English
If you think it will change, then it is not the definitive tenet. Similarly, the so-called "wave of the Vajra Path," if the uncommon cause of realizing the Fourth Empowerment is regarded as the path of the Fourth, it will be good. But most Tibetan meditators think that what is known as "the Great Perfection of Reality" is the wisdom of the Fourth Empowerment, which may only be a kind of emptiness on the edge of the characteristics of the Fourth. Since the bliss and clarity of the Fourth are not complete, it will not actually become the Fourth. So, if emptiness, or the bliss of tummo or karmamudra, and the deities of meditation and recitation are gathered simultaneously in one moment of awareness, will it not become the Fourth? Although they can certainly become the cause of the lineage of the wisdom of the Fourth Empowerment, the [error: should be "deity"] of the generation stage cannot replace the ultimate deity, and the mere bliss of karmamudra cannot replace the bliss of the Great Perfection. Therefore, some people just abide in the clear and ungrasping awareness, and hope that this is the "unchanging bliss" spoken of in the tantras, because awareness does not have any different appearances between the previous and subsequent moments, so it is unchanging; whether it is in a state of stillness or movement, it is easy to manipulate, so it is considered bliss. They think that this appearance of the mind that is nothing, this phenomenon that can manifest everything, is the empty form of the Great Perfection spoken of in the tantras, because the nature is not established in any way, so it is emptiness; because it can manifest any phenomenon, it is the form that possesses all excellent aspects. Even if they do not have a mistaken understanding of the common view of Sutra and Tantra, if they think that this is the Fourth Empowerment, then it is very far from the profound secrets of the tantras, and they cannot replace the Fourth Empowerment, so merely the Great Perfection of Reality will not become the Fourth Empowerment. Therefore, according to the ideas of most meditators, mere view cannot be considered the Fourth Empowerment. According to the ideas of some ancient mantra practitioners, merely a certain particularity of mundane bliss, or its non-discrimination, or merely expanding it through emptiness contemplation, cannot be considered the true Fourth Empowerment. According to the ideas of some later Tibetans, mundane bliss and realization through inference
Chinese
就像认为空性和，由地水火风组成的身体之三尊本性各异却同时聚集那样，怎么会是呢？总而言之，虽然上面已经讲过，但为了再次阐明，由于各种圆满次第的因缘，风心在中脉中停止，获得特殊的融乐。之后，由于长期习惯，拙火燃烧，心性无二地融合，那即显现为幻身的坛城，或者名为具足一切殊胜的空色大手印。与其同时结合的后得之因，最初产生无漏的融乐，融乐的所依是明点，那也是，在融乐生起的第二个刹那，显现为地水火风之身，变成上面所说的空色大手印时，所依的心乐也变成不变的乐，因此是第四智慧的明乐，那时身体明点等转变成住处的空色，也与心性乐的自性相同，属于身和智慧双运的范畴，像那样的双运也仅仅是智慧，因此不是被能取所取所包含的真实，因为智慧本身也不显现能取所取，所以它也是空性。像那样，乐空明三者自性一体的智慧，是第四种有相，按照唯识宗的术语来说，这被称为胜义第四灌顶，以及第四大灌顶，胜义智慧，以及大智慧，实际上是四灌顶所分的第四灌顶，另外也说有属于第三灌顶的世俗第四灌顶。此外，在“此智慧极为微细”的时候，很多先前的圣者都说这是第三灌顶的智慧，后来也没有研究其意义就承认了。先前的人们是将意义比作例子的说法，考虑到是第四灌顶的第三个例子，用稍微微细，稍微脱离尘土等来作比喻，如果能表达第四灌顶的意义，就没有矛盾。后来
English
How could it be like thinking that emptiness and the three deities of the elemental body, which are different in nature but gather at the same time? In short, although it has been said above, to clarify it again, due to the causes and conditions of various completion stages, the wind-mind stops in the central channel, and a special bliss is obtained. After that, due to long-term habituation, the fierce fire burns and the mind-essence merges inseparably, which manifests as the mandala of the illusory body, or the empty form great seal of all perfections. At the same time, due to a subsequent cause, first, a leakless bliss arises, and the basis of bliss is a bindu, which also, in the second moment of the arising of bliss, appears as the body of the elements, and when it becomes the empty form great seal mentioned above, the dependent mind-bliss also becomes the unchanging bliss, therefore it is the clarity and bliss of the fourth wisdom, at that time the body bindu and so on transform into the empty form of the abode, and it is also the same in nature as the mind-essence bliss, belonging to the category of the union of body and wisdom, such a union is only wisdom, therefore it is not the reality contained by the grasped and the grasper, because the wisdom itself does not appear as the grasped and the grasper, so it is also emptiness. Like that, the wisdom of the unity of the nature of bliss-emptiness-clarity is the fourth characteristic, according to the terminology of the Mind-Only school, this is called the ultimate fourth empowerment, and the great fourth empowerment, ultimate wisdom, and great wisdom, in reality it is the fourth empowerment divided by the four empowerments, and it is also said that there is a worldly fourth empowerment belonging to the third empowerment. Furthermore, at the time of "this wisdom is extremely subtle," many previous saints said that this is the wisdom of the third empowerment, and later they admitted it without studying its meaning. The previous people's explanation of comparing the meaning to an example, considering that it is the third example of the fourth empowerment, using slightly subtle, slightly detached from dust, etc. as metaphors, if it can express the meaning of the fourth empowerment, there is no contradiction. Later
Chinese
按照您的意愿，如果认为是极其微细等等，那是不合理的。这句话的意思是：由原始的智慧之路所照亮的俱生，是超越言语概念，只能由自证觉知体验的，因此它远离了极其微细的无明等等分别念的尘垢。修习它可以给予解脱，体验安乐，因此是寂静的。因为不变的缘故，是金刚心。因为远离戏论的缘故，与虚空相同。为了自己必须代表自己，你的父亲就是你。这里“轮”和“心”是翻译上的差别，来自梵语词汇“曼荼罗(梵文天城体：मण्डल，梵文罗马拟音：maṇḍala，汉语字面意思：坛城)”。因此，上面所说的不变的安乐也有圆满和不圆满的多种区分。此外，虽然还有很多需要确定的，但暂时就说这么多。第三个问题：又问，在《金针论》中，如果说以下三部续部用无上瑜伽来覆盖，可以进行四灌顶和二次第，那么，这样的灌顶传承，或者说，由上师们制定的合格的灌顶仪轨是怎样的？回答如下：这主要出现在获得意义上，这样出现的原因是：在下三部续部中所说的坛城或者微细修法类的本尊和咒语上，加上无上瑜伽中所说的首先是空性菩提心等等共同的本尊瑜伽的约束。有很多合格的印度论典，因为共同成就的本尊瑜伽也只是无上瑜伽的宗派，所以如果可以加上这些，那么，殊胜成就的约束，如念诵、修持四支等生起次第的约束也应该可以加上。如果可以加上这些，那么圆满次第也应该可以加上，因为生起次第的每一个支分也能成为圆满次第的特殊成熟因素。因为有两次第，所以也必须有四灌顶。此外，像阿阇黎帕拉黑塔所著的《莲花手修法》那样，在事续部的本尊咒语上，加上无上瑜伽的生起次第的约束，并按照无上的方式，将之塑造为双运身等等，还有其他各种情况，因此对于那些也必须圆满授予四灌顶。从行续部中所说的
English
According to your wish, it is unreasonable to think of it as extremely subtle, etc. The meaning of the words is this: This innate, illuminated by the path of primordial wisdom, transcends verbal concepts and can only be experienced by self-awareness. Therefore, it is free from the dust of conceptual thoughts such as extremely subtle ignorance. Meditating on it grants liberation and experiences bliss, thus it is peaceful. Because it is unchanging, it is the Vajra Heart. Because it is free from elaboration, it is like the sky. Because one must represent oneself, your father is yourself. Here, "circle" and "heart" are differences in translation, derived from the Sanskrit word "Mandala (梵文天城体：मण्डल，梵文罗马拟音：maṇḍala，汉语字面意思：坛城)". Therefore, the unchanging bliss mentioned above also has many distinctions of being complete or incomplete. Furthermore, although there are many more things that need to be determined, let's just say this much for now. Third question: Also, in the 'Golden Needle,' if it is said that the three lower Tantras are covered with the Unexcelled Yoga, and the four empowerments and two stages are permissible, then what is such an empowerment lineage, or a valid empowerment ritual composed by the previous lamas? This is the answer: This mainly occurs in the attainment of meaning, and the reason for this occurrence is that, on the deities and mantras of the mandala or subtle sadhana types mentioned in the three lower Tantras, the common deity yoga of the Unexcelled Yoga, such as the first emptiness, bodhicitta, etc., is added as a bond. There are countless valid Indian treatises, and since the deity yoga for common attainment is also only of the Unexcelled Yoga tradition, if it is permissible to add these, then the bonds for supreme attainment, such as the four branches of recitation and practice, etc., and the bonds of the generation stage, should also be permissible to add. If it is permissible to add these, then the completion stage should also be permissible, because each branch of the generation stage also becomes a special ripening factor for the completion stage. Because there are two stages, there must also be four empowerments. Furthermore, like the sadhana of the Lotus Hand composed by the master Parahita, the deities and mantras of the Action Tantra are bound by the generation stage of the Unexcelled Yoga, and in accordance with the Unexcelled, they are formed into the union body, etc. There are also various other situations, so for those, the four complete empowerments must also be conferred. From what is said in the Performance Tantra,
Chinese
在神咒的修法中，也常见加入微线等的圆满次第，这也有经续的依据。藏地前辈成就者的口诀也极多。此事的后续在第四个问答中出现。 第四个问题是：像《金刚鬘》那样，一个坛城仪轨进入许多不同的续部，如今在清净的实践方面，瑜伽续以下是否要按照各自的续部来对仪轨进行取舍？ 回答如下：首先，关于“一个仪轨进入许多续部”的情况，应该这样理解：像无上瑜伽部这样续的种类相同，一个仪轨也可以。因为仅仅是一个仪轨的次第，对于从续部本身就明确出现的极其不同的特殊之处，仅仅是将它们分别加入到那个续和那个续的坛城仪轨中。这几乎是古印度大多数大德的观点，而且非常好。即使对于有不同特殊之处的续部的坛城，即使只有共同的金刚乘仪轨而没有非共同的改变，只要这个共同的仪轨是清净的，那么那个不同的坛城的仪轨也会变得清净。而且，各自的非共同仪轨也可以凭借没有特殊之处的其他坛城来进行灌顶。 比如，时轮金刚和不动金刚等无上瑜伽部，都明确宣说了非共同的仪轨。其他的大多认为仪轨的体性相同。比如，在《密集金刚金刚鬘》中，完整宣说了二十种仪轨，这是经续的直接教导，显得灌顶仪轨最为清晰和广博。从《集经》开始，仪轨的顺序和类别都以总结的方式清晰地宣说了。在《合集后论》中也与之相同。在《金刚帐》中，宣说了灌顶正行的仪轨词句，在《四座》中，宣说了进入的次第，都相当完整。其余的大多数续部只宣说了部分内容。因此，以前的论师们会从那些续部中选择合适的，并在其上进行总结。
English
In the practice of deity mantras, it is also common to add the completion stage of fine lines, etc., which also has the basis of tantras. The oral instructions of the previous accomplished masters of Tibet are also very numerous. The continuation of this matter appears in the fourth question and answer. The fourth question is: Like the Vajra Garland, how does one enter many different tantras with one mandala ritual? Nowadays, in terms of pure practice, is it the case that the Yoga Tantra and below should be adapted to their respective tantras to make choices about the ritual? The answer is as follows: First, regarding the situation of "entering many tantras with one ritual," it should be understood as follows: For tantras of the same kind, such as Anuttarayoga Tantra, one ritual is also sufficient. Because it is only one stage of the ritual, for the extremely different special features that clearly emerge from the tantra itself, they are merely added separately to the mandala rituals of that tantra and that tantra. This is almost the view of most of the great masters of ancient India, and it is very good. Even for the mandalas of tantras with different special features, even if there is only a common Vajrayana ritual without uncommon changes, as long as this common ritual is pure, then the ritual of that different mandala will also become pure. Moreover, the respective uncommon rituals can also be used for empowerment based on other mandalas without special features. For example, the Kalachakra and Achala, etc., of the Anuttarayoga Tantra, clearly proclaim the uncommon rituals. Most others consider the nature of the rituals to be the same. For example, in the Guhyasamaja Vajra Garland, the twenty rituals are completely proclaimed, which is the direct teaching of the tantras, and the empowerment ritual appears to be the clearest and most extensive. Starting from the Compendium of Sutras, the order and categories of the rituals are clearly proclaimed in a summarized manner. The same is true in the Later Compendium. In the Vajra Tent, the words of the ritual of the actual empowerment are proclaimed, and in the Four Seats, the order of entry is proclaimed, all quite complete. Most of the remaining tantras only proclaim parts of the content. Therefore, the previous teachers would choose what is appropriate from those tantras and summarize it on top of that.