English
Is empowerment. The reason for this is that the result of the ground is the desire realm, and the result of the intention is the form realm. These two are not ordinary desire, so they are called the great attachment of the world. The result of the path of detachment from worldly attachment is formlessness. The result of the great attachment beyond the world is said to be the supreme accomplishment. Of these three empowerments, whichever one relies on, the result cannot go beyond samsara. The actual fourth empowerment is conferred by relying on the transcendent, that is, Mahamudra. All its paths are immaculate, because it is the supreme accomplishment of self-fruition. The second is the method of purifying defilements. The method of actually purifying defilements through meditation, and the method of purifying defilements by establishing power through empowerment. Here, if we take the latter, then at the time of children's entry, the coarse defilements of the four vajras are purified; at the time of the four higher empowerments of the disciple, the medium defilements are purified; at the time of the self-generation of the vajra master, the subtle defilements are purified; and at the time of the great master, the extremely subtle defilements are purified. Among them, here for the four empowerments of the disciple, the vase empowerment purifies the bindu of the body and the state of awakening; the secret empowerment purifies the bindu of speech and the state of dreaming. Third, the worldly wisdom empowerment purifies the bindu of mind and the state of deep sleep. The fourth empowerment beyond the world purifies everything, but mainly purifies the bindu of wisdom and purifies the fourth stage. That is to say, because it is the purification of the defilements of body, speech, mind and wisdom, the vase empowerment, as an antidote, purifies the coarse defilements of the body that should be abandoned with small bliss; the secret empowerment purifies the medium conceptual speech defilements that should be abandoned with medium bliss; the wisdom empowerment purifies the small conceptual mind defilements that should be abandoned with great bliss; The fourth empowerment purifies the subtle and subtle wisdom defilements or the habits of clinging to conceptualizations that should be abandoned with unsurpassed bliss. The first three empowerments are only the purity of the elements, so as stated in the "Two Examinations": What is the great element that produces happiness, therefore that happiness is not true. That is to say, it will not be transformed into true and correct wisdom, so it is purification.
Chinese
土鸡（1969）部分修习，第四灌顶是法性一切种类，仅仅是从微尘之法中超脱出来的缘故。不是地水火风的自性，因为是远离声触等一切功德，是心的自性大乐的缘故，是胜义的智慧，是所修的一切修习。 第三是瓶灌顶的清净，秘密灌顶的清净，智慧灌顶的清净，无上灌顶的清净。 第一是，又有四种菩提中，瓶灌顶以幻化网现前菩提，秘密灌顶以二十种现前圆满菩提，智慧灌顶以五种现前圆满菩提，第四刹那间现前圆满菩提。 又是瓶灌顶的时候，乐小智慧小，分别念聚集少，因为是缘外境的微细贪著分别念多种多样，以及掉举和接触乳房等多种行为的缘故。 所修是醒时的状态，分别念非常明显，所修之果是示现幻化网无边无际的二身，和形相相同，以智慧觉知彼乐为空性，修习下堕的醒时状态，向上能够把幻化网的菩提作为道。 第二秘密灌顶是，秘密物是菩提心，是蕴、界、处二十种自性的缘故吗？或者观看莲花（bha ga）坛城的乐也是，秘密的坛城有六界降临的六脉，外圈十六有四四合计日月黑暗火四种降临，共十种，中圈的十脉也和那些相同，从方便风主要降临。 这样是二十种自性的缘故。 以境的区别，有境胜喜也有六界和四金刚的风和明点的区别二十种部分。 和语金刚二十种现前菩提相同，给予秘密物加持语风，观看坛城语风的明点摇动，梦中的显现也是风的明点行动的作用的缘故。 从关联的角度，梦的状态和同一个因的胜喜的自性。
English
The earth-bird (1969) practices one-sidedly, and the fourth empowerment is the nature of all kinds, only because it transcends the dharma of the smallest particles. It is not the nature of the elements, because it is the nature of the mind, great bliss, which is free from all qualities such as sound and touch, and is the ultimate wisdom, which is the practice of all that is to be practiced. The third is the purification of the vase empowerment, the purification of the secret empowerment, the purification of the wisdom empowerment, and the purification of the unsurpassed empowerment. The first is: Again, among the four types of enlightenment, the vase empowerment manifests enlightenment through the magical net, the secret empowerment manifests perfect enlightenment through twenty aspects, the wisdom empowerment manifests perfect enlightenment through five aspects, and the fourth manifests perfect enlightenment in an instant. Moreover, at the time of the vase empowerment, joy is small and wisdom is small, so conceptualizations are less concentrated, because of the various subtle attachments and conceptualizations that focus on external objects, as well as many activities such as agitation and touching the breasts. What is to be practiced is the state of wakefulness, where conceptualizations are very clear, and the result of practice is the manifestation of the two bodies of the infinite magical net, which are identical in form. By perceiving that bliss as emptiness with wisdom, one practices the state of falling asleep, and upwards one can make the enlightenment of the magical net the path. The second secret empowerment is: Is the secret substance the mind of enlightenment, the nature of the twenty aggregates, realms, and sources? Or is the joy of viewing the mandala of the lotus (bha ga) also, the secret mandala has six channels through which the six elements descend, and the outer circle of sixteen has four each, totaling ten, through which the sun, moon, darkness, and fire descend. The ten channels of the middle circle are also the same as those, from which the wind of skillful means mainly descends. Thus, it is the nature of twenty. Due to the distinction of objects, the supreme joy of the object also has twenty parts of the distinction of wind and bindu in the six elements and the four vajras. It is similar to the manifestation of enlightenment through the twenty aspects of speech vajra, and by giving the secret substance, the speech wind is blessed, and by viewing the mandala, the bindu of the speech wind moves. The appearance in dreams is also due to the action of the wind's bindu moving. From the perspective of connection, the nature of the supreme joy is the same cause as the state of dreams.
Chinese
通过证悟空性来净化当下，并证得菩提。即使将空乐的仅仅是触碰的殊胜喜悦，认知为秘密灌顶，也与那清净相同。无论是修持秘密物质，还是观看坛城，或者任何形式的交合，都如同梦中的觉知，自身显现和分别念清晰，而其他分别念的干扰减少一样，这里也与之相同，一些圣者这样说。第三，关于智慧灌顶的清净，有五种形式的现证菩提，以及四喜和十六喜的详细区分。第一点是：此时，世间的三灌顶顺带产生。然而，本体和清净是相同的。本体是世间的第四灌顶，授予两个同名者。这两个在本灌顶的自方，虽然需要分别与心和智慧的清净相结合，但从总体上来说，仅仅具备了心金刚成熟道的特征，而不具备智慧金刚成熟道的特征。因此，此时不与智慧金刚结合，只与心结合。而且，就像在深度睡眠的状态下分别念停止一样，在这里，在第三喜，也就是殊胜喜的时刻，分别念微弱，而在第四喜，也就是俱生喜的最后，一瞬间分别念完全停止。因此，这和深度睡眠的状态相似。与具备五种智慧的心，通过五种形式现证菩提也相似，因为这世间的智慧，也就是智慧，具备五种乐的智慧。对此，经续中说：心的思念变成母亲，触碰和观看变成姐妹。金刚进入后变成女儿，伴随着极大的喜悦，姐妹的女儿也是如此。如果明点掉落，那么安住于其他种姓的瑜伽母，就会从欲望中衰退。这些是六种瑜伽手印，也就是地、水、火、风、空和特别的物质。意思是说，对明妃的境产生贪恋的心所产生的思念之乐，是地界的精华融化的乐。它使地界的明点精华扰动，也就是摇动。同样，从观看和触碰中，水界的精华融化并摇动。从金刚进入莲花中，火界的精华融化并摇
English
By realizing emptiness, one purifies the present moment and manifests enlightenment. Even if one recognizes the supreme joy of merely touching the secret space as the secret empowerment, it is the same as that purity. Whether one practices secret substances, or views the mandala, or any form of union, it is like the awareness in a dream, where one's own appearances and thoughts are clear, and the interference of other thoughts is reduced, here too it is the same, some holy ones say. Third, regarding the purity of the wisdom empowerment, there are five forms of manifesting enlightenment, and a detailed distinction of the four joys and sixteen joys. The first point is: At this time, the worldly third empowerment arises incidentally. However, the main body and the purity are the same. The main body is the worldly fourth empowerment, granting two with the same name. These two, in the self-aspect of this empowerment, although they need to be combined separately with the purity of mind and wisdom, generally speaking, they only possess the characteristics of the mind vajra maturation path, but do not possess the characteristics of the wisdom vajra maturation path. Therefore, at this time, one does not combine with the wisdom vajra, but only with the mind. Moreover, just as thoughts cease in the state of deep sleep, here, in the moment of the third joy, which is the special joy, thoughts are subtle, and in the end of the fourth joy, which is the innate joy, thoughts completely cease for a moment. Therefore, this is similar to the state of deep sleep. It is also similar to the mind possessing five wisdoms, manifesting enlightenment through five forms, because this worldly wisdom, which is wisdom, possesses the five wisdoms of bliss. Regarding this, the tantras say: The thought of the mind becomes the mother, touching and viewing become sisters. After the vajra enters, it becomes a daughter, accompanied by great joy, the sister's daughter is also the same. If the bindu falls, then the yogini who dwells in another lineage will decline from desire. These are the six yoga mudras, which are earth, water, fire, wind, space, and special substances. The meaning is that the joy of thought produced by the mind that is attached to the object of the consort is the joy of the essence of the earth element melting. It agitates the essence of the earth element's bindu, that is, it shakes. Similarly, from viewing and touching, the essence of the water element melts and shakes. From the vajra entering the lotus, the essence of the fire element melts and sha
Chinese
以及，明点的运行到达宝道为止，是风界的精华融化并摇动。在那个地方，如果具有瑜伽的力量，就能毫无动摇地束缚住，从而使空界融化而稳固。如果不具备，就会向外移动，空界的明点就会紊乱，呈现出移动、融化、摇动和滴落的状态。像这样，这五者是五种智慧的清净。所谓的“特殊的物体”，即第六个阶段，是对于平凡人来说已经移动了的离贪，虽然不与智慧的清净相结合，但对于瑜伽士来说，是其替代品之上的上升，因此是遍及五者的智慧之界。左右脉的五个脉轮耗尽的尽头，会转变为智慧之界。六种姓氏和顶轮等六种手印，以及六度波罗蜜多完全清净。那时，智慧也会转变为六种清净，但第六种是由于普遍遍及的缘故，所以没有单独计数。 第二，关于四喜和十六喜的详细区分。有些人认为瓶灌和秘密灌顶只有快乐，没有四喜的差别。还有人认为四喜的差别只存在于智慧灌顶中。有些人将四喜只与六脉轮的七个位置联系起来。有些人将四喜只与四个脉轮联系起来。他们认为这两种观点是矛盾的。这是不合理的，因为在伟大的主尊的场合，瓶灌被解释为喜，秘密灌顶被解释为胜喜。由于原因相同，所以应该理解为所有的瓶灌和所有的秘密灌顶。此外，所有随后的贪欲之喜都包含在四喜之中。如果瓶灌和秘密灌顶没有四喜的差别，那么这二者的喜就不是随后的贪欲之喜了。七个位置和四个脉轮也是一个要点，但你似乎没有理解。不要认为这二者是矛盾的。从顶轮融化到眉间轮的红润，以及喉轮上方的内部，是第一个喜的区域。从那以后，到脐轮上方为止，是产生胜喜的区域。从那以后，到秘密轮上半部分为止，是产生殊喜的区域。从秘密轮的下半部分朝下看，到莲花顶端内部为止，是俱生