English
And, sahaja-joy is one, it is sixteen parts, all elements are gathered, joy is good, etc., abandoning all the stages of age change. Looking at the wisdom mother, and, touching, and, associating with Vajra-lotus, these pleasures of the Bodhi mind moving and dripping from this are, in order, the first joy, and, from among others, the supreme joy, the special joy, and, the difference of sahaja-joy. The first joys, etc., are also when people look with their eyes at the object of attachment, and, indulgence, and, touching parts such as white clinging, thereby arousing the mind of desire and feeling joy. After that, from the melting and filling of the Bodhi mind from the crown chakra, and, from embracing etc. until the complete union with the Vajra-lotus, again is the second supreme joy. Also, from the burning of the warmth and pleasure of a desiring person, the joy of the Bodhi mind bindu itself and the internal chakras of the body itself dripping individually is also the special joy. From the Vajra and lotus acting mutually, Oṭṭa (Tibetan: ཨོཊྚ་, Sanskrit Devanagari:, Sanskrit Romanization: oṭṭa, Chinese literal meaning:) abiding at the end of the three bindus, that is, being free from conceptualization and The moment of intoxication is the sahaja-joy. Moreover, the dropping of the bindu, that is, falling outwards, is the side of the waning of attachment. If the Vajra does not move, Oṭṭa (Tibetan: ཨོཊྚ་, Sanskrit Devanagari:, Sanskrit Romanization: oṭṭa, Chinese literal meaning:) attracts, that is, it is like attracting and coming because of it. Because of being bound without moving in the state of Oṭṭa (Tibetan: ཨོཊྚ་, Sanskrit Devanagari:, Sanskrit Romanization: oṭṭa, Chinese literal meaning:), therefore, the supreme bliss naturally abiding in Oṭṭa (Tibetan: ཨོཊྚ་, Sanskrit Devanagari:, Sanskrit Romanization: oṭṭa, Chinese literal meaning:) itself, bestows and obtains the unchanging sahaja-joy of melting bliss. These are the four joys of the example that symbolize the worldly convention. The four joys of the meaning that is symbolized are shown by two verses of the scripture that states the name. The unchanging bliss of the wisdom of meaning is attachment, that is, great bliss. For other ordinary people, after the conventional bliss is extremely vast, what follows is the waning of attachment. But for this, waning is impossible, therefore it always abides in the beginning of attachment. The nature of wisdom, free from the burning light dust of various colors, and, the Vajra is perfectly enlightened, that is, the Vajra of empty form is always erect, indestructible.
Chinese
的意思。也就是空性和色身以及明点融为一体，从中产生的不变乐的处所，就是智慧空性之身。佛陀的言语是不可摧毁的声音，以及它们所包含的四种明点，要不变地执持。例如，颜色等是身，佛陀的言语被称为语，金刚等是意，无贪等是智慧。 法是指它们所依赖的四种明点。胜义谛包含三界一切有情和无情的事物，超越了微尘和刹那，没有任何世俗的显现。这样的空性，以及十六的一半的一半，也就是身语意智的四种明点，不变且无垢地持有。例如，超越了白方黑方的十五分，与没有那些分的第十六分相同，超越了一切增减，却以法性遍布一切增减的不变乐，是恒常执持和拥有四禅喜悦之顶峰的俱生喜。意思是，胜义智慧从本体上没有差别，但从反体上区分，则四喜各自被四个金刚分开，成为十六，所谓无分超越分，就是指这十六种真如。四禅所说的四喜，以及无贪等，表明这四种喜悦中的每一种又被金刚所分开。在比喻智慧的情况下，四喜如前所述。此时，欲望、满足、燃烧、奥札都被认为是四喜的同义词。刹那间的十六喜如下文所述，在那种情况下，欲望等四者被分别与四喜的每一类结合，而不是作为四喜的同义词。要明确区分这一点。这些简要地展示了世间灌顶仪轨的次第。 第四，研究超越世间的灌顶次第，有三点：弟子接受灌顶的方式，研究第四灌顶的仪轨，以及确定第四灌顶的智慧。第一点是，在弟子接受灌顶的这个阶段，必须授予超越世间的第四灌顶。
English
It means. That is, the place of immutable bliss arising from the union of emptiness and form body and bindu into one, is the wisdom emptiness form itself. The Buddha's speech is the indestructible sound, and the four bindus contained therein are to be held immutably. For example, color etc. is the body, the Buddha's speech is called speech, vajra etc. is the mind, and non-attachment etc. is wisdom. Dharma refers to the four bindus on which they depend. The ultimate truth contains all sentient and inanimate things in the three realms, transcends dust and moments, and has no mundane appearance. Such emptiness, and half of half of sixteen, that is, the four bindus of body, speech, mind and wisdom, are held immutably and without obscuration. For example, it transcends the fifteen parts of the white and black sides, and is the same as the sixteenth part without those parts, transcending all increase and decrease, but the immutable bliss that pervades all increase and decrease as Dharma is the co-born joy that constantly holds and possesses the peak of the four dhyana joys. It means that there is no difference in ultimate wisdom from the perspective of essence, but if it is distinguished from the perspective of opposites, each of the four joys is divided by four vajras, becoming sixteen, and the so-called indivisible transcendence of parts refers to these sixteen suchness. The four joys mentioned in the four dhyanas, and non-attachment etc., indicate that each of these four joys is also divided by vajras. In the case of metaphorical wisdom, the four joys are as described above. At this time, desire, satisfaction, burning, and ojas are all considered synonyms for the four joys. The sixteen joys of the moment are as described below, and in that case, the four, such as desire, are combined with each category of the four joys respectively, not as synonyms for the four joys. This should be clearly distinguished. These briefly show the order of worldly empowerment rituals. Fourth, there are three points to study the order of empowerment beyond the world: the way disciples receive empowerment, the study of the ritual of the fourth empowerment, and the identification of the wisdom of the fourth empowerment. The first point is that in this stage of disciples receiving empowerment, the fourth empowerment beyond the world must be conferred.
Chinese
经部中说：“以智慧本智真实灌顶，能摧毁有寂怖畏，即成文殊师利。”如是宣说了所说的三种真实清净。在注释中说：“像这样，以福德和戒律的积聚作为先导，就是智慧的积聚。对此，瑜伽士在第十二地就是佛。”这样说道。福德的积聚是七种灌顶，戒律的积聚是瓶灌顶、秘密灌顶、智慧灌顶三种，智慧的积聚是从十一地道获得十二地果，与清净结合而清楚地宣说了，因此超世间的第四灌顶是必须的。此处，上面的灌顶与地的清净结合而清楚地宣说，这是经部中说：“为了消除罪恶的垢染，这七种灌顶应当在坛城中如实地给予。”仅仅是入门时宣说的。而且在此之后，也宣说了宣布根本堕罪等仪轨的剩余部分，以及上师的灌顶，并且这些开示者们简略地各自截断了界限，仅仅是弟子的灌顶才是时机。不仅如此，十一种灌顶与地的清净结合，主要必须进入弟子的灌顶，因为金刚上师的灌顶本身没有必要急切地给予十一种灌顶。如果认为是为了同时守护弟子和上师的誓言，那是不行的，因为第八、第九、第十和第三灌顶会有两次清净，并且其他灌顶各自只有一次，因此会变成非常不合适的过失。即使仅仅是弟子的灌顶，也必须圆满具备十二地的全部清净。 第二种观点是：有些人说，给予第四灌顶时，上师宣说第四灌顶的道和果的体性，弟子只是理解而已，并不是通过专注而进入修习，因此不会变成第四灌顶，因为第四灌顶被称为词灌顶。他们这样说。这是不合理的，因为仅仅是说以词语进行灌顶，你们自己就违背了这种说法。为什么呢？因为虽然以词灌顶的灌顶物和咒语进行灌顶是确定的，但是并没有禁止修习，弟子应当按照词语所说的教言
English
In the tantras, it says, "By truly empowering with wisdom and primordial awareness, one becomes Mañjuśrī himself, destroying the fear of existence and peace." Thus, the three purities that are explicitly stated are spoken of. In the commentary, it says, "Thus, the accumulation of merit and discipline that precedes is the accumulation of wisdom. There, yogis on the twelfth bhūmi are buddhas themselves." It is said that the accumulation of merit is the seven empowerments, the accumulation of discipline is the three empowerments of vase, secret, and wisdom, and the accumulation of wisdom is the attainment of the fruit of the twelfth bhūmi from the path of the eleventh bhūmi, and it is clearly stated that it is combined with purification, so the fourth empowerment that transcends the world is definitely necessary. Here, the above empowerments are clearly stated together with the purification of the bhūmis. In the tantras, it says, "These seven empowerments that remove the stains of sin should be properly bestowed in the mandala." It is said only at the time of entry. Moreover, after this, the remainder of the ritual, such as proclaiming the root downfalls, and the empowerment of the master are also explained, and these instructors briefly cut off the boundaries of each, and only the empowerment of the disciple is the occasion. Moreover, these eleven empowerments combined with the purification of the bhūmis must mainly enter the empowerment of the disciple, because there is no need to urgently bestow the eleven empowerments on the empowerment of the vajra master himself. If you think that it is for the sake of keeping the vows of both the disciple and the master, it is not right, because the eighth, ninth, tenth, and third empowerments will have two purifications, and the others will each have only one, so it will become a very inappropriate fault. Even if it is only the empowerment of the disciple, it must be fully complete with all the purifications of the twelve bhūmis. The second is: Some say that when the fourth empowerment is given, the master explains the characteristics of the path and fruit of the fourth empowerment, and the disciple only understands it, but it does not become the fourth empowerment because he is not made to meditate by focusing on it, because the fourth is called the word empowerment. They say that. That is not reasonable, because you yourself contradict this statement by saying that the empowerment is given by words. Why? Because although it is certain that the empowerment object and mantra of the word empowerment are given, meditation is not prohibited, and the disciple should follow the instructions given by the words.