Chinese
ར་字等。对于寂静和忿怒本尊，都有三类，即一、三、五类。如《腹部续》所说：“集合是三种财富，即一、三、五类。”第四是灌顶，也有三种，即本体。如《心滴》所说：“二因四缘为支分，安住于六者所得之，名为本体如是说。”因此，一般来说，灌顶有二因和四缘。第一，关于因。等起因是：灌顶的因从原始以来就自然存在于自身中。俱生因是：灌顶物被加持过。第二，关于缘。属于因的缘是：堪能接受殊胜深奥三灌的具器弟子。属于主的缘是：能够授予三灌的具德金刚上师。属于所缘的缘是：具备物、咒、三摩地三者圆满的特殊能力。属于无间缘的是：前灌开启后，后灌才能产生。这样，二因四缘，依靠六者聚合，将证悟之法，即灌顶的智慧，安立于相续中，以其作用，使解脱的幼苗显现，或者使之成熟为必定生长的潜能，这就是灌顶的本体。词义是：从梵语Abhiṣiñca引申而来，Abhi是显现，Ṣiñca是倾注或灌注，因此，灌顶从洗涤三门垢染的角度来说是显现倾注，从将果位智慧的特殊能力安立于相续的角度来说是显现灌注之义，所以是灌顶。
English
Regarding Ra, there are three categories for both peaceful and wrathful deities, namely one, three, and five. As stated in the "Abdominal Tantra": "The gathering is the three kinds of wealth, namely one, three, and five." Fourthly, empowerment also has three aspects, which is the essence. As stated in the "Mind Drop": "Two causes and four conditions are the limbs, residing in the six, that which is attained, is explained as the essence itself." Therefore, generally, empowerment has two causes and four conditions. Firstly, regarding the causes: The co-existing cause is that the cause of empowerment has been inherently present in oneself from the beginning. The accompanying cause is that the empowerment substance is blessed by consecration. Secondly, regarding the conditions: The causal condition is a suitable disciple who can receive the profound and powerful three empowerments. The condition of the master is a qualified Vajra master who can bestow the three empowerments. The objective condition is the special power of the three complete elements of substance, mantra, and samadhi. The immediate condition is that the previous empowerment opens the way for the subsequent one to arise. Thus, the two causes and four conditions, relying on the gathering of the six, establish the wisdom of empowerment, which is the Dharma of attainment, in the mindstream, and through its function, the sprout of liberation is manifested, or it ripens into the potential for certain growth, which is the essence of empowerment. The etymology is derived from the word Abhiṣiñca in Sanskrit. Abhi means manifestation, and Ṣiñca means pouring or infusing. Therefore, empowerment is the manifestation of pouring from the perspective of washing away the defilements of the three doors, and it is the manifestation of infusing from the perspective of establishing the special power of the wisdom of the result in the mindstream, hence it is empowerment. Classification: Generally, there are three types of empowerment: base empowerment, path empowerment, and result empowerment. The first one is mentioned in the Root Tantra: "If faith, diligence, asceticism, and thorough understanding are present, then bestow the beneficial empowerment and the power empowerment in sequence, and hold them with compassion without wasting them." And in the "Abdominal Tantra": "To the disciple who has faith and three kinds of diligence, and who possesses three kinds of asceticism." Therefore, if someone cannot practice the path of the two stages, but only bestows the beneficial empowerment to those who have faith, and on top of that, among the five power empowerments, to those who have the ability to listen and contemplate in their mindstream, bestow the listening empowerment; to those who can practice the generation stage paths and the corresponding completion stage, bestow the meditation empowerment, that is, those who have diligence for their own benefit; and on top of that, for those who can perform pacifying, increasing, and so on.
Chinese
以事业之结合，能成办他利者，为事业之灌顶；能讲经传法者，为讲经之灌顶，即具有成办他利之精进者。在此之上，对于堪能胜任加持和灌顶弟子的金刚上师，能成办自他二利者，授予主宰之灌顶，即五种能力之灌顶。对于行持与智慧双运之瑜伽士，如授予甚深秘密之三种灌顶等，此为一般而言。实际上，对于未曾进入此特殊道者，首先引入坛城，以灌顶使其成熟。第二，对于先前已获得灌顶，并修持生起次第或圆满次第之道的行者，为了使其相续之密咒戒律更加清净和完善，将其引入上师金刚上师之坛城而授予灌顶，或者自己进行自入，此为道之灌顶。实际上，正在趋入殊胜大乘道之行者，从上师之自入中获得任何灌顶。第三，对于以波罗蜜多道证得之无学道，以及密咒自身体系之究竟道，安住于任运成就持明果位之行者们，在密严法界宫殿中，由报身导师第六族之祜主普贤王如来，依 inner realization（内证）授予甚深秘密之三种灌顶，从而清净细微之智障，以及显现、增长、证悟之垢染，通过显现自之如是智慧之方式，成就师徒意趣无别，此为果之灌顶。实际上，圆满正等觉导师于色究竟天为常随菩萨灌顶。具体而言，在《后分续》中说：“上师秘密智慧，及其紧随之第四。” 从而宣说了四种灌顶。其中，瓶灌顶又分为利益和能力两种，从而变为五种。如《金刚经》云：“第一为安置种子，第二为生起能力，第三为生起体验，第四使其稳固，第五以稳固之体验，于此生证得殊胜成就。” 从而，第一，通过使之成熟为利益灌顶之法器，
English
Through the union of activities, the ability to accomplish the benefit of others is the empowerment of activity; the ability to teach and transmit the Dharma is the empowerment of teaching, that is, those who have the diligence to accomplish the benefit of others. On top of this, for the Vajra Master who is able to perform consecration and empower disciples, and who can accomplish the benefit of both oneself and others, the empowerment of mastery is granted, which is the five empowerments of ability. For the yogi who practices the union of conduct and wisdom, such as granting the three profound secret empowerments, this is the general statement. In reality, for those who have not previously entered this special path, they are first introduced into the mandala and matured by empowerment. Secondly, for practitioners who have previously received empowerment and are practicing the path of either the generation stage or the completion stage, in order to make the mantra vows in their continuum more pure and perfect, they are introduced into the mandala of the Lama Vajra Master and empowered, or they themselves perform self-entry, this is the empowerment of the path. In reality, practitioners who are progressing on the supreme Mahayana path receive any empowerment from the Lama's self-entry. Thirdly, for those who have attained the path of no more learning through the Paramita path, and the ultimate path of the Mantra's own system, who are abiding in the state of spontaneous accomplishment of Vidyadhara, in the great palace of Akanishta Dharmadhatu, the Sambhogakaya teacher, the sixth lineage lord, the glorious Samantabhadra, based on inner realization, grants the three profound secret empowerments, thereby purifying the subtle obscurations of knowledge, as well as the stains of appearance, increase, and realization, and through the way of manifesting one's own suchness wisdom, accomplishing the inseparability of the teacher and disciples' intentions, this is the empowerment of the result. In reality, the perfect and complete enlightened teacher empowers the Bodhisattvas who are constantly following in Akanishta. Specifically, in the Later Tantra, it says, "The teacher's secret wisdom, and the fourth that immediately follows." Thus, four empowerments are taught. Among them, the vase empowerment is divided into two types, benefit and ability, thus becoming five. As the Vajra says, "The first is to place the seed, the second is to generate ability, the third is to generate experience, the fourth makes it stable, the fifth, with the stable experience, achieves the supreme accomplishment in this life." Thus, first, by maturing them into vessels suitable for the benefit empowerment,
Chinese
首先，培养使人有资格进入生起次第和圆满次第之路的种子；第二，通过能力灌顶，从现在起产生利益自己和他人的能力；第三，产生以秘密灌顶的大乐为特征的体验；第四，通过智慧自性的界限保持等方式，使之稳固；第五，以大乐来体验稳固的意义，并将其转化为自性俱生智。其中，寂静有益灌顶十种，能力灌顶五种，深奥灌顶三种，共十八种。其中，有益灌顶十种，如果用总结词来说：五种心髓和头饰，宝瓶顶髻花鬘等，盔甲胜幢伞手印，食物饮料灌顶依次赐予。如是说。能力灌顶五种：听闻灌顶，禅修灌顶，事业灌顶，讲说灌顶，金刚国王一切教言，共五种。深奥灌顶三种：秘密灌顶，智慧自性，大乐灌顶，共三种。忿怒尊方面：座垫和本尊灌顶，法器和，十种服饰，十五种修法物品等。如是，有益灌顶分为二十八种，共三十六种。如《心滴》所说：五种转变有三十六。如是说。第五，关于誓言也有三种：本体是，如《后分续》所说：无论何时都不违越精进，梦中也念诵誓言，誓言即是戒律。因此，所守护的特殊意义是指下面将要讲到的根本和支分誓言，对于这些誓言，无论何时都不超越，持续守护的勇士，即使在睡眠和心散乱等情况下，也具有誓言的种子。定义是：从萨玛雅的声音引申而来，萨玛雅是指实际的或带有枝叶的词语，因为不能违越先前自己所承诺的，所以是誓言。也如是说：如是说，誓言是身语意，如果违越，则会破损。
English
First, cultivate the seeds that make one eligible to enter the path of generation and completion stages; second, through the empowerment of ability, generate the ability to benefit oneself and others from now on; third, generate the experience characterized by the great bliss of secret empowerment; fourth, through the wisdom of one's own nature, such as holding the elements, make it stable; fifth, take the meaning of that stability into experience with great bliss and transform it into the innate wisdom of one's own nature. Among these, there are ten peaceful and beneficial empowerments, five ability empowerments, and three profound empowerments, totaling eighteen. Among these, the ten beneficial empowerments, if summarized, are: the five heart essences and the crown, vase, topknot, garland, armor, victory banner, umbrella, hand seal, food, and drink empowerments are bestowed in order. Thus it is said. The five ability empowerments are: listening empowerment, meditation empowerment, activity empowerment, teaching empowerment, and Vajra King all teachings, totaling five. The three profound empowerments are: secret empowerment, wisdom of one's own nature, and great bliss empowerment, totaling three. In terms of wrathful deities: seat and deity empowerment, implements and, ten garments, fifteen practice items, etc. Thus, the beneficial empowerments are divided into twenty-eight, totaling thirty-six. As stated in the "Heart Drop": Five transformations have thirty-six. Thus it is said. Fifth, there are also three aspects to vows: the essence is, as stated in the "Later Tantra": Whoever does not transgress diligence at any time, recites the vows even in dreams, vows are considered precepts. Therefore, the special meaning to be protected refers to the root and branch vows that will be discussed below. For these vows, the hero who continuously protects without ever transgressing, even in states of sleep and mental wandering, possesses the seeds of vows. The definition is: derived from the sound of Samaya, Samaya refers to words that are actual or have branches, because one must not transgress what one has previously vowed, therefore it is a vow. It is also said: As it is said, vows are body, speech, and mind, if transgressed, they will be broken. Classification: five root vows, five branch vows in a group, two groups in total, if expanded, they are divided into three hundred and sixty, totaling three. The first is: As it says here: Do not abandon the unsurpassed, respect the guru, do not interrupt mantras and mudras, those who enter the right path
Chinese
顶礼！为了秘密的意义，不要说话。这是五个根本，修行和守护的殊胜誓言。如是五者中，第一，不舍弃无上者，即不舍弃作为无上之境的菩提心，殊胜二谛。如何不舍弃呢？即证悟殊胜二谛无别，身语意不超出天尊身语意的印契。如《光明疏》所说：自身是胜者的广大印契，众生界也如是了知，显空无二金刚身，所作所见所食的一切，为了心，什么也没做显现。忆念和正知事先放任，三时中若不持续忆念，如何能通达大乘密法？如是。第二，恭敬上师，如前所说：共同、引导、誓言灌顶，弥补破损、解脱心续、口诀传承的六位导师。如是依六种恭敬的方式恭敬六位导师。如前所说：对于境有权势的国王，舅舅、父亲、母亲和眼睛，以胜过珍爱的方式开示。如是。特别是，灌顶、讲解续部、接受口诀这三者，更是应该恭敬的对境。如《集密寂静续》所说：续部解脱灌顶即是开示。如是。第三，不断绝咒语和手印，境是三种咒语和四种手印。修持它们的方式是，如《光明疏》所说：如河流般持续不断，或自身三处、名号三处二者合一，不散乱地自然念诵。中等者一个月中六时，或四时之间不断绝。下等行为瑜伽士，每月或每半月的时间里，不精勤努力修持，就是毁坏菩提种子。荟供和朵玛等，甚至一年一月也不要错过。如是。第四，慈爱道友，如前所说：为了无边众生的自明，任何也不是胜过自己的他者，因为是善逝心髓的兄弟，未来佛的自性，是共同的道友如同父系亲属。与佛法相应时间长久，见解和行为一致是亲近。同一誓言的父系亲属相互融合。如是。以其代表的金刚道友们，直至菩提之间不分离的殊胜意乐永不中断。