Chinese
的原因。因此，即使没有获得那个灌顶，获得十一个灌顶的上师，在给弟子进行时轮金刚的灌顶和讲解续部时，灌顶和续部讲解并非没有意义。因为有直到第四灌顶之间的究竟灌顶传承，所以可以解释其他续部的种类。然而，按照那个续部本身的规矩，违背如来佛的禁令的过失，以及上师没有开许的过失，这两个过失会降临到上师自己身上，那个灌顶的传承中断，并且由于那个中断，那个续部的灌顶会变成不圆满的过失。同样，仅仅获得喜金刚的灌顶，就可以修持密集金刚和胜乐金刚等等，这仅仅是可以修持而已。然而，如果没有获得各自的开许，因为有上师没有开许的过失，所以加持的门会变小。那么，仅仅在一个坛城中获得灌顶，就具备了密咒戒律的那个人，仅仅凭上师说“你修这个吧”这句话，就可以给予修法和诀窍等所有其他的许可吗？不是那样的，那样是不可以的。因为给予那样的许可，也需要从佛到上师之间，给予许可的传承没有中断。给予许可的方式是不一定的，可以用仪轨的方式给予，也可以口头传授，也可以通过阅读经书等等方式。但那也是实践的传承没有中断的传统才是好的。因此，获得了无上瑜伽部的圆满灌顶之后，无论是那个坛城本身，还是其他的坛城，灌顶越多越好。而且，也不需要获得所有各自的灌顶，获得不同的加持和随许等等，也可以修持那个和那个。无论如何也要努力从上师那里获得那样的开许，这是清净实践的传承中出现的理由。 。 。第二个问题，除了第三灌顶的智慧之外，第四灌顶的智慧是怎样的？回答是：首先，第四灌顶的智慧，必须立誓说与第三灌顶的智慧本体是完全不同的。
English
because of that. Therefore, even if that empowerment is not obtained, when a master who has obtained the eleven empowerments gives the Kalachakra empowerment and explains the tantra to a disciple, the empowerment and tantra explanation are not meaningless. Because there is an ultimate empowerment lineage up to the fourth empowerment, it is possible to explain the categories of other tantras. However, according to the rules of that tantra itself, the fault of transgressing the prohibitions of the Tathagata, and the fault of not being permitted by the master, these two faults will befall the master himself, the lineage of that empowerment will be interrupted, and because of that interruption, the empowerment of that tantra will become an incomplete fault. Similarly, just by obtaining the Hevajra empowerment, it is only possible to practice Guhyasamaja and Chakrasamvara, etc. However, if one does not obtain the respective permission, because there is the fault of not being permitted by the master, the door of blessing will be small. So, is it enough for someone who has obtained empowerment in just one mandala and possesses mantra vows, to be given permission for all other sadhanas and instructions just by the master saying, "Practice this"? It is not like that, it is not allowed. Because giving such permission also requires that the lineage of giving permission from the Buddha to the master is uninterrupted. The way of giving permission is not fixed, it can be given in the form of a ritual, or it can be transmitted orally, or it can be done by reading scriptures, etc. But it is also good that the tradition of uninterrupted practice is good. Therefore, after obtaining one complete empowerment of the highest yoga tantra, whether it is that mandala itself or another mandala, the more empowerments the better. Moreover, it is not necessary to obtain all the respective empowerments, but by obtaining different blessings and subsequent permissions, etc., one can also practice that and that. In any case, one must strive to obtain such permission from the master, and that is the reason why it appears in the lineage of pure practice. . . Second question: How is the wisdom of the fourth empowerment different from the wisdom of the third empowerment? The answer is: First of all, the wisdom of the fourth empowerment must be vowed to be completely different in nature from the wisdom of the third empowerment.
Chinese
略述其义，总的来说，据说印度圣地的金刚持大师们也有诸多不同的观点。各种不同的观点也实际体现在他们各自所著的论典中。其中，精通众多金刚乘续部，拥有强大能力和加持力的大师，在印度被尊为大导师。虽然非常神奇，但仅凭这些并不一定能彻底证悟圆满次第的究竟意义。即使证悟了，也可能根据所化众生的根器而只讲说方便之义。即使讲说了究竟之义，也可能出现各种不同的引导方式。因此，很难断定这些不同的宗派都是圆满具足的，但也很难一概否定说它们都是错误的。所以，暂时保持中立。最为圆满具足的是《心释三部》。此外，如果按照大婆罗门的道歌、《次第五》、《面授》等的观点，第四智慧是：胜义智慧自性俱生，这被称为第四智慧。第三智慧是：融乐俱生世俗比喻智慧。而且，在《心释三部》中，将具足一切殊胜相的空色大手印，与不变的安乐双运，称为第四的体性。大婆罗门也说：“朋友们，没有比自身更深奥、更广大的了。在俱生喜第四之时，通过体验本性而知晓。”等等。此外，还说了许多。而《次第五释》、《行集》等的观点也认为，第四体性是幻身光明双运。而《面授解脱》、《明点》二者也解释为深明无别。七支结合法的论典及其追随者们也说，第四智慧是七支和合。因此，这些观点是一致的，即具足一切殊胜相的空色，以及幻身、光明、和合等圆满受用，意义相同，与不变大乐
English
To briefly explain its meaning, in general, it is said that even the great Vajra Holders of the noble land of India have many different views. These various different views are also actually seen in the scriptures composed by each of them. Among them, those Vajra masters who are learned in many tantric texts and possess great power and the splendor of blessings are regarded as great teachers in the land of India. Although it is very wonderful, it is not necessarily the case that one realizes the ultimate meaning of the completion stage merely by these. Even if one realizes it, one may only speak of the provisional meaning depending on the minds of the disciples to be tamed. Even if one speaks of the definitive meaning, various different methods of introducing it may arise. Therefore, it is difficult to assert that all these different systems are completely perfect, but it is also difficult to completely deny that they are all wrong. Therefore, for the time being, remain neutral. The most perfect and complete are the Three Sections of Mind Commentary. Furthermore, according to the views of the Great Brahmin's Dohas, the Five Stages, Oral Instructions, etc., the fourth wisdom is: the ultimate wisdom, the spontaneously born nature, which is called the fourth wisdom. The third wisdom is: the bliss of dissolution, the spontaneously born conventional example wisdom. Moreover, in the Three Sections of Mind Commentary, the union of the Great Mudra of empty form with all supreme aspects and immutable bliss is explained as the fourth characteristic. The Great Brahmin also said: "Friends, there is nothing more profound or vast than oneself. At the time of the fourth co-emergent joy, one knows through experiencing the innate nature." and so on. Furthermore, many other things are said. The views of the Five Stages Commentary, the Compendium of Practices, etc., also hold that the fourth characteristic is the union of the illusory body and clear light. The Oral Instruction of Liberation and the Bindu also explain it as the inseparability of profundity and clarity. The texts of the Sevenfold Union and their followers also say that the fourth wisdom is the seven limbs of union. Therefore, these views are consistent, that is, the empty form with all supreme aspects, as well as the enjoyment of the complete enjoyment of the illusory body, clear light, and union, have the same meaning, and the immutable great bliss
Chinese
因此，光明和，甚深和，无自性等安乐之支分，意义相同。因此，第四灌顶之智慧的体性是，非造作的安乐和，空性和，坛城三者双运为一，而且，它的差别是，安乐是心性安乐和，它的所依明点不变二者，而且，这也要直到极微尘的聚会显现存在为止，才不是不变的，因此，它灭尽而成为智慧的体性时，安立为不变的安乐，虽然特别有成为大安乐的道理，但能取所取二相灭尽是它的空性，安乐它本身，与清净天之坛城为主的轮涅一切相貌相同而显现的现象是坛城。那是从圆满次第的瑜伽中获得的，获得的道理也是，心之法性或者，自性乐空光明双运而住，以道之力量遣除垢染而显现，而且，那也是原本任运成就的，认为仅仅是遣除垢染，和，最初以种姓或者种子的方式而住，后来垢染也遣除，体性也发展，这是随各自宗派的自在，与何者相合也可以，一般来说，那二者如何合理需要单独确定，但在此不是当下的意义，因此停止。对于最初的业者授予第四灌顶是，那时不生起第四的智慧，但也使它成为听闻它的道和，能够修持，后来是生起那个智慧的缘起聚合，因此，是作为名为词灌顶的标志而安立的。对于第三的智慧，虽然没有太大的不同意欲之理，但体性是，因为主要依赖于事业或者智慧之手印，从身语意三者的行为和因缘聚合中，产生的突发性的觉识。因此，不坏生处隐蔽之面前说，第三智慧胜慧它本身成为第四的苗芽，也是，如果认为仅仅是修持它会获得第四，与之前那些相同而好，第三的种姓它本身成为第四。
English
Therefore, the aspects of bliss, such as luminosity, profundity, and absence of inherent existence, are of the same meaning. Thus, the essence of the fourth empowerment's wisdom is the union of non-artificial bliss, emptiness, and mandala, and its distinction is that bliss is the bliss of mind itself, and its basis is the immutable bindu, and even that is not immutable as long as the appearance of the collection of minute particles exists. Therefore, when it ceases and becomes the essence of wisdom, it is established as immutable bliss, and although there is especially reason for it to become great bliss, the cessation of the duality of grasping and grasped is its emptiness, and that bliss itself, the phenomenon that appears the same as all aspects of samsara and nirvana, with the pure mandala of deities as the main aspect, is the mandala. That is obtained from the yoga of the completion stage, and the way to obtain it is also that the nature of mind, or the union of self-nature, bliss, emptiness, and clarity, abides, and by the power of the path, it is manifested after removing the impurities, and that is also originally spontaneously accomplished, and it is considered that only the impurities are removed, and that it initially abides in the form of lineage or seed, and that later the impurities are also removed, and the essence also develops, which is in accordance with the freedom of each school, and can be applied to whatever is appropriate. In general, how those two are reasonable needs to be determined separately, but here it is not the meaning of the moment, so it is stopped. Giving the fourth empowerment to a beginner is that the fourth wisdom does not arise at that time, but it makes it possible to hear its path and to practice it, and later it is the aggregation of conditions for the arising of that wisdom, therefore, it is established as a symbol called the word empowerment. Regarding the third wisdom, although there is not much difference in the way of wanting, the essence is that, because it mainly relies on the karma or wisdom mudra, it is the sudden consciousness that arises from the actions of body, speech, and mind and the aggregation of causes and conditions. Therefore, in the presence of the Immutable Source Hidden Face, it is said that the third wisdom, discriminating awareness, itself becomes the sprout of the fourth, and if it is considered that only by meditating on it will the fourth be obtained, it is good because it is in accordance with the previous ones, the third lineage itself becomes the fourth.
Chinese
如果认为会转变，那就不是究竟的宗义。同样，所谓的“道金刚的波浪”，如果将证悟第四灌顶的特殊因视为第四道的途径，那会很好。但大多数藏传禅修者认为，被称为“实相大圆满”的是第四灌顶的智慧，这可能只是第四灌顶特征中空性的一部分。由于不具备第四灌顶的乐和明，因此实际上不会变成第四灌顶。那么，如果空性、拙火或乐空双运的乐，以及禅修念诵的本尊，在同一刹那的觉性中同时聚集，难道不会变成第四灌顶吗？ 即使它们可以成为第四灌顶智慧传承的因缘聚合，但生起次第的[错误：应为“本尊”]并不能取代胜义本尊，仅仅是乐空双运的乐也不能取代大圆满的乐。因此，有些人只是安住于明朗而无执的觉性，并希望这是续部所说的“不变之乐”，因为觉性在前后刹那之间没有任何不同的显现，所以是不变的；无论处于静止还是流动状态，都容易操作，所以认为是乐。他们认为，这种什么都不是的心之显现，这种能够显现一切的现象，就是续部所说的空色大圆满，因为自性在任何方面都没有成立，所以是空性；因为能够显现任何现象，所以是具足一切殊胜相的色。即使他们对显宗和密宗共同的见解之处没有错误的理解，但如果认为这是第四灌顶，那就与续部的甚深秘密相去甚远，而且它们也不能取代第四灌顶，因此仅仅是实相大圆满并不会变成第四灌顶。因此，按照大多数禅修者的想法，仅仅是见解并不能被认为是第四灌顶。按照一些古代咒师的想法，仅仅是世俗乐的某种特殊性，或者对它的不分别，或者仅仅通过空性观想来扩展它，也不能被认为是真正的第四灌顶。按照一些后来的藏人的想法，世俗的乐和通过推理来证悟