English
I, from the sound of "Abhiṣeka," it is called "empowerment" because it washes away defilements and bestows power. It purifies the defilements in the disciple's continuum and empowers them to practice the path to Buddhahood and various temporary paths in the future. That is, having obtained the order of entrusting the lineage, permission, and empowerment, etc., as they arise from the various tantras, one then engages in practicing their meaning. Among these, it is said in the Kriya Tantra that merely relying on entrusting the lineage, permission, and the mandala, empowering with the water of the vase, and bestowing the permission of mantra, one becomes suitable as a vessel for practicing the deity. In the Charya Tantra, it is said that giving the five wisdom empowerments and the Vajra Conduct empowerment, these six empowerments, one becomes suitable as a vessel. In the Yoga Tantra, it is said that beginning with the five wisdom empowerments, fully bestowing the disciple's empowerment and the Vajra Acharya's empowerment, one becomes suitable as a vessel. In the Anuttarayoga Tantra, it is said that giving all four empowerments, such as the vase empowerment, one becomes suitable as a vessel for practicing all the paths of the generation stage and the completion stage. That is, empowerment is given relying on a mandala of colored powders, a painting, a bouquet of flowers, or the mandala of the body. For those of inferior faculties, relying on an image mandala; for those of middling faculties, relying on a bouquet of flowers or the deity's implements, etc., as a slight object of focus; for the superior, relying on the mandala of the body, that is, relying on the body, speech, and mind of the guru, is the manner in which empowerment is given. As Drilbupa said: "What is the nature of the two artificialities? That is desired according to the faculties of those to be tamed. These beings are naturally pure, they are the non-dual accomplished mandala." It is like that manner. The way to fully receive the four empowerments of Anuttara is: Among those ways, especially the supreme secret Great Yoga path, the ripening four empowerments are liberation, they are the generation stage and completion stage. The vase empowerment is the body, the secret empowerment is the speech, the wisdom empowerment is the mind, and the fourth empowerment is the word empowerment. They purify all habitual tendencies and bestow accomplishments. The first three empowerments perfect the accumulation of merit, and the fourth empowerment similarly perfects the accumulation of wisdom. They purify all afflictions and cognitive obscurations. Therefore, one must obtain the ripening four empowerments.
Chinese
萨。应当学习解脱之道的生起次第和圆满次第的意义。其中，从大瑜伽的经典中所说的四种灌顶来说，瓶灌顶清净身体的垢染，有能力修习生起次第；秘密灌顶清净语的障碍，有能力修习拙火旃荼梨；智慧智慧灌顶清净意的障碍，有能力修习乐空无分别的智慧；句义灌顶珍宝清净一切垢染，有能力修习实相大手印。其中，前三种圆满福德资粮，清净烦恼障；第四种圆满智慧资粮，清净所知障。如果与道地的清净相结合，瓶灌顶是资粮道，秘密灌顶是加行道，智慧智慧灌顶是见道，大手印义灌顶是圆满修道。这样，通过圆满四种灌顶而成熟，通过修习生起次第和圆满次第而获得解脱。所宣说的所有乘的顶峰是，这样宣说了共同密咒的次第之后，在进入特别的幻化网大双运，成为所有续部顶峰的时候，这里说道：具有圆满灌顶和誓言者，想要进入无二阿底的意境。因此，首先是灌顶的次第，下等者进入彩粉坛城，殊胜者进入金刚上师的身体坛城，因此宣说了。大乐坛城是父母双身的身体坛城，以及彩粉五种姓的次第。秘密藏续中说：大乐的坛城是，或者两个手印，或者五个。这样做之后，如果具信者进入，所欲如意平等实现。如此等等。也要圆满十种利益的灌顶和五种能力的灌顶。首先是十种，那部经中说：以头饰、发髻、花鬘，盔甲、胜幢、手印，伞和瓶、饮食，以及五种心髓来灌顶。如此等等。第二种是五种，听闻是弟子的灌顶，讲说是上师的灌顶，利他是事业的灌顶，金刚国王是所有教言的灌顶，秘密殊胜的灌顶等五种。这十五种灌顶
English
Sa. One should learn the meaning of the generation and completion stages of the path to liberation. Among the four empowerments mentioned in the Great Yoga tantras, the vase empowerment purifies the impurities of the body and empowers one to practice the generation stage. The secret empowerment purifies the obscurations of speech and empowers one to practice tummo caṇḍālī. The prajñā-jñāna empowerment purifies the obscurations of mind and empowers one to practice the non-conceptual wisdom of bliss and emptiness. The word empowerment, the precious one, purifies all impurities and empowers one to practice the ultimate reality, the great seal. The first three complete the accumulation of merit and purify the obscurations of afflictions. The fourth completes the accumulation of wisdom and purifies the obscurations of knowledge. In relation to the purification of the grounds and paths, the vase empowerment is the path of accumulation, the secret empowerment is the path of preparation, the prajñā-jñāna empowerment is the path of seeing, and the empowerment of the meaning of the great seal completes the path of meditation. Thus, having been ripened by the completion of the four empowerments, one is liberated by practicing the two stages of generation and completion. The pinnacle of all vehicles is taught as follows: Having taught the general stages of secret mantra, when entering the particularly great and non-dual net of illusion, which is the pinnacle of all tantras, it is said here: "Those who have complete empowerment and vows, desiring to enter the intention of non-dual Ati." Therefore, first, the order of empowerment is taught. Inferior ones enter the mandala of colored powders, and superior ones enter the mandala of the vajra master's body. The mandala of great bliss is the body mandala of the two consorts, and the order of the five families of colored powders. The Guhyagarbha Tantra says: "The mandala of great bliss is either two mudrās or five. Having done so, if a faithful person enters, desires will be fulfilled equally." So it is. One should also complete the ten beneficial empowerments and the five powerful empowerments. The first ten are: "The empowerment with the crown, diadem, garland, armor, victory banner, mudrā, umbrella, vase, food and drink, and the five essences." So it is. The second five are: listening is the empowerment of the disciple, teaching is the empowerment of the master, benefiting others is the empowerment of activity, the vajra king is the empowerment of all the teachings, and the secret supreme empowerment. These fifteen empowerments
Chinese
而且四种灌顶的差别是：宝瓶等十种是宝瓶的作用先行的缘故，是宝瓶的灌顶。从秘密灌顶产生秘密和智慧的灌顶。语灌顶是金刚国王所说的一切经典，讲说和事业二者是其作用的灌顶，听闻是向上增进的方法，因此归纳于此。其他的是，因为没有见到其他归纳这些的方式有意义，所以在此不赘述。像这样的圆满灌顶，或者得到与无上灌顶相同其他的灌顶，也有修持此道的机会。顺便讲述同伴的行持和誓言的次第：现在从密咒的行持和誓言二者来说，首先因为与灌顶相关，所以先说誓言。那誓言的体性是：进入咒语的良好行为不衰退地守护的殊胜意乐。分类有根本誓言和支分誓言。第一种，有身语意的誓言三种，也就是身体的誓言观想为本尊身，断除身体的不善业，如杀生、不予取、邪淫等及其支分。语言的誓言是：念诵咒语，断除语言的四种不善业及其支分。意识的誓言是：修持甚深禅定，断除意识的三种不善业及其支分。总之，如果身语意三者处于庸常的状态，就会破坏誓言，因此不要违背真实的身语意次第。如果稍微详细地分类这些，在《誓言分别安立入于律仪之轮》中说：从有情的三种成熟中，宣说咒语的三种誓言。那里的差别确定分开，从身语意中，每一个又有九个，通过进入和事业的方式了知。也就是说，因为众生本来安住于佛的境界，所以也有身语意的誓言，由于不破坏它而产生悉地，因此必须守护。其中，身体所要守护的，在身的誓言中也有外、内、密三种，第一，外之外是：断除不予取，外之内是：断除不行梵行。
English
Moreover, the distinctions of the four empowerments are as follows: The ten, such as the vase, are the vase empowerment because the action of the vase precedes it. From the secret empowerment arise the empowerments of secrecy and wisdom-jnana. The word empowerment is taught by Vajra King, the entirety of the teachings, and the two, explanation and activity, are the empowerment of its function. Listening is a method of increasing upwards, so it is included there. Others are not elaborated here because I have not seen other ways of collecting these that are meaningful. Having such a complete empowerment, or obtaining another empowerment similar to the unsurpassed empowerment, one has the opportunity to practice this path. Incidentally, the order of the companion's conduct and vows is explained: Now, from the two, the conduct and vows of secret mantra, first, because it is related to empowerment, the vow is explained first. The nature of that vow is: the special intention to protect the good conduct of entering the mantra without deteriorating. The divisions are the root vow and the branch vow. The first has three vows of body, speech, and mind, that is, the body vow is to meditate on the deity's body, and to refrain from the non-virtues of the body, such as killing, stealing, and sexual misconduct, including their parts. The vow of speech is: reciting mantras, and refraining from the four non-virtues of speech, including their parts. The vow of mind is: meditating on profound samadhi, and refraining from the three non-virtues of mind, including their parts. In short, if the three, body, speech, and mind, are in an ordinary state, the vow is broken, so one should not deviate from the true order of body, speech, and mind. If these are classified in a slightly more detailed way, it is said in the Wheel of Entering the Vows, the Arrangement of Vows: From the three ripenings of beings, the three vows of mantra are taught. The distinctions there are definitely separated, from body, speech, and mind, each has nine again, known through the manner of entering and action. That is to say, because beings naturally abide in the state of Buddha, there are also vows of body, speech, and mind, and because siddhis arise from not breaking it, it must be protected. Among them, what the body is to protect, in the vow of body, there are also three, outer, inner, and secret. First, the outer of the outer is: abandoning taking what is not given, and the inner of the outer is: abandoning non-celibate conduct.
Chinese
并且，在外在的秘密方面，要戒除杀生。在《金刚心髓楼阁续》中说：关于身的外在誓言，分为三种：不予而取，是外在的，会使身的誓言破损。其征兆是四肢疾病，各种难以忍受的病会出现在身上。行不净行是疾病，其征兆是感官的疾病。杀生是秘密，其征兆是脏腑疾病，瑜伽士会体验到。这样说。这些的弥补方法也在《誓言殊胜续》中说：具有征兆的瑜伽士，对外在的外面，进行壁画和绘画的工作七次，就能从那个罪过中解脱。因此，通过绘制七次外在明咒本尊的壁画和绘画来弥补。又，在那部续中说：对外在的内在，努力建造七尊仪轨身像，供养给至上的上师。因此，制作七尊明咒内在的本尊仪轨身像，供养给上师。又，在那部续中说：如果出现外在秘密的征兆，金刚杵和铃，九个或十一个供养给上师。这样说。关于身内在的外面、内在、秘密这三者，在《金楼续》中说：内在的外面是，不诽谤兄弟姐妹，以及任何人的父母，和自己的身体。内在的内在，一般来说，对于大小乘的法，想要进入、已经进入、进入后持有形象的身体，如果诽谤、衡量高低、诽谤装饰，就要赎买成百上千的佛身。内在的秘密是自己的身体，因为是本尊的坛城，如果食用混有毒药的药物和食物，或者即使被武器击打，没有泄露的道路，也要赎买一百个身体，之后会体验到热地狱。这样说。这些的弥补方法也要通过忏悔来揭示。关于身秘密的三者，在《吉祥日月楼续》中说：对于金刚兄弟或姐妹的身体装饰进行窥视，或者假装高傲用手拍打的样子，如果让别人去做，这也会增长成为无间地狱的因。对于内在非常亲密的兄弟，即使只是开玩笑玩耍的样子，拍打或者打算拍打，或者在梦中也折磨明妃，如果不立即忏悔，这也会