English
The support of great bliss, the bindu, you should protect it. What is meant by that? With the supreme union of karma mudra, And also the arising after the wisdom mudra, The great bliss bodhicitta, Should be protected with steadfast discipline. Having well placed the lingam in the bhaga, Bodhicitta should not be emitted. All the three realms, Without exception, Should be meditated upon as the form of the Buddha. By this very protection alone, In this life, one becomes a Buddha. The collection of precepts is also perfectly complete, Merit and wisdom are also perfectly possessed. Those who have attained the ten perfections, The complete Buddhas enter the three times. By this, all the complete Buddhas, Turn the wheel of Dharma supremely. For the sake of accomplishing the benefit of oneself and others, Emptiness and compassion are inseparable, The wisdom of the lord of the three realms, Other than this, there is none. The vows of all protectors, If you are the son of the protector, Then all the Buddhas, The blessings will be complete and you will attain enlightenment. If one is seized and oppressed by attachment, Having invited the chief one before, If one does not keep the vows, Then one will go to a place of weeping and wailing. From the place of origin of an inferior mind, Whenever bodhicitta falls, Then, knowing it as a mudra, With one's own tongue, one takes the outside of the lotus. Thus one should say, This is the certainty of giving vows. If one likes elaboration at this time, If by the power of deceit, etc., One speaks the tantric words that show the fourteen root downfalls, and also explains their meaning. Again, after offering a mandala, One prays, "Bhagavan, please grant me the kindness of empowering me." Thus one prays. Then, son of the guru, listen, just as in conventional truth, the common happiness of all sentient beings, the nature of the sixteen joys. By practicing desire, beings are satisfied in their own minds, that is satisfaction. Satisfied in the supreme limb, the semen marked with a rabbit flows out, the good, blazing bindu drips. With the posture of a camel bending, the supreme bliss arises naturally, those who release the bindu, at the end of the three. By the bliss that drips from seeing, touching, and uniting, by these distinctions such as joy. One practices desire, and also the first ones, people see with their eyes, etc.
Chinese
的缘故。从外面充满而极度结合，再次成为殊胜的喜悦，就在自身上。在燃烧的状态中，因明点滴落的喜悦，尤其是金刚莲花上的喜悦。在三个奥ཊྚ་明点的边缘变化，安住于俱生喜悦的金刚行。如是四喜，以及它们各自以身、语、意和智慧的区分，分为十六喜，正如：离欲最初贪欲大，各种颜色燃烧的光，金刚圆满成佛处，宣说佛语持法者。如是说。具足一切相而无相，十六减半持明点，无分无分之超越者，持第四禅之顶峰。如是，明点不动的真实义四喜，也以身语意智慧的区分，即是真如十六。世俗的智慧，仅仅是象征性的比喻智慧。并非胜义谛，而是由此象征的超越世间的第四灌顶智慧，是意义的智慧，是真如的意义。如是不动的胜义谛，应希求远离戏论、空性与慈悲双运的智慧。此之前称为较小的上部灌顶，即是世间的三灌顶及其支分。之后，为了以超越世间的第四灌顶寂静的功德献上曼荼罗，为了将智慧融入智慧金刚的加持，说道：具德智慧金刚持，观修不坏金刚四。以及，安住十方的诸佛，观修不坏金刚四。如是，将上述偈颂重复诵念而祈祷。为了第四灌顶的正行之义，念诵：嗡 诃 般若 阿巴尧 阿త్మakam vajra sattva mahāmudra jñāna abhiṣekam me prayaccha。嗡 阿 吽 诃 啪ṭ。以此祈祷。上师心间的等。降下加持，从先前的各种方式类推。从脐轮的诃（藏文：ཧོཿ，梵文天城体：हॊ，梵文罗马拟音：ho，汉语字面意思：诃）字放射出黄色光芒，从脐轮进入。贪执的垢染，以及智慧的明点和第四位俱生喜，智慧金刚的自性。
English
Because of that. From the outside, being filled and extremely combined, again becoming the supreme joy, right on one's own body. In the state of burning, due to the joy of the dripping bindu, especially the joy on the vajra lotus. Changing at the edge of the three auṭa bindus, abiding in the coemergent joy, the vajra action. Thus, the four joys, and each of them, divided by the distinctions of body, speech, mind, and wisdom, become sixteen joys, just as: Detachment, the first great desire, the light of various colors burning, the place of vajra complete enlightenment, the holder of the Dharma that speaks of the Buddha. Thus it is said. Possessing all aspects and yet without aspects, sixteen halved holding bindu, indivisible, the one who transcends division, holding the peak of the fourth dhyana. Thus, the unchanging ultimate meaning of the four joys, also divided by the distinctions of body, speech, mind, and wisdom, is the sixteen suchness. Worldly conventional wisdom is merely symbolic metaphorical wisdom. It is not the ultimate truth, but the fourth empowerment wisdom that transcends the world, symbolized by it, is the wisdom of meaning, the meaning of suchness. Thus, the unchanging ultimate truth, one should aspire to the wisdom that is free from elaboration, the union of emptiness and compassion. Before that, it is called the smaller upper empowerment, which is the worldly three empowerments and their branches. After that, in order to offer the mandala for the merit of the fourth empowerment of peace that transcends the world, in order to instill the blessing of wisdom into the wisdom vajra, it is said: Glorious wisdom vajra holder, meditate on the four indestructible vajras. And, the Buddhas abiding in the ten directions, meditate on the four indestructible vajras. Thus, repeating the above verses and praying. For the meaning of the actual fourth empowerment, recite: Om hoḥ prajñā apāyoḥ ātmakam vajra sattva mahāmudra jñāna abhiṣekam me prayaccha. Om āḥ hūṃ hoḥ phaṭ. Praying with this. The guru's heart, etc. Bestowing blessings, inferring from the previous various methods. From the hō (藏文：ཧོཿ，梵文天城体：हॊ，梵文罗马拟音：ho，汉语字面意思：诃) syllable of the navel chakra, yellow rays of light radiate, entering from the navel chakra. The defilement of attachment and understanding, and the coemergent joy of the wisdom bindu and the fourth state, the nature of wisdom vajra.
Chinese
的身幻化网所显现也宣说。然后第四灌顶真实的是：如逝去的诸佛，给菩萨们灌顶一样，我以大密灌顶，灌顶你的心续。这样说并让其双腿跏趺，身体正直，姿态不动摇。这样说：也如根本续中所说：无事物而无修，修不是修本身，因此事物与非事物，修无所缘。这样说了，续之王中所说：智慧本智等是心和其显现等也变成十种相。灌顶是无垢如兔者，如镜中影像一般，进入此中的任何，从此涅槃的安乐，无迁变俱生，不变即是第四，佛面是谁的心和面所安住，那就是具德上师。此等意义是，所有法的实相离戏论，智慧分别念和显现等所有都是错觉之显现，知晓后，从不作任何分别之状态中，安住于具足所有殊胜之空性中。从此以六支次第所获得，大手印和不变之安乐双运之本智各自自己觉知，是上上的大第四本智。如此在胜义菩提心之坛城中，获得大手印最胜不变之灌顶，成为众生之主第十二地金刚持之果位。如此传达后，嗡 吙 达玛达都 阿卡ra 杂 杜尔塔 阿比谢卡耶 阿比谢科，班匝萨埵那，阿玛那杭，德以地哟，达达夏布弥拉多，班匝萨埵，玛哈阿塔 帕拉玛阿卡ra，扎洛加 贝匝亚 嘎拉杂格ra 巴嘎万，诶班嘎ra。（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）念诵后，要生起我慢，胜义是超离世间的智慧本智灌顶，称为大上师，是第四灌顶。然后，从此时起，直至菩提果，佛与
English
Also proclaim that it is manifested by the net of illusion of the body. Then, the actual fourth empowerment is: Just as the Buddhas of the past empowered the Bodhisattva sons, I empower your mind stream with the great secret empowerment. Say this and have them sit in the lotus position, keep their body straight, and their posture unwavering. Say this: Also, as it is said in the root tantra: There is no object and no meditation. Meditation is not meditation itself. Therefore, because of object and non-object, meditation has no object. Having said this, it is said in the King of Tantras: Wisdom and primordial awareness, etc., are also transformed into the ten aspects of mind and its appearances. Empowerment is like the stainless rabbit, like an image in a mirror. Whoever enters this, from this, the bliss of Nirvana, the unchanging co-emergent, the immutable is the fourth. The face of the Buddha is the one who abides in the heart and face, that is the glorious Lama. The meaning of these is that the reality of all dharmas is free from elaboration, and all thoughts, discriminations, and appearances are illusory appearances. Having understood this, one should abide in emptiness, which is endowed with all perfections, in a state of non-discrimination. From this, what is obtained by the order of the six branches, the great seal and the wisdom of the union of immutable bliss, each individually realized by oneself, is the great fourth primordial wisdom of the supreme. Thus, in the mandala of the ultimate Bodhicitta, by obtaining the empowerment of the supreme and immutable great seal, one becomes the lord of beings, the twelfth bhumi, the state of Vajradhara. After communicating this, say: Oṃ hoḥ dharma dhātu akṣara caturtha abhiṣekeṇa abhiṣikto. Vajrasattva na. Ātmanāhaṃ. Dvītīyo. Dvādaśa bhūmi labdho. Vajrasattva. Mahā artha parama akṣaraḥ trailokya vijayaḥ kālacakro bhagavān. Evaṃ karaḥ. (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) After reciting, one should hold pride, the ultimate is the wisdom and primordial awareness empowerment that transcends the world, called the great superior, it is the fourth empowerment. Then, from this time onwards, until the essence of Bodhi, the Buddha and
Chinese
菩提心。 具德上师您舍弃， 其他上师梦中亦， 舍命亦不依止您。 其他亦如是， 恒时， 无有狡诈尽己力， 身语意三者， 供养于主尊前。 如是复诵令立誓。 主尊如何等等， 并献酬谢之曼扎。 从今起我为奴， 我将自己献予您， 祈请您纳我为徒， 亦祈请您以部分而摄受。 如是复诵三遍并回向善根。 此间行会供轮或勇士宴。 新设朵玛或补充先前之朵玛， 如九尊神之修法仪轨中所述， 从朵玛加持至地基主朵玛之间遣除， 与共同者相同， 唱金刚歌或不唱亦可， 上方诸菩萨等等诵吉祥颂。 后行之供养补充， 嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）舍（藏文：ཧྲཿ，梵文天城体：ह्रः，梵文罗马拟音：hraḥ，汉语字面意思：舍）帕（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：帕）等， 至， 远离垢染而加持。 嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿）吽（藏文：ཧཱུཾ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）吼（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼）斋（藏文：ཏྲཻ，梵文天城体：त्रै，梵文罗马拟音：trai，汉语字面意思：斋）达（藏文：དྷཱ་，梵文天城体：धा，梵文罗马拟音：dhā，汉语字面意思：达）度（藏文：ཏུ，梵文天城体：तु，梵文罗马拟音：tu，汉语字面意思：度）等， 至， 师子南匝。 以此奉献供品。 根德等十二供品仅以咒语奉献后， 嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）嘎拉 chakra 等如前献内供。 最胜施金刚等伴随乐器之声赞颂。 怙主大悲具足者等请垂念我等。 您等具知之智慧， 慈爱之悲心， 以威力事业不可思议， 总之为利乐之源， 祈愿佛之教法兴盛， 众生得安乐， 上师之意愿圆满， 健在者身康体健， 特别是祈愿我等师徒眷属等为首之众生， 相续中圆满资粮， 清净罪障， 迅速现证圆满正等觉。 百字明三遍。 未念诵及损坏等， 嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）您作有情一切义， 等等。 班杂 穆。 宾客返回自性之位。 若有依凭则作坚住， 无则智慧之轮融入自身。 如是说。 秘密为吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字。