Chinese
之后，将语金刚圆满报身之自性，上师父母之身与字母班杂之坛城中迎请一切佛陀安住，之后以贪欲融化，从金刚宝中生出的甘露菩提心红白二者，因不应示于无缘者故名为秘密。将彼赐予弟子舌上是为灌顶，赐予之方式是从父母之空密处真实取得，是为方便与智慧之秘密灌顶。或者从母处滴落，父以舌取，若不能，则以柄镜取后与甘露混合赐予，是为无二之秘密灌顶。其从喉间增长而充满全身，如以手掌拍打般加持，清净语之粗大垢染，安立语金刚之断证功德，于心明空离言之智慧中证悟，远离执著形相为天之分别念，是为获得秘密灌顶。三者，智慧智慧之灌顶者，黎明于坛城之西方，献曼扎并祈祷后，上师与本尊无二，法身意金刚父母双运之自性中，于世俗菩提心之坛城中，不舍所依智慧母，一切佛陀融入弟子父母后平等入定，所依为融化之界，菩提心之流以上降四喜之方式流淌，以金刚宝瓶无漏持住，从融乐受用之缘起，以显增得三者之次第，于自性俱生之光明大乐之面中显现，加持意，获得意金刚之断证功德，是为灌顶之自性。从所依智慧母中，所依生起四喜之智慧故，称为智慧智慧之灌顶。四灌顶，句灌顶宝者，上师自性身智慧金刚之自性者，于胜义菩提心之坛城中灌顶。彼亦如前第三灌顶时，以上降之四喜圆满后，以方便逆转，从下稳固之四喜之末体验之智慧，与自心俱生
English
After that, inviting all Buddhas to reside in the body of the Guru father and mother, which is the nature of the Speech Vajra Complete Enjoyment Body, and in the mandala of the letter Bha, then melting with desire, the nectar Bodhicitta, red and white, which arises from the Vajra Jewel, is called secret because it should not be shown to the unworthy. Giving it to the disciple's tongue is empowerment. The way to give it is to actually take it from the secret place of the father and mother, which is the secret empowerment of method and wisdom. Or, it drips from the mother's place and the father takes it with his tongue, or if he cannot, he takes it with a handled mirror and mixes it with nectar and gives it, which is the non-dual secret empowerment. It grows from the throat and fills the whole body. It is blessed as if it were slapped with the palm of the hand, purifying the gross impurities of speech. It establishes the qualities of abandonment and realization of Speech Vajra. By realizing the wisdom of mind, clear and empty, beyond words, and being free from the conceptual thought of clinging to form as a deity, one obtains the secret empowerment. Third, the empowerment of wisdom and knowledge is that at dawn, in the western direction of the mandala, after offering a mandala and praying, the Guru and the deity are non-dual, in the nature of the Dharma Body Mind Vajra father and mother in union, in the mandala of conventional Bodhicitta, without abandoning the support of the Wisdom Mother, all Buddhas enter the disciple's father and mother and enter into equal samadhi, the support is the melting element, the stream of Bodhicitta flows in the manner of the four joys of ascending and descending, held without leakage in the Vajra Jewel vase, from the cause of experiencing melting bliss, in the order of the three appearances, increase, and attainment, it arises in the face of the spontaneously born clear light great bliss, blessing the mind, obtaining the qualities of abandonment and realization of Mind Vajra, which is the nature of empowerment. From the support of the Wisdom Mother, the wisdom of the four joys arises from the support, therefore it is called the empowerment of wisdom and knowledge. The fourth empowerment, the Word Empowerment Jewel, is empowered in the mandala of ultimate Bodhicitta from the Guru, who is the nature of the Essence Body Wisdom Vajra. Also, as before, at the time of the third empowerment, after the four joys of ascending are complete, reversing with method, the wisdom experienced at the end of the four joys of descending, and the spontaneously born self-mind
Chinese
以词语的象征来介绍一体智慧，是词之四。不可思议的俱生实相身与智慧双运，无别大乐至高之三摩地生于相续，是义之四。若不认识智慧，则依赖业印引生体验，是依赖之四。使之习惯于道，是道之四。四喜的每一个阶段，又分为四个小喜，共十六。四者是资粮道。之后，每一个是加行道和见道。九个是修道。最后一个第十六是不学道。与向上降临的因和向下稳固的果之地道相结合。在向下稳固的第十六喜的最后，明点上下融入的瞬间，气停止。体验这三者的变化之觉知也中断。显现四身是果之四。如是亦于《金刚次第》中云：处乃十六智慧，从资粮加行等最初，至究竟成佛之地。四处如是分，第二之二是极喜等，与波罗蜜多及地之体性，相同故说为圆满。如是。三者，如是灌顶之离得功德者。醒、梦、熟睡、等持四种状态，净化生起三门所生之所知障。生起次第拙火，比喻意义二智慧，能使修习与获得四身。如是说。四灌顶所净何垢耶？瓶灌顶从四种状态中，醒觉之状态。及其显现之身体等粗分法，故从三门中，净除身体明点之垢染。从四魔中，摧伏蕴魔。如是，秘密灌顶从梦之状态。彼于意中显现故为细微。彼即明点为风所动而显现，或与言说欲之分别念相关故，净除语之明点与烦恼魔。慧灌顶从熟睡之状态。彼为六聚粗大止息之分别念故，净除意之明点与死魔。第四灌顶从等持之状态。彼为漏乐之贪著故。净除慧障极细微之迁识明点。
English
Introducing the one taste of wisdom through symbolic words is the fourth of words. The inexpressible co-emergent reality body and wisdom united, the inseparable great bliss, the supreme samadhi arising in the continuum, is the fourth of meaning. If wisdom is not recognized, then relying on karmamudra to induce experience is the fourth of reliance. Making it accustomed to the path is the fourth of the path. Each of the four joys is divided into four minor joys, making sixteen in total. The four are the path of accumulation. Then, each one is the path of joining and seeing. Nine are the path of meditation. The last, the sixteenth, is the path of no more learning. Combining it with the ground and path of the cause of descending upwards and the result of stabilizing downwards. At the end of the sixteenth joy of stabilizing downwards, at the moment when the bodhicitta merges upwards and downwards, the breath stops. The awareness that experiences the change of these three also ceases. Manifesting the four bodies is the fourth of the result. Thus, it is also said in the Vajra Sequence: The place is the sixteen wisdoms, from the beginning of accumulation and joining, etc., to the ultimate Buddha ground. The four places are divided in this way, the second of the second is extreme joy, etc., because the perfections and the nature of the ground are the same, it is said to be complete. Like that. Third, the qualities of separation and attainment of such empowerment are: The four states of waking, dreaming, deep sleep, and absorption purify the obscurations of knowledge arising from the three doors. The generation stage, tummo, the two wisdoms of example and meaning, make it possible to meditate and attain the four bodies. Thus it is said. What obscurations are purified by the four empowerments? The vase empowerment, from the four states, the state of waking. And its appearance, the coarse phenomena such as the body, etc., therefore, from the three doors, it purifies the obscurations of the body's bindu. From the four maras, it destroys the skandha mara. Similarly, the secret empowerment, from the state of dreaming. It appears subtly in the mind. That very bindu is moved by the wind and appears, or because it is related to the conceptual thought of speech desire, it purifies the bindu of speech and the klesha mara. The wisdom empowerment, from the state of deep sleep. Because it is the conceptual thought of the cessation of the six coarse aggregates, it purifies the bindu of mind and the death mara. The fourth empowerment, from the state of absorption. Because it is the craving for leaking bliss. It purifies the very subtle transference bindu of the wisdom obscuration.
Chinese
能障蔽烦恼和天子魔，能清净和摧毁它们。此外，在《金光明经》中说：烦恼障清净，则显现受用圆满报身。业障完全清净，则显现化身。智慧障完全清净，则显现法身。如是说，所要获得的四身从本体的角度来说没有差别，但从清净的角度来说，如是安立。瓶灌顶清净业障，秘密灌顶清净烦恼障，智慧即所知障有粗细两种，慧灌顶清净粗大的所知障，第四灌顶清净细微的所知障，主要是净化迁识的习气障。不仅如此，前三个灌顶分别清净身语意三门，据说第四灌顶是平等清净，这个平等是指从精液、血、气三种产生轮回的身语意三和苦乐舍受，因此必须将与赤白气平等融入的具有心识的迁识习气安立为一个要点。如果问修什么道有能力，瓶灌顶有能力修持内外生起次第和积资，听闻和修持，能生起将外境显现为空性的双融之觉受。同样，秘密灌顶有能力修持自加持的拙火和幻身，能生起心清明空性的觉受。慧灌顶有能力修持依靠业和智慧印的譬喻智慧，通过融乐生起身乐空之觉受。第四灌顶有能力修持实义智慧大手印和大圆满，能像揭开遮布一样见到一切法的自性胜义光明，是不变的广大乐，是自证的体性。如果问获得什么果，灌顶的种子播种在相续中，通过二种次第的道来滋养，通过直接和间接的各种方式，最终能获得究竟的果位，即身语意智慧金刚自性之四身。第四，确定获得密咒律仪的界限：首先生起三处三金刚，最后圆满四灌顶之时，获得持明律仪。如是说，律仪生起的最初
English
It can obscure afflictions and the demons of the sons of gods, and it can purify and destroy them. Furthermore, it is said in the "Golden Light Sutra": When the obscuration of afflictions is purified, the Sambhogakaya will appear. When the karmic obscuration is completely purified, the Nirmanakaya will appear. When the obscuration of wisdom is completely purified, the Dharmakaya will appear. As it is said, the four Kayas to be attained are not different from the perspective of essence, but from the perspective of purification, they are established as such. The vase empowerment purifies karmic obscurations, the secret empowerment purifies afflictive obscurations, and wisdom, i.e., the obscuration of knowable objects, has two types, gross and subtle. The wisdom empowerment purifies the gross obscuration of knowable objects, and the fourth empowerment purifies the subtle obscuration of knowable objects, mainly purifying the habitual obscurations of transference of consciousness. Moreover, the first three empowerments purify the three doors of body, speech, and mind respectively, and it is said that the fourth empowerment is equal purification. This equality refers to the arising of the three of body, speech, and mind, and the feelings of pleasure, pain, and equanimity from the three of semen, blood, and air. Therefore, it is necessary to establish the habitual obscuration of transference of consciousness, which is equally integrated with the white and red airs and possesses consciousness, as a key point. If asked what path one has the ability to meditate on, the vase empowerment has the ability to practice the outer and inner generation stages and the accumulation of merit, to listen and practice, and to generate the experience of the union of appearance and emptiness. Similarly, the secret empowerment has the ability to practice self-blessing, tummo, and illusory body, and to generate the experience of the clarity and emptiness of mind. The wisdom empowerment has the ability to meditate on the example wisdom based on karma and wisdom mudra, and to generate the experience of bliss and emptiness of the body through melting bliss. The fourth empowerment has the ability to meditate on the meaning wisdom, Mahamudra and Dzogchen, and to see the ultimate luminosity of the nature of all phenomena, which is unchanging great bliss, as if unveiling a cloth, which is the essence of self-awareness. If asked what result is obtained, the seed of empowerment is planted in the continuum, and nourished by the path of the two stages, through various direct and indirect means, one will ultimately be able to obtain the ultimate result, the four Kayas, the essence of the Vajra of body, speech, mind, and wisdom. Fourth, determining the boundary of obtaining the mantra vows: First, generate the three Vajras in the three places, and finally, when the four empowerments are completed, one obtains the Vidyadhara vows. As it is said, the beginning of the arising of vows
Chinese
是，从弟子身语意三加持成金刚三开始，到生起的最后阶段，即四部密续各自圆满灌顶的尽头。下三部密续在各自灌顶的实际仪轨完成时，就完成了各自所依的阿阇黎灌顶，是它们的尽头。无上部在瓶灌顶的最后，获得生起次第的咒语誓言等四种圆满灌顶时，就获得了生起圆满次第各自所依的一切誓言。那时，那样的灌顶就成了生起各自所依根本堕的所依。有些人说，无上部的咒语誓言在瓶灌顶的实际阶段已经完全获得，所以上面的三个灌顶只是各自获得新的誓言，而没有获得新的誓言。这与《分别论》中“寻找上师而受四灌顶，由此具足三誓言”相违背，难以避免。第五，接受誓言等后续行为是：在此之后，努力学习所接受的誓言和誓言。也就是说，为了与根器相适应，灌顶多少，就在那个仪轨圆满的最后阶段，广为宣说誓言，然后简略地以承诺来受持。受持之后，也要如理如实地努力学习誓言和誓言的取舍。此外，供养、迎请和收摄坛城等后续行为，也要按照各自的仪轨进行。第四，为了守护所得不失坏，在教、说、摄三者中，首先是总说：中间宣说不失坏的守护方法。也就是说，仅仅是最初获得咒语誓言是不够的，必须以不失坏的特殊发心来守护它。因为誓言和誓言是所有密咒学处的基础，如果它失坏了，那么所有的学处都将变得毫无意义。例如，如果命根断绝，那么所有的根都将断绝一样。因此，《秘密藏》中说：“为了使持咒者有意义，特意宣说这个大誓言。”也就是说，因为守护的方法取决于是否知道，所以在这里进行解说。