English
Just as the reflection of the moon appears clearly in water, yet it cannot be grasped by the mind as "just like this"; it does not abide in any of the aggregates, realms, or sources. Although it appears as body and pure lands, etc., it does not abide in the nature of the form aggregate. Although it is bliss, it does not abide in the feeling aggregate. Although it knows all names and meanings, it does not abide in the perception aggregate. The three doors of body, speech, and mind engage in all objects of knowledge and perform activities, yet it does not abide in the formation aggregate. Because it knows and understands all phenomena, it does not abide in the consciousness aggregate. Therefore, it does not abide in the aggregates and transcends the aggregates. Similarly, the eye of the wisdom body does not abide in the source of the eye, nor does it abide in the realm of the eye. The mandala of wisdom, yellow, red, white, etc., also does not abide in the source of form, etc. The wisdom body's forms, sounds, etc., are also enjoyed by the wisdom eye, etc., but do not abide in the realm of eye consciousness, etc. It does not abide in the sources and realms, and transcends them. Alternatively, the realms are the five elements, and for these, the analogy is made as before. Similarly, there is no pride in your mind, that is, no grasping at reality, and there is no confusion or ignorance about the meaning of suchness and the extent of suchness. Not only is there no grasping at reality, but there is also no appearance or object of grasping and grasper. I prostrate to you! Whether walking, abiding, or sleeping, etc., whatever actions and conduct you perform, in all of these, you are always abiding in equanimity, without wavering, without an object of distraction. I prostrate to you! In order for the wisdom of perfect enlightenment to appear clearly in the objects of knowledge of samsara and nirvana, like an image in the world, by the power of the samadhi of the illusory body, in the different appearances of the beings to be tamed, in a way that tames them accordingly, gradually or simultaneously manifesting all aspects of movement and stillness, you perform various transformations through the door of great miracles. If that is the case, then the word "la" here should originally use the instrumental case, such as "through the door of great miracles," but the dative case "la" appears for "miracles," because the instrumental case has the meaning of the dative case. According to the Tibetan language, it means "transforming with great miracles."
Chinese
如果改为“我”，就容易理解了。还有一些版本中出现“对于各种名称”，有些版本中出现“对于各种事物本身”，这都是藏文版本本身的文字错误。大多数版本中出现“对于非各种事物”才是正确的。因此，您遍知一切所知，虽然示现各种事业，但心中没有各种戏论的相，甚至没有境空性和有境智慧的区分，身和智慧如水入水般无别融合而安住，对存在与不存在、是与不是、大与小、好与坏、常与断、生与灭、边与中、去与来、内与外、知者与所知等等一切相的执着都毫无顾虑地照见，向您顶礼。这是说，遮止了血肉等，就是身的过失没有了；没有疾病等，就是断除了受用的过失；三次说没有执着以及没有我慢和愚痴等，就是断除了心的障碍，这是从断除的角度来赞颂。如同虚空中彩虹等是身的显现，没有空隙是金刚身，不可执取和没有住处这两点是超越了世俗的法，这是从身的功德方面来赞颂。而“对于非各种事物”则是从安住和平时行为等后得的角度来赞颂，因为在究竟的地上，虽然没有真实的后得，但依靠着能够使用其名称的基础，从而示现平等和后得无别，这是从心的功德方面来赞颂。而如幻化般的等等，则是从身和心两者的部分能力方面来赞颂，追随世间等等则是从大悲心和事业方面来赞颂。这个赞颂的意义在第五个次第双运时，给予清净幻身特殊的确定，并且暗示了第三个次第不清净幻身的特征也得到了很好的阐述。像这样，不是像对金刚上师进行奉承，而是以真实，也就是从心底里的想法来赞颂，在这样赞颂之后，为了体验自己被加持的窍诀，以及为了听闻其原因的教言，用这两个偈颂来回答。
English
It is easy to understand if it is changed to "I." Also, in some versions, it appears as "for various names," and in some versions, it appears as "for various things themselves," which are both textual errors in the Tibetan version itself. In most versions, it is correct that it appears as "for non-various things." Therefore, you know all knowable things, and although you show various activities, you do not have various conceptual signs in your mind. There is not even a distinction between emptiness of objects and wisdom of the subject. Body and wisdom are inseparably united like water entering water, and you abide in this union. You see without any concern for all the attachments to signs such as existence and non-existence, is and is not, big and small, good and bad, permanent and impermanent, birth and death, end and middle, going and coming, inner and outer, knower and knowable, etc. I prostrate to you. This means that by preventing flesh and blood, etc., there is no fault of the body; by not having illness, etc., the faults of enjoyment are abandoned; by saying three times that there is no attachment and no pride and ignorance, etc., the mental obscurations are abandoned. This is praise from the perspective of abandonment. Like rainbows in the sky, etc., are the appearance of the body, and the vajra body is without emptiness. The two points of being ungraspable and having no dwelling place are transcendence of conventional dharma, which is praise from the aspect of the qualities of the body. And "for non-various things" is praise from the perspective of meditative equipoise and subsequent attainment such as behavior. Because on the ultimate ground, although there is no real subsequent attainment, it relies on the basis on which its name can be used, thus showing equality and subsequent attainment as inseparable, which is praise from the aspect of the qualities of the mind. And like illusion, etc., is praise from the aspect of the power of both body and mind, and following the world, etc., is praise from the aspect of great compassion and activity. The meaning of this praise gives a special certainty to the pure illusory body in the fifth stage of union, and implicitly explains the characteristics of the impure illusory body of the third stage well. In this way, it is not like flattering the vajra master, but praising with truth, that is, with the thought from the bottom of one's heart. After praising in this way, in order to experience the empowerment of oneself and to hear the instructions for its cause, these two verses are used to answer.
Chinese
应当作三次祈请。那么以怎样的方式呢？上师是全知，即圆满的佛陀。因此，全知您具有十力、四无畏等无量智慧的功德，这是自利的功德。所谓“全知”的意义是，对于一切所知的事物的如是和如量的所有相，没有遗漏地全部知晓。他的事业是，清净众生的烦恼、业和痛苦的自性，即在轮回中流转的轮转，具有圆满的利他功德。具有如此功德的主尊，请您今天赐予我殊胜的教言，作为讲授正法的根本，并且能立即成就所愿，如意宝般的珍贵恩德。又称呼“主尊，即遍主”，舍弃您的莲足，别处没有救护之处。虽然殊胜的皈依处是三宝，但因为他们没有不聚集在上师身上的缘故，并且暂时也断绝了从上师那里获得殊胜智慧后，再去寻找第二个上师的分别念。为了平息众生的一切痛苦，并且毫不动摇地赐予究竟的安乐，所以是勇士。因为能够克服从细微的表相分别念开始，身语意的任何过失，所以是伟大的能仁。请您赐予我证悟真实实相的殊胜智慧。就是这样。在《摄变》中说：“因此，伟大的能仁佛陀，请赐予众生的勇士恩德。”就像这样，将“殊胜智慧”转变为“殊胜佛陀”，与上师的伟大相结合。不要说弟子我获得殊胜智慧。一般来说，讲授就是这样，但特殊的意义是，讲授的珍宝是讲授幻身的教言，殊胜智慧也应该在此处与我获得加持的意义相结合。第二，详细讲述实际加持我的次第。
English
One should make three requests. How is that done? The teacher is omniscient, that is, the complete Buddha. Therefore, omniscient one, you possess the qualities of limitless wisdom such as the ten powers and four fearlessnesses, which are the qualities of self-benefit. The meaning of "omniscient" is that you know without omission all aspects of all knowable things, as they are and how many they are. His activity is to purify the nature of suffering, karma, and afflictions of sentient beings, that is, the wheel of samsara that revolves in existence, possessing the perfect qualities of benefiting others. O chief one who possesses such qualities, please grant me today the precious instruction that is the basis of all the perfections of explaining the sacred Dharma, and that immediately accomplishes desired aims, like a wish-fulfilling jewel. Again, calling him "chief one, the pervader," there is no refuge elsewhere, having abandoned your lotus feet. Although the sacred refuge is the Three Jewels, it is because they are not without being gathered in the teacher, and also, for the time being, having obtained the supreme wisdom from the teacher, one has abandoned the thought of seeking a second teacher. Because you pacify all the sufferings of beings and unflinchingly bestow ultimate happiness, you are a hero. Because you are able to overcome even the subtle conceptualizations of signs, without being stained by any faults of body, speech, and mind, you are the great sage. Please grant me the attainment of the supreme wisdom that realizes the true nature of reality. That is it. In the Chakgyur it says, "Therefore, great sage Buddha, bestow the grace of a hero on beings." Like that, transform "supreme wisdom" into "supreme Buddha," and combine it with the greatness of the teacher. Do not say that I, the disciple, obtain supreme wisdom. Generally speaking, that is the explanation, but the special meaning is that the preciousness of the explanation is the explanation of the instructions on the illusory body, and the supreme wisdom should also be combined here with the meaning of my receiving blessings. Second, to clearly explain the actual order of blessing me.
Chinese
有五点：即从何处获得自我加持，未获得的过患，获得的利益，将二谛显示为因果，以及详细阐述次第的真实内容。第一点是：如此听闻无畏祈请的语句后，生起对弟子的慈悲，之后开始对我进行加持。所谓“自我加持之次第”，是指显示世俗谛，那是依靠上师的恩德我才得以获得，而不是其他。也就是说，获得加持次第的处所是上师口传的教诲。如果有人说：依赖上师的口传教诲，不仅仅是这一个，而是三乘的一切诀窍，特别是所有密咒之道，尤其是进入无上部的所有二次第。那么，这如何成为此处的特殊之处呢？一般来说，那样说是没错。但是，对于专门为此道而修行的人来说，最初生起自我加持次第，仅仅获得上师的加持和诀窍是不够的，当接近获得此次第时，必须依赖灌顶才能获得。为了获得灌顶，又必须再次以供养使上师欢喜。在过去的时间里，不仅仅是使上师欢喜，在那个时候，也新地实行使导师欢喜的特殊方法，因此获得了特殊的福德资粮，所以才能立即获得。也就是说，在接近获得证悟的大部分时候，新地积累供养上师的福德资粮，以及灌顶的因缘二者聚合，心中生起达到究竟的心性寂静之譬喻光明，并在那之后的第二个刹那成就幻身。此论的真实意图是：一般来说，对于根器敏锐的人，特别是对于专门为此法而调伏的所化众生来说，导师也必定显现自我加持以上的道，并且凭借愿力和慈悲，以调伏该弟子的方式来做。对于不确定的所化众生，则以因缘转变的普通方式来做。
English
There are five points: namely, from where self-blessing is obtained, the faults of not obtaining it, the benefits of obtaining it, showing the two truths as cause and effect, and explaining the actual order in detail. The first point is: Having heard the words of the fearless prayer, compassion arises for the disciple, and then the blessing begins for me. The so-called "order of self-blessing" refers to the conventional truth, which I can only obtain through the kindness of the guru, and not otherwise. That is to say, the place from which the order of blessing is obtained is the oral instruction of the guru. If someone says: Relying on the guru's oral instruction is not only this one, but all the key instructions of the three vehicles, especially all the paths of secret mantras, and especially entering all the two stages of the unsurpassed. So, how does this become a special feature here? Generally speaking, it is true. However, for those who practice specifically for this path, the initial generation of the self-blessing sequence, merely obtaining the guru's blessing and key instructions is not enough; when approaching the attainment of this sequence, it must be obtained through empowerment. In order to obtain the empowerment, it is necessary to please the guru again with offerings. In the past, not only pleasing the guru, but also newly implementing special methods to please the teacher at that time, thus obtaining special merit and accumulation, so that it can be obtained immediately. That is to say, when approaching the completion of most of the realization, the new accumulation of merit and accumulation of offering to the guru, and the combination of the two causes of empowerment, the example of the ultimate mental solitude, the clear light, arises in the mind, and the illusory body is achieved in the second moment after that. The real intention of this treatise is: Generally speaking, for people with sharp faculties, especially for those who are tamed for this Dharma, the teacher will surely manifest the path beyond self-blessing, and by means of aspiration and compassion, he will do so in a way that tames that disciple. For uncertain beings to be tamed, it is done in an ordinary way that is transformed by circumstances.