English
I, while considering this to be the great master's empowerment, do not consider it to be the great lord, and only regard hand seals, banners, etc., as the great lord. This contradicts the view of Vimalamitra and also harms wisdom, but it is not elaborated upon here. Furthermore, it is said in the tantras: Here, the two types of empowerment are also divided into worldly and transworldly due to the power of the son's merits. Who touches the breasts of wisdom, tastes the nectar, and embraces another? Who, accompanied by wisdom, melts the bodhicitta, and realizes the nectar in the fourth instant? All of these are definitely worldly, and supreme compassion reveals them as the cause of the path. The transworldly empowerment is that which is joined with the supreme victor's lord's supreme hand seal. Thus it is said. Whether it is the disciple's empowerment, the lord's empowerment, or the great lord's empowerment, whichever it may be, if given to one who has not attained the limbs of samadhi, then the first three empowerments are worldly, and the fourth is transworldly. For one who has attained samadhi, whichever of these empowerments is given will become transworldly. Because it is not necessary to give the disciple's and lord's empowerments, only the great lord's empowerment is given for the purpose of the vow of wisdom. And, because in that state, only the manifestation of unchanging bliss appears, all four empowerments are transworldly. Worldly empowerments are called lesser higher empowerments, while transworldly empowerments are called greater higher empowerments. The distinction between the fourth empowerment and wisdom-jnana is: wisdom-jnana has two types, worldly and transworldly, namely the third and fourth separated from the four empowerments. In worldly wisdom-jnana, that which is obtained from hand-holding is the worldly third empowerment, and that which is obtained from two-two is the worldly fourth empowerment, divided into these two. Transworldly wisdom-jnana, great wisdom-jnana, and the transworldly fourth empowerment, these have the same meaning. So, are these four empowerments mentioned in the direct explanation of this treatise the empowerments of the disciple or the guru? This is explained from the general common characteristics of all three sets of four empowerments.
Chinese
是的，這三者都是儀軌的支分，除了詳略之外，總體的特徵是相同的。有些智者根據此續和《金剛手菩薩上疏》說，秘密灌頂的智慧是學生的金剛智慧稍微觸及蓮花，從額頭到喉嚨融化的樂受。而《略續根本釋》等則說，體驗菩提心並觀看女性生殖器。雖然他們說應該互相補充，兩者都必須具備，但此論典所顯示的方式如前所述。至於《上疏》的意旨為何，有待考察。即使確實如此，額頭的菩提心來到喉嚨所產生的殊勝喜悅，必須認定為秘密灌頂。並非互相補充的意思，而是應該按照各自的解說方式進行。例如，《喜金剛》中以「上師」之名所指的瓶灌頂，經文中說「歡笑清淨即上師」，以及這裡觸摸乳房，以及在印度許多壇城儀軌中提到擁抱等等，雖然有這些說法，但正如「灌頂以四之數，喜等次第應知」的意旨相符。此處若不區分世間和出世間，從總體上來說，四灌頂中的智慧灌頂是世間的，而第四灌頂則應僅僅理解為出世間的。此外，關於這些還有很多可以解釋的，但繁瑣就到此為止。此處說道：非智者所作的解說，以邪說幻術使良善的論典陷入黑暗。此確信秘密的曙光，以孩童的嬉戲之姿，賜予{良善意義一致的群體光明。這是一段過場詩句。第三是廣泛闡述成就殊勝悉地的方便，廣泛闡述修持四金剛的方便，以及詳細闡述成就果位的體系。第一部分包括：身金剛的修持，語金剛的修持，意金剛的修持，以及智慧金剛的修持。第一部分包括：所修之空色之詳細分類，能修之各別思維瑜伽，以及斷除對空色瑜伽的疑惑。
English
Indeed, all three are branches of the ritual, and their general characteristics are the same except for the details. Some scholars, according to this tantra and the "Upper Commentary on Vajrapani," say that the wisdom of the secret empowerment is the bliss of the student's vajra-wisdom slightly touching the lotus, melting from the forehead to the throat. The "Condensed Tantra Root Commentary" and others say that it is experiencing bodhicitta and looking at the bhaga. Although they say that they should complement each other and both must be possessed, the way this treatise shows it is as described above. As for what the intention of the "Upper Commentary" is, it needs to be investigated. Even if it is so, the supreme joy of the bodhicitta of the forehead coming to the throat must be recognized as the secret empowerment. It is not meant to complement each other, but should be done according to the respective explanations. For example, in the Hevajra, the vase empowerment indicated by the name "teacher" is said in the text, "Laughing purity is the teacher himself," and here touching the breasts, and in many Indian mandala rituals mentioning embracing, etc., although there are these statements, it is in accordance with the meaning of "Empowerment is the number of four, joys and so on should be known in order." If the distinction between mundane and supramundane is not made here, generally speaking, the wisdom-jnana of the four empowerments is mundane, and the fourth empowerment should be understood only as supramundane. Furthermore, there is much more to explain about these, but enough with the elaboration. Here it is said: Explanations made by non-scholars, with false speech and illusion, turn good treatises into darkness. This dawn of certain secrecy, with the playfulness of a child, bestows light on the assembly of {good meaning and agreement}. This is an intervening verse. Third is the extensive explanation of the means of accomplishing supreme siddhi, the extensive explanation of the means of practicing the four vajras, and the detailed explanation of the system of accomplished results. The first part includes: the practice of body-vajra, the practice of speech-vajra, the practice of mind-vajra, and the practice of wisdom-vajra. The first part includes: the detailed classification of the emptiness-form to be practiced, the yoga of individual contemplation as the means of practice, and the cutting off of doubts about the emptiness-form yoga.
Chinese
也从反面超越了一切有和无。如果有人认为，这里所说的“影像”会变成不是真正的智慧，就像脸的影像不是脸一样。那么，“影像”这个词有两种含义：一种是自身真实的形状，另一种不是真实的，而是相似的形状。在印度语中，“宾巴”指的是形状的影像，“普拉蒂宾巴”指的是相似的影像。这里，梵语中说“Pradznya bima bairana bhasmaiḥ”，意思是形状，而不是相似。关于“缘起之义”，梵语“Pratyayārthaiḥ”也包含相信之义。因此，它既是自心本性的面貌，也是对心的自性显现为佛陀一切形象生起信心的意义。这里所说的“义”是完全确立且真实存在的名称，而不是外在的意义。虽然显现为黄色火焰和烟雾等，但从微尘产生和形成的集合之事物，都应完全舍弃和抛弃。因此，空性的色不是色，空性的声音也不是声音，白色火焰也不是白色等等，以此类推。对于这一点，一些被邪见所控制的人，以不是白色的显现为白色，不是土地的显现为土地等理由，认为空色并不真实存在，而是虚幻的显现，从而肆意诽谤真正的佛法，以粗糙的思维自诩为博学，从内心深处诽谤真正的法性，从而用双手将地狱极其难忍的痛苦聚集起来。这里虽然有很多可以探讨的，但意义的精髓是：白色火焰在实相中是胜义谛的白色，在智慧的显现中，虽然显现为胜义谛的白色，但因为显现的缘故，显现为是。而世俗谛的白色，既是也不是，在那里显现也不显现，因为不是的原因而不显现，所以是唯一的不迷惑。因此，“土地的相不是坚硬”等等也是，虽然显现为胜义谛智慧的土地之相，但世俗的错
English
It also transcends all existence and non-existence from the opposite perspective. If someone thinks that the term "image" here would become not the real wisdom, just as the image of a face is not the face itself, then the term "image" has two meanings: one is the true shape of oneself, and the other is not real but a similar shape. In the Indian language, "Bimba" refers to the image of a shape, and "Pratibimba" refers to the image of a similar shape. Here, in Sanskrit, it says "Pradznya bima bairana bhasmaiḥ," which means shape, not similarity. Regarding the "meaning of dependent origination," the Sanskrit term "Pratyayārthaiḥ" also includes the meaning of belief. Therefore, it is both the face of one's own mind's nature and the meaning of generating faith in the nature of the mind appearing as all forms of the Buddha. The term "meaning" here is a name that is completely established and truly exists, not an external meaning. Although they appear as yellow flames and smoke, etc., all things that arise and are formed from the collection of particles should be completely abandoned and discarded. Therefore, emptiness of form is not form, emptiness of sound is not sound, white flame is not white, and so on. Regarding this, some who are controlled by wrong views, using the reason that what is not white appears as white, and what is not earth appears as earth, etc., believe that empty form does not truly exist but is an illusory appearance, thereby wantonly slandering the true Dharma, boasting of being learned with crude thinking, and slandering the true nature of Dharma from the depths of their hearts, thereby gathering together the extremely unbearable sufferings of hell with their own hands. Although there is much to discuss here, the essence of the meaning is: the white flame is the ultimate white in reality, and in the appearance of wisdom, although it appears as the ultimate white, it appears as being because of the appearance. And the conventional white is both is and is not, and it neither appears nor does not appear there, and it does not appear because of the reason that it is not, so it is the only non-delusion. Therefore, "the aspect of earth is not solid," etc., is also, although it appears as the aspect of earth of ultimate wisdom, but the conventional delusive
Chinese
因为说不是有碍的坚硬之物，为何成为错乱的理由，所以不需要。那样的征相也是无边际的自性，但在此处因需要和清净的缘故而归纳，可归纳为十种 遮与不遮眼，此于空非征，如梦见诸色。 意思是说，遮与不遮眼，是为了表示行为束缚的主要观看方式，认为其他行为束缚也暗示了。实际的收摄瑜伽是，在黑暗的天空或无云的晴空中，心和眼一同专注于此，在舍弃能取所取的显现的空性上，不以分别念追随，而是安住于无思之中。眼睛观看的对境是外面的天空，实际上心也专注于此，但实际上外面的天空是心无法体验的，因此，不以意识作任何思考的体验，任何地方也无法表示的觉性，就是内在的天空或空性。因此，心虽然以目标专注于外面的天空，但会安住在内在的天空中，所以，空性的主要就是它，而且也是通过眼等感官，由风脉，五根等五境所取的显现和，五识等
English
Because it is said that it is not an obstructive solid object, why does it become a reason for confusion, so it is not necessary. Such a sign is also of infinite nature, but here, due to the need and purification, it can be summarized into ten With eyes covered and uncovered, This in emptiness is not a sign, Like a dream, forms are seen. It means that covering and uncovering the eyes is to show the main way of looking at the binding of action, and it is believed that other bindings of action are also implied. The actual yoga of gathering is to focus the mind and eyes equally on the dark sky or the empty cloudless sky, and in the emptiness of abandoning the appearance of the grasped and the grasper, not to follow with discrimination, but to abide in non-thought. The object of the eye's gaze is the outer sky, and in reality the mind also focuses on it, but in reality the outer sky cannot be experienced by the mind, therefore, the experience of not thinking anything with the mind, the awareness that cannot be expressed anywhere, is the inner sky or emptiness. Therefore, although the mind focuses on the outer sky with an object, it will abide in the inner sky, so the main thing of emptiness is that, and it is also through the senses such as the eyes, from the wind channels, the appearance of the five objects such as form, and the five consciousnesses, etc.