English
By entering into action, the path of the heart vajra is matured by the empowerment of wisdom, which is that the wind of mindfulness and bliss is purified in the central channel by the subsequent permission empowerment, and one is able to obtain the nature of great desire. By entering the action of speech into wisdom, the path of wisdom vajra is matured by the empowerment of speech, which is that in the banner hanging empowerment, the ten winds completely cease in samadhi, and by the vajra bell empowerment, the continuum is matured to transform into the oneness of method and wisdom. Thus, the result of all mantra maturation is the sambhogakaya, the indestructible speech of the nature of nada, all aspects, the interdependent origination of the nature of the manifestation of the aggregates of phenomena. The purification of dharma is the purification of the five water empowerments, the five mothers, and the five elements. The five wisdoms that hold the side of knowing as much as wisdom, possessing all aspects, and the purification of the five crowns and the five aggregates, with the wisdom of the five wisdoms that hold the side of unchanging great bliss knowing how to method, and the purification of the ten power mothers of the banner, the wisdom of the ten perfections, and the purification of the vajra principal deity, the unchanging bliss, and the purification of the bell mother, the indestructible union of nada sound, and the purification of the conduct hero and heroine, from the power of the twelve wisdom realms, the six abhijna that perfectly know all the phenomena of the conventional realm, and the purification of the name empowerment wrathful deity parents, through the door of the four immeasurables such as love, engaging in the activity of taming beings according to their needs, and the purification of the subsequent permission Vajrasattva, is the state of Buddhahood, the heart vajra dharmakaya as it is, and the interdependent origination of obtaining the omniscient wisdom of all aspects as it is. Among these, the meaning of the word conduct is, making all appearances of the realm of objects taste one in the face of unchanging bliss, not transcending, and also from the door of what is to be tamed, the senses do not leave their respective objects, as if one has definitely taken up conduct. Therefore, the name of the conduct empowerment is given to the empowerment that purifies the realm of objects, as the great accomplished Yumo father and son said in the Garland of Light, think well. This purification of dharma is mainly the fruit
Chinese
就时间和地点的角度而言，这也象征着在所有六支圆满次第中都有佛法的瑜伽部分，并且在生起次第中，将本尊观想为空性也具有佛法瑜伽的部分。因此，必须了解将所有这些结合的方法。由于文字会变得繁多，所以在此不赘述。与清净瑜伽相结合，即是说，胜义法性的五种元素不会改变，并且从一开始就存在于圆满双运之中。通过世俗名言的方便道，以相似的意乐来净化污垢，从而使清净得以显现。通过这种方式，可以与其他事物进行比较，因为智慧的蕴界之自性，金刚萨埵父母的本体，安乐和圆满双运的自性，从一开始就存在。通过随许灌顶，洗涤了突如其来的污垢，从而使胜义智慧的蕴界得以显现。并且，为了获得智慧金刚自性身，胜义谛安乐和一切相，而整理了相关的依据和解释。在这种情况下，外形方面，将弟子观想为本尊的清净最为重要。咒语方面，灌顶的物质和咒语本身的清净最为重要。佛法方面，则平等地适用于两者。清净瑜伽的完全清净也与此类似，只是将已经接受灌顶的果位视为最为重要。第三，从清净的角度解释次第：首先，当身体在子宫中形成时，五种元素以因的方式存在，因此首先授予水灌顶。五蕴以果的方式，随后逐渐形成，因此之后授予宝冠灌顶。然后，当从子宫中出生时，六根与足一起先行，左右的气息流动，因此之后授予与之相似的幡幢和金刚铃的灌顶。由于气息流动，因此会产生对外境的执着，因此与此类似，之后授予行灌顶。然后，会发生哭泣、说话、移动肢体以及排泄大小便等行为，因此与此类似，之后授予净化业力的名称灌顶。然后，逐渐地，会知道父母所教导的行为，因此与此类似，最后授予随许灌顶。这是大成就者瑜摩父子所说的。第二，解释至上灌顶之上的清净
English
In terms of time and place, this also symbolizes that all six branches of the Completion Stage have a part of Dharma Yoga, and in the Generation Stage, visualizing the deity as emptiness also has a part of Dharma Yoga. Therefore, one must know how to combine all of these. Since the text would become lengthy, it is not elaborated here. Combined with the Yoga of Purification, it means that the five elements of ultimate reality, the Dharma nature, do not change, and from the beginning, they exist in perfect union. Through the conventional designation of expedient paths, purifying defilements with similar intentions makes it possible for purity to manifest. In this way, one can compare with other things, because the nature of the aggregates and realms of wisdom, the essence of Vajrasattva parents, the nature of bliss and perfect union, exists from the beginning. Through the Anujna empowerment, the sudden defilements are washed away, making it possible for the aggregates and realms of ultimate wisdom to manifest. And, in order to obtain the wisdom Vajra Svabhavikakaya, the ultimate truth of bliss and all aspects, the relevant basis and explanations are arranged. In this case, in terms of form, the purification of visualizing the disciple as the deity is most important. In terms of mantra, the purification of the empowerment substance and the mantra itself is most important. In terms of Dharma, it applies equally to both. The complete purification of the Yoga of Purification is also similar to this, except that the result of having already received empowerment is considered most important. Third, explaining the order from the perspective of purification: First, when the body is formed in the womb, the five elements exist as the cause, so the water empowerment is given first. The five aggregates gradually form later as the result, so after that, the crown empowerment is given. Then, when born from the womb, the six senses together with the feet go first, and the left and right winds flow, so after that, the banner and vajra bell empowerment, which is similar to this, is given. Because the winds flow, attachment to objects arises, so similarly, after that, the conduct empowerment is given. Then, actions such as crying, speaking, moving limbs, and excreting urine and feces occur, so similarly, after that, the name empowerment that purifies karma is given. Then, gradually, one learns the actions taught by the parents, so similarly, the Anujna empowerment is given last. This was said by the great accomplished Yumo father and son. Second, explaining the purification of the higher Supreme Empowerment.
Chinese
此复次，确定四三区分之义，总说净除垢染之理，与清净之主尊四菩提相结合，剩余零星之义，乃是辨析各种疑惑。首先，一切总的来说是安乐空性之智慧，是唯一的清净。对此，以譬喻智慧和意义智慧成熟之方式来区分，前三者是譬喻，第四者是意义。此处必须如此理解。也就是说，瓶灌顶和秘密灌顶二者没有错乱之基础，后二者说了安立不同名称的方式，对此，没有以世间和出世间的区分来分开，如果不是以四灌顶所分的同类来引导，那么，总的来说，智慧灌顶之主要，是第四灌顶真实，而一般的智慧灌顶，则认为是第三灌顶。以四灌顶来分同类之时，第三智慧灌顶和第四灌顶，以胜义谛而言，仅仅认为是灌顶。如果区分四灌顶中的第三者，以世间智慧为基础的第三者，是从手印智慧而获得的，第四者，虽然有从二交智慧而获得的二者，但在内部分类上，第三智慧，也不是真正的世间智慧，只是假立为前行而已。世间的第四灌顶，虽然只是第四假立者，不是真实，但世间的智慧是真实的，第三者也是真实的。从世间本身所分的四灌顶，只是具有四灌顶之名，并非四灌顶，因此是将三灌顶安立为四灌顶。出世间的第四灌顶，虽然无论如何也不是以第四同类所引导的智慧灌顶，但总的来说，第四者是自性，智慧也是自性。总的来说，小的智慧是世间和第三者，大的智慧是出世间和第四者，但如果就世间本身而言，手印第三者是小智慧，相对于二交第四者而言是大智慧。因此，虽然以世间的第四者之名来安立，但实际上只是第四者的譬喻，无论如何也不是真正的第四者。如此一来，瓶灌顶、秘密灌顶、智慧灌顶三者是世间的。
English
Furthermore, the meaning of distinguishing between four and three is determined. The method of purifying defilements is explained in general terms. It is combined with the four Bodhisattvas who are the main figures of purification. The remaining miscellaneous meanings are the analysis of various doubts. Firstly, everything in general is the purity of the single wisdom of bliss and emptiness. To distinguish this by the way of maturing exemplary wisdom and meaningful wisdom, the first three are examples, and the fourth is the meaning. It should be understood here in this way. That is, there is no basis for confusion in the two, vase empowerment and secret empowerment. The latter two are said to be the way of establishing different names. For this, it is not separated by the distinction between mundane and supramundane. If it is not led by the category divided by the four empowerments, then, in general, the main thing of wisdom empowerment is the actual fourth empowerment, and the ordinary wisdom empowerment is identified as the third empowerment. When the category is divided by the four empowerments, the third wisdom empowerment and the fourth empowerment are identified as empowerment alone in the ultimate sense. If the third of the four empowerments is divided, the third based on mundane wisdom is obtained from the hand-seal wisdom, and the fourth, although there are two obtained from the wisdom of two unions, in the internal classification, the third wisdom is not the actual mundane wisdom, but is only nominally the preliminary. Although the fourth mundane empowerment is only nominally the fourth, it is not real, but mundane wisdom is real, and the third is also real. The so-called four empowerments divided from the mundane itself are only nominally four empowerments, not four empowerments, so the three empowerments are established as four empowerments. The fourth supramundane empowerment, although it is never the wisdom empowerment led by the fourth category, in general, the fourth is the nature, and wisdom is also the nature. In general, small wisdom is mundane and the third, and great wisdom is supramundane and the fourth, but if one looks at the mundane itself, the hand-seal third is small wisdom, and the fourth of the two unions is great in relation to it. Therefore, although it is established by the name of the fourth mundane, in reality it is only an example of the fourth, and it is never the actual fourth. Thus, the vase empowerment, secret empowerment, and wisdom empowerment are mundane.
Chinese
是灌顶。其原因在于，地的结果是欲界，意的结果是色界。这两者也不是普通的贪欲，所以称为世间的贪大。世间的离贪道的结果是无色。超世间的贪大的结果说是殊胜的成就。这三种灌顶，无论依靠哪一种，其结果都无法超出轮回。第四灌顶的真实情况是，依靠超世间，即大手印而授予。其所有道都是无漏的，因为是自果的殊胜成就。 第二是清净垢染之法。通过修道而实际清净垢染之法，以及通过灌顶而安立能力之法来清净垢染。此处，如果以后者而言，那么在孩童入门时，清净四金刚的粗大垢染；在弟子的上位四灌顶时，清净中等垢染；在金刚阿阇黎自生时，清净细微垢染；在大自在主时，清净极细微垢染，如此安立名相。其中，此处对于弟子的四灌顶，瓶灌顶清净身体的明点和觉醒的阶段；秘密灌顶清净语的明点和梦境的阶段。第三，世间的智慧灌顶清净意的明点和沉睡的阶段。超世间的第四灌顶虽然清净一切，但主要清净智慧的明点，并清净第四阶段。 也就是说，因为是清净身语意和智慧的垢染，所以瓶灌顶作为对治，以小乐清净所断的粗大身体垢染；秘密灌顶以中乐清净所断的中等分别念语的垢染；智慧灌顶以大乐清净所断的微小分别念意的垢染；第四灌顶以无上乐清净所断的细微之又微的智慧垢染或贪执分别念的习气。前三种灌顶，因为仅仅是五大种界的清净，所以如《观察二品》所说： 何为大种生乐，因此彼乐非真。 也就是说，不会转变为真实的正智，因此是清净。