English
As for the practice section, according to the General Command of Delightful Assembly, in order to transform the anger of those to be tamed into the path, the outer empowerment is conferred relying on one hundred and eight external and internal substances such as vases; in order to transform the pride of the proud into the path of the gods, the inner empowerment is conferred relying on the body; in order to transform the desire of the desirous into the path, the secret empowerment is conferred relying on the consort; in order to transform the delusion of the deluded into the path, the empowerment of suchness is conferred relying on the mind, these are the four. The necessary instructions of the practice section are also common to Phurba and others, and the four empowerments are conferred like the supreme general command. And empowerments are performed according to the profound and special practice empowerment method, etc. In general, the classification and collection of empowerments such as the purification objects, purification agents, and combination methods of the unsurpassed tantra and the practice section are limitless. Regarding these methods, as stated in Jowo's "Collected Vows": "The empowerment from the guru's mouth, the empowerment blessed by the deity, the empowerment prophesied by the Vajra Dakini, and the empowerment obtained from the power of one's own mind, these are the four." Thus, the first is to rely on the empowerment ritual as it is, word for word; the second is like a scripture falling on the roof of King Za's palace; the third is like the master Nagarjuna and Drowo Zang taking the Two Examinations and the Maha Maya from Orgyen Dharma Gonjo without permission, and when they were accused by the Dakini and later caught, the Dakini instructed, "Be the master of this Dharma and teach it"; the fourth is the empowerment of the power of wisdom obtained through the view of Dharma nature, relying on which the disciple to be empowered attains accomplishment, which is the result of empowerment. Therefore, clinging to one aspect of terminology, one should not be displeased with the differences in the number of empowerments, the methods of empowerment, and the methods of attainment, but it is very important to have pure perception of everything. Therefore, no matter how many categories of unsurpassed empowerment there are, the basis for distinguishing and collecting all of these, that is, the limit for determining the number, is, as will be explained, the vase empowerment, secret empowerment, wisdom empowerment, and word empowerment, due to the empowerment of purification objects, purification agents, purification results, etc., and it is certain that they are included in these four. Second, explaining the causes and conditions for obtaining empowerment: Regarding this, the unsurpassed empowerment of the mantra vehicle
Chinese
是故，基之自性任运成就之大坛城，蕴、界、处一切之基础，如来藏之自性，本具之三门，四智，以及瓶灌等灌顶之体性，本自安住，是为基之四灌；彼灌顶四者，依赖于授予之方便，而使之成为堪能成熟之因；以道灌而增上之，是为道之四灌；果位究竟圆满四身之体性，是为果之四灌。然此等仅是安立于三个阶段，实则自性法性一味一体，一切有情本初即已具足。如《灌顶王续》云：灌顶王若自无有者，以灌顶而得岂能成？若以芥子豆果作灌顶，彼亦无有成果之显现。如是。若问：岂非一切有情皆不堪为灌顶之器耶？答：一切有情皆具如来藏之自性，故终将成佛，无有不能成佛之有情。且不依赖密咒亦不能成佛，故究竟而言，一切皆堪为密咒之器，此以教理与正理二者皆可成立。然就暂时而言，堪为灌顶所依之瓶灌之所依为脉，密灌之所依为气，慧灌之所依为五种物质精华之明点自性，即白红明点，第四灌之所依为错觉无明之明点体性，即粗分心识分别念，唯有此等所依显现之六界具足者，方可为灌顶之器。其余如意生身之无色界众生，以及已断除粗分贪欲之色界众生，以及仅具一至五界而不具足六界之有情，皆不堪为灌顶之所依。《观察二续》云：无色之所依，无有灌顶之所依，以无脉气分别念故，岂能作智慧灌顶？色界虽有脉与气，然离精华之食故不合宜。故知欲界之有情，堪为灌顶之所依，以贪嗔痴，我慢，忿怒，嫉妒等，煎熬而生贪欲之欲界，方堪为灌顶之器。
English
Therefore, the great mandala of the spontaneously accomplished nature of the ground, the basis of all aggregates, elements, and sense bases, the essence of the Sugata-garbha, the three doors of innate nature, the four wisdoms, and the essence of empowerments such as the vase empowerment, which have always been present, are the four empowerments of the ground. These four empowerments, relying on the means of bestowing them, make them capable of maturing. The path empowerments enhance them, which are the four empowerments of the path. The ultimate perfection of the nature of the four kayas as the result is the four empowerments of the result. Although these are merely established in three stages, in reality, they are inseparable in the nature of the single dharma-dhatu, and all sentient beings have possessed them from the beginning. As it is said in the Tantra of the Supreme King of Empowerments: If the supreme empowerment is not within oneself, how can it be obtained through bestowal? Even if one bestows empowerment with mustard seeds and beans, there is no actual manifestation of fruit in them. Thus it is. If one asks: Does this mean that there are no sentient beings who are unsuitable vessels for empowerment? The answer is: All sentient beings possess the nature of the Sugata-garbha, so ultimately they will attain Buddhahood. There are no sentient beings who cannot attain Buddhahood. Moreover, without relying on secret mantra, one cannot attain Buddhahood. Therefore, ultimately, all are suitable vessels for mantra, which is established by both scripture and reasoning. However, temporarily, the basis suitable for empowerment is the vessel for the vase empowerment, which is the nadi; the basis for the secret empowerment is the prana; the basis for the prajna empowerment is the essence of the five elements, the nature of the bindu, which is the white and red bindu; and the basis for the fourth empowerment is the nature of the deluded ignorance bindu, which is the coarse mind and conceptual thought. Only those who possess the six elements in which these bases are manifest are suitable for empowerment. Others, such as the formless beings with mind-made bodies, the form realm beings who have overcome coarse desire, and beings who possess only one to five elements and not all six, are not suitable bases for empowerment. As it is said in the Two Examinations: For the bases of the formless, there is no basis for bestowing empowerments, because nadi, prana, and conceptual thought are not perceived. How can one bestow wisdom empowerment? Although the form realm has nadi and prana, it is not suitable because it is devoid of the food of essence. Therefore, it is known that beings in the desire realm are suitable bases for bestowing empowerments, because the desire realm, tormented by attachment, hatred, delusion, pride, anger, and jealousy, is suitable as a vessel for empowerment.
Chinese
如是说。此外，非天、天、声音不悦耳三种，以及恶趣的众生，因为享用果报而根性低下。出生于三洲且具有六界者是特殊的，其中，赡部洲的人被称为业力之地，因此最为殊胜。即便如此，如四种圣者等，以及声闻、缘觉、阿罗汉入于无余涅槃者，有些进入意身的咒道，因为是殊胜的意之所依，所以不一定。因此，作为所依的六界，以及所依之物如来藏二者，本来就具备，这是平等具有的因。如《二观察续》中说：身中住有大智慧，一切分别皆舍弃，遍及一切事物者，身住非身所生。又如《道次第》中说：处所依于脉和明点，具有十自在、五自在、三自在。如是，弟子的相续具有平等具足之因，能使其成熟的俱生因是金刚上师以本尊、咒语、三摩地的加持所加持的灌顶物和明妃等，这是两种因。在此之上，具有信心等功德，堪为灌顶之器的弟子是因的助缘，因为不具功德就像种子腐烂一样无法成熟。通达见解，以及我的如是性，本尊的如是性，秘密咒的如是性，念诵的如是性，摄放的如是性，即具有五种明咒支分的意趣的金刚上师是主因，因为不具见解意趣，就像干燥的石头不利于种子生长一样，无法进入加持。如实了知能使弟子相续成熟的仪轨，即所有殊胜三摩地的行为无有错谬，是所缘的助缘，因为不具此，就像儿童的游戏一样，仅仅将灌顶物放置在位置上是无法获得的。进入坛城后，授予瓶灌顶，之后授予秘密灌顶等，以前者前者的缘起打开了后者后者的理解，从而在相续中获得，这是
English
Thus it is said. Furthermore, the three of Asuras, gods, and unpleasant sounds, and the beings of the lower realms, are inferior in their lineage because they enjoy the fruits. Those born in the three continents who possess the six elements are special, and among them, the inhabitants of Jambudvipa are said to be the land of karma, and are therefore considered supreme. Even so, some of the four noble lineages, and some who have entered the state of Hearers, Solitary Realizers, Arhats, and those who have entered Nirvana without remainder, enter the path of the mind-body mantra, which is not certain because it is a special support for the mind. Therefore, the six elements as the basis, and the Tathagatagarbha as the basis, both of which are inherently present, are the cause of equal possession. As it says in the Two Examinations Tantra: "Great wisdom dwells in the body, all thoughts are completely abandoned, pervading all things, the body dwells, not born from the body." And as it says in the Stages of the Path: "The place depends on the channels and bindus, possessing the ten powers, the five powers, and the three powers." Thus, the disciple's lineage possesses the cause of equal possession, and the co-operative cause for its maturation is the empowerment substances and consorts blessed by the Vajra Master through the blessings of the deity, mantra, and samadhi, which are the two causes. On top of that, the disciple who possesses the qualities such as faith and is suitable as a vessel for empowerment is the auxiliary condition of the cause, because without qualities, it cannot mature like a rotten seed. The Vajra Master who understands the view and possesses the suchness of self, the suchness of the deity, the suchness of secret mantra, the suchness of recitation, and the suchness of projection and withdrawal, that is, the intention of the five branches of mantra, is the causal condition, because without the view and intention, blessings cannot enter, just as a dry stone is not conducive to the growth of a seed. Knowing without error the ritual that can mature the disciple's lineage as it is in the instructions, that is, all the activities of the superior samadhi, is the objective condition, because without it, one cannot attain it by merely placing the empowerment substances in place, like a child's game. Having entered the mandala and conferred the vase empowerment, and then conferred the secret empowerment, etc., the earlier ones open the understanding of the later ones through dependent origination, thereby obtaining them in the lineage, this is
Chinese
这是绳索的缘故。没有得到前一个，就不会有后一个，就像奠定了基础才有墙，没有墙就没有绘画一样。然而，前世的业力和先前的灌顶使相续成熟，现在才会对上师生起信心并获得成就。对于根器敏锐、能立即领悟的人，一开始就只给予智慧力量的灌顶，从而在相续中生起证悟，对于这些情况则不一定。像这样，当两个因和四个缘，这六者聚合时，学生的相续中会成熟获得成就的潜力，从而能够圆满生起道和果的一切功德，这样灌顶才能成功。正如《心滴》中所说：“二因四缘为支分，安住于六之所得，名为自性之显现。”如果缺少其中任何一个，成熟的目的就不会实现。例如，即使要写一个字母，也需要纸、墨、笔和人的手，以及懂得书写等等许多条件，如果缺少其中任何一个，这个字母就无法存在。第三，解释灌顶的数量确定。对于那些通过殊胜对治法——金刚乘的道，将所有显现为不净轮回之法转化为清净大智慧自性的人来说，虽然有无数种清净的方法，但通过数量确定的方式进行归纳和分类是这样的：一般来说，众生由于各自的业力和错觉，在六道中轮回。特别是，具有六界天道之身者，以及从胎中出生的凡人，最初是从脐带的脉结逐渐形成身体的。因此，由于显现为身体的习气，外在的器世间和内在的有情世间，以及其他有情的身体也会显现。因此，身体的主要清净对象是脉。因此，对治它们的方法是接受身金刚宝瓶灌顶，并修持观想外、内、中间的一切显现为身体的道，即观想一切皆为本尊的生起次第。脉的形态存在于需要清净和能够清净的多种字形之中，依靠运转的风息，现在在错觉的状态中显现出各种各样的作用，并产生轮回的声