Chinese
具有三种精进者，即密灌顶的行为，慧灌顶的智慧，以及四灌顶的具器之行者。此处所说的具信者，是指对密咒乘具有信心，为了成为其基础，今生或前世也需要修习大乘共同道。对于能力灌顶的法器，在此之上，需要有更加精进或热忱地实际投入于听闻、思维、修习续部。对于甚深灌顶，则需要在前两者的基础上，还需具备三种行者之德，才可成为法器。这并非意味着除了利益灌顶之外的法器，不需要具信者等等。三种行者依次是：对大乐道具有坚定信念，从而能够通过压制对五甘露的清净与不净的分别念，而实际享用；能够通过压制贪执的分别念，而将明妃的快乐转化为道用；并通过此途径，能够实际契入二谛无别大平等之义。据说这三种行者主要指的是实际灌顶的法器。第二，主因是：如第九品中所说，“极其微细之誓言胜”，如同其中所说的情况一样，需要具备圆满念诵等功德的上师，如果不是这样的上师，即使做了灌顶，也无法成熟弟子的相续，并且上师自己也会受到谴责。第三，所缘之因是：灌顶物、真言和三摩地三者聚合的特殊力量。其中，三摩地是指：观想弟子明观为本尊，并在五处安置五种心髓，从而生起五部，通过加持，使五蕴清净为五部，通过头饰使八识清净为五智，通过宝瓶使五部的水流清净烦恼垢染，从而获得五智的灌顶，通过顶髻使功德圆满并调伏恶毒，通过念珠使陀罗尼、禅定等果法圆满，通过盔甲使敌人无法侵犯，通过胜幢使压制邪见者，通过伞盖使从烦恼的酷热中解脱，通过手印使证悟清净为本尊之体性，通过饮食获得享用欲妙为智慧的能力。这些想法都是利益灌顶的意图。不仅如此
English
Those with three kinds of diligence: the conduct of secret empowerment, the wisdom of prajna empowerment, and the conduct of those who are vessels for the four empowerments. The faithful one mentioned here is one who has faith in the Mantrayana. As a basis for that, it is also necessary to train the mind in the general path of the Mahayana in this life or a previous one. For a vessel of power empowerment, on top of that, there must be extra diligence or enthusiasm to actually engage in listening, contemplating, and meditating on the tantras. For profound empowerment, it is said that on top of those two, one must also possess the three kinds of conduct to be a vessel. This does not mean that a faithful one is not needed for a vessel other than the benefit empowerment. The three kinds of conduct are, in order: having a firm belief in the path of great bliss, being able to actually use the five nectars by suppressing the concept of purity and impurity, being able to turn the bliss of the vidya into the path by suppressing the concept of attachment, and through that, being able to actually enter the meaning of the great equality of the indivisibility of the two truths. It is said that these three mainly refer to the vessel of actual empowerment. The second, the causal condition of the master, is: as in the ninth chapter, "The supreme, very subtle samaya," like the case mentioned there, a teacher who possesses the qualities of completing the recitation to the limit, etc. It is said that if someone other than that teacher gives empowerment, they will not be able to ripen the student's mind stream, and the master himself will be refuted. The third, the objective condition, is: the special power of the combination of empowerment substances, mantras, and samadhi. Among these, samadhi is: visualizing the student clearly as the deity, placing the five essences in the five places, generating the five families, and blessing them so that the five elements are purified into the five families, the eight consciousnesses are purified into the five wisdoms by the crown, the defilements of the stream of water of the five families are purified by the vase so that the empowerment of the five wisdoms is obtained, the qualities are perfected and the evil is subdued by the crest jewel, the accomplishments of the results such as dharani and samadhi are perfected by the rosary, one cannot be attacked by opponents with the armor, the wrong views are suppressed by the victory banner, one is protected from the heat of the afflictions by the umbrella, the realization is purified into the nature of the deity by the mudra, and the power to enjoy desirable qualities as wisdom is obtained by the food and drink. These thoughts are the intention of the benefit empowerment. Moreover,
Chinese
还应观想坛城中的诸神也同样作此意念。因为据说从殊胜利益灌顶的影像坛城中可以获得利益，所以也应从这方面去理解。考虑到这一点，在殊胜利益的连接中，导师也绕坛城并赞颂，意在灌顶，并祈请加持。能量灌顶的等持是：将与弟子相应的诸因素之处，即灌顶物开光时所说的任何种类的集合坛城，明亮、开展、融入，从而加持弟子为四种姓之主和普贤。在三种深奥灌顶中，秘密灌顶是将日月菩提心、金刚萨埵的微细身，如一捧芝麻般，融入心轮，从而净化位于那里的六道种子及其睡眠，并将心性转化为光明坛城。智慧灌顶是了悟以手印方式象征的例证智慧。第四灌顶是依靠下滴的喜乐之极乐的俱生，从而介绍证悟二谛双运的究竟坛城之意。幻化灰烬中说，在授予第四灌顶时，要介绍四喜、妙相等和六神通。全知大士认为，这种介绍不同于通过上师迎送等和专注相的方式来成就妙相等和神通。总之，清楚地表明，先前所说的方便解脱之智慧身和不变安乐之意二者，介绍证悟其体性成为一体之双运果位。如此介绍的四喜实际上，如果与引发话题相关联，则显然必须以下滴为基础。从那上面介绍的方式是：现在灌顶时所生的这些四喜，通过习惯于其连续性，下滴的四喜、十六种状态和三十二种支分，八十种智慧之味，以及从所有妙相之因的集合的力量中产生的下滴智慧，将变得具有所有妙相和神通的功德，这被象征性地表示出来。
English
One should also visualize that the deities of the mandala are thinking in the same way. Because it is said that benefit can be obtained from the image mandala of the extraordinary benefit empowerment, it should also be understood from this aspect. Considering this, in the connection of extraordinary benefit, the teacher also circumambulates the mandala and praises it, intending to empower, and prays for blessings. The samadhi of the power empowerment is: the collection mandala of whatever kind is spoken of at the consecration of the empowerment substance at the place of the factors corresponding to the disciple, brightens, expands, and merges, thereby blessing the disciple as the lord of the four castes and Samantabhadra. Among the three profound empowerments, the secret empowerment is to merge the sun and moon bodhicitta, the subtle body of Vajrasattva, like a handful of sesame seeds, into the heart wheel, thereby purifying the seeds of the six realms located there and their sleep, and transforming the mind-nature into a clear light mandala. The wisdom empowerment is the realization of the exemplary wisdom symbolized by the method of mudras. The fourth empowerment is the intention to introduce the ultimate mandala of the union of the two truths by relying on the co-emergent of the bliss of the extreme of the lower drop. In the Magical Ashes, it is said that when bestowing the fourth empowerment, one should introduce the four joys, the marks and signs, and the six superknowledges. The Omniscient Great Being believes that this kind of introduction is different from accomplishing the marks and signs and superknowledges through the guru's welcoming and sending off, etc., and focusing on the aspect. In short, it is clearly stated that the wisdom body of skillful liberation and the unchanging bliss of mind, which were previously spoken of, introduce the attainment of the state of union in which their essence becomes one. The actual four joys that introduce in this way, if associated with the topic of discussion, must apparently be based on the lower drop. The way to introduce from that is: these four joys that are born at the time of empowerment now, through being accustomed to their continuity, the four joys of the descending drop, the sixteen states, and the thirty-two components, the eighty tastes of wisdom, and the wisdom of the descending drop arising from the power of the collection of all the causes of the marks and signs, will become endowed with all the qualities of the marks and signs and superknowledges, which is symbolically represented.
Chinese
此外，在金刚事业次第中说：彼岸与地的体性，相同故说为圆满。等等，应广为阐述。第四、彼无间缘：这些灌顶不能错乱次第而授予，必须先前的灌顶开启后，才能授予后来的灌顶，因此深灌顶的彼无间缘是能灌顶，能灌顶的彼无间缘是利灌顶等。因为不进入坛城就不能灌顶，这是另一种说法，所以第一个利灌顶的彼无间缘必须安立为进入坛城等，也算是随顺吧。这样，如果灌顶之境不是具有六界之所依，则等起因不圆满；如果灌顶物不齐全，或者齐全了却没有作加持，则俱有能作因不圆满；如果事先没有调伏成熟弟子的相续，则因缘不圆满；如果阿阇黎事先没有修持等，则不能自在坛城的事业，所以自主因不圆满；即使聚集了这些所依之境，阿阇黎没有圆满地修持物、咒语、三摩地，或者修持了，弟子也没有信赖而修习，则所缘缘和作为所缘缘的支分不圆满；如果灌顶的次第错乱，中间缺少一些，则彼无间缘不圆满。就像车轮损坏一样，如果因缘的支分不圆满，就不能成办所求，所以必须一切圆满。这样，从圆满中会产生哪些手印的差别呢？利灌顶能使人普遍确定为密咒的种姓，并且能听闻外坛城正义的生起次第，以及有权进行听闻。听闻禅修的灌顶，能使内身增长广大，有权听闻和禅修显现的生起次第等。其余三个能灌顶，虽然同样能赐予阿阇黎的果位，但通过讲说和事业二者，只能讲说相续和成办微细的事业。仅凭这些并不能成为大坛城的金刚阿阇黎。金刚王的灌顶能自在坛城的一切事业，因此不同。秘密灌顶能对上门的圆满次第或自身进行要害的击中，智慧灌顶能对下门的道或他身男
English
Furthermore, in the Vajra Karma Sequence, it says: "The nature of the other shore and the ground, are the same, therefore it is said to be complete." And so on, it should be elaborated extensively. Fourth, the immediately preceding condition: These empowerments cannot be conferred in a disordered sequence. The earlier empowerment must open the way before the later empowerment can be conferred. Therefore, the immediately preceding condition of the profound empowerment is the enabling empowerment, and the immediately preceding condition of the enabling empowerment is the beneficial empowerment, and so on. Because empowerment is not allowed without entering the mandala, this is another way of saying it. Therefore, the immediately preceding condition of the first beneficial empowerment must be established as entering the mandala, and so on, which is also considered acceptable. In this way, if the object of empowerment is not a support with the six elements, then the corresponding cause is incomplete. If the empowerment substances are not complete, or if they are complete but not blessed, then the co-operative cause is incomplete. If the disciple's mindstream has not been tamed and ripened beforehand, then the causal condition is incomplete. If the master has not previously engaged in recitation and so on, then he does not have power over the activities of the mandala, so the autonomous cause is incomplete. Even if these supporting objects are gathered, if the master does not fully perform the substances, mantras, and samadhi, or if he does, but the disciple does not trust in it and cultivate devotion, then the objective condition and the branches that go to the objective condition are incomplete. If the sequence of empowerments is confused, and some are missing in between, then the immediately preceding condition becomes incomplete. Just as a chariot wheel is damaged, if the branches of the causal assembly are incomplete, then it cannot accomplish the desired result, so it is important that everything is complete. So, what are the differences in the results that arise from such completeness? The beneficial empowerment generally establishes one as belonging to the lineage of secret mantra, and one has the authority to listen to the generation stage of the outer mandala's definitive meaning. The empowerment of listening and contemplation empowers one to listen to and contemplate the generation stage of manifestation, in which the assembly of deities is arranged extensively in the inner body. The remaining three enabling empowerments are similar in bestowing the status of a master, but through the two, explanation and activity, one only has the authority to explain the continuum and accomplish subtle activities. By that alone, one does not become a Vajra Master of the great mandala. The empowerment of the Vajra King empowers one to have authority over all the activities of the mandala, so it is different. The secret empowerment enables one to strike the vital points of the completion stage of the upper gate or one's own body, and the wisdom empowerment enables one to strike the path of the lower gate or another's male body.