English
Because it relies solely on (mudrā, Sanskrit: mudrā, Romanized Sanskrit: mudrā, literal Chinese meaning: seal), and it is necessary to introduce only the experience of melting bliss. Therefore, the ripening empowerment that primarily focuses on Mahamudra is actually not allowed. Therefore, the stage of gathering back is also mixed with the meaning of the vase empowerment, but the main trunk of the path is the meaning of the fourth empowerment itself. It explains the other four branches. Some people say that identifying the ultimate goal of the fourth empowerment as unchanging bliss is only half of the fourth empowerment, so it is unreasonable. They say that empty form Mahamudra must be combined with the two. This is engaging in criticizing others' faults without recognizing unchanging bliss. Because whatever is unchanging bliss is necessarily empty form that possesses all perfections, it is unchanging bliss. Moreover, it is impossible for it not to be empty form. For example, in the case of Prince Siddhartha, there is no different entity of the son of the goddess Maya, he himself is both of those. Your argument is like this, for example, when someone says that Prince Siddhartha will definitely become a Buddha, some people will say this: merely becoming Prince Siddhartha will not attain Buddhahood, but if the son of the goddess Maya and Siddhartha are combined, then it will become a Buddha. In reality, without even recognizing the definition of unchanging bliss, taking on the burden of explaining the Kalachakra, who has involuntarily allowed this? Furthermore, those people, with a tone of sarcasm towards most of the old tantric practitioners, say that doing the fourth empowerment is called the meditation empowerment of the monk, and intending to slander the venerable Jonangpas, say this: believing that empty form and bliss are permanent is the doctrine of the heretics, and so on. You yourselves must be careful with your own understanding of the view and the way of practicing yoga, and be cautious not to fall into a state of being condemned by the world. If there is no such thing, while falling into an inferior state yourselves, what is the use of finding fault with others' virtues? There could have been many refutations and affirmations regarding these principles, but because they will be written elsewhere, they will not be elaborated on here. However, it should be said like this: you
Chinese
他们也这样认为，在所有以中藏二地中观之名而闻名的论辩者中，世俗闻名部派、经部行者、狮子贤论师、迦湿弥罗等人的观点中，汉地和尚摩诃衍那的观点最为殊胜。对于那些诽谤作为一切轮回与寂静之源、一切善妙之本的如来藏，徒有佛教徒之名，一切皈依处、见修行都只是空谈的人来说，不如追随吠陀的顺世外道。你们这些堕入汉地和尚摩诃衍那之道的所谓佛教徒，更不用说了，即使堕入外道之路，也能积累更多福德。此处所说的四灌顶之道，就是什么也不作意。如《大疏》所说：“首先，对于空性菩提，连一丝一毫的黑暗也不应作意。”因此，空色是常恒的，因为空性是有效的。此派的“大乐”是常恒的，因为它是无有变迁的。又如所说：“大乐不是无常，而是恒常地执著于大乐。”如此说来，因陀罗菩提也是外道吗？如果他与外道相同，那么谁是那个认为不变之明点是常恒，以及认为具足一切殊胜相的空色是常恒的外道呢？请清楚地说出外道的宗义在哪里。在自己的眷属中散布虚假的谣言有什么意义？第五，遣除对四灌顶部分支分的疑惑：如果上位灌顶的仪轨意义如前所述圆满，那么就补充剩余的仪轨。上位上师们有许多不同的行持，因为它们是口诀，所以不能互相驳斥。对于经续论典中没有明确说明的部分，即使不做也没有大的过失，但是按照自宗的上师们的传统，降临四种金刚智慧，这也被作为每个灌顶的前行来做。对于自入等通常的仪轨，大多不做以前的，而做后来的居多。但是，六支
English
They also hold this view, and among all the debaters known by the name of Madhyamaka in both China and Tibet, the views of the worldly famous schools, the Sutra practitioners, the teacher Simhabhadra, Kashmir, etc., the view of the Chinese Heshang Mahayana is the most excellent. For those who slander the Tathagatagarbha, which is the source of all samsara and nirvana, the root of all goodness, and who are merely nominal Buddhists, whose refuges, views, meditations, and practices are all just empty words, it is better to follow the Charvakas who follow the Vedas. Not to mention you so-called Buddhists who have fallen into the path of the Chinese Heshang Mahayana, even if you fall into the path of the heretics, you will accumulate more merit. Here, the path of the four empowerments is said to be not thinking of anything. As the Great Commentary says, "First, for emptiness bodhi, one should not think of even a trace of darkness." Therefore, emptiness-form is permanent, because emptiness is effective. The "Great Bliss" of this school is permanent, because it is unchanging. Again, as it is said, "Great bliss is not impermanent, but is always regarded as great bliss." If this is the case, is Indrabodhi also a heretic? If he is the same as the heretics, then who is the heretic who believes that the unchanging bindu is permanent, and that the emptiness-form endowed with all excellent aspects is permanent? Please clearly state where the heretical tenets are. What is the point of spreading false rumors among one's own retinue? Fifth, dispelling doubts about some of the branches of the four empowerments: If the meaning of the ritual of the higher empowerments is complete as described above, then supplement the remaining rituals. The higher lamas have many different practices, because they are oral instructions, so they cannot be refuted by each other. For the parts that are not explicitly stated in the tantras and commentaries, there is no great fault even if they are not done, but according to the tradition of the lamas of one's own school, the descent of the four vajra wisdoms is also done as a preliminary to each empowerment. For the usual rituals such as self-entry, most do not do the former, but do the latter more often. However, the six branches
Chinese
对于引导的灌顶，务必进行。对于所有更高的灌顶，天神瑜伽的次第，是因为是种姓遍主之故，并且因为没有像孩童灌顶那样的各个天神的清净。上师和弟子只生起吉祥时轮，是自宗，并且也进入了续部的意义。其他一些人认为生起为四金刚，但对于所净和能净，生起为时轮父尊母尊本身力量更大。对此，有些人对于瓶灌顶生起为无量光，秘密灌顶生起为宝生，慧灌顶生起为不空成就，世间第四灌顶生起为毗卢遮那，身体颜色手印按照时轮自宗来做。虽然没有很大的相违，但也不好。有些人对于身语意加持的场合的三金刚，安立为明妃白衣母等，那是极其错误的。那个场合的身语意三者依次是毗卢遮那、无量光、不动佛三者，因此毗卢遮那与白衣母结合，不动佛被佛眼母拥抱，与此续也不相符，与其他也不相符，那是清楚地留下了自创者的手印。总的来说，那两种方式，在《大疏》本身中说：“手持”是指四功德的自性解脱。这样将世间灌顶第三灌顶，或者智慧明妃小的手持的乐空，毫无根据地指认为，极其错误。二交的乐本身加倍两次，一个做第三灌顶，一个做第四灌顶，愚蠢的人看了也觉得不合理，对于其他人祈请和执持我慢二者都有。做了世间第四灌顶之后，如果对于此不做那二者，就非常不协调，如果做，就超不出自创，如果重复做第三灌顶的那个，对于授予两次灌顶，没有增加清净，如果取世间出世间第四灌顶的那个，那就更不协调了，因为世间灌顶与十地以下相合的东西，变成了与十二地相合的最终灌顶。如果改变咒语的念诵方式，变得不一样，那就更是自创，哪里都不行。
English
For the initiation of guidance, it must be done. For all the higher initiations, the order of deity yoga is because it is the nature of the family lord, and because there is no purification of each deity like in the child initiation. The master and disciple only arise as the glorious Kalachakra, which is the self-tradition, and also enters into the meaning of the tantra. Some others think of arising as the four vajras, but for what is to be purified and what can purify, arising as Kalachakra father and mother themselves is more powerful. Regarding this, some arise Amitabha for the vase initiation, Ratnasambhava for the secret initiation, Amoghasiddhi for the wisdom initiation, and Vairocana for the fourth worldly initiation, making the body color and hand gestures according to the Kalachakra self-tradition. Although there is no great contradiction, it is not good either. Some establish the three vajras of body, speech, and mind blessings with consorts like the white-clad goddess, which is extremely wrong. The three of body, speech, and mind in that context are successively Vairocana, Amitabha, and Akshobhya, so Vairocana uniting with the white-clad goddess and Akshobhya being embraced by Locana does not agree with this tantra or with others, and it clearly leaves the handprint of the self-creator. In general, in both of those ways, the Great Commentary itself says, "Holding hands" refers to liberation, the nature of the four qualities. Thus, identifying the third worldly initiation, or the small hand-holding bliss of wisdom consort, without any basis is extremely wrong. The bliss of the two unions itself is doubled twice, one is made into the third initiation and the other into the fourth initiation, which even a fool would see as unreasonable. For the others, there are both supplication and holding onto pride. After doing the fourth worldly initiation, if these two are not done for this, it is very uncoordinated, and if they are done, it does not go beyond self-creation. If the third initiation is repeated, there is no increase in purification for bestowing two initiations, and if that of the fourth worldly and transcendental initiation is taken, then it is even more uncoordinated, because what is to be united with the worldly initiation below the tenth ground becomes the ultimate initiation to be united with the twelfth ground. If the recitation of the mantra is changed to be different, then it is even more self-created and not suitable anywhere.
Chinese
因此，当仅仅授予世间智慧的足智时，虽然与明妃结合有四喜，但由于前二喜与瓶灌顶和秘密灌顶相同，所以没有另立灌顶之名。后面的两个则各立灌顶之名。总的来说，虽然在分为四灌顶时，仅仅是一个灌顶，但如果与之前的瓶灌顶和秘密灌顶相比，仅仅依靠手印所生的殊胜喜乐，也足以替代一个灌顶。因此，虽然在四灌顶时，不能完全替代灌顶，但通过下者的等同作用，就像能够替代灌顶一样。因此，世间智慧被认为是小的，或者被认为是世间的第三者。总的来说，第三灌顶不是真实的，而是前行。在其过程中，没有被其他仪轨中断，从双运中获得的俱生智，总的来说是第三灌顶的正行，但相对于世间来说，则被认为是第四灌顶。这是因为乐空的生起方式不仅能够替代前三个灌顶，而且还有剩余。还有，他们认为手印智慧灌顶是修习的基础，而不是将从中获得的殊胜喜乐视为灌顶。这只是因为说话的人言语混乱。如果你说用灌顶的后得四贪来净化这四种贪欲，那么触摸乳房就能净化傲慢，观看秘密就能净化对脸的观看，有仪轨的双运能净化手印，而没有任何仪轨，通过双运空性来确定，就能净化双运。这就像疯子的话一样，完全没有关联，也不是符合或不符合的净化方式，只是欺骗愚人的话语。那么，所要净化的四种贪欲又是什么呢？是修行者自己欲望的明显贪欲，还是由一个混乱所概括的贪欲？还是在其他生中产生的习气？如果是前者，那么在当时的双运之时，没有手印的贪欲，又如何净化呢？如果是后者，那么通过修习将手印的快乐确定为空性的智慧，就能净化手印的习气。
English
Therefore, when only the worldly wisdom foot-establishment is conferred, although there are four joys when united with a consort, the first two joys are common to the vase and secret empowerments, so they are not given separate empowerment names. The latter two are each given the name of an empowerment. Generally speaking, although it is only one empowerment when divided into four empowerments, if compared to the previous vase and secret empowerments, relying only on the special joy arising from the hand seal is enough to replace one empowerment. Therefore, although it cannot completely replace the empowerment in the case of the four empowerments, it is treated as if it could replace the empowerment through the equivalent function of the lower ones. Therefore, worldly wisdom is considered small, or considered the third of the worldly. Generally speaking, the third empowerment is not the actual one, but a preliminary. In its course, without being interrupted by other rituals, the co-emergent wisdom obtained from union is, generally speaking, the main part of the third empowerment, but relative to the worldly, it is considered the fourth empowerment. This is because the way of arising of bliss and emptiness not only replaces the previous three empowerments, but also has remainder. Also, they think that the hand seal wisdom empowerment is the basis of practice, but not to regard the special joy obtained from it as empowerment. This is only because the speaker's words are confused. If you say that using the post-attainment four attachments of empowerment to purify these four desires, then touching the breasts can purify arrogance, looking at the secret can purify looking at the face, union with rituals can purify the hand seal, and without any rituals, determining through the emptiness of union can purify union. This is like the words of a madman, completely unrelated, and not a conforming or non-conforming way of purification, just words to deceive fools. Then, what are the four desires to be purified? Is it the obvious desire of the practitioner's own desire, or the desire summarized by a confusion? Or is it the habit arising in other lives? If it is the former, then at the time of that union, there is no attachment to the hand seal, so how can it be purified? If it is the latter, then by practicing the wisdom of determining the bliss of the hand seal as emptiness, the habit of the hand seal can be purified.