English
My support is the five elements, the support of the five elements is the channels, the support of the channels is the life force, and the support of the life force is the bodhicitta. Therefore, the cause, channels, energy, bindu, and mind, which are in accordance with the four empowerments, are manifestly present, and the nature of all of this is the essence of the Sugata. Possessing the qualities of the four empowerments is called the cause or basis empowerment. As stated in the *Vajra Burning Tantra*: "The mind is the aggregate of four names, the support of the aggregates is the five elements, the support of the five elements is the channels, the support of the channels is the life force, and the life force is supported by the bodhicitta." And as stated in the *Explanatory Tantra of Vajrakila*: "If one realizes the nature of mind, it is empowerment, all self-aware Vajrakila is supreme." Thus, in order to manifest the cause empowerment that dwells within oneself, the method is that the qualified Vajra Master bestows the empowerment with the complete and pure three aspects of preparation, main practice, and conclusion. Furthermore, self-initiation, the four empowerments of profound yoga, and the lineage of transference of blessings, repeatedly familiarizing and habituating oneself with one's own object of focus, all of this is the path empowerment. As it is said that in the context of the causal vehicle, after completing the path of learning, at the end of the ten bhumis, one obtains the empowerment of great light, similarly, the suchness of empowerment inherent in one's own mind, like a mandala of the sun, is obscured and hidden by the adventitious defilements of samsara, the alaya consciousness, and the eight aggregates, like clouds and fog. This is the path-time empowerment. The activities of manifestation, realization, generation, and completion stages, like the wind, when it removes the adventitious defilements, the qualities that are inherently present mature into the nature of the four kayas, that is, they become manifest. And ultimately, when the path practitioner sees the wisdom manifestation of the complete enjoyment body of the Buddha, by bestowing the three profound empowerments, from purifying the subtle habitual patterns of the transference of the three appearances, to the inseparability of the intention of the teacher and retinue, it is also taught in this way. In essence, when all the obscuring defilements are purified from the nature of self-awareness, at the time when one becomes enlightened, one obtains mastery over all the qualities of the result, therefore it is called the result empowerment. Although this is not like the causal and sequential relationship of the outer paths,
Chinese
仅仅是在某种程度上，才安立了因、道、果之灌顶的名称。如果将这些归纳起来，可以归纳为两种：前三个灌顶是属于有为、世俗的部分，因为介绍的方式和修持道的方式都与心识相关。后一个灌顶是属于无为、胜义谛的自性，因为介绍的方式和修持的方式都是超越心识的智慧。在《第一佛》中说：“三者皆是世间俗，第四乃是义中胜。”第四，解释了获得律仪的界限：这样，当四个灌顶连同其所依圆满时，也就获得了持明者的律仪。也就是，从加持弟子三门为三金刚之时起，下部三续圆满了自宗的实修基础，到了上师灌顶的最后，以及无上部在瓶灌的最后，显明了生起次第的咒语律仪，对于上面三个灌顶，则是与其体性相同的圆满次第的律仪，因此在各自的界限新获得时，下部的体性变得更好，并且存在不同的转变，因此成为依赖于各自功德和根本堕罪的所依。然后发誓守护誓言，并献上供养。如《秘密藏》中所说：“王位以及自己的身体，儿女妻室财物的精华，极其珍爱和心仪之物都献上。”就像这样。这样献上的利益是，同样在那部经中说：“以五种自在受用供养时，就是供养了一切坛城，更何况是近的坛城？一切罪业都将清净。”就像这样。第三，获得灌顶的利益是：这样，具有相好的金刚上师，以具足的仪轨对具有信心的弟子进行灌顶时，如果是上等，则在相续中生起具有特殊意义的智慧；如果是中等，则抓住体验的端绪；如果是下等，则通过理解而认识。无论如何，如果获得了真实的灌顶，那么这个人的相续，就像用犁等工具很好地清除了杂草等过患的肥沃田地，在那里播下青稞等种子一样，如果播下，那么它会与水、肥料、温度和湿度的因缘聚合
English
It is only to some extent that the name of empowerment of cause, path, and result is established. If these are summarized, they can be summarized into two types: the first three empowerments belong to the conditioned, conventional part, because the way of introducing and the way of practicing the path are both related to the mind. The last empowerment is the nature of the unconditioned, ultimate truth, because the way of introducing and the way of practicing are both wisdom beyond the mind. In the "First Buddha," it says: "The three are all worldly conventions, the fourth is the supreme of meaning." Fourth, explaining the boundary of obtaining vows: Thus, when the four empowerments together with their basis are complete, the vidyādhara's vows are also obtained. That is, from the time of blessing the disciple's three doors into the three vajras, the lower three tantras complete the actual basis of their own system, and at the end of the master's empowerment, and in the unsurpassed, at the end of the vase empowerment, the mantra vows of the generation stage are explicitly taught, and for the upper three empowerments, the vows of the completion stage, which are of the same essence as that, are newly obtained at their respective boundaries, the essence of the lower becomes better, and there are different transformations, so they become the basis for generating both the qualities and the root downfalls that depend on each other. Then, vowing to keep the samaya, one should offer gifts. As it says in the Guhyagarbha Tantra: "The kingdom and one's own body, sons and wives, the essence of wealth, the most cherished and pleasing things are offered." Like that. The benefit of offering in this way is also stated in the same text: "When offering with the five powers and enjoyments, it is offering to all mandalas, what need is there to mention the near mandala? All faults will be purified." Like that. Third, the benefit of obtaining empowerment is: Thus, when a vajra master with characteristics empowers a disciple with faith through a complete ritual, if it is the best, then a wisdom with special meaning arises in the continuum; if it is medium, then it grasps the thread of experience; if it is the lowest, then it recognizes through understanding. In any case, if a real empowerment is obtained, then that person's continuum is like a fertile field that has been well cleared of weeds and other faults by plowing and other means, where seeds such as barley are sown, and if sown, it will be combined with the conditions of water, fertilizer, temperature, and moisture.
Chinese
就像幼苗的物质每一刻都在增长，最终成熟为圆满的果实一样。先前像不能生长功德的荆棘，通过灌顶好好调伏，播下四身的种子，使其能够成熟，如果各自灌顶的生起次第和圆满次第的道路上的因缘聚合，那么每一刻，三门和执着为异体的四种，业和烦恼、所知、习气的障碍，以及四种状态的障碍等逐渐清净，成为四种资粮道的自性的三十七道品，十度，以及二资粮的一切功德，通过生起次第和圆满次第两种途径行进，越来越增长，四身语意智慧金刚，化身、报身、法身、自性身等安住于四种状态的自性，远离障碍，以力量将一切如所有性安立为果法的功德，从而显现。
English
Just as the substance of a seedling grows larger every moment, ultimately maturing into a fully ripened fruit, similarly, that which was previously like a thorn unable to grow merit, having been well-tamed by empowerment, and having planted the seeds of the four bodies, making it able to ripen, if the causes and conditions on the path of the generation and completion stages of each empowerment gather, then in each moment, the fourfold clinging to the three doors as distinct, the obscurations of karma, afflictions, knowable objects, and habitual tendencies, and the obscurations of the four states, etc., are gradually purified, and the thirty-seven factors of enlightenment, which are the nature of the four paths of learning, the ten perfections, and all the qualities of the two accumulations, are generated and progressed through the two stages of generation and completion, increasing more and more, the four vajras of body, speech, mind, and wisdom, the Nirmāṇakāya, Sambhogakāya, Dharmakāya, and Svābhāvikakāya, etc., abiding in the nature of the four states, free from obscurations, by the power of strength, all the qualities that are established as the qualities of the resultant Dharma are manifested. Thus it is also from the Compendium: "This is the great Lord of Conquerors, arising from the indivisible three bodies, adorned with the forms of the ocean of wisdom, in this very life, it will be attained." And from the Secret Essence Tantra: "From this time forward, the sons of the Victorious Ones, will be without all bad migrations, and will be endowed with long life and happiness, and will become the lords of higher realms and liberation." The faults of not receiving it are: From the Samyoga: "Not entering the mandala, and abandoning the vows, and not knowing the secret reality, even if practiced, nothing will be accomplished." And from the Buddha Skull Tantra: "For example, a house without children, is emptied by death alone. Likewise, when separated from empowerment, it is emptied by all wisdoms. For example, all the combinations of lute, etc., cannot be played if separated from the string. Likewise, if separated from empowerment, mantra and meditation will not be accomplished." Therefore, this vow of the Bodhisattva mantra is not like the individual liberation vow, which can only be taken once. If it is taken many times, the collection of qualities will increase, and the practice will be enhanced, and all collections of faults will be purified, so strive to take it again and again.
Chinese
如是行之。特别是灌顶，对于修持密宗的道是不可或缺且极其重要的。总义光明藏心中说：总而言之，灌顶是金刚乘道的最初入门，因为它是使人能够修道和获得果位的殊胜方便。依靠它，密咒的见解在相续中生起，并且能够如其义而修持，在行持上获得能力，修行和供养，事业，密咒和手印都有意义，并且能够获得誓言。因此，灌顶就像一切的生源，并且像国王一样使人能够获得果位的次第，所以一切都依赖于它，并且在究竟的意义上，没有被抛弃地本来就圆满为大法身，如果见到这个意义，就是获得了自性明智力之灌顶，也就是大圆满的体性，一切灌顶都圆满了。如是说。第二，解释解脱之生圆次第道，有三：略说，广说，结尾。第一，略说：如是，以灌顶善妙成熟相续之后，第二，对于自性本来清净之法性，由于忽然增盛的分别念之力的影响，漂泊于错乱之轮回中，将彼如来之身语意秘密不可思议之界解脱出来的方法，有比其他道更为殊胜的密咒内三续之修持，虽然有无数的种类，但总的来说，就是大乘道的纲要，方便智慧二者或二资粮，以甚深见和善巧方便，为了清净不净之显现执着，将三处观为本尊坛城之生起次第，具有四种殊胜特点，以及为了断除三门之垢染，并且为了趣入心要之义，使人习惯于俱生智之圆满次第，具有三种殊胜特点，总摄为二种，其中，生起次第的四种殊胜特点是：仪轨的殊胜特点是具有从续部中所说的完整生起仪轨，自果的殊胜特点是能够生起密咒的力量，体性的殊胜特点是乐空之自性，
English
Thus it should be done. In particular, empowerment is indispensable and extremely important for practicing the path of tantra. The General Meaning of the Luminous Essence states: In short, empowerment, which is the sole initial gateway to the path of the Vajrayana, is a special means of empowering one to practice the path and attain the result. Because of this, the view of mantra arises in the continuum, and one is able to practice according to its meaning, gain power in conduct, and make practice, offerings, activities, mantras, and mudras meaningful, and be able to obtain vows. Therefore, empowerment is like the source of all, and like a king in enabling one to obtain the stages of attainment, so everything depends on it, and in the ultimate sense, without being abandoned, it is inherently complete as the great Dharmakaya. If one sees this meaning, one obtains the empowerment of the power of self-awareness, that is, the nature of the Great Perfection, in which all empowerments are perfected. So it is said. Second, explaining the path of generation and completion stages that liberate, there are three: brief explanation, detailed explanation, and conclusion. First, the brief explanation: Thus, after the continuum has been well matured by empowerment, secondly, for the nature that is inherently pure, due to the power of suddenly increasing conceptual thoughts, wandering in the cycle of delusion, the method of liberating the body, speech, and mind secrets of the Tathagatas into the inconceivable realm, there are the practices of the three inner tantras of secret mantra, which are more special than other paths. Although there are countless kinds, in general, it is the outline of the Mahayana path, the two methods of skillful means and wisdom, or the two accumulations, with profound view and skillful means, in order to purify impure appearance and attachment, meditating on the three places as the mandala of the deity, the generation stage with four special characteristics, and in order to cut off the impurities of the three doors, and in order to enter the meaning of the essence, familiarizing oneself with the co-emergent wisdom, the completion stage with three special characteristics, which are summarized into two types. Among them, the four special characteristics of the generation stage are: the special characteristic of the ritual is having the complete generation ritual spoken from the tantras, the special characteristic of the self-result is being able to generate the power of mantra, the special characteristic of the essence is the nature of bliss and emptiness,