English
It is due to the cause of the rope. If the former is not obtained, the latter will not arise, just as a wall is built upon a foundation, and there is no painting without a wall. However, due to the karma of previous lives and prior empowerments, the continuum matures, and now one develops faith in the guru and attains realization. For those of sharp intellect who can grasp things immediately, only the empowerment of the power of wisdom is bestowed from the beginning, so that realization arises in their continuum. Such cases are not definitive. Like this, when the two causes and four conditions, these six, come together, the student's continuum matures with the potential to attain siddhis, and thus the empowerment that generates all the qualities of the path and fruition is accomplished. As it says in the Thug Thig: "Two causes and four conditions are the limbs, the object to be attained that abides in the six, is explained as the nature itself." Otherwise, if any one of these is missing, the purpose of maturation will not be accomplished. For example, even to write a single letter, one needs paper, ink, a pen, a person's hand, and the ability to write, etc. If even one of these is missing, that letter cannot exist. Third, explaining the definite number of empowerments. For those who, through the supreme antidote, the path of Secret Mantra Vajrayana, purify all phenomena that appear as impure samsaric dharmas into the essence of great pristine awareness, although there are countless methods of purification, the way they are collected and categorized through a definite number is as follows: Generally, beings, due to their own karma and delusion, wander in the six realms. In particular, those who have the support of the six elements of the higher realms, and specifically human beings born from the womb, initially form their bodies gradually from the navel chakra knot. Thus, due to the imprints of appearing as a body, the outer vessel world, the inner sentient beings, and the bodies of other beings also appear. Therefore, the main object to be purified of the body is the channels. Therefore, the antidote for purifying them is to receive the vase empowerment of the body vajra, and to practice the generation stage of contemplating all appearances as the body in the outer, inner, and intermediate realms as the nature of deities. The form of the channels exists in the form of many letters to be purified and purifying, and relying on the moving winds, various functions manifest in the state of delusion, and the sounds of samsara
Chinese
因为显现为我的相续，所以语的清净之主要为风。为了清净它，进行语金刚秘密灌顶，并主要教导其道，即生语之风的运作束缚，并展示自身具方便的圆满次第。由于此风遍布所有脉和界，引导并安住菩提心界，即清净的红白明点，以此作为心的所依。为了清净心，必须触及脉和界的要害。为了清净它，进行意金刚智慧之灌顶，并展示其道，即令心之所依界堪能的异身具方便的圆满次第。由于心之自性、法性、胜义菩提心，或具垢智慧之界以此界为所依而存在，为了使其显现，必须清净心的习气和遮蔽。为了清净它，进行智慧金刚语之灌顶，并展示其道，即远离心之遮蔽的俱生圆满次第，修持光明智慧。因此，所有密咒的修持都包含在这四个灌顶及其道中。第二，四灌顶的自性之差别分为四部分：宣说四灌顶的真实自性，宣说灌顶的词义，展示因、道、果之灌顶，宣说誓言的获得界限。第一，宣说四灌顶的真实自性分为两部分：略说和广说。首先是略说：密咒是善巧方便，能将烦恼和欲望转化为道，因此对于欲界众生，并非如圣者之化身般的自相续者，都具有贪欲等烦恼，并且由其所生的业束缚于有之境地。由于所有束缚的根本是贪爱，因此对其进行细分，如观看、微笑、牵手、二根交合之四种贪欲等为所净之物。而清净者，如瓶灌顶等四灌顶及其道，也依赖于此而确定其数量。
English
Since it appears as my continuum, the main purification of speech is wind. To purify it, the secret empowerment of speech vajra is performed, and its path is mainly taught, which is the functioning and binding of the wind that generates speech, and the complete stage of self-body with skillful means is shown. Since that wind pervades all the channels and elements, it leads and abides the bodhicitta element, which is the great pure white and red essence, and relies on it as the support of the mind. In order to purify the mind, it is necessary to touch the key points of the channels and elements. To purify it, the empowerment of mind vajra wisdom is performed, and its path is shown, which is the complete stage of other-body with skillful means that makes the element of mind's support workable. Since the nature of mind, or the nature of phenomena, or the ultimate bodhicitta, or the element of wisdom with defilements, exists relying on that element, in order to make it manifest, it is necessary to purify the habitual patterns and obscurations of the mind. To purify it, the empowerment of wisdom vajra word is performed, and its path is shown, which is the coemergent complete stage that is free from the obscurations of the mind, and the practice of clear light wisdom. Therefore, all the practices of secret mantra are included in these four empowerments and their paths. Second, the specific explanation of the nature of the four empowerments is divided into four parts: explaining the actual nature of the four empowerments, explaining the meaning of the word empowerment, showing the empowerment of cause, path, and result, and explaining the limits of obtaining vows. First, explaining the actual nature of the four empowerments is divided into two parts: brief explanation and detailed explanation. First, the brief explanation: Secret mantra is a skillful means to transform afflictions and desires into the path, so for beings in the desire realm, those who are not self-continuum like emanations of noble ones, all have afflictions such as attachment, and the actions generated by them bind them to the state of existence. Since the root of all bonds is craving, it is subdivided into four types of desire, such as looking, smiling, holding hands, and the union of two roots, etc., which are to be purified. And the purifiers, such as the vase empowerment and the four empowerments with their paths, are also relied upon to determine their number.
Chinese
灌顶，胜观灌顶，语灌顶。首先是关于宝瓶灌顶的解释：每一个灌顶都有四种贪欲的进入方式。哪一个是最大的对治？依赖于哪个坛城？灌顶是哪一个？哪一个障碍被清除？哪一个见解被证悟？能够控制哪一条道路的禅修？哪一个宗义被追求？什么是འདའ་ཀ་མའི་口诀？获得什么果位？总共有九个方面。对于这第一个灌顶，哪一个是最大的对治呢？男女双方仅仅因为以贪恋之心互相注视就能感到满足的贪欲，是存在于他化自在天中的，这是它的对治。对于具有拥抱和结合的贪欲者来说，仅仅是前三种方式并不能使他们满足，但它仍然存在，因为他们会以爱恋之心注视、欢笑，并用手等触摸。依赖于哪个坛城呢？据说有四个与共同续部相联系的坛城：自性智慧坛城、殊胜三摩地坛城、明觉体验坛城和殊胜影像坛城。第一个是，圆满的佛陀上师，对于达到终极道路的弟子，会依赖于由智慧显现所成就的自性坛城和智慧女神来给予灌顶。如《幻化金刚》中所说：诸佛总集体，于眷属智慧海，自性坛城同时，依于智慧天女，以大智慧灌顶，成秘密主金刚持。第二个是，接近最终佛陀果位的上师，对于处于见道和修道二地的持明者，会依赖于殊胜三摩地和明觉女神来给予灌顶。如经中所说：从第一到第十，于三摩地炽燃之坛城，依于明觉天女，以三摩地之水灌顶，土地与智慧，以及净土，神通事业次第增。据说，过去上师桑结古瓦在玛旁雍错湖上画线，展示了金刚界坛城，并给予了瓦曼殊室利等人灌顶。
English
Empowerment, She Empowerment, Word Empowerment. First, the explanation of the vase empowerment: Each empowerment has four ways in which desire enters. Which is the greatest antidote? Which mandala does it rely on? Which empowerment is given? Which obscuration is purified? Which view is realized? Which path of meditation is empowered? Which tenet is pursued? What is the འདའ་ཀ་མའི་ mantra? What fruit is obtained? There are nine aspects in total. For this first empowerment, which is the greatest antidote? The desire that men and women are satisfied by merely looking at each other with desire is located in the Paranirmitavasavartin gods, and that is its antidote. For those with the desire for embrace and union, the first three methods alone will not satisfy them, but it still exists, because they will look with affection, laugh, and touch with their hands, etc. Which mandala does it rely on? It is said that there are four mandalas associated with the common tantras: the mandala of self-nature wisdom, the mandala of superior samadhi, the mandala of awareness experience, and the mandala of superior image. The first is that the perfect Buddha master, for the disciple who has reached the ultimate path, will rely on the self-nature mandala and the wisdom goddess, which are accomplished from the appearance of wisdom, to give empowerment. As it says in the Magical Vajra: The general form of all the Buddhas, In the assembly of the ocean of wisdom, The self-nature mandala together, Relying on the wisdom goddess, Empowered by great wisdom, Became the great secret lord Vajradhara. The second is that the master who is close to the final state of Buddhahood, for the vidyadhara who is in the two stages of seeing and meditation, will rely on the superior samadhi and the goddess of awareness to give empowerment. As it says in the same text: From the first to the tenth, In the mandala of blazing samadhi, Relying on the goddess of awareness, Empowered by the water of samadhi, The earth and wisdom, and the pure land, The order of miraculous deeds increases. It is said that in the past, the master Sangye Guwa drew lines on Lake Mapam, showing the Vajradhatu mandala, and gave empowerment to Dvas Manjushri and others.
Chinese
大成就者莲花生于达仓森格普对措嘉佛母，如展示与虚空无别的金刚橛坛城般进行了灌顶。此坛城也被称为幻化坛城，也被称为增上三摩地的影像。如金刚次第中说：上师安住于趋近究竟道时，四十二或三尊涌现，以及千佛坛城等，以金刚的线度，如多瓦量，远扬等相的，坛城手印清晰具足，是增上定之影像。如是说。第三是上师见道者，对能胜任手印的加行道弟子，依赖明觉体验之坛城，以及明觉威力之陀罗尼进行灌顶。如金刚中说：获得见道金刚身，于具足决择瑜伽体验者，于明觉体验之坛城中，依赖明觉威力之陀罗尼，结合无漏金刚身。如是说。以这三种，依赖那些坛城而灌顶一切，无需依赖增上影像之坛城，因弟子的能力所致。第四是获得三摩地稳固的上师，对具缘的弟子，依赖增上影像之坛城，以及具足事业手印进行灌顶。如彼经中说：明觉获得稳固的瑜伽士，对于具足事业和具缘的瑜伽士，于增上影像坛城中，对明妃手印美女，灌顶加持稳固后，以仪轨方便进行灌顶，以传承灌顶的口诀，获得结合体验的瑜伽。如是说。那些之中，此处无论是上师是凡夫还是圣者，因为将弟子视为无有进入前三个坛城能力之凡夫，所以说要依赖增上影像之坛城和手印。而且，对于增上影像之坛城，也并非只有彩粉的定规，即使是初学者，也因根器的差别，分为上、中、下三等，其中最上等者，由于对金刚上师的身坛城具有坚定的信心，因此在那里...
English
The great master Padmasambhava, in Taktsang Sengphuk, showed the mandala of Vajrakila, inseparable from the sky, to Tso Gyal and gave empowerment. That mandala is also called the manifested mandala, and it is also called the image of increasing samadhi. As it is said in the Vajra Sequence: When the master abides on the path nearing the end, forty-two or three deities emerge, as well as the mandala of a thousand Buddhas, etc., with the measure of a vajra line, like a "dor," signs such as "gyangdrag," the mandala with clear handprints, is the image of increasing concentration. Thus it is said. The third is that the master who is on the path of seeing empowers the disciple who is on the path of joining, who is capable of one mudra, relying on the mandala of experiential awareness and the dharani of the power of awareness. As it is said in the Vajra: Having obtained the Vajra body of the path of seeing, for the yogi who has the experience of definitive discernment, in the mandala of experiential awareness, relying on the dharani of the power of awareness, unite with the stainless Vajra body. Thus it is said. With these three, all empowerments are given relying on those mandalas, but there is no need to rely on the mandala of the increasing image, due to the disciple's ability. The fourth is that the master who has attained stability in samadhi empowers the fortunate disciple, relying on the mandala of the increasing image and the mudra with signs of action. As it is said in that same text: The yogi who has attained stable awareness, for the yogi who has action and fortune, in the mandala of the increasing image, to the beautiful maiden of the mudra, after empowering and blessing and making it stable, empowers with the method of ritual, and with the oral instructions of the lineage empowerment, obtains the yoga of combined experience. Thus it is said. Among those, in this case, no matter whether the master is an ordinary being or a noble one, because the disciple is regarded as an ordinary being without the ability to enter the first three mandalas, it is said that one should rely on the mandala of the increasing image and the mudra. Moreover, for the mandala of the increasing image, there is no certainty that it is only colored powder, even if it is a beginner, due to the difference in faculties, it is divided into superior, medium, and inferior, and the most superior one, because he has firm faith in the body mandala of the Vajra master, therefore there...