English
The fourth meaning arising in the Tantra is that if wisdom is not recognized, one must rely on karmamudra and mix experiences, which is the fourth meaning with reliance. From this, making the path familiar is the fourth meaning of the path. Each stage of the four joys is further divided into four minor joys, totaling sixteen. Four are the accumulation path, then each one is the joining path and the seeing path, nine are the path of meditation, and the last sixteen is the path of no more learning. Combine with the ground and path of the upper descending cause and the lower stable result. At the end of the sixteen joys of the lower stable, at the moment when the bindu melts up and down, the wind stops. Experiencing the change of these three, consciousness also ceases, thereby manifesting the four kayas, which is the fourth meaning of the result. Thus, in the Vajra Sequence it says: The place is the sixteen wisdoms, from the beginning of the accumulation and joining paths, etc., to the final Buddha land. The four places are distinguished in this way, the second of the second is great joy, etc., similar to the perfection of wisdom and the nature of the ground, therefore it is said to be complete. So it is. What is its antidote? It is the antidote to the desire of embracing union that exists in the desire realm beings from the gods fighting downwards. What obscurations are purified? The subtle obscurations of the three doors are purified, that is, the extremely subtle mental defilements that grasp the three doors as different are equally purified and cut off. And the subtlest cognitive obscurations, including the predispositions of transference. Among the four states, it is the state of meditative absorption. That is, because there is craving for leakage, the three kayas of samsara, body, speech, and mind, arise from the three, bindu, prana and nadis, and the three, pleasure, pain, and equanimity, arise, so the conceptualization of equally entering the three, bindu, prana and nadis, and the obscurations of the bindu that grasp the subtle predispositions of the three doors are all cleared away. Conquering the demon of the son of the gods. What view is realized? Realizing the essence of emptiness, the bindu of emptiness whose essence is free from elaboration, the power of the self-luminous awareness is uninterrupted, from which the play of great compassion arises, manifesting as the essence of body and wisdom, possessing the inconceivable meaning of the nature of awareness and emptiness, which is the nature of the three doors of liberation. What path is mastered? Mastering the practice of the clear light Mahamudra, or the awareness-emptiness Great Perfection. This is because by obtaining the fourth empowerment common to the inner tantras, one becomes qualified to practice the completion stage of union of one's own stage.
Chinese
是的，如果获得了顶乘的第四灌顶，就能有权修持不共的本来清净立断和任运顿超之道。如果追求宗派，就能证悟不可思议的智慧乐空大印，即证悟一切轮涅万法皆无取舍和断证。如果此处不追求宗派，那么迁识法的诀窍是：将大圆满大手印迁到之前的见解境界中。也就是通过修习、串习和运用这三者。所有迁识法的诀窍都相同，现在也是这样，反复串习。在确定死亡的时候，如果有人帮助开示，就在那时，即使没有人，自己也要从内心深处忏悔一切罪业和堕落，以强烈的虔诚心对待上师。观想凭借现在的死亡，为了所有众生的利益，必须证悟自心为佛，保持这种修行的状态进行迁识。如果获得了什么果位，那就是心髓智慧风的运行融入，也就是说，从智慧风中，所有被风所染污的极其微细的部分都得以清净并显现，从而获得与智慧金刚虚空法界自性相结合的法身。正如《象王入定》中所说：风的运行融入，不坏金刚身，身语意清净，法性之身。这些时候的见解体验被称为禅定见，与在名相法乘中通过闻思而确定的见解的阐述不同。脉的运行融入等是指不净的脉、气、明点融入清净的智慧境界中。即使只是将能够获得最终果位的种子放在相续中，也只是获得了灌顶，并不是真正获得了那些果位。也就是说，即使从具相的上师那里获得了良好的灌顶，如果连三昧耶戒都不守护，死后立即会堕入恶趣，但不会持续太久，会遇到密宗的法，并有修道的机会。如果守护三昧耶戒的次第，但今生没有习惯生圆次第，也会转生到清净的种姓中七次。
English
Yes, if one obtains the fourth empowerment of the highest vehicle, one has the authority to practice the uncommon path of Kadak Trekchö and Lhündrup Tögal. If one pursues a philosophical system, one realizes the inconceivable wisdom of bliss and emptiness, the Great Seal, that is, realizing that all samsara and nirvana have no acceptance or rejection, no abandonment or cultivation. If one does not pursue a philosophical system here, then the instruction of 'Da ka ma' is: to transfer the Great Perfection Great Seal into the state of the previous view. That is, through practice, familiarization, and application, these three. All the instructions of 'Da ka' are the same, and now it is the same, repeatedly familiarizing oneself. At the time of certain death, if there is someone to clarify, then at that time, even if there is no one, one must sincerely confess all sins and downfalls from the heart, with strong devotion to the lama. Contemplate that by relying on this present death, for the benefit of all sentient beings, one must realize one's own mind as Buddha, maintain this state of practice and perform the transference. If one obtains any result, it is the essence of the wisdom wind's movement dissolving, that is, from the wisdom wind, all the extremely subtle parts contaminated by the wind are purified and manifest, thereby obtaining the Dharmakaya that unites with the nature of the wisdom vajra, the all-pervading space. As it is said in 'Elephant King's Absorption': 'The movement of the wind dissolves, the indestructible vajra body, body, speech, and mind are purified, the Dharmakaya.' The experiential samadhi view of these views is called the view of meditative absorption, which is different from the explanation of the view established by hearing and thinking in the characteristic vehicle. The dissolving of the pulse movement and so on refers to the impure pulses, winds, and bindus dissolving into the pure state of wisdom. Even if only the seeds of being able to obtain the ultimate results are placed in the continuum, it is only obtaining the empowerment, and not actually obtaining those results. That is, even if one obtains a good empowerment from a qualified lama, if one does not keep even the samaya vows, one will be reborn in the lower realms immediately after death, but it will not last too long, one will encounter the Dharma of Secret Mantra, and have the opportunity to practice the path. If one keeps the order of the samaya vows, but does not become familiar with the generation and completion stages in this life, one will be reborn in pure lineages seven times.
Chinese
据说，通过这些传承，修行者能够圆满道途并获得解脱。如果接受灌顶并安住于誓言，精进于道，那么如前所述，四身功德的一切果报，无论是在今生、临终或中阴阶段，都将显现。而且，在各自灌顶的场合中所说的那些果报，如果与其他道不结合，仅凭各自的道是无法获得的，因此通过结合修持，四身功德并非次第获得，而是同时显现。例如，在名相乘中，据说通过二资粮的因能够成就二身。然而，福德资粮如果不与智慧相结合，仅凭福德资粮是无法获得色身的，因此通过积累二资粮的结合，在成佛之时，二身同时获得。宗派也是通过修持该道才得以成就的。第二，灌顶的词义：如果将“灌顶”一词的梵语词义结合起来，则包含洗涤垢染和赋予力量两种含义。例如，“阿毗ಷིཉྩ་”（藏文，梵文：अभिषिञ्च, 梵文罗马转写：abhiṣiñca，汉语字面意思：灌顶）一词表示去除突发垢染的含义。也就是说，如前所述的四种灌顶各自所要净化的事物，是遮蔽各自本位智慧的垢染，并且由于未融入法性之性，因此是突发的。仅仅获得灌顶，除了具有殊胜根器者外，并不能舍弃这些垢染，但通过各自灌顶的道，则能真实舍弃，因此从获得灌顶之时起，就已使其能够被清除，故称为“去除”。“ཥེ་ཀ་ཏ་”（藏文，梵文：षेकता，梵文罗马转写：ṣekata，汉语字面意思：倾注）一词表示倾注福分。法性中本自具有四身功德，通过各自灌顶的道，凭借消除遮蔽的力量，这些功德才能真实显现，因此从获得灌顶之时起，就已能够修持道，并且能够生起功德。简而言之，灌顶包含两种含义：能够舍弃一切垢染和能够获得一切功德，因此灌顶的定义得以成立。第三，阐述因道果的灌顶：四种灌顶的体性是殊胜功德，即身语意智慧金刚四者的自性，如同药物的滋味、效力、气味和余韵一样，与生俱来地存在于自身之中。也就是说，在六界之中，心是具有四名蕴的智慧之所依，以及
English
It is said that through these transmissions, practitioners can perfect the path and attain liberation. If one receives empowerment and abides by the vows, and diligently practices the path, then, as mentioned earlier, all the fruits of the qualities of the four Kayas will manifest in this life, at the time of death, or in the bardo. Moreover, those fruits mentioned in the context of each empowerment cannot be attained by their respective paths alone without being combined with other paths. Therefore, by practicing in combination, the qualities of the four Kayas do not manifest sequentially but simultaneously. For example, in the Characteristic Vehicle, it is said that the two Kayas are accomplished through the cause of the two accumulations. However, the accumulation of merit alone, without being combined with wisdom, cannot attain the Form Kaya. Therefore, by accumulating the combination of the two accumulations, the two Kayas are attained simultaneously at the time of enlightenment. The tenets are also accomplished only through practicing that path. Second, the meaning of the word "empowerment": If we combine the meaning of the Sanskrit word for "empowerment," it includes both washing away impurities and bestowing power. For example, the word "Abhiṣiñca" (अभिषिञ्च, abhiṣiñca, meaning "to anoint") indicates the meaning of removing sudden impurities. That is, the objects to be purified by the four empowerments mentioned above are the impurities that obscure the wisdom of their respective positions, and since they have not entered the nature of Dharma, they are sudden. Merely receiving empowerment does not eliminate these impurities except for those with excellent faculties, but the respective paths of the empowerments actually eliminate them. Therefore, from the time of receiving empowerment, they have been made capable of being cleansed, hence the term "removal." The word "ṣekata" (षेकता, ṣekata, meaning "pouring") indicates pouring blessings. The qualities of the four Kayas are inherently present in the Dharma nature, and through the power of eliminating obscurations by the respective paths of the empowerments, these qualities actually manifest. Therefore, from the time of receiving empowerment, one is able to practice the path and able to generate qualities. In short, empowerment includes two meanings: being able to abandon all obscurations and being able to attain all qualities, thus the definition of empowerment is established. Third, explaining the empowerment of cause, path, and result: The essence of the four empowerments is supreme qualities, the nature of the four Vajras of body, speech, mind, and wisdom, which are inherently present within oneself like the taste, potency, scent, and aftertaste of medicine. That is, among the six elements, mind is the basis of wisdom, possessing the four aggregates of name, and
Chinese
我的所依是五大，五大的所依是脉，脉的所依是命气，气的所依是菩提心，因此，具备四种灌顶的因，脉，气，明点，以及心，显现存在，并且这一切的自性是如来藏，具备四灌的功德，这就是因或基础的灌顶。如《金刚炽燃续》所说：心是四名蕴，蕴的所依是五大，五大的所依是诸脉，诸脉的所依是命气，命气所依是菩提心。以及《金刚橛释续》所说：若能证悟心性，即是灌顶，一切自明金刚橛最胜。如是，为了使本来安住于自心的因灌显现，方法上，由具相的金刚上师，以圆满且清净的加行，正行，后行三者来授予灌顶。此外，通过自入，甚深瑜伽的四灌，以及加持转移的传承，以自己的对境反复熟悉和串习，这一切都是道之灌顶。如在因乘的场合，学道圆满后，在十地道之尽头时，如是宣说获得大光明灌顶，同样，如同太阳的坛城一般，自心本具的灌顶的真如，被轮回的自性阿赖耶识和八识聚的垢染，如云雾般遮蔽而隐没，这即是道时的灌顶。显现，证悟，生起，圆满次第等的作业，如风一般，当其消除忽然的垢染时，本来就有的功德，成熟为四身的体性，即是显现。并且，最终，行者于显现圆满报身佛的智慧幻化时，通过授予甚深的三灌，从消除三现转移的细微习气，到上师眷属的意趣无别，也有如此宣说。实际上，当自明的体性上，所有能遮蔽的垢染都清净时，何时成佛，彼时便能获得对一切果位法的自在，因此称为果灌。虽然这不像外道那样具有因果先后关系，但