English
Because the order of these empowerments is not fixed in the various sections. ༄། །How to determine the nature of empowerment. Fifth, in general, the ritual of the mandala has two types: main and secondary. The first is the ritual of empowerment and the ritual of accomplishing siddhis. The latter is the consecration, the fire offering, the performance of minor activities, and the rituals of combining activities. Among these, here, in terms of empowerment and the ritual of empowerment, there are five aspects: essence, characteristic, classification, definition, and necessity. First, the ritual of the mantra tantra spoken by the Buddhas, which is performed for the purpose of making someone a disciple, is the essence of the empowerment ritual. Relying on the power of the ritual of the inherent mantra, the disciple's continuum matures, relying on the difference of being higher than before, that is the essence of empowerment. Therefore, the disciple obtaining that difference is obtaining empowerment. Second, whichever mantra ritual has the ability to generate mantra vows in others, that is the characteristic of the empowerment ritual. Or, the difference of the object is the difference of the one who becomes a disciple, abiding in the lineage of the Vajra Acharya. The difference of essence is the ritual of the mantra tantra spoken by the Buddhas, the difference of function is to which object, the lineage that can generate the mantra vow. The ritual with four differences becomes the characteristic of the empowerment ritual. The difference of cause is the difference of the mantra spoken by the Buddhas, the difference of essence is the vow held by the samaya, the difference of purity is the basis of all paths that eliminate obscurations, the difference of function is to be able to enter the uncommon secret. Becoming a tantra with four differences, the thing that obtains a position higher than before, that is the characteristic of the actual empowerment. Third, the common one is the seven empowerments of children entering, which make the continuum mature for the first time. The special one is the four higher empowerments that make it mature. Accomplishing the Vajra Acharya is the empowerment of the Vajra Acharya, divided into three. Each of those is also divided into four empowerments of body, speech, mind, and wisdom. The water crown is the body, the silk ribbon and bell are the speech,
Chinese
意和名是意。 随许是智慧金刚的灌顶，瓶灌是身，秘密灌是语，智慧是意，第四是智慧。 又是 弟子的灌顶和，上师的灌顶两种，弟子的灌顶有七灌和以上四灌，共十一灌。上师的灌顶有主尊和，大主尊两种。或者也可以归纳为世间和出世间两种，其他的灌顶都是世间的，第四灌真实是出世间的。 或者弟子的灌顶是自利，主尊的灌顶是利他，大主尊的灌顶是二利的灌顶，分为三种。 又是因、道、果三者中，因时的灌顶是，首先使未成熟者成熟，仅仅是净除障碍，为了使福德等三聚的功德增长，自己进入或者上师灌顶，实际上没有向上转移更高道路的能力。道之灌顶是，灌顶本身的实际果实，能够向上转移以地道所摄的次第，即，谁灌顶领受了，没有获得稳固的生起次第，会变得获得，没有获得明觉持者，会变得获得，没有成就的事业会变得成就，六支瑜伽也同样配合，近取下品和圣地灌顶等。果之灌顶是，获得佛陀果位之际，转变为圆满受用身之身的灌顶。此外，灌顶之义的修持也有称为灌顶的情况，因为灌顶如经中所说“如同无垢之兔”，因此对于生起次第稳固的智慧称为初入，对于圆满次第的智慧也安立有更高灌顶的名称，但是与仪轨相关的灌顶是以上所说的那些。光明鬘中也这样安立灌顶的分类和归纳：七灌通过坛城、颜料和道路生起次第来显示，归纳为一。瓶灌依赖于身坛城，秘密灌依赖于巴嘎，智慧灌依赖于世俗菩提心，因此在窍诀细微之处归纳为一，也因为各自坛城的缘故分为三种。第四坛城则
English
The meaning and name are meaning. The subsequent permission is the empowerment of wisdom vajra, the vase empowerment is the body, the secret empowerment is the speech, wisdom is the mind, and the fourth is wisdom. Also, There are two types of empowerment: the disciple's empowerment and the master's empowerment. The disciple's empowerment has seven empowerments and the above four empowerments, totaling eleven empowerments. The master's empowerment has the main deity and the great main deity. Alternatively, it can be summarized into two types: mundane and supramundane. The other empowerments are mundane, and the fourth empowerment is truly supramundane. Alternatively, the disciple's empowerment is for self-benefit, the main deity's empowerment is for the benefit of others, and the great main deity's empowerment is the empowerment for the benefit of both, divided into three types. Also, among the three: cause, path, and result, the empowerment at the time of the cause is: first, to ripen the unripe, merely to purify obscurations, and for the sake of increasing the merits of the three accumulations such as merit, entering oneself or the master bestowing empowerment, in reality, there is no ability to transfer to a higher path. The empowerment of the path is: the actual fruit of the empowerment itself, which can transfer upwards the order gathered by the grounds and paths, that is, whoever receives the empowerment, if they have not obtained the stability of the generation stage, they will become obtained, if they have not obtained the vidyadhara, they will become obtained, and the unaccomplished activities will become accomplished, and the six-branch yoga is also similarly applied, and the near-obtaining lower and noble grounds empowerments, etc. The empowerment of the result is: the empowerment that transforms into the body of the enjoyment body at the time of obtaining the Buddhahood. Furthermore, the practice of the meaning of empowerment is also sometimes called empowerment, because empowerment is said to be "like the stainless rabbit" as stated in the sutras, therefore, the wisdom of the stable generation stage is called the initial entry, and the wisdom of the completion stage is also given the name of higher empowerment, but the empowerments related to the ritual are those mentioned above. In the Garland of Light, the classification and summary of empowerment are also made in this way: the seven empowerments are shown through the mandala, pigments, and the path generation stage, and are summarized into one. The vase empowerment relies on the body mandala, the secret empowerment relies on the bhaga, and the wisdom empowerment relies on the conventional bodhicitta, therefore, they are summarized into one in the subtle points of the pith instructions, and are also divided into three due to the respective mandalas. The fourth mandala then