English
Because it is mixed with it, the fourth (joy) is not just the only one. A part is also seeing the empty form without thinking in the manner of absorption. At that time, there is also a subtle unchanging bliss, which is the actual path of the fourth (joy). Therefore, some people think that only the stages of samadhi are not the real basis of the wisdom of the fourth (joy), but if they think it is a part, the scope is too small; if they think it is all, the scope is too large, so it is unreasonable. Therefore, until the completion of samadhi, the noble paths of mantra and samadhi are all the pure wisdom of the fourth (joy). If it is a part, then the wisdom of the Vajra Four United mentioned above, no matter where it temporarily gathers, is the wisdom of the fourth (joy). If you think that it is only because of the unchanging bliss that it is only above samadhi, then the person who says that has not distinguished the moment of accomplishment of the unchanging bliss and the part of the unchanging bliss. From the very beginning of the absorption stage, there is a small part of the unchanging bliss that is included in the path. So, what is the samadhi called the wisdom of the fourth (joy)? Only when determining the completion stage of the cause collection combination, the stage of samadhi is the only main path of the fourth (joy), so it is regarded as the main part of the fourth (joy) path. In general, not only the stage, but if the limb of samadhi refers to the unchanging bliss, then all the holy lands are also like this. Because that limb also has a subtle part, so that is it, it must be. The third meaning is to establish it as one moment of completion: the part of the wisdom of the fourth (joy), and even the way of practicing aspiration as the path, even one's own object to be abandoned, called the stage of the fourth (joy), that is, having leaking bliss and habitual tendencies, that is, the non-discrimination of the stage, the part that appears as bliss with change, and conforms to the state of non-discrimination of bliss, and knowing that the nature is emptiness, therefore starting to abandon the stage of the fourth (joy), called manifesting complete enlightenment in one moment. The great bliss of the wisdom of the Buddhas is the essence of the ultimate nature of reality, so there is never any change or entry, which is called one moment. For example, in the dharma of appearing sounds, there is only one extremely subtle moment.
Chinese
从处所，如果在第二个刹那永远不转移，那就必须安住于常。因此，心离戏论的自性，不分别显现为空色，那一刹那以现证圆满菩提，与心识的显现相符，并且从意义的本体上来说也没有差别。在灌顶时稍微修习，就能聚集使果显现的特殊缘起。第四个意义，境、有境、因三者的差别是，为了明示第四灌顶的体性，《续》中说：“智慧与本觉，以及心和它的显现，也变成十种相。灌顶如同无垢的兔子的，如同镜子中的影像，进入这其中的任何一个。从那之中，涅槃的安乐，无迁、俱生、不变就是第四。谁的心和脸上安住着佛的面容，那就是具德上师。”这所说的是第四灌顶的明确标识和名称。这个意义可以从《胜义无变略续》、《真实亲近法》、其他论典《大婆罗门的道歌》、《因陀罗菩提的智慧成就》和《吉祥天女的俱生成就》等中理解。解释这个意义的还有很多。因为我已经解释了六支瑜伽的总义和灌顶略示的释论，所以这里不再赘述。然而，其精髓在于，圆满一切殊胜和安乐的结合是第四智慧的体性。对此，法性意义的结合是：第四灌顶的灌顶意义的真实智慧，但不是道的结合。道所包含的是：直接证悟法界的智慧，通过安乐和一切相的方式与法性极其相似，那是第四灌顶的道之智慧。像那样的智慧，圆满具足特征之身，在因的灌顶时，虽然大多数情况下不会产生，但通过随顺的意乐作为道用，第四道在相续中生起的共同和不可或缺的因的能力是第四灌顶，因此，那个能力在相续中
English
From the place, if there is something that never changes in the second moment, then it must be established as permanent. Therefore, the mind's nature free from elaboration, the non-conceptual appearance as empty form, that is the moment of manifest complete enlightenment, in accordance with the appearance of the mind, and also from the essence of meaning, there is no difference. By meditating for a short time during the empowerment, one gathers the special interdependent origination that makes the result manifest. The fourth meaning, the distinction between object, subject, and three causes, is to clarify the nature of the fourth empowerment. The tantra says: "Wisdom and primordial awareness, as well as the mind and its appearances, also become the ten aspects. Empowerment is like the stainless rabbit, like the image in a mirror, whoever enters into this. From that, the bliss of nirvana, the unchanging, co-emergent, and immutable is the fourth. Whose heart and face abide in the face of the Buddha, that is the glorious lama." This statement is the clear identification and name of the fourth empowerment. This meaning can be understood from the condensed version of the Supreme Immutable, the Meaningful Approach, other texts such as the Dohas of the Great Brahmin, the Accomplishment of Wisdom of Indrabhuti, and the Co-emergent Accomplishment of Palmo. There are many other explanations of this meaning. Because I have already explained the general meaning of the six-limbed yoga and the commentary on the abbreviated empowerment, I will not elaborate here. However, the essence is that the union of all perfections and bliss is the nature of the fourth wisdom. For this, the union of the nature of reality is: the actual wisdom of the meaning of the fourth empowerment, but it is not the union of the path. What is included in the path is: the wisdom that directly realizes the dharmadhatu, which is extremely similar to the nature of reality through bliss and all aspects, that is the wisdom of the path of the fourth empowerment. Such wisdom, which completely possesses the body of characteristics, although it is mostly not born at the time of the causal empowerment, the ability of the fourth path to arise in the continuum by using the subsequent aspiration as the path, which is the uncommon and indispensable cause, is the fourth empowerment. Therefore, that ability is in the continuum.
Chinese
称为获得第四灌顶。 第五，获得誓言的界限及其原因。第四灌顶的真实誓言是：从禅定的第一个刹那起，稍微生起并圆满具足其相，这是从禅定的果实中获得的。虽然这主要是禅修的力量，但也有从仪轨中产生的，因为从仪轨中产生究竟誓言是密宗的特点。 如此这般的第四灌顶的真实究竟是：虽然在因灌顶的场合没有获得，但获得与灌顶的相类似且方向相同的世俗誓言四者所摄持的誓言。 其他的，其他续部的第四灌顶和，此处的第四灌顶，是一还是不是一，能代替还是不能代替。其他续部有没有具相的第四灌顶等等，有许多不相关的观点和争论。虽然对于那些也需要稍微驳斥考察的时候，但因为文字会增多，所以在此不写。 第四，杂说零星各种的疑惑考察。 偈颂说： 四种世间和四身， 年龄次第和四手印， 生死大小的差别和， 正邪地的次第两种， 师徒的意义上考察， 第四隐蔽的方式两种。 此外，瓶灌顶清净无色界的贪欲。密灌顶清净色界天神的贪欲。世间第三者清净欲界天神的贪欲。世间第四者清净人类以下众生的贪欲。第四灌顶是一切的真实对治。 同样，为了四种菩提的缘故。化身报身法身俱生身即是和四身相连。以安乐上下的差别和童年，壮年老年生主四者相连。其他真实结合细微的解说等是容易理解的。 还有续部中说： 莲花中进入金刚最顶端，风和明点不堕落是第三。 说是圆满次第的三个手印成熟，加持瓶灌顶密灌顶慧灌顶三种。 还有续部中说： 贪欲和离贪欲到最后，最初殊胜安乐的宝藏是瑜伽
English
It is called obtaining the fourth empowerment. Fifth, the boundary for obtaining vows, along with its causes. The actual vow of the fourth empowerment is: From the first moment of samadhi, slightly arising and completely possessing its characteristics, this is obtained from the fruit of samadhi. Although this is mainly the power of meditation, it can also arise from rituals, because it is a characteristic of the tantric tradition that ultimate vows also arise from rituals. Such a true ultimate fourth empowerment is: Although it is not obtained during the occasion of the cause empowerment, one does obtain a conventional vow that is similar in characteristics and direction to the empowerment, and is encompassed by the four vows. Others, the fourth empowerment of other tantras, and the fourth empowerment here, whether they are the same or not, whether they can be substituted or not. Whether other tantras have a fourth empowerment with characteristics or not, etc., there are many unrelated views and debates. Although there are times when it is necessary to refute and examine those, I will not write about them here because the text would become too long. Fourth, examining various miscellaneous doubts. The verse says: Four worlds and four bodies, Age order and four mudras, Differences in size of life and death, Two orders of right and wrong grounds, Examine the meaning of teacher and student, Two ways of concealing the fourth. Furthermore, the vase empowerment purifies the desire of the formless realm. The secret empowerment purifies the desire of the gods of the form realm. The worldly third purifies the desire of the gods of the desire realm. The worldly fourth purifies the desire of beings below humans. The fourth empowerment is the actual antidote to everything. Similarly, for the sake of the four bodhi. Nirmanakaya, Sambhogakaya, Dharmakaya, Sahajakaya, that is, connected to the four bodies. Connected with the differences in happiness, high and low, and childhood, youth, old age, and the four lords of beings. Other explanations of subtle true unions are easy to understand. Also, the tantra says: In the lotus, the vajra enters the very top, wind and bindu do not fall, is the third. It is said that the three mudras of the completion stage mature, the blessing vase empowerment, secret empowerment, and wisdom empowerment. Also, the tantra says: Desire and non-desire to the end, the first supreme bliss treasure is yoga.
Chinese
都是所要证悟的第四（智慧）。如是说第四手印是成熟灌顶的第四灌顶。如果未灌顶超世间的第四灌顶，那么初学者们仅仅是生起次第的成熟，而上面的其他三个也只是名为圆满次第的深奥生起次第，以及其果——集合和结合的成熟。不会成为所修的圆满次第，以及所证的圣地的成熟。何时获得第四灌顶，那么获得七灌顶和三灌顶的传承，也是凭借此的加持而成为那些。此外，弟子和上师的上面的灌顶有世间和超世间两种，原因在于：经文中说：于此灌顶有两种，由弟子功德力，世间与超世间。何者触及智慧之乳，品尝其他甘露并拥抱？与智慧相伴的菩提心，在融化时，第四刹那的甘露标志是什么？所有这些必定是世间的，以殊胜的悲悯显示为道的因。何者是超世间的灌顶？是与殊胜的胜者之主的手印相结合的。如是说，总之，只有超世间的第四灌顶才是超世间的，其他一切都是世间的。正因为是超世间的，所以被称为“大上师”的也只有这第四灌顶。此外，所谓的“究竟意义的灌顶”是，如果将究竟意义安立于胜义谛上，那么从普遍的角度来说，与超世间的第四灌顶相联系也仅仅是可行的。但在《灌顶释大疏》中说：于此，首先要讲述确定的意义等等的意义是，在果的灌顶中宣说为究竟意义的灌顶。因此，有些人说与一位明妃相结合的上面的灌顶是不了义的灌顶，而与十位明妃相结合的称为了义，这甚至没有形成不了义和了义的概念。在解释不了义的词语时，因为有其他的上面的灌顶，所以解释为“引导到其他地方”，这使得弟子的上面三个灌顶变得不是上面的灌顶，这是非常低劣的。这是在不应该广为遮盖的地方，他人进行了广为遮盖，从而显示了自己的标志。作为附带意义，地的清净
English
All are the fourth (wisdom) to be realized. Thus, it is said that the fourth mudra is the fourth empowerment of the ripening empowerment. If the fourth transcendental empowerment is not conferred, then the beginners are only the ripening of the generation stage, and the other three above are only the profound generation stage called the completion stage, and its fruit - the ripening of the collection and combination. It will not become the completion stage to be cultivated, and the ripening of the holy land to be attained. When the fourth empowerment is obtained, the lineage of obtaining the seven empowerments and the three empowerments also becomes those by the blessing of this. In addition, the upper empowerments of the disciple and the master have two kinds, mundane and transcendental, because: The scriptures say: Here, there are two kinds of empowerment, by the power of the disciple's merits, mundane and transcendental. Who touches the breast of wisdom, tastes other nectar and embraces? What is the nectar mark of the fourth moment when the bodhicitta accompanied by wisdom melts? All these must be mundane, and the supreme compassion shows it as the cause of the path. What is the transcendental empowerment? It is combined with the supreme mudra of the lord of the supreme victor. Thus it is said, in short, only the fourth transcendental empowerment is transcendental, and all others are mundane. Because it is transcendental, only this fourth empowerment is called the "Great Master". In addition, the so-called "empowerment of ultimate meaning" is, if the ultimate meaning is established on the ultimate truth, then from a general point of view, it is only feasible to associate it with the fourth transcendental empowerment. But in the "Great Commentary on the Empowerment Commentary", it says: Here, first of all, the meaning of stating the definite meaning, etc., is that it is declared as the empowerment of ultimate meaning in the empowerment of the fruit. Therefore, some people say that the upper empowerment combined with one consort is the empowerment of provisional meaning, and the one combined with ten consorts is called definitive meaning, which does not even form the concept of provisional meaning and definitive meaning. When explaining the words of provisional meaning, because there are other upper empowerments, it is explained as "leading to other places", which makes the disciple's upper three empowerments become not the upper empowerments, which is very inferior. This is where others have widely covered up where they should not be widely covered up, thus showing their own mark. As an incidental meaning, the purification of the ground