English
It is merely establishing names by only demonstrating the activities of the deities. In some Yoga Tantras, the mentioned wisdom empowerment is also just a name and is different from Anuttarayoga. Therefore, the three higher empowerments are unique characteristics of Anuttarayoga. Among them, from the two traditions of early and later translations of Guhyasamaja, and from Candraguhya Tilaka, etc., are known as vase empowerment, secret empowerment, and wisdom empowerment. In Kalachakra, there are seven empowerments for entering childhood and, in the higher empowerments, there are three mundane ones and one that transcends them, making eleven in total. Furthermore, in the early translation tradition, there are also instances where the disciple, the empowerment substances, and the deities of the respective families are not visualized separately, but are remembered as a single supreme deity. From Vajrasattva Mayajala Tantra, there are ten outer beneficial empowerments, five inner powerful empowerments, and three secret Bodhicitta empowerments, making eighteen in total. Among the ten beneficial empowerments, the five mentioned in the outer Yoga Tantra – vase, crown, diadem, rosary, and mudra – are actually included. The dharani is the empowerment of listening, the secret is the empowerment of contemplation and accomplishment, and the Chakravartin is only included in tantras such as Vajra King, etc. Therefore, the five wisdom empowerments that are commonly known in all the tantra classes are the vows that gather the families. From the Mayajala Tantra, the ten outer beneficial empowerments are given to faithful and capable disciples, and the five inner powerful empowerments are given to diligent ones. Among them, for those who are diligent in their own benefit, the two empowerments of listening and contemplation are given; for those who are diligent in the benefit of others, the two empowerments of teaching and activity are given; and for the benefit of both, the empowerment of Vajra King, the entirety of the teachings, is given. The three profound secret empowerments must be given to those who have ascetic practices, that is, the secret empowerment is given to those who have the asceticism of conduct; the wisdom empowerment is given to those who have the asceticism of wisdom; and the empowerment of indivisible great bliss is given to those who have the asceticism of equality. Thus, since all Buddhas are solely for the benefit of beings, it is not said that those without capacity should be abandoned on the path of Mahayana Dharma. Therefore, if the essence that matches the minds of the beings to be tamed is not poured with compassion, just as a lion's milk cannot be contained in a poor vessel, it is said that it is not permissible if the vessel and the essence are not examined. In particular, regarding the aspect of mind, the lineage of blessings and empowerments is uninterrupted, like a stream of water, the lineage is complete, and the general empowerment of self-arisen phenomena with elaboration is classified, and the meaning and result of the divisions and the third are identified.
Chinese
首先是从沐浴灌顶到珍宝轮之间。其次，如同外、内、密三种和完全圆满一样，宣说九次第乘的灌顶，虽然不是从各自的特殊法中收集相似之处，而是按照密咒道多种方便，区分各自同类功德显现的快速道。声闻的剃发，上下身的遮盖和法衣，以及比丘的戒律，粪扫衣，钵盂布施等是外。内是自生佛和秘密菩提心，即三续部的灌顶圆满，因而根本菩提心稳固，缘起世俗菩提心堪能，因为对法之事业的根本种子等有自在，所以称为灌顶。之后，外密三乘的灌顶圆满后，对道菩提心有自在。并且，通过水冠，金刚铃的灌顶，对果菩提心有自在，所以称为灌顶。内密三部中，外生起 महायोग (藏文：མ་ཧཱ་ཡོ་ག，梵文天城体：महायोग，梵文罗马拟音：Mahāyoga，汉语字面意思：大瑜伽)之时，进行具有支分的瓶灌顶，从而产生利益和能力之功德差别。内是隆阿努之时，以内和秘密的声义，通过隐藏明妃的灌顶，受用世俗菩提心，并且对融乐之智慧有自在，所以称为灌顶。秘密大圆满有戏论的灌顶之时，外在依赖瓶，以孔雀和镜子等七种特殊物质，使有七有的相续中断。内在依赖八吉祥物和七珍宝，暂时获得欲妙，究竟对心和智慧有自在。无戏论依赖秘密，通过布施五甘露，班杂（藏文：བྷནྡྷ་，梵文天城体：भण्ढ，梵文罗马拟音：Bhaṇḍa，汉语字面意思：容器）和自在天之身等七种殊胜物质，内在使有七有的轮回中断。有戏论依赖无戏论明空智慧母之时，依赖朱砂和有柄的镜子等七种慈悲物质，通过在秘密处等三处进行灌顶，秘密心入之七业相续断绝，获得对三金刚和无二智慧的稳固。并且，将秘密和智慧二者作为因果进行阐述，并置于第三位。有戏论依赖圆满菩提心的
English
First, from the ablution empowerment to the precious wheel. Second, like the outer, inner, and secret three, and the completely perfect, the empowerment of the nine successive vehicles is taught. Although it is not a collection of similarities from each of their specific dharmas, according to the many methods of the mantra path, it distinguishes the swift path for the manifest arising of the qualities of each similar kind. The shaving of hair of the Hearers, the coverings and robes of the upper and lower body, the vows of a fully ordained monk, the discarded robes, the alms bowl, and almsgiving are the outer. The inner is the self-realized Buddha and the secret Bodhicitta, that is, the complete empowerment of the three continuums, thereby stabilizing the root Bodhicitta. The circumstantial conventional Bodhicitta is workable. Because one has power over the root seeds of the activities of the Dharma, it is called empowerment. Then, after completing the empowerment of the three vehicles of outer mantra, one has power over the path Bodhicitta. And, through the empowerment of the water crown and vajra bell, one has power over the fruit Bodhicitta, so it is called empowerment. Among the three inner mantras, during the outer generation stage of Mahāyoga, by performing the vase empowerment with its limbs, the qualities of benefit and ability arise distinctively. The inner is during the time of Lung Anu, with the sound and meaning of inner and secret. Through the empowerment of the hidden consort, one enjoys the conventional Bodhicitta, and has power over the wisdom of bliss and emptiness, so it is called empowerment. At the time of the secret Great Perfection's empowerment with elaboration, the outer relies on the vase, and with seven special substances such as peacocks and mirrors, the continuum of the seven existences is interrupted. The inner relies on the eight auspicious substances and the seven treasures, temporarily obtaining desirable qualities, and ultimately having power over mind and wisdom. The non-elaborate relies on the secret, and by giving the five nectars, Bhaṇḍa (Tibetan: བྷནྡྷ་, Sanskrit Devanagari: भण्ढ, Sanskrit Romanization: Bhaṇḍa, Chinese literal meaning: container), and the body of the Great Powerful One, etc., the seven supreme substances, the inner interrupts the cycle of the seven existences. When the elaborate relies on the non-elaborate wisdom-emptiness consort, relying on seven compassionate substances such as vermillion and a mirror with a handle, by bestowing empowerment in the three places such as the secret place, the seven actions of the secret mind entering are interrupted, and stability is obtained in the three vajras and non-dual wisdom. And, the secret and wisdom are explained as cause and effect, and placed in the third position. The elaborate relies on the complete Bodhicitta of
Chinese
凭借觉悟等无缘的七种事物进行灌顶，断绝进入三界的七种结合。第三个智慧灌顶将在下文阐述。无戏论有外、内、秘密、究竟圆满四种。外灌顶依赖坛城和宝瓶，以轮的方式净化身语意的文字。内灌顶是诸法不生等宝瓶安住之确定。秘密灌顶是将诸法显现为本来解脱、无分别之大。究竟圆满的诸法是无我等，即是语灌顶。极无戏论的灌顶也有外在区分轮回与涅槃，内在以二十五种智慧，为了利益而献上坛城并祈祷等。秘密是从四方虚空中进入心性之门。究竟圆满是以天空广阔之声，显示心无边无际。最极无戏论是外在的坐姿、内在的观法，秘密是将二者结合，在佛的净土中修行。究竟圆满是使用“去吧”等的表示。这些的清净、清净之果等，应从广释中了解。这些的方式是，从上师处获得的灌顶，是依赖灌顶仪轨如字面所示；依赖本尊加持的灌顶，就像国王家的屋顶下起经书之雨。金刚空行母授记的灌顶，就像龙树和行护从邬金达摩衮措盗走《二观察》和《摩诃摩耶》，被空行母追上抓住时，说：“做此法的法主并宣说”，从而获得的灌顶。以自心力量获得的灌顶，是以法性之见获得的智慧灌顶，依赖它，弟子获得成就，是灌顶之果。这些是阿底峡尊者的《律仪略释》中所说的。如此，各续部各自的灌顶分类并不确定，而且为了调伏者的根器、思想、能力、习气和烦恼等对治而宣说的，也无不包含在四种灌顶中。如此，外在是春夏秋冬四季，内在是身语意和四平等，究竟上是为了结合生与灭、来与去、有与无、常与断四种极端，因此有宝瓶、秘密、智慧、根本语灌顶，是为
English
By relying on the seven things of aimlessness such as realization, the seven unions that enter the three realms are cut off. The third, the wisdom empowerment, is symbolized by what is shown below. In simplicity, there are four: outer, inner, secret, and complete. The outer purifies the letters of body, speech, and mind in a wheel-like manner by relying on the mandala and vase. The inner is the certainty of the vase dwelling, such as the unborn nature of all phenomena. The secret symbolizes all things as self-liberated and the great non-duality. The completely perfected phenomena are selflessness, etc., which is the word empowerment. In the empowerment of extreme simplicity, there is also the outer distinction between samsara and nirvana. The inner involves offering mandalas and making requests for the benefit of the twenty-five wisdoms. The secret is entering the door of mind-essence from the sky of the four directions. The complete perfection is shown by the sound of the vast sky, indicating that the mind has no beginning or end. The most extreme simplicity is the outer posture and the inner view, combining these two and practicing in the Buddha's pure land. The complete perfection is using the meaning of "go," etc. The purification and the fruit of purification of these should be understood from the extensive commentary. The manner of these is that the empowerment that comes from the guru's mouth is dependent on the empowerment ritual as it is, and the empowerment that relies on the blessings of the yidam is like rain of scriptures falling on the roof of the king's house. The empowerment prophesied by the Vajra Dakini is like Nagarjuna and Trozang stealing the Two Examinations and the Maha Maya from Orgyen Dharmakosa, being chased and caught by the Dakini, who said, "Be the master of this Dharma and speak it," and thus obtaining the empowerment. The empowerment obtained by the power of one's own mind is the wisdom empowerment obtained by the view of reality, and relying on it, the disciple obtains accomplishment, which is the fruit of empowerment. These are taught in Jowo's Condensed Vows. Thus, the classification and collection of empowerments according to the individual systems of each tantra are not definitively fixed, and those that are taught as antidotes to the temperament, thoughts, faculties, habitual tendencies, and afflictions of those to be tamed are all included in the four empowerments. Thus, the outer is the four seasons of the year, the inner is the three doors and the four equalities, and ultimately, for the purpose of combining the four extremes of birth and death, coming and going, existence and non-existence, permanence and annihilation, there are the vase, secret, wisdom, and word empowerments, which are precious.