Chinese
成熟果位的灌顶。灌顶圆满时，获得持明者的誓言。这是因为殊胜灌顶自在存在于自身，心是具有四名之蕴的智慧之所依。蕴的所依是五大，五大的所依是脉，脉的所依是命气，气的所依是菩提心。譬如药物的味道、力量、气味和消化后的残余物，彼此相互依存。对于具心者来说，灌顶的自性本来就存在。作为因时的五蕴、五部、五大、五母、生处、勇士、佛母等，三处（身语意）转变为本尊之相的坛城轮，是宝瓶灌顶的自性。因此，作为修道之前的先行，宝瓶灌顶的种子，身体的诸脉之主，本来就存在于化身中，为了清净其暂时的垢染，所给予的宝瓶灌顶是道之灌顶。同样，密灌顶的种子，以文字的自性存在于报身中，为了清净其暂时的垢染，给予密灌顶。智慧灌顶的种子，世俗菩提心与所依和能依相关联，心性安住于大乐法身的自性中，为了清净其暂时的垢染，给予智慧灌顶，智慧是俱生之见，智慧是了知其自性的胜观。第四灌顶的种子，虽然现在不显现，但安住于具有乐空体验执着的俱生智慧中，通过句义灌顶清净其暂时的垢染，从而将气脉明点的清净智慧，离边、具有三解脱之相的功力，安置于相续中的第四灌顶。或者，依赖于其他的仪轨，上师给予弟子灌顶，可以归纳为基灌顶和道灌顶两种。此外，自入和甚深瑜伽的四灌顶，以及习惯于加持转移的传承，并以虔诚之心精进修持一切，都是道灌顶。因时自明觉中本有的灌顶之实相，如太阳般，被八识的暂时垢染，如云雾般遮蔽，通过道时灌顶的作用，消除一切垢染，从而获得暂时的广大功德，以及因时自心。
English
The empowerment of the ripening fruit. When the empowerment is complete, one obtains the vows of a vidyadhara. This is because the supreme empowerment naturally resides within oneself, as the mind, possessing the aggregates of the four names, is the basis of wisdom. The basis of the aggregates is the five elements, the basis of the elements is the channels, the basis of the channels is the life-force wind, and the basis of the wind is bodhicitta. Like the taste, power, smell, and aftertaste of medicine, they are mutually dependent. For those with essence, the nature of empowerment has been present from the beginning. The five aggregates, five families, five elements, five mothers, sense bases, heroes, and heroines of the causal time, etc., the mandala wheel where the three places (body, speech, and mind) transform into the form of deities, is the nature of the vase empowerment. Therefore, as a preliminary to the path of meditation, the seed of the vase empowerment, the main channels of the body, naturally reside as the nirmanakaya. To purify their adventitious impurities, the vase empowerment is given as the empowerment of the path. Similarly, the seeds of the secret empowerment, in the nature of letters, reside as the sambhogakaya. To purify their adventitious impurities, the secret empowerment is given. The seeds of the wisdom empowerment, the conventional bodhicitta and the related support and supported, the mind itself abides in the nature of great bliss dharmakaya. To purify their adventitious impurities, the wisdom empowerment is given, wisdom is the co-emergent view, and jnana is the vipashyana that knows its nature. The seed of the fourth empowerment, although not visible as it is now, abides in the co-emergent wisdom with the experience and attachment of bliss and emptiness. By purifying its adventitious impurities through the word empowerment, the power of the clear wisdom of wind and mind, free from extremes and possessing the characteristics of the three liberations, is placed in the continuum as the fourth empowerment. Alternatively, relying on other rituals, the guru bestows empowerment on the disciple, which can be summarized as both the base empowerment and the path empowerment. Furthermore, self-entry and the four empowerments of profound yoga, and becoming accustomed to the lineage of blessing transference, and diligently practicing everything with faith, are all path empowerments. The very nature of the empowerment that is inherently present in self-awareness from the causal time, like the essence of the sun, is obscured by the temporary impurities of the eight consciousnesses, like clouds and mists. Through the activity of the empowerment of the path time, all impurities are removed, and vast temporary qualities are attained, as well as the self-mind from the causal time.