English
The great self-nature is inherently present, and by practicing with profound methods, the wisdoms of the four joys will arise sequentially. Differentiating them, there are the four joys of sequence, the four joys of place, the four joys dependent on what is to be abandoned, and the four joys of essence. The internal subdivisions of the four joys, four fours are sixteen, recognizing the ultimate co-emergent joy and practicing it. Here, the difference between joy and pleasure is either distinguishing the pleasure of the body and the joy of the mind, or understanding the two as merely different names. Third, the tenet of Sherwang is called "Small Bliss-Emptiness." As stated in the previous tantra: "Not knowing that bliss resides in itself, not cultivating suffering as a condition for bliss, not realizing the tenet of Small Bliss-Emptiness, I confess in the state of co-emergent bliss." As it is said, after knowing the ways in which great bliss is inherently present, all appearances of suffering and conditions are made into the path of great bliss and cultivated, so that one's own share of the two, samsara and nirvana, all kinds of dharmas, are realized as bliss-emptiness. Relative to the higher path, the small bliss-emptiness is the nature of the union of learning, manifesting the co-emergent great seal vidyadhara. Fourth, Sherwang's death practice is called "Vajrasattva." This is also from the previous tantra: "Not knowing oneself as Vajrasattva, at the time of death, one's own body does not become that manifested form, not mastering the bliss of the four chakras, I confess in the state of death Vajrasattva." As it is said, knowing that one's own self is inherently the nature of Vajrasattva and cultivating it, even if one dies without accomplishing the tenet, at that time, the wind of death acts as a condition, severing the knots of the four chakras, the essence of the mind's support, the bindus, gradually gather and dissolve into the central channel, thereby giving rise to the wisdom Vajrasattva of indivisible bliss-emptiness. As it is said in the *Illusion Explanatory Tantra, Vajra Mirror*: "Vajra is emptiness itself, Sattva is great wisdom." As it is said, such a Vajrasattva, with the previous view of bliss-emptiness
Chinese
混合，会导致没有中阴身而争论宗派。第五个是慧灌的果实，名为法身自性任运成就。如前续所说：本来甘露明点大，法身无垢而安住，不知不觉甘露未修习。说的是，心的所依是甘露明点大，知晓并证悟其本来自性法身无垢安住之理后，从四个坛城中，以要害的方式专注于甘露坛城，精进修习，甘露融入脉，精华之道，心的所有障碍得以清净，最终显现清净的法身自性任运成就之果。忏悔品第十五中说：甘露融入脉，精华之道，心的障碍清净，清净的法身。因此，如是广述慧灌之道及其随行之后，为了归纳其义，在第十四章的前面引文中说：大便小便母血红白明点，四大是界甘露九。乐、胜乐、离分别乐，俱生智慧灌顶中忏悔。说的是，将界甘露坛城本身视为慧灌道的修持基础，以俱生为修行的助伴，依止大便等五种甘露，以及四大，即九种界甘露，并且守护不诽谤智慧等的慧灌誓言，从而生起乐，胜乐，离分别乐，以及俱生乐，即上下降施的方便自性四喜智慧，最终成熟并用于殊胜成就。第四个总义是词灌或大乐灌顶，其中也有道等五法。第一个是四灌顶之道，名为金刚波浪三道。如前续所说：方便与智慧二者皆自住，方便之续与智慧之续，以及二者之续未清净修习，金刚波浪三道中忏悔。
English
Mixing will lead to arguing about sects without a bardo. The fifth is the fruit of wisdom empowerment, called Dharmakaya self-nature spontaneously accomplished. As the previous tantra says: Originally, the great nectar bindu, the Dharmakaya abides without impurity, not knowing, not realizing, the nectar is not practiced. It is said that the basis of the mind is the great nectar bindu. After knowing and realizing that its original nature, the Dharmakaya, abides without impurity, from the four mandalas, focus on the nectar mandala in a crucial way, practice diligently, the nectar merges into the channels, the path of essence, all the obscurations of the mind are purified, and ultimately the pure Dharmakaya self-nature spontaneously accomplished fruit is manifested. The fifteenth chapter of Confession says: Nectar merges into the channels, the path of essence, the obscurations of the mind are purified, the pure Dharmakaya. Therefore, after extensively explaining the path of wisdom empowerment and its retinue, in order to summarize its meaning, in the previous quote of chapter fourteen, it says: Excrement, urine, mother's blood, red and white bindu, the four elements are the nine nectars of the realm. Bliss, supreme bliss, bliss free from conceptualization, in the co-emergent wisdom empowerment, I confess. It is said that the nectar mandala itself is regarded as the basis for practicing the path of wisdom empowerment, with the co-emergent as an aid to practice, relying on the five nectars such as excrement, and the four elements, that is, the nine nectars of the realm, and guarding the wisdom empowerment vows such as not slandering wisdom, thereby generating bliss, supreme bliss, bliss free from conceptualization, and co-emergent bliss, that is, the four joys wisdom of the nature of skillful means of ascending and descending, ultimately maturing and being used for supreme accomplishment. The fourth general meaning is word empowerment or great bliss empowerment, which also has five dharmas such as the path. The first is the path of the four empowerments, called the three vajra wave paths. As the previous tantra says: Both skillful means and wisdom abide in their own place, the continuum of skillful means and the continuum of wisdom, and the continuum of both are not purified and practiced, in the three vajra wave paths, I confess.
Chinese
如是说，方便父和智慧母以及事业和智慧之手印，这两者自然俱生存在一起，由此来修持此甚深道。首先，身体的锻炼等作为前行，圆满了禅定的支分，然后在正行中，发动下部之气，是身体的波浪；语的波浪有寂静和猛烈两种；修持三摩地是心的波浪，修持身语意三门金刚的三个波浪。方便父的脉清净，智慧母的脉清净，以及父母二者的脉都清净，以三种清净来好好地调理脉。首先是，身语平等等等三者作为前行，方便智慧平等进入，直到清净精华化为最胜的光芒之前，都如先前一样。之后，安住于光芒之相的明点，以在三条主要脉和五个脉轮中逆顺修持的方法，右持的波浪僵硬，左持的波浪僵硬，中间二者的波浪僵硬，这三者与三解脱门和三个果位相结合。第二，使智慧的脉清净的方法也是，喉咙和顶轮的光芒放射和收摄的方式稍微有些差别之外，其他都和之前一样。第三，使方便智慧二者的脉都清净的方法是，父母各自的清净精华燃烧成光芒的集合，逆顺通过中脉之路，融入各自的顶髻之中，仅仅忆念二者也圆满具足五身，随意修持任何生起的体验。第二，四灌顶的见解是，诸法皆为清净之义。在先前的续部中说：身语意和身意二者，利益安住于自身而不知，造作同因异熟之士夫，以及不知无垢之功德，于见解诸法清净之状态中忏悔。如是说，也就是说，一切法皆为极其清净之自性，通过修持四喜，依次是，身体和，语言和，心和，身心二者，三门以及平等都具备，利益的功德自然安住于自身得以显现，རྒྱ
English
As it is said, the father of means and the mother of wisdom, as well as the activities and wisdom mudra, these two naturally coexist, and this is how to practice this profound path. First, physical exercises and so on are preliminary, completing the limbs of meditation. Then, in the main practice, moving the lower winds is the wave of the body; the wave of speech has two types, peaceful and fierce; practicing samadhi is the wave of the mind. Practice the three vajra waves of body, speech, and mind. The father of means's channels are purified, the mother of wisdom's channels are purified, and the channels of both father and mother are purified. The channels must be well trained with the three purifications. First, the three, such as body and speech being equal, are preliminary. Means and wisdom are equally entered, until the pure essence becomes the supreme light, as before. Then, the essence abiding in the form of light is trained in the three main channels and five chakras in reverse order. The wave of holding the right becomes rigid, the wave of holding the left becomes rigid, and the wave of both in the middle becomes rigid. These three are combined with the three doors of liberation and the three fruits. Second, the method of purifying the channels of wisdom is also the same, except for a slight difference in the way the light of the throat and crown chakras radiates and gathers. Third, the method of purifying the channels of both means and wisdom is that the pure essence of each father and mother burns into a mass of light, and in reverse order, passes through the central channel and dissolves into the crown of each. Just remembering that both are perfectly complete with the five kayas, cultivate whatever experience arises spontaneously. Second, the view of the four empowerments is called "all dharmas are completely pure." In the previous tantra, it says: "Body, speech, and mind, and both body and mind, not knowing that benefit resides in oneself, creating a person of similar cause and different result, and not knowing the qualities without impurity, confess in the view of all dharmas being completely pure." As it is said, that is, all dharmas are of the nature of being extremely pure, and by practicing the four joys of immovability, in sequence, body, speech, mind, and both body and mind, the three doors and equality are all possessed, and the quality of benefit naturally residing in oneself becomes manifest.
Chinese
与之相应的果是消除白发，变得受一切众生喜爱和悦意。异熟果是力量增长，稍微显现神通。行事果是身体各部分增长，能够随意享用世间界的一切美味。清净的果是成就无死，成就神通。在这些时候，空的等持也将依次成就小、中、大、极大的层次。第三，四灌顶的宗派是：名为大乐空性。如续部所说：见解未曾体验自性，不生出超世间的宗派之相。未证悟大乐空性的宗派，将轮回涅槃诸法安立于大乐空性之中。如是所说，即是说，由于体验并现证了自性极其清净的法性，因此超世间的宗派的大乐空性，以各自的份额来划分，将一切轮回涅槃都证悟于大乐空性的状态中，没有取舍和断证，以不学双运地所摄持，现前任运成就的持明。第四，四灌顶的临终诀窍是：名为大秘密大印。如续部续说：未曾修习、串习和用于事业，因未证悟而未修习串习和用于事业，未曾串习命勤风，临终安立于大印的状态中。如是所说，即是说，在胜义谛中，由于证悟了没有修习、串习和用于事业，所以在世俗谛中修习串习和结合事业。这里，修习是：在二十一天里，第一天从十七个风囊开始，每天增加一个风囊，到最后一天变成三十七个命勤风的风囊。然后每天减少一个风囊，二十一天后恢复到原来的数量，这样修习四十二天风，就能产生明晰的运行和确定的形象。串习是：通过结合“嘿嘎”和“嘎德”来串习声音，以及通过明晰脉轮处的字母来串习字母，共有两种。用于事业也有。
English
The corresponding result is the elimination of white hair, and becoming beloved and pleasing to all beings. The result of maturation is the increase of strength and the slight manifestation of clairvoyance. The result of action is the increase of the elements and the ability to enjoy all the flavors of the world realm as appropriate. The result of purity is the attainment of immortality and the accomplishment of miraculous powers. In these instances, the samadhi of emptiness will also be gradually accomplished in small, medium, large, and very large stages. Third, the tenet of the four empowerments is called Great Bliss and Emptiness. As stated in the earlier tantra: "Because the view has not experienced its own nature, the sign of the transcendent tenet does not arise. Without realizing the tenet of Great Bliss and Emptiness, all phenomena of samsara and nirvana are confessed as one in Great Bliss and Emptiness." As it is said, it means that by experiencing and realizing the extremely pure nature of one's own nature, the Great Bliss and Emptiness of the transcendent tenet, dividing by one's own share, all samsara and nirvana are realized in the state of Great Bliss and Emptiness, without acceptance or rejection, and the spontaneously accomplished vidyadhara is manifested, encompassed by the ground of non-learning union. Fourth, the dying instruction of the four empowerments is called Great Secret Mahamudra. As a continuation of the previous tantra: "Without practice, habituation, and application to action, due to non-realization, practice, habituation, and application to action are not done. Without habituating the life-force wind, at the time of death, it is confessed in the state of Mahamudra." As it is said, it means that in the ultimate sense, because it is realized that there is no practice, habituation, and application to action, therefore, in the conventional sense, practice, habituation, and action are combined. Here, practice is: for twenty-one days, starting with seventeen wind bags on the first day, increasing one wind bag each day, until the last day when it becomes thirty-seven wind bags of life-force wind. Then, decreasing one wind bag each day, after twenty-one days, it returns to the original amount. Thus, by practicing the wind for forty-two days, clear movement and definite appearance will arise. Habituation is: habituating sound by combining "Hika" and "Katika," and habituating letters by clarifying the letters at the location of the channels, there are two. There is also application to action.