English
The path of mantra is pure, the obscuration of speech is purified, and the enjoyment of the completion stage is perfect. This is the third empowerment of wisdom and knowledge, and for the sake of relying on it, it is said "three seats" and so on. The three seats of aggregates, elements, etc., are the manifestation and realization of the wheel of Brahma, the beautiful woman. Relying on the secret mandala of great bliss, one is matured by the empowerment of wisdom and knowledge. Satisfied with holding hands, purified from the desires etc. of the Tushita heaven, from the four states, at the time of deep sleep. The obscuration of the mind is also purified, destroying the Mara of the Lord of Death. In the Great Seal Drop it says: In the center of the lotus heart, the Yogini, the powerful one, resides. Until she is found, there is no other way to attain enlightenment. That is the form of one's own joy, the finest of the fine, truly supreme. Some do not give the previous empowerment and this empowerment to those who hold the Vajra of celibacy. In the Vajra Dakini it says: Whoever is a true monk, do not show that to him. In the Lamp on the Path it says: The secret wisdom empowerment, initially from the Great Tantra of the Buddha, because it is very laborious and difficult, should not be taken by those who practice celibacy. Thus it is said. It is true to say that, not understanding the key points of the generation and completion stages, and holding one's own path of asceticism as supreme, if one takes those two empowerments, because of fear of shame and embarrassment, one will regret fearing the loss of asceticism. One cannot prevent others who have special Pratimoksha vows, in Vajrasana it says: The body of a monk relies on mudras, subduing the Rakshasas of the southwest. I prostrate to the Lama called Padmakara. It also says: The body of a novice is of the Chandala caste, attaining accomplishment with the Mudra Mother. I prostrate to the Lama called Kukkuripa. Like this, because it will be given to all the accomplished ones. The characteristics of the lineage mother are: In the Empowerment Arrangement it says: The lineage of the lotus and the conch holder, the one with lines and Hasti. This is the method of examination. In Tara Yogini it says: First, after uniting, perform the Vajra ritual well. The supreme of the Tathagata consorts, bless as a great Samaya. After purifying the continuum in this way, the Acharya performs the
Chinese
如果根器相同，如果不对宗派产生偏见，那么在中阴的那个时候，也会见到连显现执着的对境都未成立的金刚萨埵。其中，金刚是空性，萨埵是安乐。而且，通过次第收摄诸元素作为因缘，使胜义菩提心的所依——界性的明点，所有世俗的明点汇聚一处，并进入中脉，从而解开了心间的脉结，这是譬喻智慧。普遍而言，是所有胜者的意金刚，清净的法身之自性得以成就。如《象王入定经》中说：精华甘露界的清净，是精髓之路，心之垢染得以清净，清净即是法身。第四，为了显示词灌顶珍宝的自性，宣说了“菩提”等。所有殊胜灌顶的究竟，是依靠胜义菩提心的坛城而给予灌顶。而且，在第三灌顶的时候，从明妃处获得的体验，即譬喻的俱生智慧，当清除了任何世俗的垢染部分时，其自性的光明，经由上师以言词象征来指示，弟子从而领悟的灌顶是清净者。在《事业续》中说：第四灌顶的行为，确定风的自性，在“哦”上加上“嘎郭拉”，自性乐空相互生起，不可执持，不可言说，远离一切分别的，自性光明安住于此，词句集合给予灌顶的自性。需要清净什么呢？从神远离方便开始，由于存在男女交合的贪欲，因此清净了身语意的障碍，平等地清净了执着轮涅为二的心之极细微垢染，并战胜了天子魔。从四种状态中，清净了等持的状态，而且因为那是对漏乐的贪执，所以从精液、明点、风三者中，显现了轮回的身语意三者，以及苦乐舍三者，对精液、明点、风三者平等进入的心，以及最细微的所知障，连同迁移的习气之障碍一起清净。如《灌顶略说》中说：如同食物的污垢，通过味道的混合而消失，但它的存在本身并没有消失。
English
If the faculties are the same, and if there is no prejudice towards sectarian views, then at the time of the bardo, one will also see Vajrasattva, in whom even the object of appearance-clinging is not established. Among them, vajra is emptiness, and sattva is bliss. Moreover, by sequentially gathering the elements as a cause, the support of the ultimate bodhicitta—the essence of the sphere, all the conventional spheres gather in one place and enter the central channel, thereby untying the knot of the heart channel, which is the wisdom of example. Universally, it is the vajra of the mind of all the victors, the nature of the pure dharmakaya is accomplished. As it is said in the "Elephant King Samadhi Sutra": The purity of the essence of the nectar realm is the path of essence, the defilements of the mind are purified, and purity is the dharmakaya. Fourth, in order to show the nature of the word empowerment jewel, "bodhi," etc., are spoken. The ultimate of all supreme empowerments is bestowed based on the mandala of the ultimate bodhicitta. Moreover, at the time of the third empowerment, the experience gained from the mudra, which is the wisdom of co-emergence of example, when any defiled part of the conventional is cleared away, its own nature of luminosity, through the teacher's indication with verbal symbols, the empowerment that the disciple thereby understands is the purifier. In the "Activity Tantra" it is said: In the act of the fourth empowerment, ascertain the nature of the wind, adding "ka kola" to "o," the nature of bliss and emptiness arises mutually, it cannot be grasped, it cannot be spoken, free from all discriminations, the nature of luminosity abides therein, the collection of words bestows the nature of empowerment. What needs to be purified? Starting from the deity being devoid of means, because there is desire for male and female union, therefore the obscurations of body, speech, and mind are purified, equally purifying the extremely subtle defilements of the mind that cling to samsara and nirvana as two, and defeating the demons of the sons of the gods. From the four states, the state of equipoise is purified, and because that is attachment to leaking bliss, therefore from the three—semen, bindu, and wind—the three of samsara—body, speech, and mind—arise, as well as the three—pleasure, pain, and equanimity—the mind that equally enters the three—semen, bindu, and wind—and the subtlest cognitive obscurations, together with the obscurations of the imprints of transference, are purified. As it is said in the "Empowerment Summary": Just as the impurities of food disappear through the mixing of flavors, but its existence itself does not disappear.
Chinese
无垢自性即为真实处，如是心之垢染，以空性之结合而彻底清净，彼之智慧永不退减，无垢之心即为真实处。如是说。所获之果为：大空性与非造作之法界融为一体，具有光明点滴觉性精华者，显现于眼前。如《金刚忿怒续》所云：当亲见法身之时，彼即安住于灌顶之殊胜处。如是说。宗见为：离于乐空之偏颇与执着，不可思议之智慧，于十三地自然成就。若不追求宗见，则为庸常之辈。以大秘密大印修习迁识，以及习惯和应用于事业，此三者。果为：区分灌顶之次第，于所宣说之口诀获得灌顶，从而获得一切佛之意之究竟秘密，遍布虚空之自性身，如其声响般。如《象王猛击》所云：气之运行止息，不坏金刚之身，身语意清净，即为自性身。如是说。 कुछ人认为，通过性灌顶，将明点宝珠安住于第三喜，由此迁识，以及以舌品尝菩提心为第四喜。 कुछ人认为，通过性灌顶，认识到俱生是虚假的，从而以空性印持其乐，而将乐空无别视为寂灭。这些都不确定。此处的区分是：第三，依于体验俱生智之边际，从而断除一切极细微之所证之相违品，二滴精血于上下融入并止息之际，自然清净。第四灌顶可作比喻，然于胜义谛中，将一切轮回涅槃之法执为实有之分别识，皆为空性之本性，而将此如是性称为第四灌顶之究竟清净，仅于名言上作表示。最终，那无二之智慧，乃是以信心与加持所证悟之灌顶。如《多哈》所云：上师之加持入于心，如见手中之宝藏。如是说。因此，第四灌顶之解释，即名为词义。
English
The stainless nature itself is the true state. Likewise, the defilements of the mind are completely purified through the union of emptiness. Its wisdom itself never diminishes. The stainless mind is the true state. Thus it is said. What is to be attained is: The great emptiness is united with the uncreated realm of reality, and the essence of luminosity, the essence of awareness, becomes manifest. As it is said in the Vajrakrodha Tantra: "When the Dharmakaya is directly seen, it abides in the supreme empowerment." Thus it is said. The philosophical view is: Wisdom that is free from the limitations, biases, and partiality of bliss and emptiness, and is inconceivable, is spontaneously accomplished on the thirteenth ground. If the philosophical view is not pursued, one is an ordinary person. Training in transference through the great secret Mahamudra, familiarization, and application to activity, these three. The result is: By distinguishing the occasions of empowerment and receiving empowerment for the instructions that are taught, one attains the ultimate secret of the minds of all Buddhas, the all-pervading essence body, just like its sound. As it is said in the "Elephant's Powerful Strike": "The movement of the winds ceases, the indestructible vajra body, body, speech, and mind are pure, that is the essence body." Thus it is said. Some believe that through sexual empowerment, the bliss of the third state, where the bindu jewel resides, is created, and from that, transference occurs, and the bodhicitta is tasted with the tongue as the fourth. Some believe that through sexual empowerment, one realizes that co-emergence is false, and thus seals its bliss with emptiness, and considers the inseparability of bliss and emptiness to be pacification. These are not certain. The distinction in this approach is: Third, relying on the edge of the experience of co-emergent wisdom, thereby cutting off all the very subtle conflicting aspects of what is to be realized, the two particles of semen and blood dissolve and cease above and below, naturally purifying. The fourth empowerment can be used as an example, but in ultimate truth, all forms of consciousness that grasp phenomena of samsara and nirvana as real are empty in their own nature, and this suchness is labeled as the ultimate purity of the fourth empowerment, and is represented by mere words for the time being. Ultimately, that non-dual wisdom is an empowerment to be realized through faith and blessings. As it is said in the Doha: "When the guru's blessing enters the heart, it is like seeing a treasure in the palm of one's hand." Thus it is said. Therefore, the explanation of the fourth empowerment is called the meaning of the words.
Chinese
等等来阐述。在《二观察》中说：“所谓倾泻和注入，因此称为灌顶。”正如所说，灌顶的词义，在梵语中，以“阿毗诜扎” (梵文天城体：अभिषेक, 梵文罗马拟音：abhiṣeka，汉语字面意思：灌顶)这个词，来表示清除学徒相续中所有的虚妄和突发性的污垢，并像倾泻一样，将智慧果位的份额注入相续中，这两种方式就构成了灌顶。为了说明四种灌顶的次第，从现在开始就存在于因、道、果的自性中，所以才说“殊胜灌顶”等等。灌顶之殊胜，是与生俱来就存在于自身之中的。如何存在呢？五大和意识之界这六者，以及作为所依的身、脉、明点、气这三者的圆满，完全具备的清净，就是种子或因的灌顶，因为是三处俱全的自性。在《律变》中说：“最初于天性中，金刚萨埵安住。”如此等等。上师如法如仪地给予灌顶，自己也熟悉如何接受的观想，这就是道的灌顶。在《佛平等合》中说：“学徒聚集坛城后，接受殊胜的供养后，给予金刚名灌顶，如来即为之授记。以这些手印的结合，直至菩提道场，都广为人知金刚名，之后成为佛子。”如此等等。在因性乘中，从初地到十地之间行进之时，如诸佛以大光明作加持的灌顶一般，现在当下自心成熟为四身，这就是无上果位的灌顶。此外，在《最初佛》中说：“第三是世间世俗，第四是究竟胜义。”如是等等所说，瓶灌等世间的三种前灌顶，以及第四种超越的灌顶全部圆满时，就能获得持明咒的所有誓言。顺便说一下，此时的誓言和供养是：在《金刚橛续》中说：“瓶灌的誓言是什么？就是生起次第的观察，超越愚昧者，外器世界是宫殿，内情众生是天神。