English
Those who hold the wrong view of "it is a phenomenon," those who say that wrong views are wrong, burning iron hail will fall on their heads. Those who hold wrong views, regarding these that clearly show the definitive meaning, will fabricate falsehoods, be vague and unclear, and transfer them merely by reading the transmission. They will also pretend to be like those who explain the Kalachakra, and foolish, biased people will together slander others and proclaim themselves. The meaning of that scripture is that from the mothers, etc., there are six mudras, and the three mudras of body, speech, and mind, which are nine. The tenth all-pervading mudra is the face of the wisdom vajra, or the path of doors, smoke, etc., which is the fourth empowerment. This is its meaning. These rituals have already been clearly explained in the empowerment ritual, so they are easy to understand. The order is as follows: Arrange the ten vidyas in order and offer them, grant permission, request offerings, praise and pray, and starting from the sixteenth vidya, the Sound Vajra Mother, except for the twentieth vidya, have the other nine embrace the disciple. As explained during the self-empowerment, give the water empowerment and subsequent permission. Then, during the main practice, at the time of the vase empowerment, except for the eleventh vidya, the teacher embraces the nine vidyas. Except for the twentieth vidya, entrust the nine vidyas to the disciple, let the disciple touch the breasts, and let the disciple watch the teacher hold the breasts of the twentieth vidya. During the secret empowerment, first, the Sound Vajra Mother, the fifteenth vidya, and the teacher's samadhi bodhicitta with the disciple, are placed in the mouth of the twentieth vidya, the Dharmadhatu Vajra Mother. Afterwards, not including the Sound Vajra Mother, including the Tara purity as the object, the pure essence of the dust of the nine vidyas is drawn by the teacher into the vajra jewel and thrown back into the disciple's mouth. Alternatively, without counting the purity of Tara, there are eight vidyas. During the wisdom empowerment, the twentieth vidya, the Dharmadhatu Vajra, the teacher, following desire, enters into samadhi, manifesting the innate co-emergent without leakage, and immediately entrusts it to the disciple, completing the ritual of the wisdom empowerment. After that, the other vidyas are also served as appropriate, from midnight to ten hours, or thirteen, or sixteen hours, serving as desired, and finally the assembly
Chinese
做了会供轮之后的事项，遣返会供轮的勇士和瑜伽母。在那之后，从曙光出现到太阳升起之间，要行持授予律仪，灌顶的分别，第四灌顶，以及为此而说的内容。这里的最初三个灌顶本身就是会供轮，灌顶之前进行本尊瑜伽和加持物品等，在享受各种欲妙的同时进行灌顶。智慧灌顶正行结束时，仅仅做会供轮请回的后续仪轨。第六，解释由此延伸的意义，稍微指出其他宗派的错误是：有些人认为灌顶正行结束后再次进行会供轮，仅仅理解为饮食宴会，这是可笑的。其他宗派称此为大灌顶，其中一些人将其与引导的前行灌顶相结合，有些人将其归入弟子的灌顶范畴，不认为是上师或大上师的灌顶，前行时没有完全摄受种姓的弟子中断，瓶灌顶时上师拥抱和弟子作为观看的对境两者都中断，秘密灌顶时没有向法界金刚母布施秘密物质等，很多必要的都中断，不需要的繁琐却很多，对于依次对十明妃行事，都认为是父亲四部佛和六心子的我慢依次转移，因此困难大而必要小，最初在生起本尊金刚身等之后，什么也不做就生起为义成等，自创的形态非常明显，最初生起为佛，之后降为菩萨等，孩童灌顶时，前行生起为遍行四金刚，正行五佛母和心子忿怒尊等降为遍行之神等同，变成了非常难以理解的仪轨，另外在秘密灌顶时，也说上师也生起为普贤等，总之，上层灌顶的仪轨实践错误和理解错误非常多，因为这里文字会变得繁多，所以...
English
After performing the activities following the Ganachakra, the heroes and yoginis of the Ganachakra are dismissed. After that, from the appearance of dawn until the sun rises, one should practice bestowing vows, the distinctions of empowerment, the fourth empowerment, and the statements made for this purpose. The first three of these empowerments are themselves Ganachakras, and before the empowerment, one performs deity yoga and blesses substances, etc., and bestows empowerment while enjoying various desirable qualities. When the main practice of the wisdom empowerment is completed, one only performs the subsequent ritual of requesting the Ganachakra to depart. Sixth, explaining the meaning that extends from this, briefly pointing out the errors of other traditions is: Some people think that the Ganachakra is performed again after the main practice of the empowerment is completed, and only understand it as a feast of food and drink, which is ridiculous. Other traditions call this the great empowerment, and some of them combine it with the preliminary empowerment of guidance, some include it in the category of the disciple's empowerment, and do not consider it the empowerment of the master or the great master, during the preliminary stage, the disciple who has not fully received the lineage is interrupted, during the vase empowerment, both the master embracing and the disciple as the object of viewing are interrupted, during the secret empowerment, not giving secret substances to the Dharmadhatu Vajra Mother, etc., many necessary things are interrupted, and many unnecessary elaborations are added, and for all those who successively act towards the ten vidyas, it is thought that the pride of the father four Buddhas and the six heart sons is gradually transferred, so it is difficult and the need is small, and after first generating the Vajra body, etc., without doing anything, generating as the accomplished one, etc., the self-made forms are very obvious, and first generating as a Buddha, and later descending as a Bodhisattva, etc., and during the child empowerment, the preliminary generation is the four pervasive Vajras, and the main practice is the five mothers and the wrathful deities, etc., descending as the pervasive deities are the same, and it becomes a very incomprehensible ritual, and also during the secret empowerment, it is said that the master also generates as Samantabhadra, etc. In short, there are many errors in the ritual practice and understanding of the upper empowerments, because the text will become too long here, so...
Chinese
虽未作观察，但也很容易认识到是错误的。如是所说，都是以实际灌顶为前提。又，这里如果以上师们必须以言辞给予为特殊前提，那么，对于弟子和上师的灌顶，在年老、种子能力衰退、被出家离欲的戒律束缚且未获得能力、以及有会被世间谴责的应禁事项的情况下，是通过以意念修习的方式进行灌顶的。为了灌顶传承不中断，现在给一般人授予符合大上师的灌顶也是如此。实际情况下，因为必要性能够压倒应禁事项，并且能够遣除不信任，所以实际灌顶本身是好的。因为能够获得禅定的力量，所以以意念修习也能做到与实际灌顶相似的行为。第七，指示胜义谛的入门：因为唯一之阿（ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）等、嘎（ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎）等、兔子的（月亮）和太阳不是金刚持的座，吽（ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字本身的标志以及完全转变的其他颜色形象也不需要，由不变者所生，且具有衰退转变的殊胜诸根，具备一切形象的明点，一切国王的主人，执持各种脉轮的这个。这段话指示了第四灌顶的智慧，究竟的胜义谛以及道。从不变中产生的称为俱生身。此身，原因在于阿（ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）里嘎（ཨཱ་ལི་，梵文天城体：आलि，梵文罗马拟音：āli，汉语字面意思：阿利）里、日月是金刚持，即与吽（ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的座融为一体的手印，以及从其转变而来的结果，颜色形象面容手等分别思量的本尊身都不是，原因在于，原因五蕴五大的不变法界大空五智，以及六根六境的法性不变六智，以及不变阿（ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字离戏的智慧，从平等味中产生的果，衰退转变，即不变的安乐，一切明点平等味的自性意智慧，以及一切诸根具备一切形象的空性。身是所知，平等味唯一性，胜义谛三有各种形象如幻化，也是由一个安乐所执持，即一切胜者佛陀。
English
Although not observed, it is easy to recognize that it is wrong. As said, all are based on the premise of actual empowerment. Also, here, if it is a special premise that the superiors must give with words, then, for the empowerment of disciples and masters, in the case of old age, decline of seed power, being bound by the precepts of monastic renunciation and not obtaining power, and having prohibitions that would be condemned by the world, empowerment is done through the method of mental cultivation. In order for the empowerment lineage not to be interrupted, it is the same even if ordinary people today are given empowerments that are in accordance with the great masters. In the actual situation, because necessity can overwhelm prohibitions and can dispel distrust, the actual empowerment itself is good. Because one can obtain the power of samadhi, mental cultivation can also do things similar to actual empowerment. Seventh, indicating the entrance to the definitive meaning: Because the one A (ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) etc., Ka (ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎) etc., the rabbit-possessing (moon) and the sun are not the seat of Vajradhara, the sign of the Hum (ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable itself and other colors and forms that have been completely transformed are not needed, generated by the unchanging, and possessing the supreme faculties that have become diminished in transformation, possessing all aspects of the bindu, the master of all kings, holding various channels. This indicates the wisdom of the fourth empowerment, the ultimate definitive meaning, and the path. That which arises from the unchanging is called the co-emergent body. This body, the cause is Ali Kali, the sun and moon are Vajradhara, that is, the mudra that is integrated with the seat of the Hum (ཧཱུྃ，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable, and the result that arises from its transformation, the deity bodies that are conceptually considered, such as color, form, face, and hands, are not, because the cause is the unchanging dharmadhatu great emptiness five wisdoms of the five aggregates and five elements, and the unchanging six wisdoms of the nature of the six senses and six objects, and the unchanging A (ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) syllable, the wisdom of non-proliferation, the fruit arising from the equality of taste, diminished transformation, that is, unchanging bliss, the nature of all bindus, the wisdom of the mind of equal taste, and all the faculties, emptiness possessing all aspects. The body is the knowable, the equality of taste is the only one, the definitive meaning is the various forms of the three existences, like illusion, also held by one bliss, that is, all the victorious Buddhas.
Chinese
一切之主，以真实义智慧金刚持的表示所指示，是诸佛总集原始的智慧。从它的力量生起不变显现的生起次第，以及转变衰损的道之双运也显示了。此处的意义是，不变虽然没有真实的因果和能知所知，但依靠相似的比喻，安立随顺的因果等，就像说金耳环的因是金子一样，将自性安立为因。因此，因不变五蕴二者和六蕴二者，果位具足一切相的自性明点不变四者，是所证悟的实相。阿阇黎的这些灌顶也与此等同的清净相结合。其中，主尊灌顶的水瓶二者是作不变五蕴双运道，悬挂的彩带是彼等清净结合之因的空性智慧五二共十，六印或指环的行相是，为了本尊父母灌顶境的清净之故，是不变六蕴双运。对于居士也是，水灌顶是不变五蕴，指环是不变六蕴。六印生起六部，与六部本尊父母要点相同。果明点不变四者是由四灌顶本身所显现，其具足一切相的自性是通过赐予身语意金刚的行相来显现。在伟大的主尊灌顶之时，不陈设前行明妃，而是祈请，与法界金刚一同祈请，将语金刚交付给弟子，由此弟子拥抱上师，弟子拥抱九明妃，从一数到九，这十二者是象征不变六蕴二者，在此水灌顶之时，十宝瓶是象征不变五蕴二者的安乐，十持瓶者是象征彼等之空性。四殊胜灌顶是明点不变四者清净，是执持灌顶之智慧实相不变安乐的方面，对于世间灌顶，依次进行九或十明妃的行事。一般来说，众多明妃是执持具足一切相的方面，特别地，十是象征十相，并且