Chinese
与善趣相连，与他处相连，与洲和生处相连，以及与大手印道相连，这四者中的前三者也是共同的。这第四灌顶自身的不共之处就是后者。也就是，如果今生没有证悟宗派而死去，那么在那时，调整身体姿势，如跏趺坐等，用不共的字封闭身体的孔窍，在生命气息出入之时，将脉轮处的字一心专注于中脉。临终时，自己将气和心融入中脉，瑜伽士也如此修习，生命气息的所有风都耗尽并融入中脉，从而证悟大手印乐空极度清净的真如，以与之前的体验相混合的方式证悟宗派，成为持明者。第五，第四灌顶的果是自性身任运成就，如前续所说：一切智慧皆是自性身，未修习，未证悟实相，未修习道，金刚波浪道，忏悔果为自性身。如是说。也就是，过去、现在、未来三世诸佛的一切智慧显现，无一不是依赖于此法界自性身。同样，此自性身以与一切法性同一味道的理由，也是事物实相胜义谛的真理。通过了知这些道理，修习四轮中的精华，即风轮的清净之道，也就是金刚波浪之道，风的运行止息。不坏金刚风之道，三门平等的一切障碍清净，最终显现究竟的果，也就是自性身任运成就。忏悔品第十五中说：风的运行止息，不坏金刚风，身语意清净，自性身。因此，如是详细阐述了第四灌顶的道及其后续。为了总结其意义，在第十四章的前文中：生命
English
Connected to happy migrations, connected to other places, connected to continents and birthplaces, and connected to the Mahamudra path, the first three of these four are also common. The uncommon aspect of this fourth empowerment itself is the latter. That is, if one dies in this life without realizing a philosophical system, then at that time, adjust the body posture, such as the lotus position, and block the body's orifices with uncommon letters. During the entry and exit of life force, focus the letters at the pulse points single-mindedly on the central channel. At the time of death, one's own wind and mind enter the central channel, and the yogi meditates in this way, so that all the winds of the life force are exhausted and dissolve into the central channel, thereby realizing the extremely pure suchness of Mahamudra bliss and emptiness, and realizing the philosophical system in a way that mixes with the previous experience, becoming a vidyadhara. Fifth, the result of the fourth empowerment is called the Svabhavikakaya (essence body) spontaneously accomplished, as stated in the continuation of the previous tantra: All wisdom is the Svabhavikakaya. Because one has not trained, has not realized the meaning of reality, has not meditated on the path, the Vajra Wave path, one confesses that the result is the Svabhavikakaya. So it is said. That is, all the wisdom manifestations of the Buddhas of the three times, without exception, rely on this Dharmadhatu Svabhavikakaya. Similarly, this itself, by reason of being of one taste with the suchness of all dharmas, is also the truth of the ultimate truth of the reality of things. Having understood these reasons, by meditating on the essence of the four chakras, that is, the path of purifying the wind chakra, which is the Vajra Wave path, the movement of the wind ceases. The path of the indestructible Vajra wind, all the obscurations of the three doors being equally purified, ultimately manifests the ultimate result, which is the spontaneously accomplished Svabhavikakaya itself. In the fifteenth chapter of Confession, it says: The movement of the wind ceases, the indestructible Vajra wind, body, speech, and mind are purified, the Svabhavikakaya. Therefore, the path of the fourth empowerment and its subsequent practices are explained in detail. In order to summarize its meaning, in the continuation of the previous text in the fourteenth chapter: Life
Chinese
以及五种作用的主体。根是蕴、界、识，以及支分等等。未能领悟十气和三命脉，通过大乐的灌顶在道上忏悔。如是说。也就是，将心髓风轮本身视为第四灌顶道的修持基础。然后，通过作用之门，将它分为肢分、命和作用二者。上升气、下降气、持火气、持命气、遍行气，这五种形态的主体被称为五根本气，是所依五蕴的能依。同样，眼识等五门的识的能依，以及运行等的五支分气，和五大种的五气，这十者被称为十支分气。所有这些都归于依赖于三根本脉或三命脉的能取、所取、光明三者的所依部分而安立的三气。这些在基础阶段成为三门、三时、三病和三魔等的所依，在果位阶段成为身语意金刚三者和三身等的所依。如是很好地领悟风的状况后，将它转变为修习之方便，作为修习甚深金刚波浪诀窍的助伴，对于自性清净之法生起犹豫，以及用量度衡量离名之法等，不违越词灌顶的应舍弃的誓言，从而使母续智慧的四喜达到究竟，解开五轮的所有脉结，从而与第十三地金刚持之位结合。如是，即使一个人修持四灌顶道，也会因为人的根器差别，而有先前的道的究竟，然后依次进入后面的道。也有在先前的道上获得相应的稳固后，才进入后面的道。也有对先前的道稍微确定后，就进入后面的道的人。但是，没有舍弃先前的道而进入后面的道的情况，就像没有打好地基就无法到达楼顶一样。如是，在修持与自己的根器相关的任何四灌顶道时，在等持的誓言中，各自灌顶的道是根本。
English
and the nature of the five activities. The root is the aggregates, elements, consciousness, limbs, etc. Not understanding the ten winds and three life forces, I confess on the path through the empowerment of great bliss. It is said. That is, understanding the very essence of the wind circle as the basis for the practice of the fourth empowerment path. Then, through the door of action, it is divided into limbs, life, and the two activities. The upward-moving air, the downward-clearing air, the fire-equalizing air, the life-sustaining air, and the pervasive air, these five forms are known as the five root airs, which are the support of the dependent five aggregates. Similarly, the five limb airs, such as the movement that supports the consciousness of the five doors, such as eye consciousness, and the five airs of the five elements, these ten are known as the ten limb airs. All of these are gathered into the three airs that are established from the part that supports the three graspers, the grasped, and the clear light, which depend on the three main channels or the three life forces. These become the support of the three doors, the three times, the three diseases, and the three demons, etc., in the base stage, and become the support of the three vajras of body, speech, and mind, and the three bodies, etc., in the result stage. Having understood the state of the winds well, transforming it into a means of practice, as a companion for meditating on the profound vajra wave instructions, doubting the naturally pure Dharma, and measuring the nameless Dharma with measure, etc., without violating the vows to be abandoned of the word empowerment, thereby bringing the four joys of the mother tantra wisdom to completion, untying all the knots of the five chakras, and thus uniting with the thirteenth bhumi, the state of Vajradhara. Thus, even if one person practices the four empowerment paths, due to the difference in the faculties of the person, there is the completion of the previous path, and then gradually entering the later path. There are also those who enter the later paths after gaining the appropriate stability on the previous path. There are also people who enter the later paths after having a slight certainty about the previous paths. However, there is no situation of abandoning the previous path and entering the later path, just as one cannot reach the top floor without laying the foundation. Thus, when practicing any of the four empowerment paths related to one's own capacity, in the samadhi vow, the path of each empowerment is fundamental.
Chinese
在一个座垫上修习，并在后续的誓言中守护各自灌顶的见解。此外，关于饮食、守护和不离的誓言，也要如理修持并守护。如果誓言破损，则依靠五空行母进行弥补。其中，金刚空行母是上师，智慧空行母是报身，母性空行母是化身，食肉空行母是尸陀林的守护者等等。誓言空行母是金刚兄弟。像这样的五空行母，通过会供轮等方式来弥补破损。这样，通过修习具备生起次第和圆满次第支分的四灌顶之道，暂时的果报是四持明，究竟的果报是五身圆满的金刚持果位，因此，有缘分的众生应该日夜不懈地修习此道。像这样的道理，在《无垢王忏悔续》以及《吉祥黑鲁嘎之根本》和《母性道续》等早期宁玛派的众多续部中都有广泛的阐述，因此本应详细讲解，但在此简略地概括，是因为被要求这样做。而且，这部《忏悔续》在所有早期宁玛派中都广为人知，也是一部没有争议的续部，因此，按照其直接揭示，提炼其精华而宣说。再次说道：如今自诩获得成就的人很多，但对于成就的因缘却非常愚昧。见到这种情形，对于成就的名声，像我这样没有成就的人都不想动摇汗毛。如果说因与果相同，这无欺的缘起之道，是导师以量士夫的身份善说的，那么，没有因的果，有智慧的人谁会希求呢？唉！导师无与伦比，已逝于天界，珍贵的教法落入水神之怀，护持教法者被今生的名声所迷惑，无形的狡诈者达成了团体的意图。现在，百种过失的星辰闪耀，在弥庞法之日未升起之前，即使有一千个号称伟大的月亮，也不能将光明藏于无明之中。
English
Practicing on a single cushion, and in the subsequent vows, maintaining the views of each empowerment. Furthermore, the vows of eating, protecting, and not separating should also be practiced and guarded accordingly. If the vows are broken, they should be restored by relying on the five dakinis. Among them, the Vajra Dakini is the Lama, the Wisdom Dakini is the Sambhogakaya, the Mother Dakini is the Nirmanakaya, and the Flesh-Eating Dakini is the Lord of the Cemetery, and so on. The Samaya Dakini is the Vajra brother. Such five dakinis are used to make up for the broken vows through the gate of the Tsok Khorlo and so on. Thus, relying on the practice of the four empowerments' path with the branches of generation and completion stages, the temporary fruit is the four Vidyadharas, and the ultimate fruit is the complete five Kayas, the state of Vajradhara itself. Therefore, fortunate beings should practice this alone day and night without distraction. Such a method is also extensively taught in many early Nyingma tantras such as the "Stainless King Confession Tantra" itself, the "Root of Glorious Heruka," and the "Mother Tantra Lineage," and so on. Therefore, it should be explained in detail, but here it is summarized because it was requested. Moreover, this "Confession Tantra" itself is widely known to all early Nyingmapas and is also an undisputed tantra. Therefore, according to its direct revelation, its essence is extracted and spoken. Again, it is said: Nowadays, there are many who claim to have attained accomplishments, but they are extremely ignorant of the causes and conditions for accomplishment. Seeing this situation, I, who am without accomplishment, do not want to stir a hair for the fame of accomplishment. If it is said that the result is the same as the cause, this infallible path of dependent origination is well spoken by the teacher who has become a valid person, then who with wisdom would desire a result without a cause? Alas! The incomparable teacher has passed away to the heavens, the precious teachings have fallen into the embrace of the water deity, and the holders of the teachings are deceived by the fame of this life, and the bodiless, cunning ones have achieved the intention of the assembly. Now, the stars of hundreds of faults are shining, and before the sun of Mipham's Dharma rises, even a thousand moons claiming to be great cannot hide the light in the womb of ignorance.