English
It is like the sprout of bodhicitta. That is to say, in the Perfection Vehicle and below, it can only show a slight estimation of the meaning of suchness, but in mantra, relying on skillful means, destroying the two obscurations together with their habitual tendencies, and realizing the true meaning as it is, is born from the unchanging melting bliss, therefore it does not fall into any extreme. By washing away the dirt of the mind with the taste of immaculate great bliss, all the cities of the senses' suffering are destroyed. Because the clear light pervades the whole body, entering the great bliss with four liberations, or the inconceivable womb of suchness, is the nature of the fourth empowerment. It is also necessary to temporarily express it with words, so that its nature can be understood, so it is the word empowerment. Thus, by obtaining the fourth empowerment, the precious word empowerment, one can directly reveal the inconceivable reality of the self-arisen wisdom of the truth of the path of seeing, and have the power to meditate on the ultimate clear light completion stage such as Tögal, which has the essence of emptiness and awareness wisdom. Equally purify the extremely subtle dirt of the mind that holds the three doors as different, and destroy the demonic forces of the gods. Among the four states, it is the state of absorption. This is also the attachment to leaking bliss, therefore, from the three: essence, drops, and wind, arise the three doors of samsara, and the three: pleasure, pain, and equanimity, therefore it is the mind that equally merges into the three: essence, drops, and wind, and the most subtle cognitive obscurations, together with the part of the habitual tendencies of transference, are purified. Its inconceivable philosophical view is the wisdom of bliss and emptiness without limits or partiality. If the philosophical view is not confused, then the transference is practiced with the Great Seal of Adaka, and it is made habitual, and it is applied to actions, these three. The ultimate result is that the seed of empowerment is planted in the continuum, and by awakening it through the two stages, the unchanging empty form Great Seal, the spontaneously born wisdom Dharmakaya, which is made of the wind of wisdom awareness, possessing the marks and signs, is accomplished. The samaya of the fourth empowerment is: you shall kill living beings, engage in other's wives, take what is not given, speak false words. It is necessary to understand these four as the form of the six uninterrupted dharmas. The root is, if the sound is combined with the meaning, then with the sound of Abhiṣiñca (Tibetan, Sanskrit Devanagari: अभिषिञ्च, Sanskrit Romanization: abhiṣiñca, Chinese literal meaning: empowerment), eliminate the sudden defilements and ṣeka.
English
TAS. Pouring fortune accomplishes two forms. That is, if we combine the sound and meaning, "Abhi" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) means manifestation, and the word "Shintsa'i" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) means empowerment. That is, dispelling sudden defilements, and Shekata (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) pouring fortune accomplishes two forms. The explanation of the word empowerment is being suitable as a vessel, being suitable for meditation like being poured into a vessel, and being established as if specially pouring the power of the wisdom of the fruit into the continuum, hence empowerment. Because it purifies defilements, it is established as the meaning of dispelling. Root text: The supreme empowerment, the self-abiding six elements, the basis and prosperity are the cause empowerment. The master himself bestows it with rituals, and one's own object is familiar, which is the path empowerment. Like the empowerment of great light at the time of cause, the self-mind maturing into the four bodies is the fruit empowerment. When the four empowerments are complete, one obtains the vidyadhara vows. That is, the supreme empowerment abides in oneself, that is, the mind is the basis of wisdom with the four aggregates of names. The basis of the aggregates is the five elements. The basis of the elements is the channels, the basis of the channels is the life force, and the basis of the life force is the example of the mind of enlightenment. Like the taste, power, smell, and aftertaste of medicine, one relies on the other. For those with essence, the nature of empowerment has been abiding from the beginning, but the five aggregates of cause time are the five families, the five elements are the five mothers, the twelve sources are the heroes and heroines, etc., and the mandala wheel of the three places transforming into deities is complete, which is the nature of the vase empowerment. Therefore, as a preliminary to meditating on the path, the seed of the vase empowerment, the main channels of the body, have been abiding as the nirmanakaya from the beginning, so the vase empowerment performed to purify its sudden defilements is the path empowerment. Similarly, the seeds of the secret empowerment, the nature of letters, abide in the sambhogakaya, so the secret empowerment is performed to purify its sudden defilements, and the seeds of the wisdom empowerment, the conventional bodhicitta and the dependent and the dependent are related, and the mind itself abides in the nature of the great bliss dharmakaya, so the wisdom empowerment is performed to purify its sudden defilements, that is, wisdom is the co-emergent view, and wisdom is the vipashyana that knows its nature. The seed of the fourth empowerment, although not visible as it is now, is the co-emergent wisdom with the experience of bliss and emptiness.
Chinese
第四灌顶，通过语的加持力，净化存在之中的突发性污垢，从而将风心清净的智慧、空性、无边、三解脱之特性的力量注入相续。或者说，通过其他仪轨，上师给予弟子灌顶，可以归纳为基础和道路两种灌顶。其他的如自入、甚深瑜伽四灌顶，以及习惯于加持转移的传承，所有以虔诚之心精进修持的，都是道灌顶。因位时，自明觉中本有的灌顶之自性，如太阳般，被八识的突发性污垢，如云雾般遮蔽，通过道位时灌顶的作用，消除一切污垢，获得暂时的广大功德。并且，从因位开始，将自心与四身结合，在果位时获得大光明之自性，因此称为果灌顶。因此，获得密咒灌顶并清净誓言和戒律的人，通过次第生的缘起，即使付出微小的努力，也能在此生获得成就，就像密咒播下的种子瞬间成熟，如同芝麻的结合。如此，当四种灌顶及其所有辅助条件圆满时，也能获得密咒的戒律。也就是从加持弟子身语意为金刚三门时开始，下三部圆满时，是上师灌顶的结束；无上部中，瓶灌顶结束时，是生起次第的密咒戒律的直接指示；对于更高的三种灌顶，也有各自分开的誓言新获得。从本质相同的部分来说，也可以安立戒律，因此这是获得戒律的界限和时机，因此成为各自相关的功德和产生根本堕罪的所依。之后，誓言承诺完毕后，以极大的虔诚，将身体、受用、土地等自己拥有的九种事物全部供养。根本是：获得灌顶的补特伽罗，清净了低劣的过患，如在田地里播下种子一般，使二障和四身显现。就像这样，具足相好之金刚上师，弟子以具足信心和誓言而圆满获得灌顶之时，立即就掌握了解脱道。
English
The fourth empowerment purifies the adventitious impurities of that state through the power of speech, thereby instilling in the continuum the power of wisdom, emptiness, boundlessness, and the characteristics of the three liberations, which are the purified wind-mind. Alternatively, when a guru bestows empowerment on a disciple through other rituals, it can be categorized as both the base and path empowerments. Other practices such as self-entry, the four profound yoga empowerments, and becoming accustomed to the lineage of blessing transference, all diligent practices done with devotion are path empowerments. In the causal stage, the inherent nature of empowerment in self-awareness, like the sun, is obscured by the adventitious impurities of the eight consciousnesses, like clouds and fog. Through the function of empowerment in the path stage, all impurities are removed, and vast temporary qualities are attained. Furthermore, from the causal stage, one unites one's own mind with the four bodies, and in the resultant stage, one obtains the nature of great radiant light, hence it is called the result empowerment. Therefore, those who have received mantra empowerment and whose vows and precepts are completely pure, through the interdependent arising of the two stages, even with minimal effort, will attain accomplishment in this very life, just as a seed sown by mantra ripens in an instant, like the union of sesame. Thus, when the four empowerments and all their supporting conditions are complete, one also obtains the precepts of mantra. That is, starting from the time the disciple's three doors are blessed as the three vajras, the completion of the lower three tantras marks the end of the guru's empowerment. In the Unsurpassed Tantra, the end of the vase empowerment is the direct indication of the mantra precepts of the generation stage. For the higher three empowerments, there are also newly obtained vows, each separated by their respective reversals. From the aspect of being of the same essence, precepts can also be established, therefore this is the boundary and time for obtaining precepts, thus it becomes the basis for both the qualities related to each individual and the generation of root downfalls. After the vow commitments are made, with great devotion, one offers one's body, possessions, land, and all nine things one owns. The root is: A person who has received empowerment, having purified the faults of inferiority, just as sowing seeds in a field, causes the two obscurations and four bodies to manifest. Like this, when a vajra master with excellent qualities fully bestows the empowerment upon a disciple with faith and commitment, immediately they grasp the path of liberation.
Chinese
就像在良田里播下种子一样，两种障碍，即烦恼障和所知障，被清除，从而显现四身的果实，即化身、报身、法身和自性身。根本颂：二者是道上的生圆两种次第。第一是生起次第，为了净化四种生处之习气，与之相应地示现。生起之方式与轮回之相符，故能清净并净化三有的一切。与涅槃和安住之方式相符的，以天神之相，在基础上圆满果实。二者也是圆满次第的成熟之因，对于有情的清净、圆满、成熟三者总体上都很重要。也就是说，先前已经受过灌顶，第二是道上的生起次第和圆满次第两种。第一是生起次第，为了净化四种生处之习气，与之相应地示现，这将在下文中逐渐了解。生起之方式与轮回之相符，因此，从中有四蕴入胎开始，直至生老病死等，能清净并净化三有的一切习气。由于清净了这些，以与涅槃的诸佛安住之方式相符的天神之相，在基础上圆满果实。这样，与轮回和涅槃二者相符的生起次第，作为圆满次第的成熟之方法，因此，轮回的过患得以清净，涅槃的功德得以圆满，这清净、圆满、成熟三者总体上都很重要。因此，行持大乘行持的两位大士所应追求的，仅仅是为了利益有情而成就色身。获得它的方法是在密咒道中清净誓言和律仪非常重要。也就是说，为了显现果续，需要聚集近取因和俱生缘两种，因此，近取因是基础或因的续，能作者是方法或道的续，因此，轮回、涅槃、道三者都包含在基础、道、果的续中。其中，自性俱生时显现的是轮回，空性是涅槃。在修持的时候，心是轮回，对其无自性是涅槃。果续时，任运成就是轮回，转依是涅槃，一切都是道。