Chinese
因为是灌顶的缘故，所以必须走在道的前面，因此它成立。成熟的意义必须放在可以断除障碍和可以获得果实上。道时的灌顶是在时间到来时给予，因为是道的增上缘。果时的灌顶是最初给予，因为是从道完成之后连接到究竟佛地的。因此，后面两个是解脱道的灌顶。第四个是寂静和忿怒。第一个是寂静。在《心滴》中说：“根本五种十八支。”其中所说的五种根本是，在《金刚》中说：“第一是安放种子，第二是产生能力，第三是产生体验，第四是使之稳固，第五是稳固后修持，以此殊胜成就今生可得。”因此，利益和能力各有两个，深灌顶有三个，分别计数。十八支是，利益灌顶分为十个，能力灌顶分为五个，加上三个深灌顶。第二个是忿怒。在《心滴》中说：“转变五种有三十六。”因此，根本的数量与寂静相同，但对其三十六支的观点不同。在度母派的《珍宝炽燃帐篷》中，《怖畏电光》中引用说：“外灌顶有十一个，内灌顶有十二个，秘密灌顶有十个，成就灌顶有三个。”因此，外灌顶十一个，内灌顶十二个，秘密灌顶十个，成就灌顶三个，这是显而易见的。这不合理，因为从分类的基础五种根本中，不可能分出三十六种分类对象，而且这与经文的意图不同。此外，娘氏注疏家，将外灌顶分为十个，内灌顶分为十一个，成就灌顶分为十三个，深灌顶分为两个，共三十六个，这也是不合理的。因为那是经部灌顶的宗派，而且在这里没有可以识别的标志，而且会产生所有宗派混杂的过失。为什么它会变成经部灌顶的宗派呢？因为有，在根本续《普集智慧》中说：“大集会瑜伽士，三界顶礼之，自在三十六。外灌顶和内灌顶，成就灌顶和秘密灌顶，十和十一十三和，种种
English
Since it is the empowerment, it must go before the path, therefore it is established. The meaning of ripening must be placed on being able to abandon obscurations and being able to obtain fruit. The empowerment of the path time is given when the time arrives, because it is the enhancement of the path. The empowerment of the fruit time is given initially, because it connects to the ultimate Buddha-land after the path is completed. Therefore, the latter two are the empowerments of the liberation path. The fourth is peaceful and wrathful. The first is peaceful. In the Thuk Thik it says: "Five roots and eighteen branches." The five roots mentioned therein are, in the Vajra it says: "First is placing the seed, second is generating power, third is generating experience, fourth is making it stable, fifth is practicing with stability, thereby supreme accomplishment is achieved in this life." Therefore, benefit and power each have two, and the profound empowerments have three, counted separately. The eighteen branches are: the benefit empowerment is divided into ten, the power empowerment is divided into five, plus the three profound empowerments. The second is wrathful. In the Thuk Thik it says: "Transforming five into thirty-six." Therefore, the number of roots is the same as peaceful, but the views on its thirty-six branches differ. In the Dolma tradition's "Jewel Blazing Tent," in "Fearsome Lightning" it is quoted: "Outer empowerments are eleven, inner empowerments are twelve, secret empowerments are ten, accomplishment empowerments are three." Therefore, outer empowerments are eleven, inner empowerments are twelve, secret empowerments are ten, and accomplishment empowerments are three, which is obvious. This is unreasonable, because it is impossible to divide thirty-six categories from the basis of classification, the five roots, and this differs from the intention of the scripture. Furthermore, Nyang's commentator divides outer empowerments into ten, inner empowerments into eleven, accomplishment empowerments into thirteen, and profound empowerments into two, totaling thirty-six, which is also unreasonable. Because that is the tradition of the Sutra empowerment, and there is no identifiable sign here, and it would create the fault of mixing all traditions. Why would it become the tradition of the Sutra empowerment? Because it exists, in the root tantra "Collected Wisdom" it says: "The great assembly yogi, worshiped by the three realms, the thirty-six powers. Outer empowerment and inner empowerment, accomplishment empowerment and secret empowerment, ten and eleven thirteen and, various
Chinese
二者得以圆满。」如是说。又于《施乐光明》广弘灌顶义中说：「四河灌顶次第中，第一为续部之十种河。」等语。自宗则于《忿怒尊事业次第》中说：「天灌顶、手印、饰物等，五能灌顶与座之灌顶，修物、秘密有三种。」如是所说之三十六种灌顶。彼等引导之方式为：手印乃天之，所持为手帜之，傲慢为座之，此三灌顶各一。此外，其余诸灌顶之差别，总而言之，饰物之表相有十种，即：顶饰１、宝瓶２、五心要３，顶冠４、盔甲５、念珠６、饰品７，三衣与蛇，颅鬘８、三种表相９、火焰１０等。能力之灌顶决定为五种，即：听闻１、思维２、讲说３、事业４、极广５灌顶。修持之灌顶有十五种，即：五甘露１、五肉２，红血３、胜幢４、伞盖５、卡杖嘎６，橛７、金刚铃８、小鼓９，芥子１０、陀罗尼１１、念珠１２，金刚长寿１３、食物饮料１４、名灌顶１５等。深奥灌顶有三种，即：秘密１，智慧２，智慧大乐３。如是，于往昔之灌顶仪轨中，三种表相之后有金刚之翅膀，金刚铃之后有灯之灌顶，因此数字错乱耶？于此，未数彼二者，不认为是缺失，因于支分灌顶等中可补足，然于此未说彼等灌顶之故也。若尔，五心要与盔甲及伞盖三种，根本中未说，鼓与芥子及陀罗尼与念珠四者之灌顶词句亦未出现，是则相同耶？无过失也。初三者，于利益灌顶之部类中，续部所说之故，必须授予，不仅如此，于《忿怒尊事业次第》中，授予时虽说通常有三种，然于前述宣说灌顶之物时说：「手印、顶饰与心要，顶冠、盔甲、骨鬘，光彩、胜幢、田地之伞盖。」如是说之故也。后四者，虽未说授予之词句，然因于名称中通常已说，故必须授予，其他如鼓与芥子等，以陀罗尼与念珠而作灌顶
English
It is perfected by the two." Thus it is said. Also, in the extensive distribution of the meaning of empowerment in "Making Bliss Clear," it says, "In the order of the four river empowerments, the first is the ten categories of the river of the tantra." And so on. Our own tradition, in the "Wrathful One's Activity Sequence," says, "Deity empowerment, hand implements, ornaments, the five power empowerments, and the seat empowerment, substances for accomplishment, secrets, are the three." These are the thirty-six empowerments within that category. The way to lead them is: the mudra is of the deity, what is held is of the hand implement, the arrogance is of the seat empowerment, these three empowerments are each one. Other than that, the summary of enumerating the distinctions of all the others is: ornaments are ten in symbols, namely: crown 1, vase 2, five essences 3, diadem 4, armor 5, rosary 6, ornament 7, three garments and snake, skull garland 8, three symbols 9, flame 10. The power empowerment is definitely five, namely: listening 1, contemplation 2, explanation 3, action 4, supreme 5 empowerment. The accomplishment empowerment is fifteen, namely: five nectars 1, five meats 2, red blood 3, victory banner 4, umbrella 5, khatvanga 6, phurba 7, vajra bell 8, small drum 9, mustard seed 10, dharani 11, rosary 12, vajra life 13, food and drink 14, name empowerment 15. The profound empowerments are three, namely: secret 1, wisdom 2, wisdom great bliss 3. Thus, in some of the previous empowerment rituals, after the three symbols there is the vajra wing, and after the vajra bell there is the lamp empowerment, so is the number ruined? Here, not counting those two is not considered a deficiency, because it seems to be supplemented from the branch empowerments, etc. Because these empowerments themselves are not mentioned in between. If so, the five essences, armor, and the three umbrellas are not mentioned in the root, and the empowerment words for the drum, mustard seed, dharani, and the four rosaries do not appear, so are they the same? There is no fault. The first three are said in the tantra as part of the benefit empowerment, so they must be given, and not only that, in the "Wrathful One's Activity Sequence," although it is said that there are usually three when giving, when explaining the cause of empowerment above, it says: "Mudra, crown and essence, diadem, armor, bone garland, radiance, victory banner, field umbrella." Because it is said like that. The latter four, although the words of giving are not said, they must be given because they are usually mentioned in the name, and others such as drums and mustard seeds, empower with dharani and rosary.
Chinese
如是说。此处有人说，这样一来，三十六支是否包含在五个根本灌顶中？如果按照第二种说法，这里也会出现分类的基础和分类的法不相符的情况。如果按照第一种说法，如何归纳呢？上师们认为，忿怒尊事业仪轨的次第可以随意混合。因此，除了五种能力灌顶和三种深灌顶之外，其余二十八种灌顶都应归纳为利益灌顶，即手印本尊和，装饰品中的前六种，供品中的第四种，第五种和第十四种是实际的，其余的要知道是归纳为本尊灌顶等支分的方式。事业次第的总结是：座垫和本尊灌顶手印，十种装饰品，十五种供品，这二十八种外灌顶是利益的灌顶，内在的五种能力灌顶，秘密的三种深灌顶。这些是从顺便的事情中引申出来的。第二，坛城的事业，进入其中的仪轨，灌顶。第一是，土地的仪轨，准备工作，绘制坛城，直到完成坛城的开光。在外面进行火供，在里面陈设灌顶供品的物品和装饰。然后进行寂静或忿怒的事业仪轨，进行会供等。第二是，金刚事业次第中说：『自在进入和忍辱祈请，沐浴覆盖和洁净气味，身体布施和驱逐魔障，视为本尊赐予誓言，交付彼者和水誓言，宣告和抛弃珍宝，交付本尊和精进，开眼，善示坛城，会供殊胜供品和十八种。』这十八种如果归纳起来就变成两种，即上师进入的和，弟子进入的法。第一，自身进入和，祈请弟子进入两种。第一是，坛城的事业事先进行然后进入，因为说『一切已作自在以明咒进入』。也就是上师沐浴后穿上灌顶服装，坐在坛城的东门，抛掷明咒之花，祈请成就，思维与本尊无二无别，这就是自身以明咒进入坛城，道次第中说：『具有灌顶服装是自在，』
English
Thus it is said. Here some say, in that case, are the thirty-six branches included in the five root empowerments or not? According to the second view, here too, the basis of division and the dharma of division will become incompatible. According to the first view, how are they to be summarized? The lamas consider that the order of the wrathful activity sequence can be mixed up as desired. Therefore, all twenty-eight empowerments other than the five power empowerments and the three profound empowerments should be summarized as beneficial empowerments, namely, the hand seal deity, the first six of the ornaments, the fourth, fifth, and fourteenth of the offering substances are actual, and the others should be understood as the way to summarize them into the branches of the deity empowerment, etc. The summary of the activity sequence is: seat and deity empowerment hand seal, ten ornaments, fifteen offering substances, these twenty-eight outer empowerments are beneficial empowerments, the inner five power empowerments, the secret three profound empowerments. These are derived from incidental matters. Second, the activities of the mandala, the ritual of entering it, and the empowerment. The first is, the ritual of the ground, the preparation, the drawing of the mandala, and the completion of the consecration of the mandala. Perform the fire puja outside, and arrange the items and decorations of the empowerment offering inside. Then perform the peaceful or wrathful activity ritual, and perform the assembly offering, etc. The second is, in the Vajra Activity Sequence it says: 'Entering freely and requesting forbearance, bathing covering and purifying odors, body offering and dispelling obstacles, considering as deity giving vows, entrusting that and water vows, proclaiming and discarding jewels, entrusting the deity and diligence, opening the eyes, showing the mandala well, assembly offering supreme offerings and eighteen kinds.' If these eighteen are summarized, they become two, namely, the guru's entering and the disciple's entering dharma. First, self-entering and, requesting the disciple to enter are two. The first is, the activities of the mandala are performed in advance and then enter, because it is said, 'Having done everything, enter freely with mantra.' That is, the guru bathes, puts on the empowerment clothes, and sits at the east gate of the mandala, throws the mantra flower, requests accomplishment, and thinks that he is inseparable from the deity, this is self-entering the mandala with mantra, in the Lamrim it says: 'Having empowerment clothes is free,'
Chinese
他人以他物为庄严。 于东门恭敬安坐坛城中。 诸尊现前具珍宝。 五谷金刚之誓言。 咒之身语意功德。 事业智慧无二合。 如是，忆念劝请之誓言。 愿具光辉与威严。 自性无二转变也。 如是。第二，为得金刚智慧。 如是等祈请并乞宽恕，如来等欢喜并含笑而赐予许可，如是思之。 第二，随导师之后进入，然后令弟子进入。 如是。彼有十六次第，第一沐浴，于外以香水沐浴，道次第云： 极善行者众，以香水令清净。 如是。第二遮面，以红布遮面，手捧鲜花，祈请进入坛城。 第三提问，询问所欲，回答后，以业金刚引入坛城室或帷幕中，如是： 子汝喜何问，答言我喜妙善，引入轮处也。 如是。第四献身，如是： 合掌恭敬者，十方子与眷，权势佛陀今我，未来自性有情，为三要故献身也。 如是，过去之佛陀，证悟现前者，即萨尔瓦布达（藏文：སརྦ་བུདྡྷ་，梵文天城体：，梵文罗马拟音：sarva buddha，汉语字面意思：一切佛）；现在之佛陀，阿阇梨（藏文：ཨཱ་ཱཙཱརྱ་，梵文天城体：，梵文罗马拟音：ācārya，汉语字面意思：阿阇梨），即导师；未来之佛陀，萨迦拉萨埵（藏文：ས་ཀ་ལ་ས་ཏྭ་，梵文天城体：，梵文罗马拟音：sakala sattva，汉语字面意思：一切有情），即一切有情。为令彼等次第获得佛之智慧，为令彼等堪为法器，为不舍弃利生事业且令其究竟，以及普觉菩提耶阿特玛南尼雅塔亚弥（藏文：པཱུ་ཛོ་བསྠཱ་ནཱ་ཡ་ཨཱཏྨཱ་ནཾ་ནིཪྻཱ་ཏ་ཡཱ་མི་，梵文天城体：，梵文罗马拟音：pūjo basthānāya ātmānaṃ niryātayāmi，汉语字面意思：我将自己奉献于供养处），如是观想献身并令顶礼。 第五驱逐魔障，首先为令寿命不衰减，从导师之交合处，于布字（藏文：བྷྲཱུྃ་，梵文天城体：，梵文罗马拟音：bhrūṃ，汉语字面意思：种子字）之眉间生起红色半月形之单门宫殿。于彼中央，吽字（藏文：ཧཱུཾ་，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：种子字）为青蓝色，具布字之所有寿命之物。