Chinese
介绍那不可言说的状态。那灌顶意义的智慧是，通过风融入中脉的方法引导，使明空澄澈的心，成为不造作的智慧，也就是大手印的自性。这样的智慧，只有在弟子以虔诚的恭敬成为法器，并且上师慈悲的加持圆满具备时，依靠白红菩提心的缘起物质的力量，在相续中确实生起，才能获得灌顶。获得此灌顶，能清净语和风的障碍，有权修持道之拙火和幻身等自我加持的圆满次第一切法，在相续中种下显现果位圆满报身的种子。二是智慧智慧的灌顶：所灌顶的坛城称为世俗菩提心坛城。弟子自己的身体是金刚身坛城，安住于坛城轮的自性中，其界中大乐菩提心白红，以勇父空行之城的形态安住，因为摄取乐空智慧的精华，所以是坛城。坛城从梵语词汇曼荼罗（梵文天城体：मण्डल，梵文罗马拟音：maṇḍala，汉语字面意思：坛城）而来，意思是摄取精华。在那坛城中如何灌顶之仪轨是：午夜时分，上师安住在坛城西面，作为意金刚法身的化现，弟子献上曼荼罗并祈请。上师将年轻且具相的明妃，以共同乘的法使相续成为法器，并且对金刚乘的道没有任何怀疑，交付给弟子并赐予允许。明妃也询问弟子的意愿后，来到弟子的怀中，弟子观想父母双方为本尊，加持空密处，进入结合，由于安乐的光芒和上师父母的加持光芒，催请十方四时的所有胜者降临，融入弟子。由于与明妃结合的因缘，界菩提心安乐的自性融化，从顶轮降至喉轮是喜，从喉轮降至心轮是胜喜，从
English
Introducing that which is beyond expression. The wisdom of the meaning of that empowerment is the wisdom, free from fabrication, which is the very nature of Mahamudra, the clear and empty mind that is drawn by the method of the winds entering the central channel. Such wisdom, if it is definitely born in the mind-stream, depends on the power of the interdependent substance of white and red bodhicitta, only when the student is a vessel endowed with devotion and the blessings of the compassionate guru are fully present, then one obtains empowerment. By obtaining that empowerment, the obscurations of speech and wind are purified. One has the authority to meditate on all the completion stage practices, such as the inner heat and illusory body, which are self-blessings. The potential to manifest the Sambhogakaya, the fruition, is placed in the mind-stream. The second is the empowerment of wisdom-jnana: The mandala in which the empowerment is conferred is called the conventional bodhicitta mandala. The student's own body is the city of the Vajra aggregates, the mandala, abiding in the nature of the wheel. The white and red bodhicitta of great bliss in that realm abides in the manner of the city of heroes and heroines, and because it takes the essence of bliss-emptiness jnana, it is a mandala. The word mandala is derived from the Sanskrit word "mandala" (梵文天城体：मण्डल，梵文罗马拟音：maṇḍala，汉语字面意思：坛城), which means to take the essence. The manner in which the empowerment is conferred in that mandala is as follows: At midnight, the guru abides in the west of the mandala as the embodiment of the Vajra Dharmakaya. The student offers a mandala and makes a request. The guru gives a young and qualified mudra, whose mind-stream has been made a suitable vessel by the common vehicle's teachings, and who has no doubts about the Vajrayana path, to the student and bestows permission. After asking for her pleasure, she comes into the student's lap. The student visualizes the two, father and mother, as the Yidam deity, blesses the secret place, and enters into union. Due to the rays of bliss and the blessings of the guru and consort, all the victorious ones of the ten directions and four times are invoked and dissolve into the student. Due to the cause of uniting with the mudra, the essence of the bodhicitta of bliss melts, and descending from the crown to the throat is joy, descending from the throat to the heart is supreme joy.
Chinese
心间降至脐间，产生殊胜喜乐。从脐间降至密处，体验俱生喜。明点到达金刚宝顶端，在大乐智慧的状态中，八十自性分别念全部止息。以乐为方便的智慧，空性之实相，无有造作，大手印俱生智慧生起，即是介绍此。 此时的灌顶，灌顶之义的智慧是四喜所引生的乐空无二智慧，是无有心造作的智慧。如是认识此智慧，即获得灌顶。如是，以智慧智慧灌顶，清净意和明点的障碍。有权修持依靠其他道路，身体手印道路的所有圆满次第。在相续中种下成就法身的种子。 第三个是语灌顶。此灌顶所灌顶的坛城是胜义菩提心坛城，即弟子的心，八识的自性，觉性智慧的本初明点，实义法性，轮涅所有坛城的生起处，法性如来藏，心性本自成佛的坛城。于此坛城如何灌顶呢？黎明时分，在坛城的北方，上师智慧金刚以自性身的形式安住，弟子献上曼扎并祈请。上师对弟子说，之前在智慧智慧时，依靠明点的乐而介绍的智慧，是方便所生的譬喻智慧，与体验执着的习气没有分离。心自然安住，无有造作的实相，乐明无念的体验执着分离的本初自性法身，自明本来清净的智慧，虽然在任何时间和形式上都没有分离过，但是因为没有认识自性，所以为了指示这一点，以表征的符号和，所表征的语言来介绍。第四灌顶如果只是分类的话，有五种。之前在智慧智慧灌顶时，四喜顺流的最后，界菩提心以风的力量向上逆转。
English
When it descends from the heart to the navel, it produces extraordinary joy. When it descends from the navel to the secret place, one experiences the joy of being born together. When the white element reaches the top of the vajra jewel, all eighty types of conceptualizations cease in the state of great bliss wisdom. The wisdom that uses bliss as a means, the reality of emptiness, without fabrication, the great seal of co-emergent wisdom arises, which is to introduce this. At the time of this empowerment, the wisdom of the meaning of empowerment is the non-dual wisdom of bliss and emptiness drawn from the four joys, which is the wisdom without mental fabrication. If one recognizes such wisdom, one receives the empowerment. Thus, by bestowing the wisdom empowerment, the obscurations of mind and bindu are purified. One has the authority to practice all the completion stages that rely on other paths, the path of physical mudras. The seed of attaining the Dharmakaya is planted in the continuum. The third is the word empowerment. The mandala in which this empowerment is bestowed is called the mandala of ultimate bodhicitta, which is the mind of the disciple, the nature of the eight consciousnesses, the primordial bindu of awareness wisdom, the actual nature of reality, the source of all mandalas of samsara and nirvana, the nature of reality, the Tathagatagarbha, the mind itself, the mandala of primordial Buddhahood. How is the empowerment bestowed in this mandala? At dawn, in the northern direction of the mandala, the Guru Wisdom Vajra abides in the form of the essence body, and the disciple offers a mandala and makes a request. The Guru says to the disciple, the wisdom that was introduced earlier during the wisdom empowerment, relying on the bliss of the bindu, is the wisdom of example born from skillful means, which is not separated from the habit of clinging to experience. The mind naturally abides, the reality without fabrication, the primordial nature Dharmakaya separated from the clinging to the experience of bliss, clarity, and non-thought, the self-aware, unobstructed, and naked wisdom, although it has never been separated at any time or in any form, but because one has not recognized one's own nature, in order to indicate this, it is introduced with representative symbols and representative words. If the fourth empowerment is only classified, there are five types. Earlier, during the wisdom empowerment, at the end of the four joys flowing downwards, the element bodhicitta reverses upwards by the power of the wind.
Chinese
通过体验逆顺四喜，明点融入顶轮，从而远离喜乐执着的俱生本智，上师仅以言辞开示，是为语之第四灌顶。如果由此未生起智慧，则再次与手印相结合，依靠四喜顺逆之法进行开示，是为有相之第四灌顶，对于上根或中下根器者，依靠串习之功，于见道生起无分别智，从而现前大手印殊胜成就，现量证悟心为如来藏之法性，是为义之第四灌顶。于如是证悟之智慧中，为清净习气所余之二取之障，于修道中九次第反复串习，是为道之第四灌顶。如是串习后，于道究竟之时，于十地之末，从佛陀报身接受大光明灌顶，从而使体验白红三界变易之觉性连同觉性一起断绝，白分清净为身金刚，红分清净为语金刚，觉性清净为意金刚，即现前诸佛之三金刚果位，现前远离戏论之法身密意，是为究竟果之第四灌顶。此时，灌顶义之智慧，即是当下自心迷乱分别之法性，或本性之实相，此无有造作之自性。自住之智慧，自性之法身。俱生之实相，安住于胜义谛之法性本身，若能自识自解，即是获得灌顶。如是，通过授予第四灌顶，从无始以来安住于自相续中的三门平等之障，即依靠身语意三门之细微业，白红明点三界所依之细微三现之障得以清净。有权修持道之实相大手印或光明大圆满。于相续中播下获得果位自性身之种子。因此，这四个灌顶的要点是介绍灌顶意义的智慧。密宗的
English
Having experienced the four joys in direct and reverse order, and with the bindu dissolving into the crown chakra, the innate coemergent wisdom that is free from attachment to joy is directly introduced by the guru with mere words; this is the fourth empowerment of word. If wisdom is not generated by this, then again, uniting with the mudra and relying on the method of the four joys in direct and reverse order for introduction is the fourth empowerment with support. For those of superior or middling or lesser faculties, through the power of familiarity with the path, the nonconceptual wisdom of the path of seeing is generated in their being, thereby actualizing the supreme accomplishment of Mahamudra, and directly realizing that the nature of mind is the Tathagatagarbha; this is the fourth empowerment of meaning. Within that wisdom of such realization, in order to purify the remaining obscurations of dualistic clinging, one repeatedly familiarizes oneself with the nine stages of the path of meditation; this is the fourth empowerment of path. Having thus familiarized oneself, at the time of the completion of the path, at the end of the tenth stage, by receiving the empowerment of great light rays from the Sambhogakaya of the Buddha, the awareness that experiences the changing bliss of the three white, red, and wind elements is severed along with awareness, the purified white aspect is the Vajra Body, the purified red aspect is the Vajra Speech, and the purified awareness is the Vajra Mind, thus actualizing the state of the three Vajras of all Buddhas, and directly realizing the Dharmakaya's intention free from elaboration; this is the fourth empowerment of ultimate result. In this context, the wisdom of the meaning of empowerment is the very nature of one's own mind, the nature or the reality of this very deluded thought, this nature free from fabrication. The self-abiding wisdom is the self-established Dharmakaya. The innate reality, abiding in the very nature of ultimate truth, if one recognizes oneself, one has received empowerment. Thus, by bestowing the fourth empowerment, the obscurations of the three doors equally, that is, the subtle karmas of body, speech, and mind residing in one's own continuum from beginningless time, the obscurations of the subtle three appearances dependent on the three white, red, and wind elements, are purified. One has the authority to meditate on the reality of the path, Mahamudra or the Great Perfection of Clear Light. The seed of attaining the Fruition Body of Essence is planted in the continuum. Therefore, the essence of these four empowerments is the introduction of the wisdom of the meaning of empowerment. The tantric
Chinese
如果上师和弟子的品性符合经典，并如法灌顶，那么通过加持转移的力量，弟子会生起灌顶意义的智慧。然而，在五浊恶世，这种情况不会发生，因此，以信愿行持的上师和弟子，应该在灌顶的仪轨和仪轨的各个部分上，不使其沦为简略之法和粗俗之行，而应付诸实践。秘密灌顶和智慧灌顶也应依赖甘露和明妃来授予，重视观想，通过经验和智慧之语来介绍，并尽力使经验在相续中生起，从而使相续成为堪能之器，不失坏誓言，并通过修持生起次第和圆满次第之道，即使自相续中生起灌顶意义的智慧的潜能，也必须获得灌顶。因此，获得灌顶的标准是，灌顶意义的智慧在相续中生起，或者使其成为必定生起的潜能，这就是获得灌顶。因此，如果对灌顶意义的智慧没有生起丝毫的定解，而仅仅是做灌顶的表面形式，那就是缺乏精髓。在这些结束时，宣说所有誓言和戒律的内容，让他们承诺接受，并供养礼物，为了酬谢而举行会供轮。念诵吉祥语，回向善根等，这些是结尾的仪轨。无需等待无数劫的时间，一生即可成就佛果的金刚乘，显现为满足欲望的装饰品的殊胜道，能遇到如此殊胜的道是多么幸运。然而，由于末法时代行持受到他人的影响，成熟解脱道的甚深要点全部隐没，仅仅口头念诵经文的散乱行为，使教法的形象徒存，内心感到悲伤。即便如此，如果有人依止具德的上师，从窍诀中提取精华，并如法修持，那么我将乐于为此效劳。因此，受到清净道友的劝请，用简短的语言写下了所要表达的精髓。对于错谬的解释和过度阐述隐秘含义的过失，我向上师本尊忏悔。愿我所积的一切善根，使一切众生都能遇到无谬的金刚乘妙道，相续成熟四种灌顶，