Chinese
的确，迟钝者通过甚深方便道之仪轨，或许能短暂体验到伴随快乐的无分别，但因无法将贪欲显现为大乐智慧，故与本性状态相悖，连譬喻光明也未曾体验，因此虽不能一概而论，但大致而言，对于渐次之人，凭借灌顶而生起智慧的次第是，在第三道中，所谓的譬喻智慧，即以不可思议之真如影像，以快乐为方便，习惯于俱生喜之智慧。第四个阶段，则会生起见到自性为何之方便，果位的俱生得以显现。如《金刚忿怒根本续》所说：“彼之智慧即是智，灌顶金刚心性与，金刚萨埵加持力，见心自性等同虚空。”如是，获得第三灌顶者，要如实通达一切，在世俗中是极其困难的，现在凭借明妃等来施予对境，对于根器敏锐且具信心的弟子来说，也是一种善妙的方便。无论如何，第三灌顶的体验和圆满次第的智慧，虽然与认为仅仅是乐空无别相似，但在自宗看来，由方便所生的感受与心识相应，并非像以敏锐的分析智慧来增广空性的定解，而是将俱生智慧中一切戏论分别寂灭于法界的本性安住之状态，或者说是与此相顺应的状态。其最大的对治是：如是，通过第三灌顶使其成熟，男女相互贪恋，仅是牵手等接触和抓握就能感到满足，能清净天界兜率天众生所具有的贪欲。能净除何种障碍呢？能清净贪婪等先前积累的意之障碍，通过使自己的誓言心习惯于乐空智慧，能断除未来的业流。所谓的智慧之障碍，即粗大的所知障，以及从四种状态中，六识连同显现一同止息的深度睡眠状态，以及执持的
English
Indeed, dull individuals may briefly experience non-conceptual states accompanied by bliss through the ritual of profound skillful means, but because they cannot manifest desire as great bliss wisdom, it contradicts the nature of reality, and they have not even experienced a glimpse of the exemplary luminosity. Therefore, although it cannot be generalized, generally speaking, for gradual individuals, the order of arising wisdom through empowerment is that in the third path, the so-called exemplary wisdom, which is the image of the inconceivable suchness, through bliss as a means, becomes accustomed to the wisdom of co-emergent joy. In the fourth stage, the means of seeing what the nature is arises, and the co-emergent of the result manifests directly. As the Root Tantra of Vajrakrodha says: "His wisdom is wisdom, the empowerment vajra heart essence, and through the blessings of Vajrasattva, the mind itself is seen as equal to space." Thus, it is extremely difficult to fully realize everything as it is said for those who have received the third empowerment. Now, relying on consorts and so on to bestow the object of focus, this also creates good fortune for students who are sharp and have faith. In any case, although the experience of the third empowerment and the wisdom of the completion stage are similar to considering it merely as the inseparability of bliss and emptiness, in our own system, the feeling born from skillful means is in accordance with the mind, not like expanding the definitive understanding of emptiness with sharp analytical wisdom, but rather identifying the co-emergent wisdom as the state of abiding in the nature where all elaborative thoughts are pacified in the sphere of reality, or something that is in accordance with it. Its greatest antidote is: Thus, by maturing through the third empowerment, the desire that male and female beings have for each other, being satisfied by merely touching and holding hands, etc., will be purified, as is the desire that exists in the gods of Tushita. What obscurations are purified? It purifies the mental obscurations previously accumulated, such as greed, and by accustoming one's own samaya mind to the wisdom of bliss and emptiness, it cuts off the future stream of karma. The so-called obscuration of wisdom is the gross obscuration of knowledge, and from the four states, the state of deep sleep in which the six consciousnesses along with appearances cease, and the grasping
Chinese
滴界。摧毁死主之魔。若能自在修持何道，则依凭他身种种形相女或使者之道，由菩萨上降下固，终以方便显现之智慧，及智慧增长之智慧，与双运近得之智慧三者所引之光明俱生智慧而得自在。若能证悟何种见地，则依凭乐空四喜智慧界之世俗菩提心之融乐方便而成就。其中，前三者有毒，后一者无毒。此三种显现与四喜之意义，将于圆满次第之时宣说。若能确定何种宗派，则于乐空无别之见地中，纵然不依凭手印，亦恒常安住并体验。且为明点通达之征兆：如昆达清澈如水，身上不生白发与皱纹，不需饮食与衣物，山岩可穿透无碍，内外之住所，勇父空行母等皆能摄伏等。何为断行母之口诀？于此若不确定宗派，则以临终收摄次第为缘，令真实菩提心之所依界之世俗明点等一同聚集，稍微进入中脉，于彼时，显现而未成就之智慧，即金刚空性与心安乐，此乃乐空金刚萨埵，于基础时认识光明而解脱，亦即以心间脉结解脱之力，生起譬喻智慧，彼即与基础光明母子相融而解脱。若能获得何种果，则于究竟解脱之时，脉界之精华明点，随风迁动之势，融入双运空性与智慧之状态中，遍布法界与虚空之边际，超越限量，不可思议之智慧双运，心中金刚萨埵生起之垢染平息之精华智慧，现证法身。如是亦于《象王猛力》中云：甘露界之运行融入精华道，心之垢染清净精华即法身。如是。第四灌顶之殊胜句，灌顶宝
English
The essence of drops. Destroying the demons of the Lord of Death. If one has mastery over which path to meditate on, it is through relying on the path of various forms of female or messenger in other bodies, with the Bodhisattva descending and stabilizing, ultimately through skillful means, the wisdom of appearance, the wisdom of increasing wisdom, and the wisdom of union, one gains mastery over meditating on the co-emergent wisdom of clear light. If one realizes which view, it is accomplished through relying on the method of bliss and ease of the relative Bodhicitta of the wisdom realm of the four joys of bliss and emptiness. Among these, the first three are poisonous, and the latter is non-poisonous. The meaning of these three appearances and four joys will be explained during the stage of completion. If one ascertains which philosophical system, then in the state of the view of indivisible bliss and emptiness, even when not relying on mudras, one constantly abides and experiences it. And as signs of mastering thigles: kundas clear as water, no white hair or wrinkles appearing on the body, not needing food or clothing, mountains and rocks being penetrated without obstruction, inner and outer dwelling places, and the gathering of heroes and dakinis under one's control, and so forth. What is the oral instruction of the Dakini? Here, if one does not ascertain a philosophical system, then through the dying process of dissolution as a condition, the relative thigles of the support realm of the ultimate Bodhicitta gather together and slightly enter the central channel, so at that time, the wisdom that appears but is not established, which is the Vajra emptiness and mental bliss, this is the bliss-emptiness Vajrasattva, recognizing the clear light of the ground state and being liberated, that is, through the power of the heart chakra knot being released, the illustrative wisdom arises, and that itself is the mother-child merging with the ground clear light and being liberated. If one obtains which result, then at the time of ultimate liberation, the essence thigle of the channels and elements, with the movement of wind transferring, dissolves into the state of uniting space and wisdom, pervading the expanse of Dharma and the limits of space, transcending measure, the inconceivable wisdom union, the essence wisdom of pacifying the defilements arising from the Vajrasattva in the heart, manifests the Dharmakaya. Thus, it is also said in "Elephant King's Great Burden": "The movement of the nectar element dissolves into the path of essence, purifying the mind's obscurations, the essence is the Dharmakaya." Thus it is. The supreme words of the fourth empowerment, the empowerment jewel.
Chinese
释文中。所依之坛城是：以前从杂色母处获得的譬喻光明，如同实义菩提心之苗芽，因此它被认为是实义光明。暴怒续部中说：所有经藏和论藏中，对女性的诋毁，是为了适应各种弟子的根器而说的，隐藏了真如实相而说。应当观察与五蕴分离的寂灭。如上，在般若波罗蜜多以下，只能略微推测真如实相，而在密咒道中，依靠方便，突然摧毁包括习气在内的二障，从而显现由三现分所牵引的俱生智，亲眼见到四种智慧的自性，并习惯于此，证悟不触及任何边际的自性之实相，具备四种解脱的智慧，或者最终证悟不可思议的真如实相，所有蕴的糟粕都转化为清净不坏明点的自性，从而在三门中显现证悟三金刚的自性。像这样，当弟子安住于譬喻俱生光明智慧的境界中时，此智慧被称为坛城。秘密藏续中说：智慧观察四方和中央，坛城不可思议自然成就，大圆满觉悟的瑜伽士，行持一切生起之大坛城。如是。依靠它来授予何种灌顶呢？上师安住于自性身智慧金刚的自性中，弟子在第三灌顶时，经历了上升的四喜圆满，从方便的逆转中，体验到下稳四喜的终极，安住于乐空无二的智慧境界中，此时，他与自心俱生智融为一体，认识到它们是同一味道。而且，安住于安乐的境界本身，是无所成立的自性，远离一切戏论边际，上师通过语言所表达的，证悟大圆满的自性，即是大乐灌顶的第四誓言。不可思议的俱生真如，色身与智慧融合，无二大乐殊胜三摩地。
English
In the commentary: The mandala relied upon is: the illustrative clear light obtained from the variegated mother, which is like the sprout of the true meaning of bodhicitta, and therefore it is recognized as the clear light of meaning. In the Wrathful Tantra it says: In all Sutras and Abhidharma, the disparagement of women is spoken to accommodate the capacities of various disciples, concealing the true reality. One should observe the cessation that is separate from the five aggregates. As above, below the Prajnaparamita, one can only slightly infer the profound reality, but in the Mantrayana path, relying on skillful means, one suddenly destroys the two obscurations, including their habitual tendencies, and thus manifests the co-emergent wisdom drawn by the three appearances, directly seeing the nature of the four wisdoms, and by becoming accustomed to this, realizing the nature of reality that does not touch any edge, the wisdom possessing four liberations, or ultimately realizing the inconceivable reality, all the dross of the aggregates is transformed into the nature of pure, indestructible bindu, thereby manifesting enlightenment of the nature of the three vajras in the three doors. Like this, when the disciple abides in the state of the illustrative co-emergent clear light wisdom, this wisdom is called a mandala. In the Secret Essence Tantra it says: Wisdom examines the four directions and the center, the mandala is inconceivable and spontaneously accomplished, the yogi who has realized the Great Perfection, practices the great mandala of all arising. Thus it is. Relying on it, what kind of empowerment is bestowed? The lama abides in the nature of the essence body wisdom vajra, the disciple, at the time of the third empowerment, experiences the completion of the ascending four joys, and from the reversal of skillful means, experiences the ultimate of the descending four joys, abiding in the state of indivisible bliss and emptiness wisdom, at this time, he merges with his own mind's co-emergent wisdom, recognizing them as being of one taste. Moreover, abiding in the state of bliss itself, is the nature of being unestablished in anything, free from all extremes of elaboration, the guru, through the expression of words, realizes the nature of the Great Perfection, which is the fourth samaya of the great bliss empowerment. The inconceivable co-emergent reality, the union of form body and wisdom, the non-dual great bliss supreme samadhi.
Chinese
续部所生的第四个意义是，如果不能认识智慧，就要依靠业印，将经验混合，这是有依凭的第四个意义。由此使道路熟练，这是道路的第四个意义。四喜的每一个阶段，又分为四个小喜，总共十六个。四个是资粮道，然后每一个是加行道和见道，九个是修道，最后一个十六个是不学道。与上降因和下稳果的道位结合。在下稳的十六喜的最后，明点上下融化的瞬间，气停止。体验这三者的变化，意识也中断，从而显现四身，这是果的第四个意义。如是，在金刚次第中说：处是十六种智慧，从资粮道加行道等最初，到最终成佛之地。四处如是区分，第二个的第二个是极喜等，与波罗蜜多和地之体性相同，因此说是圆满。如此。其对治是什么呢？是对治从天神争斗以下欲界众生所有的拥抱结合的贪欲。断除什么障碍呢？断除三门微细的障碍，也就是平等地修习和断除执着三门为异体的极微细的心垢。以及最微细的所知障，包括转移的习气。四种状态中，是等持的状态。也就是因为有对漏失的贪爱，所以从明点气三者中生起轮回的身语意三者，以及生起苦乐舍三者，所以对明点气三者平等进入的分别念，以及执着三门微细习气的明点的障碍都得以清除。降伏天子魔。证悟什么见呢？证悟本体离戏论的空性明点，自性光明觉性的力量不间断，从中生起大悲的游舞，显现为身和智慧的精华，具有解脱三门自性的觉空不可思议之义。掌握什么道呢？掌握修习光明大手印，或觉空大圆满。这是因为获得了内续共同的第四灌顶，从而成为有缘修习各自阶段的双运圆满次第者。