English
Although this is not an obstruction, it is also not the main part in terms of meaning. Merely narrating does not make it a ritual either. If the act of narrating is the fourth empowerment ritual, then specific mantra words spoken by the Victorious Ones must be shown. If not, then it is not necessarily required. Furthermore, it is said: For a beginner, when bestowing empowerments, the fourth empowerment would become flawed as not being better, higher, or more excellent than the other empowerments, because the others actually have some experience arising through the means of substances and objects. The fourth one has no experience arising at all, except for the understanding that follows the words. If one wants to think so, neither oneself nor others can do it, but if one insists on thinking so, then among the paths of the four empowerments, the fourth path would become flawed as not being supreme, because the fourth is not supreme at the time of the ripening empowerment. At the time of the ripening empowerment, it is unreasonable to combine the fourth with the highest purification of the ground, because it is not supreme among the other empowerments. Furthermore, this contradicts universal knowledge. Moreover, this is not pervasive, even at the time of empowerment, if one thinks that the mere understanding of hearing the fourth is better than the experience of other empowerments, it is unreasonable. Then, at the time of the path, the wisdom of the fourth empowerment path, which is determined by hearing, thinking, and meditating, would become better than the experience arising in the continuum of the other empowerment paths, for the same reason. If one also thinks so, then according to your view, a practitioner on the path of joining who has generated realization of the first five limbs of yoga would become better than a person who can explain the meaning of the fourth empowerment but has not even entered the first stage of the accumulation path, for the same reason. Furthermore, if one thinks that the other empowerments are rituals but the fourth is not, there is no reason to make such a distinction, neither scriptural nor logical. Because the reason for combining purification and the object to be purified, etc., in the same way is that the fourth empowerment is the same as a ritual, and there is a reason, so this statement is unreasonable. Furthermore, if it is not a ritual, then it is not appropriate to pray with mantras, nor is it appropriate to hold pride. If each of the other empowerments has a situation where the continuum changes from higher to higher in a special way, and therefore one holds the pride of each ground for that reason, then if this one has no ritual, why does the continuum become higher? Why hold the pride of a higher ground? If it is because the wisdom of hearing increases, then so be it.
Chinese
因此，在听闻续部时，为了从每一个词中增长听闻的智慧，讲解续部就需要成千上万的关于地等的清净结合。因此，心相续的所依从高到高变得殊胜，大致可以确定为两种，一种是通过修习的力量，心的所依从高到高转移；第二种是，通过仪轨加持，以律仪或者苦行或者加持的力量，依止相续转变为殊胜的处所。大致来说，除了这两种之外没有其他的，如果这两种都没有，仅仅是听闻的时候，相续不会变得殊胜。因为没有通过仪轨受持律仪，也没有生起等持的心，即使完整听闻了十二部经，相续也不会增上，因为律仪也没有使相续变得殊胜，也没有超越人的法。因此，第四灌顶必须通过仪轨来授予，仅仅是讲解第四灌顶怎么能变成仪轨呢？总的来说，你们没有分清秘密授予和秘密讲解的区别，所以你们自己认为像是在讲解秘密，就自以为那是第四灌顶的秘密授予。旧时轮金刚的追随者们以及尊贵的觉囊派，认为上层灌顶的秘密授予是秘密讲解，因此进行公开宣扬的诽谤，这是不了解自己和他人的状态，是不精通的自性。因此，按照自宗，在第四灌顶的时候，必须修习六支瑜伽的观想，所以即使对于最初的修行者，也必须确定仅仅是最初的收摄观想，并且必须生起对于六支瑜伽所有智慧的信解。之后，虽然不一定需要灌顶意义介绍的词语，但是有这样的传统，也应该说出适合学生理解的多寡。这是进行仪轨的时候，不是讲解经论的时候，所以说太多，说太长和难以讲解的内容是不好的。还有，对于第四灌顶，除了听闻思惟的理解之外，说不能安住于观想，这就像是认为不能给有业缘和根器敏锐者授予灌顶。
English
Therefore, when listening to the tantra, in order to increase the wisdom of hearing from each word, explaining the tantra requires thousands of pure combinations related to the earth and so on. Therefore, the basis of the mind-stream becoming more and more excellent can be roughly determined as two types: one is that through the power of meditation, the basis of the mind moves from higher to higher; the second is that through the blessing of rituals, by the power of vows, asceticism, or blessings, one relies on the stream transforming into an excellent place. Roughly speaking, there is nothing other than these two. If neither of these two is present, the stream will not become excellent merely by hearing. Because one has not taken vows through rituals, nor has one generated a mind of meditative absorption, even if one has completely heard the twelve branches of scripture, the stream will not increase, because the vows have not made the stream excellent, nor has it transcended human dharma. Therefore, the fourth empowerment must be conferred through rituals; how can merely explaining the fourth empowerment become a ritual? In general, you have not distinguished between secret conferral and secret explanation, so you yourselves think that you are explaining secrets, and you assume that it is the secret conferral of the fourth empowerment. The followers of the old Kalachakra and the venerable Jonangpas think that the secret conferral of the higher empowerments is a secret explanation, and therefore they make accusations of public proclamation. This is not understanding the state of oneself and others, and it is simply the nature of being unskilled. Therefore, according to our own system, during the fourth empowerment, one must meditate on the visualization of the six branches of yoga. Therefore, even for the very first practitioner, it is necessary to ascertain only the initial withdrawal visualization, and one must generate faith in the wisdom of all six branches of yoga. Afterwards, although there is no absolute necessity for words introducing the meaning of the empowerment, there is a tradition of doing so, and one should speak in a way that is suitable for the students to understand, whether it is much or little. This is the time for performing rituals, not the time for explaining scriptures, so it is not good to say too much, to say too long, or to say things that are difficult to explain. Furthermore, regarding the fourth empowerment, to say that one cannot abide in visualization except for the understanding of hearing and thinking is like thinking that one cannot confer empowerment on those with karmic connections and sharp faculties.
Chinese
这是需要的。因为前前灌顶的体验已经先发生。第四灌的时候，即使没有上师的开示，没有击中目标，对于根器敏锐者，先前的体验引导，听闻第四灌的开示作为缘，如果学者的心相续安住在收摄等的目标上，按照您的观点，第四灌所要遮止的最大过失，认为是目标禅修，那会自发产生，因此会有遭受巨大损害的过失。还有，如果有人认为，印度很多论师以坛城仪轨和开示来讲解第四灌的意义，就是第四灌，对此，有些人可以那样认为，但是大婆罗门萨ra哈事先做了辩论并遮止，因此不能作为依据。那又如《多哈宝藏》中说：有些人进入讲解第四灌的意义。这样事先提出辩论，以俱生是语言无法表示的，等等很多方式来遮止。还有，很多其他关于第四灌意义的讲解，与那个意义相同，必须以目标来禅修，是口诀隐藏的方式。你们这些显现为智者的傲慢者，在观察续部注释的时候，没有见到口诀的真面目。即使见到，也被自己的傲慢所控制，不相信。远离具有口诀的上师。对于图画的词句意义，目标没有清楚显现，或者偶尔有显现，但是对于词句意义产生了错误的理解。从甚深意义加持的精华中，仅仅持有词句的空瓶而已。第三，对于那个，第四灌的灌顶意义的智慧，是具备一切殊胜的空性，与不变化的安乐融为一体。但是，其支分圆满，修行者现证的最初是，在三摩地次第的时候以上，虽然如此，现在有些人认为是第四灌的意义，仅仅在三摩地次第上确定界限，这是非常不合理的。其理由是，圆满次第六支分唯独以大手印为主，从最初业者的收摄开始，因为是不变因的集合，以及从世间的三种上等灌顶或者智慧
English
This is necessary. Because the experience of the previous empowerments has already occurred. In the case of the fourth empowerment, even if there is no explanation from the guru and the target is not hit, for those with sharp faculties, the previous experiences lead, and hearing the explanation of the fourth empowerment becomes a condition. If the student's mind stream abides in the target of absorption, etc., according to your view, the biggest fault to be prevented by the fourth empowerment, which is considered to be the meditation on the target, will arise spontaneously, and therefore there will be the fault of incurring great harm. Also, if some people think that many Indian teachers explain the meaning of the fourth empowerment with mandala rituals and explanations, that is the fourth empowerment, some people may think so, but the great Brahmin Saraha made a debate beforehand and prevented it, so it cannot be used as a basis. That is also as it says in the Doha Treasury: Some people enter into explaining the meaning of the fourth empowerment. In this way, the debate is put forward in advance, and the co-emergent is something that cannot be expressed in words, and so on, in many ways to prevent it. Also, many other explanations about the meaning of the fourth empowerment, which are the same as that meaning, must be meditated on with the target, which is the way of hiding the oral instructions. You arrogant people who appear to be wise, when you observe the commentaries on the tantras, you do not see the true face of the oral instructions. Even if you see it, you are controlled by your own arrogance and do not believe it. Stay away from the guru who has oral instructions. For the meaning of the words and sentences in the pictures, the target is not clearly manifested, or sometimes it is manifested, but a wrong understanding arises for the meaning of the words and sentences. From the essence of the blessing of the profound meaning, only hold the empty clay pot of words. Third, for that, the wisdom of the meaning of the fourth empowerment is the emptiness that possesses all the supreme qualities, and is mixed into one taste with unchanging bliss. However, its complete limbs, the first thing that the practitioner realizes is, up to the stage of the stages of samadhi, although this is the case, now some people think that it is the meaning of the fourth empowerment, and only define the boundary in the stages of samadhi, which is very unreasonable. The reason for this is that the six branches of the completion stage are mainly based on Mahamudra alone, starting from the absorption of the first practitioner, because it is a collection of unchanging causes, and from the three superior empowerments or wisdom of the world.
Chinese
因为仅仅依赖于（手印，梵文：mudrā，梵文罗马拟音：mudrā，汉语字面意思：印），并且必须介绍仅仅是融乐的体验。所以，以大手印（梵文：mahāmudrā，梵文罗马拟音：mahāmudrā，汉语字面意思：大手印）为主的成熟灌顶实际上是不允许的。因此，收摄次第也与瓶灌顶的意义相混合，但道路的主干是第四灌顶的意义。它对其他四个支分进行了解释。有些人说，将第四灌顶的最终目标认定为不变的乐，这仅仅是第四灌顶的一半，因此是不合理的。他们说，必须将空色大手印（梵文：mahāmudrā，梵文罗马拟音：mahāmudrā，汉语字面意思：大手印）与二者结合起来。这是在没有认识到不变的乐的情况下，就开始挑剔别人的错误。因为凡是不变的乐，必然是具足一切殊胜的空色，所以是不变的乐。而且，不可能不是空色。例如，在王子义成（悉达多）的身上，没有幻化天女之子的不同实体，他自己就是那两者。你们的争论就像这样，例如，当有人说王子义成一定会成佛时，有些人会这样说：仅仅成为王子义成并不能成佛，如果幻化天女之子和义成二者结合，才能成佛。实际上，连不变乐的定义都没有认识到，就承担起讲解时轮金刚的重任，这是谁不由自主地允许的呢？还有，那些人以讽刺大多数旧密宗行者的口吻说，做第四灌顶，说是和尚的禅定灌顶，并且想要诽谤尊贵的觉囊派，这样说：认为空色和乐是常恒的，是外道的主张等等。你们自己必须谨慎对待自己理解的见解和修习瑜伽的方式，不要堕落到被世人所谴责的地步，要谨慎。如果没有那样，自己堕落到低劣的境地，却指责别人的功德，那有什么用呢？对于这些道理，本来可以进行很多的辩驳，但因为要写在别处，所以在这里不详细阐述。然而，要这样说：你们