Chinese
缓慢解脱，即堕入外境，是舍离贪欲衰败的一方。如果使之成为金刚，即不移动，就像被骆驼拉过来一样，即以它为因拉过来一样。因为在骆驼的状态中，不移动地束缚着，所以给予并获得骆驼自身自然存在的殊胜安乐，即融乐不变的俱生喜。这些是世间世俗象征的比喻四喜。所象征的意义四喜，由《名号赞》的两个偈颂来显示。意义的智慧，不变化的安乐，就是贪欲，即大乐。其他凡夫俗子，世俗的安乐极其广大，最终随之而来的是衰败的舍离贪欲。但对此来说，衰败是不可能的，因此始终处于舍离贪欲的最初状态。智慧的自性，远离各种颜色燃烧的光芒微尘，以及金刚圆满成佛，即空色的金刚恒常竖立，是不可摧毁之义。而且，空色与明点融为一体，从中产生的不变安乐的处所，就是智慧空色本身。佛陀的言说，是不可摧毁的声音。以及，执持那些法，即四个明点不变。颜色等是身，佛陀言说是语，金刚等是意，舍离贪欲等是智慧。法是指那些的所依，即四个明点。胜义谛中，三界有情无情的万事万物，超越微尘和刹那，没有任何世俗的相状。如是之空性，以及十六的二分之一的二分之一，即身语意智的四个明点，无有动摇，无有遮蔽地执持。譬如，超越了白分黑分的十五分，与没有那些分的第十六分相同，超越了一切增减，却作为规律遍布于一切增减之中的不变安乐，就是恒常执持和拥有禅定四喜之顶峰的俱生喜。如是，就胜义谛的智慧而言，从本体的角度来说没有差别，但如果从反体的角度来区分，那么每一个喜都是由四个金刚来区分，从而形成十六。
English
Slow liberation, which is falling into external objects, is on the side of abandoning desire and decay. If it is made into a vajra, that is, unmoving, it is like being pulled by a camel, that is, being pulled by it as a cause. Because in the state of a camel, it is bound without moving, it gives and obtains the supreme bliss that naturally exists in the camel itself, that is, the coemergent joy of melting bliss and immutability. These are the four joys of worldly conventional symbols. The four joys of the symbolized meaning are shown by the two verses of the "Namasamgiti". The wisdom of meaning, the unchanging bliss, is desire, that is, great bliss. Other ordinary people, worldly bliss is extremely vast, and ultimately what follows is the decaying abandonment of desire. But for this, decay is impossible, so it is always in the initial state of abandoning desire. The nature of wisdom, free from the burning light dust of various colors, and the vajra perfectly enlightened, that is, the vajra of empty form is constantly upright, which is the meaning of indestructible. Moreover, the empty form and the bindu are integrated into one, and the place of the unchanging bliss that arises from it is wisdom empty form itself. The speech of the Buddha is the indestructible sound. And, holding those dharmas, that is, the four bindus are unchanging. Color etc. is body, Buddha speech is speech, vajra etc. is mind, and abandoning desire etc. is wisdom. Dharma refers to the basis of those, that is, the four bindus. In the ultimate truth, all things animate and inanimate in the three realms, surpassing dust and moment, have no conventional appearance. Such emptiness, and one-half of one-half of sixteen, that is, the four bindus of body, speech, mind, and wisdom, are held without shaking and without obscuration. For example, surpassing the fifteen parts of the white and black sides, it is the same as the sixteenth part without those parts, surpassing all increase and decrease, but the unchanging bliss that pervades all increase and decrease as a law is the coemergent joy that constantly holds and possesses the peak of the four meditations. Thus, as far as the wisdom of the ultimate truth is concerned, there is no difference from the perspective of the essence, but if it is distinguished from the perspective of the opposite, then each joy is distinguished by four vajras, forming sixteen.
Chinese
假设，以“无分、超离分”表示十六种真如，以“四禅定”表示四喜，以“离欲”等表示那四者各自又以四金刚来区分。在比喻智慧的场合，四喜如前所述。此时，将欲望满足、炽燃、奥ཊ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等作为四喜的同义词。十六刹那的喜悦如下文所述。在那种情况下，将欲望等四者与四喜的每一类相结合，而不是作为四喜的同义词。应区分目标。这些略微展示了世间灌顶仪轨的次第。第四，研究超世间灌顶的次第，有三点：弟子灌顶时第四灌顶的进入方式，研究第四灌顶的仪轨，确定第四灌顶的智慧。第一点是：在弟子灌顶的场合，必须授予超世间的第四灌顶。如续部所说：“以智慧明智者，现前灌顶，能摧毁有生的怖畏，成为妙音。”在宣说如此所说的第三清净后，在注释中说：“如此，以福德和戒律的积聚为先导，即是智慧的积聚。对此，瑜伽士在第十二地即是佛陀。”也就是说，福德的积聚是七灌顶，戒律的积聚是瓶灌顶、秘密灌顶、智慧灌顶这三灌顶，智慧的积聚是从十一地道的果实获得十二地，并将清净结合起来，清楚地说明了必须要有超世间的第四灌顶。此处，清楚地说明了将以上灌顶与地的清净结合起来，这在续部中说：“为了夺取罪恶的污垢，这七种灌顶要在坛城中如实地给予。”这仅仅是在入门时说的。而且，在此之后，还说了宣说根本堕罪等仪轨的剩余部分，以及上师的灌顶，以及这些简略地展示各自界限的弟子的灌顶才是时机。不仅如此，将十一灌顶与地的清净相结合，这主要是弟子的灌
English
Suppose, the sixteen suchness are indicated by "without division, beyond division," and the four joys are indicated by "four meditations," and "freedom from attachment," etc., indicate that each of those four is also distinguished by four vajras. In the case of the wisdom of example, the four joys are as previously explained. At this time, desire fulfillment, burning, Oṭa (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) etc. are made synonymous with the four joys. The sixteen instantaneous joys are as explained below. In that case, those four, such as desire, are combined with each category of the four joys, but not as synonyms for the four joys. The target should be distinguished. These briefly show the order of worldly empowerment rituals. Fourth, there are three points to consider in the order of transcendental empowerment: how the fourth empowerment enters the disciple's empowerment, examining the ritual of the fourth, and identifying the wisdom of the fourth. The first is: In the case of the disciple's empowerment, the transcendental fourth empowerment must be conferred. As the tantra says: "With wisdom and intelligence, the one who is manifestly empowered will destroy the fear of existence and become Mañjuśrī." After stating the third purification as explicitly stated, the commentary says: "Thus, the accumulation of merit and discipline that precedes is the accumulation of wisdom. To that, the yogis on the twelfth bhumi are the Buddhas themselves." That is, the accumulation of merit is the seven empowerments, the accumulation of discipline is the three empowerments of vase, secret, and wisdom, and the accumulation of wisdom is obtaining the twelfth bhumi from the path of the eleventh bhumi and combining it with purification, clearly stating that the transcendental fourth empowerment is necessary. Here, it is clearly stated that the above empowerments are combined with the purification of the bhumis, which is stated in the tantra: "In order to take away the stains of sin, these seven empowerments should be truly given in the mandala." This is only said at the beginning of the entry. Moreover, after this, the remainder of the ritual, such as proclaiming the root downfalls, and the empowerment of the master, and these abbreviatedly showing the boundaries of each, are only the occasion for the disciple's empowerment. Not only that, combining the eleven empowerments with the purification of the bhumis is mainly the disciple's empow
Chinese
必须进入，因为金刚阿阇黎的灌顶本身，没有依次授予十一个灌顶的道理。如果认为是为了同时加持弟子和上师，那是不行的，因为第八、第九、第十这三个灌顶会变成两次，而其他的灌顶则会变成只有一个，这样会变成非常不合适的过失。即使只是弟子的灌顶，也必须圆满具备十二地的清净。 第二种观点是：有些人说，授予第四灌顶时，上师讲解第四灌顶的道和果的体性，弟子只是理解而已，如果认为安立对境并让弟子修持就不是第四灌顶了，因为（经中）说第四灌顶是“语灌顶”。他们这样说。 这不合理，因为仅仅说通过语言进行灌顶，就与你（的观点）相违背了。为什么呢？因为虽然“语灌顶”是指用灌顶物和咒语进行灌顶是被遮止的，但修持并没有被禁止。因为其含义是，弟子应当按照语言所说的那样进行修持。如果“语灌顶”不仅遮止了灌顶物和咒语，还遮止了对境和修持，如果除了语言的表达之外什么都不允许，那么弟子的理解也必须遮止，因为理解和修持两者都同样不是语言的表达，而且在“语灌顶”这个词中，也看不出这两者之间有亲疏和轻重之分。因此，除非是自性显现的证悟，否则一切对境修持都必须以窍诀的语言为先导。语言的给予和对境的设立怎么会相违背呢？因为语言所给予的，就是对境本身。因此，在向上师请求第四灌顶的时候，专注于对境和进行信解修持是最重要的。而且，向上师请求第四灌顶也必须是通过仪轨来给予。除了前行的祈请和后行的我慢之外，这里正行中灌顶物和咒语的仪轨是被遮止的，因为这是唯一的三摩地仪轨，所以在那里除了对境修持之外没有其他的。 讲解第四灌顶的道和果的意义，一般来说，可能仅仅是为了对对境修持本身生起定解而进行解释。
English
It is necessary to enter, because there is no reason to bestow eleven empowerments in succession for the empowerment itself of the Vajra Master. If you think it is for the sake of simultaneously blessing both the disciple and the master, that is not permissible, because the eighth, ninth, and tenth empowerments would become two times, while the others would become only one, which would be a very inappropriate fault. Even for the disciple's empowerment alone, the complete purification of the twelve bhumis must be fully present. The second point is: Some say that when bestowing the fourth empowerment, the master explains the nature of the path and fruit of the fourth empowerment, and the disciple merely understands it. If one thinks that establishing an object of focus and having the disciple practice is not the fourth empowerment, because it is said that the fourth is the "word empowerment." That is what they say. That is not reasonable, because merely saying that empowerment is given through words contradicts your (view). Why? Because although the "word empowerment" means that the empowerment with substances and mantra words is prohibited, practice is not prohibited. Because its meaning is that the disciple should practice as the instructions are spoken. If the "word empowerment" not only prohibits substances and mantras, but also prohibits the object of focus and practice, if nothing other than the expression of words is allowed, then the disciple's understanding must also be prohibited, because both understanding and practice are equally not the expression of words, and in the term "word empowerment," there is no distinction between these two in terms of closeness or importance. Therefore, unless it is self-arisen realization, all objects of focus and practice must be preceded by the words of the instructions. How can the giving of words and the establishment of an object of focus be contradictory? Because what the words give is the object of focus itself. Therefore, when requesting the fourth empowerment from the master, it is most important to focus on the object of focus and to engage in devotional practice. Moreover, requesting the fourth empowerment from the master must also be given through ritual. Except for the preliminary supplication and the subsequent holding of pride, here in the main part, the ritual of substances and mantras is prohibited, because this is the unique samadhi ritual, so there is nothing other than the object of focus and practice there. Explaining the meaning of the path and fruit of the fourth empowerment, in general, may only become an explanation for the sake of generating certainty in the object of focus and practice itself.
Chinese
虽然这并非阻碍，但也不是意义上的主要部分。仅仅是讲述，也并未成为仪轨。如果讲述的行为是第四灌顶的仪轨，那么必须展示胜者所说的特定真言词句。如果不是，则并非必须。又有人这样说：对于初学者，在授予灌顶时，第四灌顶会变成不如其他灌顶好、高、殊胜的过失，因为其他灌顶通过物质和对境的方式，实际上会产生少许体验。而第四灌顶除了跟随词句的理解之外，没有任何体验可以产生。如果想要这样认为，自己和他人谁也无法做到，如果一定要这样认为，那么四灌顶的道中，第四灌顶的道会变成不殊胜的过失，因为在成熟灌顶的时候，第四灌顶并不殊胜。在成熟灌顶的时候，第四灌顶与最高的地的清净相结合是不合理的，因为第四灌顶不如其他灌顶殊胜。此外，这也与普遍的认知相违背。而且，这也不遍及，即使在灌顶的时候，也认为第四灌顶仅仅是听闻的理解也比其他灌顶的体验好，这是不合理的。那么，在道的时候，第四灌顶的道通过听闻思维修持而确定的智慧，也会变成比其他灌顶的道在相续中产生的体验更好，因为同样的理由。如果也这样认为，那么按照您的观点，会变成证悟了瑜伽第一支五支的加行道者，不如能够讲解第四灌顶的意义，甚至没有进入资粮道第一位的补特伽罗更好，因为同样的理由。又有人认为，其他的灌顶是仪轨，而第四灌顶不是。这样区分没有任何理由，既没有教证也没有理证。因为以净化所净和能净等相同的方式结合的理由，第四灌顶是仪轨是相同的，而且有理由，所以这种说法是不合理的。此外，如果不是仪轨，那么也不应该祈请真言，也不应该执持我慢。如果其他灌顶各自有相续特殊从高到低转变的情况，因此以这个理由执持各自地的我慢，那么，如果这个没有仪轨，为什么相续会变得更高？为什么会执持更高地的我慢？如果认为是听闻的智慧增长的缘故，那么就这样。