶与秘密灌顶之故，与将不共之四灌顶说为无上瑜伽之特点并不相违。瑜伽续之阿阇黎灌顶，虽有施予彼续自身规矩之三种誓言，然总的来说与无上瑜伽之三种誓言差别甚大，金刚铃之二誓言虽仅为方向一致，然尤其是手印身之誓言差别甚大。又，就大多数坛城仪轨而言，施予三种誓言虽多在阿阇黎灌顶之时进行，然亦非绝对，于藏汉两地，于诸智者大师极为著名的四百五十坛城仪轨，或名为《世间显现》及其随行文中，施予三种誓言，于弟子之灌顶中宣说，而宣说了其他的阿阇黎灌顶。总的来说，一切瓶灌顶中也有说为阿阇黎灌顶者，因如前所引，『主尊之差别有十一种』之主尊乃是阿阇黎之名，且《观察二续》之字面意义的直接开示，也是认为一切瓶灌顶都可命名为阿阇黎灌顶。第四个问题的回答是：问及进入孩童位之七灌顶的究竟果位是密严刹土之持明，与七灌顶之果位说为七地是否相违？以及由此延伸，若与等持之七地相合，彼若为加行道，则不成七灌顶之不共果。对于此，虽无与等持之七地相合之明说，然既已与圣道之七地相合，则实际上也与等持之七地相合，彼二
English
Although this is actually a characteristic of the Mahayana, it is exemplified by the fact that the first four truths of emptiness are taught from the Hearer Vehicle. The answer to the third question is: 'The empowerment of non-retrogression is clearly stated in the Yoga Tantra. It is the sixfold distinction of empowerment. It is called the Acharya empowerment.' As it says, in the Yoga Tantra, the Vajra Acharya empowerment not only has six empowerments divided by the internal ritual branches, but also has one named Secret Empowerment. However, since there is no unique vase empowerment and secret empowerment, it does not contradict the statement that the four unique empowerments are characteristics of the Unsurpassed Yoga. Although the Acharya empowerment of the Yoga Tantra has the three vows of its own tradition, in general, it is very different from the three vows of the Unsurpassed Yoga. Although the two vows of Vajra Bell are only in the same direction, the vow of the Mudra Body is especially very different. Also, in most mandala rituals, although the giving of the three vows is often done at the time of the Acharya empowerment, it is not absolute. In both Tibet and China, the four hundred and fifty mandala rituals, or the 'Manifestation of the World,' which is very famous among the wise masters, and its accompanying texts, give the three vows in the empowerment of the disciple, and another Acharya empowerment is taught. In general, all vase empowerments are also said to be Acharya empowerments, because, as quoted above, the main one of the 'eleven distinctions of the main deity' is the name of the Acharya, and the direct teaching of the literal meaning of the 'Two Examinations' also intends to name all vase empowerments as Acharya empowerments. The answer to the fourth question is: Is it contradictory that the ultimate result of the seven empowerments of entering childhood is the Vidyadhara of Akanishta, and that the result of the seven empowerments is said to be the seven bhumis? And extending from this, if it is combined with the seven bhumis of Samadhi, if it is the path of application, it will not become the uncommon result of the seven empowerments. For this, although there is no clear statement of combining with the seven bhumis of Samadhi, since it has been combined with the seven bhumis of the Noble Path, it is actually combined with the seven bhumis of Samadhi, the two
Chinese
因为地道相同之故。然而，也没有说七地和七灌顶的共同的无上果，也不是实际的果。那么是什么呢？是说灌顶七次，是为了将来一定能获得那七个圣地的缘起。这里的将来也不是随便说的，是指誓言没有丝毫损坏的情况下，一般来说，最多到那个时候的后世为止。因此，为了结下获得十二地的缘起，灌顶十一次或十二次。然而，地是通过修道获得的，并不是通过那个灌顶的实际结果而获得的。虽然七灌顶可以结下获得七地的缘起，但是结下获得七地的缘起，并不一定需要七灌顶。因此，如果仅仅是从结缘的角度，就认为将来会获得果位，那么七灌顶的最终果位，就是圆满佛陀之地的金刚四位。七灌顶的灌顶意义，或者说那个灌顶的生起次第道的最高实际果位，就是密严刹土的持明者，没有比这更高的了。因此，这七个灌顶自身的实际结果是，通过能够修学生起次第的能力来转变相续的差别。之后，通过修学生起次第才能获得那样的果位。因此，密严刹土的持明者也不是七灌顶的直接结果，也不是共同的无上果。同样，依靠修学圆满次第而获得的密咒道的双运和合，也仅仅是下三殊胜灌顶的传承果，并不是实际的果，也不是最终的果。因此，灌顶和地的结合方式，也不是能净和所净的结合方式，仅仅是结缘的能结和所结的因果关系，因此也不需要结合在一定的地界上。第五个问题的回答是：文字坛城第一等。等等，阿毗达摩的这个教证，并不是仅仅是彩粉坛城的分类，而是在瓶灌顶中所灌顶的方面。
English
It is because the grounds are the same. However, it is not said to be the uncommon result of the seven grounds and seven empowerments, nor is it made into an actual result. What is it then? It is arranging the interdependent connection that by bestowing the seven empowerments, one will definitely attain those seven noble grounds in the future. This future is not left to chance, but is based on the condition that the vows are not broken at all. Generally speaking, it is limited to the end of the next life at that time. Therefore, to arrange the interdependent connection for attaining the twelve grounds, eleven or twelve empowerments are bestowed. However, the grounds are attained through cultivating the path, not through the actual result of that empowerment. It is not said that one attains them through that. Although the seven empowerments create the interdependent connection for attaining the seven grounds, it is not necessarily the case that seven empowerments are needed to create the interdependent connection for attaining the seven grounds. Therefore, if one considers the result that will be attained in the future solely from the perspective of arranging the interdependent connection, then the ultimate result of the seven empowerments is the four vajras of the ground of the perfect Buddha. The meaning of the seven empowerments, or the highest actual result of the generation stage path of that empowerment, is said to be the vidyadhara of Akanishta, and there is nothing higher than that. Therefore, the actual result of the seven empowerments themselves is the distinction of transforming the continuum through the ability to cultivate the generation stage. Then, by cultivating the generation stage, one attains such a result. Therefore, that vidyadhara of Akanishta is not a direct result of the seven empowerments, nor is it an uncommon result. Similarly, the attainment of the two unions of the mantra path based on cultivating the completion stage also becomes merely a lineage result of the three lower supreme empowerments, but it does not become either the actual result or the ultimate result. Therefore, the way of combining empowerment and ground is not the way of combining what is to be purified and what purifies, but merely the cause and effect of what is to be connected and what connects in an interdependent relationship. Therefore, it is not necessary to combine them in a definite boundary of ground. The answer to the fifth question is: "The first letter mandala," etc. This quote from the Abhidharma is not merely a classification of sand mandalas, but the aspect in which the vase empowerment is bestowed.
Chinese
坛城的形状分为六种。前五种有粉末、彩绘等多种。第六种是荟供轮坛城，是实际建造宫殿的房屋，或者用水彩在地上绘制，将勇士和勇母安置在各自神的位置上。例如，以喜金刚为例，灌顶的导师位于主尊的位置。另外九位具有咒语行为的女性也安置在九位女神的位置上，穿上神的服装，进行以自生本尊为主的荟供轮坛城，所以称为荟供轮坛城。第六个问题的答案是：在彩绘坛城中，未成熟者成熟的灌顶之来源，非常清楚地存在于不动金刚瑜伽无上续中。这部续最初由绒巴·喜饶僧格劝请，雅隆译师扎巴坚赞翻译，翻译地点也在萨迦。后来直到班智达纳格仁之间，一些其他的译师也做了一些修改。这部续中首先详细地讲述了粉末坛城的绘制方法，然后说：或者应该绘制坛城，以彩绘的方式绘制。坛城如前绘制后，在中央绘制蓝黑色的不动金刚。等等，详细地讲述了彩绘，并且与此相关地详细讲述了弟子的灌顶仪轨。撰写《三律仪差别论》的法主班智达时代，这部续没有被翻译的原因是：禁止其他成熟续。这样说，他老人家显得有些过分，然而对《差别论》怀有强烈憎恨的后来的噶举派人士，既没有对这部续进行研究解释，也像憎恨粉末坛城一样憎恨一些彩绘坛城，所以他们也不喜欢这部经文。不仅如此，在禅定坛城中，未成熟者成熟的灌顶之来源也在一些地方显现。第七个问题的答案是：灌顶的意义在于洗涤污垢。灌顶即使没有生起智慧，师徒二人的心也不散乱，咒语
English
The shape of the mandala is divided into six types. The first five include various forms such as powder mandalas and painted mandalas. The sixth is the Tsog (gathering) mandala, which involves actually constructing the palace or drawing it on the ground with watercolors, placing the heroes and heroines in their respective deity positions. For example, in the case of Hevajra, the initiation master is situated in the main deity's position. Additionally, nine women who engage in mantra practices are also placed in the positions of the nine goddesses, adorned in divine attire, and the Tsog mandala, with the self-generation deity as the main focus, is performed. Therefore, it is called the Tsog mandala. The answer to the sixth question is: the source of the ripening initiation for the immature in the painted mandala is very clearly present in the Achala (immovable) Vajrayoga Anuttaratantra. This tantra was initially requested by Rongpa Sherab Sengge, and translated by Yarlung Lotsawa Drakpa Gyaltsen, with the translation taking place in Sakya itself. Later, until Pandit Nag Rin, some other translators made slight modifications. This tantra first extensively explains the method of drawing powder mandalas, and then states: Or the mandala should be drawn, drawn in the manner of a painted mandala. After drawing the mandala as before, draw the blue-black Achala in the center. And so on, extensively explaining the painted mandala, and in connection with this, extensively explaining the initiation ritual for disciples. The reason why this tantra was not translated during the time of Chöje Pandita, the author of the "Distinction of the Three Vows," is: It prohibits other ripening tantras. Saying this, he seems to have been a bit excessive. However, the later Kagyu practitioners who harbored strong hatred towards the "Distinction," neither studied nor explained this tantra, and like hating powder mandalas, they also hated some painted mandalas, so they did not like this scripture either. Moreover, in the Samadhi mandala, the source of the ripening initiation for the immature also appears in some places. The answer to the seventh question is: the meaning of initiation lies in washing away defilements. Initiation, even if wisdom has not arisen, the minds of both the teacher and the disciple are not distracted, and the mantra