Chinese
诶！菩提心安住于脐轮、心间、喉间和顶轮，由此与下安住的四喜、四刹那、四果相应。一切也都是乐空不二，不可变的明点智慧。这些也分别是智慧、意、语、身金刚瑜伽四种。四种灌顶的智慧，在此时轮续中宣说，是给予瑜伽士，即佛、菩萨们无上不变的解脱双运。因此，金刚萨埵、大菩萨、菩萨，如此顺序的宣说，是词句组合的力量所致。实际上，顺序就是上面所说的。此处，在《大疏·真实义摄集》及其随行文中，脐、心、喉四处是四菩萨，额头是四金刚瑜伽，顶轮是时轮，如此六轮与六菩萨相应。似乎没有进入此时的经文词义中。对此，在此续之王中，对于水灌顶等，说是孩童进入的灌顶，而不使用金刚阿阇黎灌顶和瓶灌顶的词语。瓶灌顶是各种灌顶中最高的，虽然此续中不将其安立为金刚阿阇黎灌顶，但必须作为不退转的灌顶。因此，如果划分灌顶，则有孩童进入灌顶和更高的灌顶两种。如果对此进行划分，从所灌顶的对境方面来说，有上师灌顶和弟子灌顶。从智慧高低的差别来说，有世间和出世间两种。其中，在《吉祥无垢光》中说：此处更高的灌顶有两种，一是为使有情进入、完全了解道、有权听闻续部；二是为给予大上师之位、作为导师。如此所说，是为了自己修行和有权听闻续部，对于授予弟子的灌顶，有触摸智慧之母乳的瓶灌顶，以及体验菩提心并观看莲花生殖轮坛城的秘密灌顶，以及做了六道净化之后，交付明妃而二
English
E! Bodhicitta resides in the navel chakra, heart chakra, throat chakra, and crown chakra, thereby corresponding to the four joys of lower abiding, the four moments, and the attainment of the four fruits. Everything is also the indivisibility of bliss and emptiness, the unchanging bindu wisdom. These are also the four aspects of wisdom, mind, speech, and body Vajra Yoga. The wisdom of the four initiations, as explained in this Kalachakra Tantra, is to bestow upon yogis, i.e., Buddhas and Bodhisattvas, the supreme and immutable liberation of union. Therefore, the order of saying Vajrasattva, Great Bodhisattva, Bodhisattva, is due to the power of the combination of words. In reality, the order is as mentioned above. Here, in the "Great Commentary, Condensed Meaning of Truth" and its accompanying texts, the four places of navel, heart, throat are the four Bodhisattvas, the forehead is the four Vajra Yogas, and the crown is the Kalachakra, thus the six chakras correspond to the six Bodhisattvas. It does not seem to enter into the meaning of the words of the text at this time. Regarding this, in this King of Tantras, for water initiation, etc., it is said to be the initiation of a child entering, and the terms Vajra Acharya initiation and vase initiation are not used. Vase initiation is the highest of all initiations, and although it is not established as Vajra Acharya initiation in this tantra, it must be done as a non-returning initiation. Therefore, if initiations are divided, there are two types: initiation for children entering and higher initiation. If it is divided, from the aspect of the object to be initiated, there are the initiation of the teacher and the initiation of the disciple. From the difference between high and low wisdom, there are the worldly and the transcendental. Among them, in the "Glorious Stainless Light," it is said: Here, the higher initiation is of two types: one is for the sake of enabling sentient beings to enter, fully understand the path, and have the right to listen to the tantra; the other is for the sake of bestowing the position of a great teacher and acting as a guide. As it is said, it is for the sake of one's own practice and having the right to listen to the tantra. For the initiation of disciples, there is the vase initiation of touching the breast of wisdom, and the secret initiation of experiencing bodhicitta and viewing the mandala of the lotus vulva, and after doing the purification of the six realms, entrusting the consort and two
Chinese
对于修习结合乐的智慧灌顶，必须给予是毫无争议的。然而，有些人不给予超世间的第四灌顶，而是将智慧灌顶中的世间第四灌顶单独列出，认为这是弟子的四种上等灌顶，这种观点是不合理的。因为如果没有获得超世间的第四灌顶的词句授权，那么修习该灌顶的道，以及听闻指示超越之道的续部词句，都将成为可能。从必要性的角度来看，这是不合理的。对于前三个灌顶，有祈请和执持我慢，而不对第四个灌顶进行，这种实践也是不合理的。将前两个灌顶分开进行，而将后两个灌顶合在一起，也是不合理的。因此，《略续》中说：“以七灌顶而明显灌顶，以善妙灌顶之力，成为七地的自在者。以宝瓶秘密灌顶，必定完全进入不再退转等境界。以智慧智慧而明显灌顶，成为摧毁有寂怖畏的文殊。 ”其中“智慧智慧”二字表示世间和超世间二者。由于七灌顶的次第以一连串的顺序来表示，因此，这只是弟子的灌顶。否则，即使将世间的第三和第四灌顶分开计算，也只是世间的智慧智慧，次第是一样的。智慧智慧不会成为两个次第。那么，在吉祥智慧童女中，最初的接触是什么？那就是宝瓶灌顶。从秘密中，体验和观看持兔者，成为秘密灌顶。在智慧智慧灌顶中，完全净治所有胜者种姓的支分之后，诸佛也在此被上师作为主尊，然后将手印给予弟子。 ”这段偈颂显示了弟子的灌顶，这里没有说超世间的第四灌顶。如同具备一切庄严的精炼黄金，如同十二岁的妙龄少女。具有血脉，以智慧方便的自性，以自己的金刚宝珠来享用欲望。与种子一起的金刚也给予弟子。
English
There is no dispute that the wisdom empowerment of meditating on the bliss of union must be given. However, some do not give the fourth empowerment that transcends the world, but separately enumerate the fourth empowerment of the world within the wisdom empowerment, and think that these are the four superior empowerments of the disciple, which is unreasonable. Because without even obtaining the word empowerment of the fourth empowerment that transcends the world, it would be possible to meditate on the path of that empowerment, and to listen to the tantric words that guide the path of transcendence. From the point of view of necessity, this is unreasonable. For the first three empowerments, there is supplication and holding of pride, but not doing it for the fourth empowerment is also an unreasonable practice. It is also unreasonable to perform the first two empowerments separately and combine the latter two into one. Therefore, in the Condensed Tantra, it says: "By the seven empowerments, the empowerment is manifestly conferred, and by the power of virtue, one becomes the lord of the seven grounds. By the vase secret empowerment, one will surely enter the state of non-regression, etc. By wisdom and wisdom, the empowerment is manifestly conferred, and one becomes Manjushri who destroys the fear of existence. "The words "wisdom and wisdom" indicate both the mundane and the supramundane. Since the order of the seven empowerments is shown in a series, it becomes only the empowerment of the disciple. Otherwise, even if the third and fourth worldly empowerments are counted separately, it is only worldly wisdom and wisdom, and the order is the same. Wisdom and wisdom will not become two orders. Then, in the glorious wisdom maiden, what is the first touch? That is the vase empowerment. From the secret, experiencing and seeing the rabbit-holder becomes the secret empowerment. In the wisdom and wisdom empowerment, after completely purifying all the limbs of the victorious family, the Buddhas are also made the main deity here by the guru, and then the mudra is given to the disciple. "This verse shows the empowerment of the disciple, and here the fourth empowerment that transcends the world is not mentioned. Like refined gold with all ornaments, like a beautiful girl of twelve years. Possessing blood, with the nature of wisdom and means, enjoying desire with one's own vajra jewel. The vajra with seeds is also given to the disciple.
Chinese
知道清净后便往口中抛掷，之后给予自己的手印，然后再次具有其他的烟道等。如是说，金刚阿阇黎的灌顶中，说了烟道等超世间的灌顶，不就是清楚地划分了吗？如果认为是这样，那不是的，因为第一句偈颂也说：手印、幡幢、宝冠等，以及为了供养金刚，由上师赐予。那些是为了阿阇黎，以自己胜者的种姓的灌顶，手印完全清净。因为是这样说的后续，所以为了阿阇黎，即与阿阇黎的灌顶的场合相关联。实际是阿阇黎的灌顶，仪轨也与弟子的灌顶大致相同，所以是共同宣说的。因此，下面的偈颂中宣说了烟道等，所以之前的偈颂的后面也需要补充。自己的宗派是，在弟子的灌顶的场合，为了能够听闻甚深道和修习，需要给予超世间的第四灌顶。金刚阿阇黎的灌顶，如果从内部划分，也会变成两种：主尊的灌顶和伟大主尊的灌顶。第一个是，伴随着灌顶台等，手印、幡幢、宝冠等先行，授予四种灌顶，这是吉祥具慧母等所宣说的。第二个伟大主尊的灌顶，是伴随着十明妃的坛城，仪轨的差别与前两者稍微不同，授予四种灌顶，这是具有一切庄严等所宣说的。后面这个很明显是与明妃的誓言相关的灌顶。有些人说，上部的灌顶有两种，认为阿阇黎的灌顶没有两种分类。有些人认为，宣说伟大上师的词句，仅仅是为了宣说明妃行持的灌顶，所以在没有获得那个阶段之前做是不合理的。除了那个之外的阿阇黎的灌顶，给予六手印等，给予阿阇黎的位置是给予，而不是重复授予四种灌顶。有些人认为，依靠一个明妃的三种灌顶称为小上部，依靠十个明妃的四种灌顶都称为大上部。
English
Having known it to be pure, it is thrown into the mouth, and then one gives one's own mudra, and then again one possesses other paths such as the smoke path. Thus it is said that in the Vajra Acharya empowerment, the empowerment of the transcendent path such as the smoke path is spoken of, is it not clearly distinguished? If one thinks it is, it is not, because the first verse also says: Mudras, banners, crowns, etc., and for the sake of offering the vajra, are bestowed by the supreme guru. Those are for the sake of the Acharya, by the empowerment of one's own victorious lineage, the mudras are completely pure. Because it is the continuation of what is said, therefore for the sake of the Acharya, that is, it is related to the occasion of the Acharya's empowerment. The actual empowerment is the Acharya's empowerment, and the ritual is almost the same as the disciple's empowerment, so it is taught in common. Therefore, in the following verse, the smoke path etc. are taught, so the end of the previous verse also needs to be supplemented. Our own system is that on the occasion of the disciple's empowerment, in order to be able to hear the profound path and practice, it is necessary to bestow the fourth transcendent empowerment. The Vajra Acharya empowerment, if divided internally, will also become two: the empowerment of the lord and the empowerment of the great lord. The first is that, accompanied by the empowerment platform etc., the mudras, banners, crowns etc. precede, and the four empowerments are bestowed, which is taught by the glorious wise mother etc. The second, the empowerment of the great lord, is accompanied by the mandala of the ten vidyādharīs, and the difference in the ritual is slightly different from the first two, and the four empowerments are bestowed, which is taught by possessing all ornaments etc. This latter one is clearly an empowerment related to the vows of the vidyādharī. Some say that there are two kinds of upper empowerments, thinking that there are no two divisions of the Acharya's empowerment. Some think that the words that show the great upper one only show the empowerment of the conduct of the vows, so it is not appropriate to do it before that stage is obtained. Other than that, in the Acharya's empowerment, giving the six mudras etc., giving the position of the Acharya is giving, not repeating the four empowerments. Some think that the three empowerments based on one vidyādharī are called small upper, and all four empowerments based on ten vidyādharīs are called great upper.
Chinese
我，虽然认为这是大上师的灌顶，却不认为是伟大的主尊，而仅仅将手印、幡幢等作为伟大的主尊，这与无垢光（Vimalamitra）的观点相违背，并且也有损于智慧，但在此不作详述。此外，经续中这样说道：在此，两种灌顶也因儿子的功德力而有世间和出世间之分。谁接触智慧的乳房，品尝甘露，拥抱他人？谁与智慧相伴，菩提心融化，在第四刹那证悟甘露？所有这些都肯定是世间的，至上的悲悯将其作为道路的因。出世间的灌顶是与至上胜者的主尊手印相结合的。如是说。无论是弟子的灌顶、主尊的灌顶，还是大主尊的灌顶，无论属于哪一种，如果给予未获得三摩地支分者，则前三个灌顶是世间的，第四个是出世间的。对于获得三摩地者，给予任何这些灌顶都会变成出世间的。因为不需要给予弟子和主尊的灌顶，所以仅仅为了智慧禁行的目的而给予大主尊的灌顶。并且，因为在那个阶段，只会显现为不变的安乐，所以四个灌顶都是出世间的。世间的灌顶被称为较小的上层灌顶，而出世间的灌顶被称为较大的上层灌顶。第四灌顶和智慧之智的区分是：智慧之智有世间和出世间两种，即四灌顶中分开的第三个和第四个。在世间的智慧之智中，从手持中获得的属于世间的第三灌顶，从二二中获得的属于世间的第四灌顶，分为这两种。出世间的智慧之智、伟大的智慧之智和出世间的第四灌顶，这些意义相同。那么，这部论典的直接阐述中所说的这四个灌顶，是弟子还是上师的灌顶呢？这是从所有三个四灌顶的总共同特征来阐述的。