English
The four empowerments are not actually the same. The explanation of their respective differences is: with elaboration, without elaboration, extremely without elaboration, and most without elaboration, these are the four. In general, the classifications and summaries of empowerments in Vajrayana are limitless, but the four types of classifications are appropriate. Regarding the methods of these empowerments, in the 'Wisdom Thigle Tantra,' the water empowerment and the crown ornament empowerment, in the 'Action Tantra,' are widely known, the vajra bell is similarly named, in the 'Performance Tantra' it is very clear, the irreversible empowerment, in the 'Yoga Tantra' it is clarified. Its sixth branch empowerment is called the Acharya empowerment, which is the name of the yoga master, the secret empowerment is the king of empowerments, wisdom and prajna are unparalleled, and the fourth empowerment is also the same. The classification of internal details is: in the root tantra of the gathering of Ogmin Great Bliss, the position of the guru who is prostrated by the three realms, is the thirty-six supreme empowerments. Outer empowerment and inner empowerment, practice empowerment and secret empowerment, ten, eleven, thirteen, and two are complete. Also, in the explanatory tantra 'Gongpa Düpa,' some say that the empowerment of the river of tantras is the completion of empowerment. Therefore, the outer empowerment is the river of tantras, the inner empowerment is the river of elements, the practice empowerment is the river of fame, and the secret empowerment is the river of completion, these four methods of classification and summarization. In the explanatory tantra 'Ngamglok' it says: First, the ten outer empowerments are conferred, then the eleven inner empowerments, then the thirteen practice empowerments, and finally the two secret empowerments. The thirty-six supreme empowerments are conferred. In the old and new translations of the glorious Guhyasamaja, and in Zlagsang Thigle and others, there are vase empowerment, secret empowerment, and wisdom empowerment. In the Kalachakra, there are seven childhood initiation empowerments, and in the upper empowerments, there are three worldly empowerments and one transcendental empowerment, totaling eleven. In the Vajrasattva root tantra, there are ten beneficial outer empowerments, five powerful inner empowerments, and three secret bodhicitta empowerments, divided into eighteen. Therefore, in each tantra, according to their respective understandings, there are many ways of classifying and summarizing. The characteristics of Atiyoga are that there are four, including with elaboration, etc., the first two are common and partial to Anuttarayoga.
Chinese
关于修法，后面两种（修法）的不同之处在于：在最无戏论的灌顶中，有外、内、秘密、究竟四种。第一是区分轮回和涅槃的界限。第二是为了实践二十五种智慧，供养曼荼罗并祈请等等。第三是从虚空的四个方向进入心性之门。第四是熟悉虚空广阔的声音的意义，从而象征无自性的心性没有边际和中心。如《现观庄严论》中说：在最无戏论中，如区分上下般区分轮回和涅槃。那时，从虚空的自性中，身语意的障碍也必定被自性所观察。如果行为不纯净，则以各自相应的善行来净化。依靠灌顶的象征，介绍自明的光明自性。有经验的智者运用象征解脱的口诀。如是说。最极无戏论也是，外在是展示坐姿，内在是展示观看方式，秘密是将两者结合起来在佛土中修行，究竟是透过“去吧”等词语来传达象征意义。如《解脱经》中说：在最极无戏论中，打开心之坛城的门，务必确定身体的坐姿，在那里练习观看方式，显现的智慧是经文的象征。如是说。通过“基础”等词语来展示获得因缘果的方式。也就是，在无上之上的法统中，基础自性本具的坛城大，蕴、界、处所依和能依，与刚讲完的成熟灌顶相关联，从而使其成为可能。为了获得果位金刚持，四种灌顶的体性从一开始就已存在。如此，脉是化身的所依，宝瓶灌顶所灌之处；气是报身的所依，秘密灌顶所灌之处；世俗的红白明点是法身的所依，智慧灌顶所灌之处；胜义的不坏明点是自性身的所依，第四灌顶所灌之处。如《二观察续》中说：身体中存在伟大的智慧，完全舍弃一切分别念，遍及一切事物。身体存在，非由身体所生。如是说。灌顶之王
English
Regarding practice, the difference between the latter two (practices) is: In the most non-elaborate empowerment, there are four types: outer, inner, secret, and ultimate. The first is to distinguish the boundary between samsara and nirvana. The second is to offer mandalas and make requests, etc., for the purpose of practicing the twenty-five wisdoms. The third is to enter the gate of mind-essence from the four directions of space. The fourth is to become familiar with the meaning of the vast sound of space, thereby symbolizing that the mind-essence without self-nature has no boundaries or center. As it is said in the Ornament of Clear Realization: In the most non-elaborate, distinguish samsara and nirvana as distinguishing above and below. At that time, from the nature of space, the obscurations of body, speech, and mind are also certainly examined by nature. If the behavior is not pure, then purify it with the respective corresponding virtuous deeds. Relying on the symbol of empowerment, introduce the self-illuminating luminous self-nature. Experienced wise people use the key instructions of symbolic liberation. Thus it is said. The most extremely non-elaborate is also, the outer is to show the posture, the inner is to show the way of viewing, the secret is to combine the two and practice in the Buddha-field, and the ultimate is to convey the symbolic meaning through words such as "Go!" As it is said in the Liberation Sutra: In the most extremely non-elaborate, open the door of the mandala of the mind, be sure to determine the posture of the body, practice the way of viewing there, and the manifested wisdom is the symbol of the scriptures. Thus it is said. The way to obtain the result of cause and condition is shown through words such as "basis." That is, in the supreme lineage above the supreme, the great mandala of the basis, self-nature, and spontaneous accomplishment, the support and supported of the aggregates, elements, and sense bases, is related to the ripening empowerment just explained, thereby making it possible. In order to obtain the state of Vajradhara, the nature of the four empowerments has existed from the beginning. Thus, the channel is the support of the Emanation Body, the place where the vase empowerment is conferred; the wind is the support of the Enjoyment Body, the place where the secret empowerment is conferred; the relative red and white bindus are the support of the Dharma Body, the place where the wisdom empowerment is conferred; the ultimate indestructible bindu is the support of the Essence Body, the place where the fourth empowerment is conferred. As it is said in the Two Examinations Tantra: Great wisdom exists in the body, completely abandoning all discriminations, pervading all things. The body exists, not born from the body. Thus it is said. King of empowerments.
Chinese
的续部中说，如果没有殊胜灌顶，怎么能通过授予而获得呢？即使将秕糠授予稻谷，它也不会显现稻谷的实相。又云：唉玛吙！金刚身之支分，被称为五圆满佛。诸蕴界处，皆是菩提萨埵之坛城。地水为眼与嘛嘛格，火风为白衣度母。虚空是法界自在母，三有本来是佛土。如是，并非通过努力新造，而是本来具足自性，如田地里庄稼成熟一般，金刚上师的证悟显现为法，一切世俗谛皆清净，以三摩地的力量，使有相之物同时显现，依靠因的缘起，来成办灌顶之事，从而清净弟子的相续。如《黑汝嘎集续》云：何者对何者作灌顶，为了清净相续获得能力而灌顶。这两种方式中，堪为法器的弟子是因的条件，具有广阔的见解和崇高意境的上师是主人的条件，精通本尊咒语三摩地力量的仪轨是所缘的条件，这些相互依存的缘起成就，是紧随其后的条件。二因四缘聚合，灌顶才能如实成就，从而趋向殊胜之地。自生智云：证悟智慧殊胜灌顶，是显现一切的觉性知识。觉性无有破立，是诸灌顶一时圆满。诸灌顶是解脱之窍诀，无缘大坛城，灌顶本来就在自身。如是，一切有情众生都能成为灌顶的对境吗？并非如此。《二观察续》云：对于无色界的有情，不能作为灌顶的所依，因为没有脉、气和分别念，怎么能进行智慧灌顶呢？即使色界有脉和气，也缺乏滋养的食物。因此，欲界众生才能作为灌顶的所依，因为他们具有贪嗔痴，以及我慢、愤怒和嫉妒。
English
It is said in the tantra: If one does not have the supreme empowerment oneself, how can one obtain it through bestowing? Even if one empowers chaff as rice, it will not manifest the reality of rice. Furthermore: Emaho! The limbs of the Vajra Body are known as the five complete Buddhas. All the skandhas, realms, and sources are the mandala of the Bodhisattvas themselves. Earth and water are the eyes and Mamaki, fire and wind are White-clad Tara. Space is the sovereign mother of the sphere of reality, the three realms are originally Buddha-fields. Thus, it is not newly created through effort, but is inherently endowed with its own nature. Like crops ripening in a field, the realization of the Vajra Master appears as Dharma, all relative truths are purified, and through the power of samadhi, the image-bearing things appear simultaneously. Relying on the interdependent arising of causes, the act of empowerment is accomplished, thereby purifying the disciple's continuum. As it is said in the Heruka Abhisamaya: "Whomever one empowers, empowerment is for the sake of purifying the continuum and obtaining power." Among these two aspects, the disciple who is a suitable vessel is the condition of the cause, the master who possesses vast views and lofty intentions is the condition of the lord, and knowing the ritual of the power of deity, mantra, and samadhi is the condition of the object. The interdependent arising of these, relying on each other, is the immediately preceding condition. When two causes and four conditions are gathered, empowerment is truly accomplished, thereby approaching the supreme state. Self-Arisen Wisdom says: "The supreme empowerment of realization and wisdom is the knowledge of awareness that appears in everything. Awareness without affirmation or negation is the simultaneous completion of all empowerments. All empowerments are the key to liberation, the great mandala without object, empowerment is inherently within oneself." Thus, can all sentient beings become the object of empowerment? It is not so. The Two Examinations Tantra says: "For beings in the formless realm, they are not the basis for empowerment, because there are no channels, winds, or conceptual thoughts. How can wisdom empowerment be possible?" Even if the form realm has channels and winds, it lacks nourishing food. Therefore, beings in the desire realm are the basis for empowerment, because they possess desire, hatred, and ignorance, as well as pride, anger, and jealousy.
Chinese
萨。从欲生出的此欲界，堪为灌顶之器。如是，然非一切为欲界所摄，定指人。其中，天与非天及声不悦耳三者，以享用果报故，种姓低劣，于三洲生长的具六界者，是为特殊。而此阎浮提众生，以业力著称，故为殊胜。特殊的是，属于五种圣族者，以及入于无余涅槃的声闻、缘觉、阿罗汉等，有些进入意身的密咒道，这是因为有特殊的意念所依，故不一定。清净所依之对治和清净之基的数量决定如下：身体的主要部分是三脉（中脉、左脉、右脉）和五轮等。脉的形态是不净六道的种子，清净三身的体性是三字形态的形象，存在于左右脉中，据说有元音和辅音。风依于此，行各种作用，风依于白红明点，明点又依于胜义菩提心，即如来藏所依，此为四者。又于《幻化大网》中说：罗玛、江玛、昆达玛，在各个轮的中央，如柱子般存在，枝叶无数。脉和风流动，智慧脉有一千，以七十二相乘，有二万一千六百风，大流动是欲，其余为四万八千。如是。现在解说四种灌顶各自的体性。首先，为了显示瓶灌顶，说了以“欲”等开头的文句。欲界的自续补特伽罗，一切皆有四种贪欲等。所净和能净的次第所依的决定是：首先，所净是见而满足的贪欲，存在于他化自在天，能净是依靠坛城粉末，以瓶灌顶而从四种状态中觉醒的状态，以及四种障碍中主要的身障得以清净，降伏蕴魔。所获功德是：器情，即为所依和所动所摄的一切蕴