Chinese
因此瓶灌顶是在弟子的六种灌顶之上，加上金刚上师的灌顶，瓶灌顶的实际是七种，其分支是随许、预言、舒气、赞颂，共十一种。胜乐灌顶以上三种，共十四种。如是，在《释续·金刚鬘》中说：第一灌顶是主灌顶，第二是名为秘密灌顶，第三是完全结合，第四是意义殊胜。主灌顶的差别有十一种，第十二是秘密灌顶，第十三是真实结合，第十四是胜义谛，每次灌顶都在各自的地位上。三种是因的灌顶，第四种应知是果。又，《智慧明点》中说：对于信奉瑜伽续部者，应给予八种灌顶。对于信奉瑜伽上师者，应给予十一种自性灌顶。如是，瓶灌顶分为八种，归纳为十一种，或者如时轮金刚的童子入之灌顶七种，上部灌顶有世间三种，以及超越世间的第四种，共归纳为十一种。如是，在根本续中说：水、宝冠、丝带等，金刚、铃、苦行和，名号国王灌顶是七种，是为了摄受孩童们。第三是世俗谛，第四是胜义谛。瓶灌顶和秘密灌顶，以及智慧、般若称为，之后大智慧的，般若称为圆满的。有变和不变，有间断，无间断，除此之外。又，在《桑布扎续》后部，在智慧灌顶的章节中，有衣服的灌顶。从不动至上瑜伽续中，有刀和索的灌顶等，出现许多数目和种类不同的灌顶，难以言说。特别是旧译无上瑜伽续部不共的规矩，有续、教、口诀、修部四种分类。如《幻化网续》中，在心要中说：如果具有信心、精进、苦行和善巧，应依次给予利益的灌顶和能力灌顶。如是，对于具有信心者，给予头饰宝冠等外在利益的十种灌顶。对于具有精进者，给予三种灌顶。对于自身利益的能力，给予听闻和禅修。对于利他利益的能力，给予讲说和事业。对于二者利益的能力，给予金刚。
English
Thus, the vase empowerment is on top of the six empowerments of the disciple, plus the empowerment of the Vajra Master, the actual vase empowerment is seven, and its branches are subsequent permission, prophecy, exhaling, and praise, making eleven in total. The three supreme empowerments above that make fourteen. As it is said in the Explanatory Tantra Vajra Garland: The first empowerment is the main one, the second is named secret, the third is complete union, the fourth is the ultimate meaning. The divisions of the main one are eleven, the twelfth is the secret one, the thirteenth is the perfect union, the fourteenth is the ultimate meaning, each empowerment is in its own place. The three are the empowerments of cause, the fourth should be known as the result. Also, in the Wisdom Thigle it says: To those who are devoted to the Yoga Tantra, eight empowerments should be given separately. To those who are devoted to the Yoga Lama, eleven self-nature empowerments should be given. Thus, the vase empowerment is divided into eight and summarized into eleven, or like the seven empowerments of entering childhood from the Kalachakra, the upper empowerments have three mundane ones, and the fourth transcendental one, thus summarized into eleven. As it is said in the Root Tantra: Water, crown, silk, Vajra, bell, asceticism, and name king empowerment are seven types, for the sake of holding children. The third is the conventional truth, the fourth is the ultimate truth. Vase empowerment and secret empowerment, and wisdom, prajna are called, then the great wisdom of, prajna is called complete. Changeable and unchangeable, with interruption, without interruption, other than that. Furthermore, in the latter part of the Sambhuta Tantra, in the chapter on wisdom empowerment, there is the empowerment of clothes. From the Immovable Supreme Yoga Tantra, there are empowerments of knives and lassos, etc., many different numbers and types appear, which are too many to mention. Especially in the uncommon tradition of the Early Translation Unsurpassed Yoga Tantras, there are four divisions of Tantra, Agama, Upadesha, and Sadhana. As in the Illusion Net Tantra, in the Essence it says: If one has faith, diligence, asceticism, and skill, the beneficial empowerment and the power empowerment should be given in order. Thus, to those who have faith, ten external beneficial empowerments such as headdresses and crowns are given. To those who have diligence, three empowerments are given. For the power of self-benefit, listening and meditation are given. For the power of benefiting others, teaching and activity are given. For the power of benefiting both, the vajra is given.
Chinese
又，国王噶绕多杰的一切教诲之灌顶，即五种能力之灌顶。对于具备行持与智慧双运的三位瑜伽士，授予甚深的三种灌顶。此外，在阿努瑜伽的传承中，《总集经》中说：“外灌顶与内灌顶，修持灌顶与秘密灌顶，十与十一十三及，二者令得圆满成。”此句之意义，按照续部与口诀的规矩，有两种授予方式：对于自性成为法器，信奉甚深意义的殊胜弟子，于根本续部的坛城中，如续部所明示，授予圆满四河之三十六种灌顶；对于通过修习成为法器，信奉广大之共同弟子，按照圆满经部的规矩，将支分坛城各自拆分，按照《安乐光明》之仪轨，从包含一切乘的经部灌顶之根本三十六种灌顶中，拆分出支分粗略的八百三十一种灌顶而授予。如今，上师们的行持，是将续部与口诀的这两种规矩，以取舍之要点融合为一而授予。如此行持，暂时易于实行，并且传承之后，两种规矩不会互相泯灭，而是同时增长，具有特殊的必要。这两种规矩都与圆满四瑜伽，以及圆满九乘灌顶相同。在《灌顶意义辨别》中说：“十者令成菩提种性，十一令成秘密内，十三尊为大上师，二者圆满九乘灌顶。”如是说。因此，圆满经部的规矩，也并非是从八乘各自的仪轨中收集，而作为共同的仪轨。此处，为了能够从经部自身规矩的第一地不确定变化，到第十地圆满为止，从天人开始，直到阿努自身规矩的究竟圆满次第阿底瑜伽之间，按照行部与事部各自的数目，产生了十种灌顶次第，将此行部与事部合二为一，与九乘相似，因此被称为九乘灌顶。如此这般的道次第之乘，虽然与各自的道相似，但实际上以密咒的方便所摄持，因此与乘各自的断证和同类功德，
English
Furthermore, the empowerment of King Garab Dorje's entire teachings, namely the empowerment of the five powers. To the three yogis who possess the conduct of the union of practice and wisdom, the three profound empowerments are bestowed. Moreover, in the lineage of Anu Yoga, the Kun Dus states: "Outer empowerment and inner empowerment, practice empowerment and secret empowerment, ten and eleven thirteen and, two will become complete." The meaning of this verse, according to the tradition of the tantras and oral instructions, there are two ways of bestowing: To the exceptional disciple who is naturally a vessel and believes in the profound meaning, in the mandala of the root tantra, as explicitly stated in the tantra, the thirty-six empowerments of the complete four rivers are bestowed; to the common disciple who has become a vessel through practice and believes in the vast, according to the tradition of the complete sutra, the branch mandalas are separated, and according to the work list of "Making Bliss Clear," from the root thirty-six empowerments of the sutra empowerment that includes all vehicles, eight hundred and thirty-one coarse branch empowerments are separated and bestowed. Nowadays, the practice of the lamas is to combine these two traditions of tantra and oral instructions into one with the key points of acceptance and rejection and bestow them. By doing so, it is easy to practice temporarily, and after the transmission, the two traditions will not perish each other, but will grow simultaneously, which is particularly necessary. Both of these traditions are the same as the complete four yogas and the complete nine vehicles empowerment. In "Distinguishing the Meaning of Empowerment," it is said: "Ten will become the Bodhi nature, eleven will become the secret inner, thirteen will be known as the great lama, two will complete the empowerment of the nine vehicles." As it is said. Therefore, the tradition of the complete sutra is not collected from the individual rituals of the eight vehicles and made into a common ritual. Here, in order to be able to press from the first ground of the sutra's own tradition, which is uncertain, to the completion of the tenth ground, starting from gods and humans, to the ultimate completion stage of Anu's own tradition, Atiyoga, according to the number of conduct and action, ten empowerment stages have occurred, and the same conduct and action are combined into one, which is similar to the nine vehicles, so it is called the empowerment of the nine vehicles. Although such a path stage vehicle has become similar to its own path, in reality, it is held by the skillful means of mantra, so it is the same as the abandonment and attainment of the vehicle itself and the qualities of the same kind.
Tibetan
་དེ་སྐྱེ་བའི་མྱུར་ལམ་དུའང་འགྲོ་བ་ཡིན་ནོ། །མན་ངག་ཨ་ཏི་ཡོ་གའི་དབང་རྣམས་ནི། དབང་གསུམ་པའི་དཔེའི་ཡེ་ཤེས་ལ་ལྟོས་མི་དགོས་པར་ཐོག་མ་ནས་དོན་དམ་བྱང་ཆུབ་སེམས་ཀྱི་དཀྱིལ་འཁོར་དུ་འཇུག་རུང་བའི་སྐལ་ལྡན་ལ་རྫོགས་པ་ཆེན་པོ་རིག་པའི་རྩལ་དབང་བསྐུར་བ་སྟེ། སློབ་དཔོན་འཇམ་དཔལ་བཤེས་གཉེན་གྱིས་མཛད་པའི་འཇམ་དཔལ་སྒྱུ་དྲྭའི་ཁོག་དོན་ལས། ཟབ་པ་དོན་གྱི་དབང་མཆོག་ནི། །རིག་པའི་རྩལ་དབང་ཐོབ་པ་སྟེ། །ཆོས་ཉིད་རྟོགས་པས་དབང་ཞེས་བྱ། །ཡེ་ཤེས་དབང་བསྐུར་ཅོད་པན་ཅན། །ཞེས་གསུངས་པ་ལྟར་རོ། །ཁྱད་པར་མན་ངག་གི་སྡེ་ལྟར་ན། རྫོགས་པ་རང་བྱུང་ལས། སྤྲོས་བཅས་སྤྲོས་པ་མེད་པ་དང། །ཤིན་ཏུ་སྤྲོས་མེད་རབ་སྤྲོས་མེད། །དབང་ནི་རྣམ་པ་བཞི་ཡིས་ཀྱང་། །སྐལ་བ་ལྡན་པ་སྨིན་པར་བྱ། །ཞེས་པའི་དབང་བཞིས་རིམ་པ་ལྟར། ལུས་ངག་ཡིད་གསུམ་དང་ཤེས་བྱ་ལ་རྨོངས་པའི་སྒྲིབ་པ་སྦྱོང་། སྐུ་གསུང་ཐུགས་དང་རང་བྱུང་འོད་གསལ་གྱི་ནུས་པ་འཇུག །བསྐྱེད་རིམ་དང་། གཏུམ་མོ་སྒོམ་པ། བདེ་སྟོང་ཟུང་འཇུག་སྒོམ་ཞིང་ཀ་དག་གི་ཡེ་ཤེས་རྟོགས་པ་དང་། མངོན་སུམ་ལྷུན་གྲུབ་ཀྱི་དོན་ཉམས་སུ་ལེན་པ་བཞི་ལ་དབང་བ་ཡིན་ནོ། །འདི་ནི་དབང་གོང་མ་ཉིད་ལ་དབང་བཞིར་ཕྱེ་བ་ཡིན་པས་བླ་མེད་ཐུན་མོང་པའི་དབང་བཞི་དང་གྲངས་འདྲ་ཡང་དོན་མི་འདྲ་བར་ཤེས་དགོས་ཤིང་། དེར་མ་ཟད། བླ་མེད་ཐུན་མོང་གི་དབང་བཞི་པའི་སྔགས་སྡོམ་རྒྱུད་ལྡན་ཞིག་གིས་འདི་ཉིད་ཐོབ་ན་སྡོམ་པ་སྔར་མེད་གསར་ཐོབ་ཀྱང་འདོད་དགོས་ཏེ། བླ་མེད་ཀྱི་ཆོ་ག་གཞན་རྣམས་རྒྱས་བསྡུས་དང་རྣམ་གྲངས་མི་འདྲ་བ་ཙམ་ལས་ཕན་ཚུན་གཅིག་གི་དོད་གཅིག་གིས་ཐུབ་པས་མཚུངས་པའི་ཕྱིར། དེ་དག་སོ་སོ་ལས་ཐོབ་པའི་སྡོམ་པ་རྣམས་ཀྱང་ངོ་བོ་གཅིག་ཏུ་འགྱུར་མོད། ཞུ་བདེ་ལྷན་སྐྱེས་ཀུན་རྫོབ་པ་དཔེའི་ཡེ་ཤེས་ཙམ་ལ་ངོ་སྤྲད་པའི་བཞི་པ་བཏགས་པ་བ་དེས་དོན་དམ་ལྷན་སྐྱེས་ཟུང་འཇུག་གི་ཡེ་ཤེས་ལ་འཇུག་པའི་ཐབས་བཞི་པ་མཚན་ཉིད་པ་འདིའི་དོད་མི་ཐུབ་པས་མཚུངས་པ་མ་ཡིན་པའི་ཕྱིར་རོ། །སྒྲུབ་སྡེ་ལ་སྤྱི་བཀའ་བདེ་འདུས་ལྟར་ན། མདོ་བྱང་ཊཱི་ཀ་ལས། ཕྱི་དབང་ནང་དབང་གསང་དབང་དང་། །ཐེག་པ་ལྟ་བ་སྤྱི་འབྱམས་དབང་། །རིམ་གྱིས་དབང་ནི་རྫོགས་པར་བསྐུར། །ཞེས་པ་ལྟར་ཕྱི་ནང་གསང་བ་དེ་ཁོ་ན་ཉིད་ཀྱི་དབང་དང་བཞི་ལས། གདུལ་བྱ་ཞེ་སྡང་ཅན་སྒྲོལ་བ་ལམ་དུ་ཁྱེར་བའི་ཕྱིར་བུམ་པ་སོགས་ཕྱི་ནང་གི་རྫས་བརྒྱ་རྩ་བརྒྱད་ལ་བརྟེན་ནས་ཕྱི་དབང་བསྐུར་བ།
Chinese
那也进入了出生的快速通道。关于口诀阿底瑜伽的灌顶，对于有缘者，无需依赖第三灌顶的比喻智慧，从一开始就能进入真实义菩提心的坛城，授予大圆满觉性力灌顶。如寂静友论师所著《文殊幻化网总义》中所说：“甚深义之胜灌顶，乃得觉性力灌顶，了悟法性名灌顶，智慧灌顶具顶髻。”特别是，按照口诀部的观点，《大圆满自生》中说：“有戏论与无戏论，以及极无戏论、最无戏论，以四种灌顶，使具缘者成熟。”按照次第，这四种灌顶清净身语意三者和所知上的愚昧之障，融入身语意和自生光明的能力，能够胜任生起次第和拙火修习，修习乐空双运，证悟本来清净的智慧，以及实修现前任运成就之义。这实际上是将上层灌顶分为四种灌顶，因此虽然与无上部共同的四种灌顶数量相同，但要知道意义不同。不仅如此，如果一个具有无上部共同四灌顶的咒律传承者获得了这个灌顶，也必须认为获得了以前没有的新戒律，因为其他的无上部仪轨仅仅是广略和名目上的不同，彼此之间可以互相替代，所以是相同的。虽然从那些各自获得的戒律也变成了一个本体，但是仅仅开示了融乐俱生世俗谛的比喻智慧的第四灌顶名相灌顶，不能替代进入真实义俱生双运智慧的第四灌顶体性灌顶，所以是不相同的。按照修部如总集经的观点，《经藏释》中说：“外灌顶、内灌顶、秘密灌顶，以及乘之见解总聚灌顶，次第圆满授予灌顶。”这样，有外内秘密和如实性四种灌顶，为了救度调伏嗔恨者而将嗔恨转为道用，因此依靠宝瓶等内外一百零八种物质而授予外灌顶。
English
That also enters the quick path of birth. Regarding the empowerments of the oral instruction Ati Yoga, for the fortunate ones who can enter the mandala of the ultimate Bodhicitta from the beginning without relying on the example wisdom of the third empowerment, the Great Perfection Rigpa's power empowerment is bestowed. As it is said in the general meaning of Manjushri's Magical Net composed by Master Jampal Shenyen: "The supreme empowerment of profound meaning is the empowerment of Rigpa's power. Understanding the nature of reality is called empowerment. The wisdom empowerment has a crest." In particular, according to the oral instruction section, in the Dzogchen Rangjung, it says: "With elaboration and without elaboration, and extremely without elaboration, most without elaboration, with four kinds of empowerment, the fortunate ones are ripened." According to the order, these four empowerments purify the obscurations of ignorance on the three of body, speech, and mind, and on the knowable. The power of body, speech, mind, and self-born luminosity enters. One is empowered to practice the generation stage, to meditate on Tummo, to meditate on the union of bliss and emptiness, to realize the wisdom of Kadak, and to practice the meaning of manifest spontaneous accomplishment. This is actually dividing the upper empowerment into four empowerments, so although the number is the same as the four common empowerments of Anuttara, it is important to know that the meaning is different. Moreover, if someone with the mantra vows lineage of the four common empowerments of Anuttara obtains this empowerment, it must be assumed that they have obtained a new precept that they did not have before, because the other Anuttara rituals are only different in terms of elaboration and name, and they can replace each other, so they are the same. Although the vows obtained from each of those also become one entity, the fourth empowerment, the nominal empowerment, which only introduces the example wisdom of the illusory bliss-born coemergent, cannot replace the fourth empowerment, the essential empowerment, which enters the wisdom of the ultimate coemergent union, so they are not the same. According to the practice section, such as the General Collection of the Blissful Gathering, in the Sutra Commentary, it says: "Outer empowerment, inner empowerment, secret empowerment, and the empowerment of the general collection of the view of the vehicle, the empowerments are gradually and completely bestowed." Thus, there are four empowerments: outer, inner, secret, and suchness. In order to liberate those who are angry and turn anger into the path, the outer empowerment is bestowed relying on the one hundred and eight outer and inner substances such as vases.