Chinese
如果以前的根本上师那时在世，就应该这样做，如果和上师不合，也不是寻找新的上师，而是专注于以前的老师，祈祷和供养，就会在坛城本尊真实或化身的坛城中灌顶。后来出现的现在的人，只是听闻佛法就想实修，对于五次第中的任何一个，只要生起一点相应的体验，就想获得所有其他的诀窍，这并不是绝对需要的。但是，幻身光明灌顶这些，以意乐修持的方式进行模仿，这与传统不矛盾，因为有实践榜样不泯灭的必要，也是加持之门，能消除罪障。现在像大多数人做的那样，对于生起次第和圆满次第任何一方面，连一点体验都没有生起，就只是进行词句的讲解，这总的来说是不好的。但是，那样做的话，做了这些也有两方面相似的必要。经文的词义是，没有恐惧，也就是没有顾忌、怀疑和虚伪，以真心实意的。像那样，那两个偈颂以三次祈祷的词句被上师听到之后，不是为了食物、钱财或者以后的名利等等，而是对那个弟子生起特别的慈悲心，之后就开始讲述自我加持的次第并进行开示。以什么样的方法开示呢？对于自我加持的真实和随顺的那些，有诀窍实修的方式，以及从总体上开示的方式，虽然有无边的方式，但此时是依靠比喻智慧的灌顶，从而开示第四个意义上的自我加持。也就是以前获得秘密灌顶的体验，就像少女的快乐一样，在那样的相续中，让快乐显现为如幻的本尊身。之后，进行给予明妃等等的仪轨。正行是，让四喜各自的阶段，一个一个地认真修持，在三喜的阶段，有三种心远离到极致的显现，在俱生喜的阶段，叫做近取第四光明。
English
If the previous root guru were alive at that time, it should be done in this way, but if it does not agree with the guru, it is not about finding a new guru, but focusing on the previous teacher, praying and offering, and empowerment will be given in the mandala of the actual or emanated deities of the mandala. Later generations of people nowadays, who only hear the Dharma and want to practice it, for any one of the five stages, as long as a little corresponding experience arises, they want to obtain all the other instructions, which is not absolutely necessary. However, these illusory body clear light empowerments, imitating in the manner of aspiration practice, are not contradictory to the tradition, because there is a need for practical examples not to be extinguished, and it is also a door of blessing, which can eliminate sins. Now, as most people do, without even a single experience arising in either the generation stage or the completion stage, just giving verbal explanations is generally not good. However, if you do that, doing these things also has a similar necessity in two aspects. The meaning of the text is, without fear, that is, without hesitation, doubt, and hypocrisy, with a sincere heart. In that way, after those two verses are heard by the guru with words of threefold prayer, not for food, money, or future fame and profit, etc., but generating special compassion for that disciple, then begin to explain the order of self-blessing and begin to introduce it. How to show the method? For those that are real and in accordance with self-blessing, there are ways to practice the instructions, and ways to introduce them in general, although there are infinite ways, but at this time, relying on the empowerment of example wisdom, thereby introducing the fourth self-blessing in meaning. That is, the experience of having received the secret empowerment before, like the bliss of a young girl, in that continuum, let the bliss appear as an illusory deity body. After that, perform the rituals such as giving the consort. The main practice is to diligently practice each of the four joys one by one, in the stage of the three joys, there are three appearances of mind being extremely isolated, and in the stage of innate joy, it is called the fourth clear light of near attainment.
Chinese
此外，譬喻光明心性寂灭究竟之境得以显现，俱生亦是具有明点融乐之自性的状态，即是此时第三灌顶之真实智慧。之后，以如山稳固之方式长久安住于乐空之中，乐之精华未曾消逝，于此浓厚之无分别之际，如彩虹般，于安乐中无分别之本尊坛城自然显现。此乃乐明无分别，伴随气脉，化为真实本尊之身，是为真实幻身。此时第四灌顶之智慧亦唯此而已。如是，以灌顶之作用获得幻身，及其后持续串习、稳固及增长，即是自加持之次第。所谓自加持次第之义，自者，乃指自心之相续，以及心如马匹般的气之细微状态，此气之相续不会断绝。虽不如错觉般显现为常、一、自在之自性，然因恒常持续不断，故气所驱动之心亦显现烦恼与业，果报之苦乐亦由伴随气之心所觉知。因此，能安立作用者与感受异熟果者之名言，亦是安立我之名言的基础。故仅是气心即称为自或我。其以身语意之安乐加持后，成为本尊自然显现之瑜伽，即是自加持。某些人认为譬喻光明即是自，并以其身语意之相加持；另一些人则认为身语意三者合一为自性，或认为三种显现本身即是安立为我之基础等等，对于词义之解释方式亦有多种。此处亦以隐喻方式指示世俗谛，意指以世俗谛之法性如幻般安住于一切形象之中，将此相似之物作为道用，并因此而趋向显现之状态之智慧。
English
Furthermore, the ultimate state of exemplary luminosity and mind's quiescence is manifested, and the coemergent is also the state characterized by the bliss of the dissolving bindu, which is the actual wisdom of the third empowerment at this time. Then, by remaining steadily in bliss and emptiness for a long time, the essence of bliss does not fade away, and in that thick non-conceptual state, like a rainbow, the deity mandala, complete with bliss and non-conceptuality, arises spontaneously. This is bliss-clarity non-conceptuality, accompanied by the winds, transformed into the actual deity body, which is the actual illusory body. The wisdom of the fourth empowerment at this time is also only this. Thus, obtaining the illusory body through the action of empowerment, and then continuously familiarizing, stabilizing, and increasing it, is the stage of self-blessing. The meaning of the stage of self-blessing is that self refers to the continuum of one's own mind, and the subtle state of wind that is like a horse for that mind, which becomes uninterrupted. Although it does not appear as the nature of permanence, oneness, and independence, as it appears in delusion, because it always remains uninterrupted, the mind driven by the wind also manifests afflictions and aspects of karma, and the fruits of happiness and suffering are also known by the mind accompanied by the wind. Therefore, whatever term is applied to the agent and the experiencer of ripening, it is the basis for establishing the term self. Therefore, only the wind-mind is called self or I. When it is blessed by the bliss of body, speech, and mind, and becomes the yoga of the spontaneous arising of the deity, that is self-blessing. Some people think that exemplary luminosity is self, and it is blessed in the form of body, speech, and mind; others think that the three, body, speech, and mind, become one self-nature, or that the three appearances themselves are the basis for being designated as self, and so on. There are also various ways of explaining the meaning of words. Here, it is also indicated metaphorically as conventional truth, meaning that the nature of conventional truth abides in all forms like illusion, using this similar thing as the path, and therefore tending towards the state of manifestation.
Chinese
因此，没有必要特别地附加意义。即使将目标设定为世俗，并将道路的智慧也设定于此，除了等持的光明之外，也会导致一切道路都成为过失。一些注释将世俗的意义解释为遮蔽，从而遮蔽了意义的光明，遮蔽了深浅明暗无别，遮蔽了双运，这些说法都是不符合实际的。遮蔽的意义必须设定为对所要证悟的事物产生障碍。这不仅不是障碍，而且是证悟它们的无上方法。如果因为它们没有触及实相本身而成为遮蔽，那么光明的次第也会成为双运的遮蔽，见道的加行也会成为见道的遮蔽。因此，幻身的次第，即所显示的世俗谛，是通过上师的恩德口耳相传而获得的。否则，如果不上师欢喜，就无法获得。第二是：自我加持的次第，谁也无法获得。在经部、续部和分别念中，那里的辛劳将变得毫无意义。《圣天论师自我加持次第》中也说：如梦如幻的法，一切佛陀都宣说，虽然真实，但却无法通过它来了解，（因为）从自我加持中向外看。并且说：没有上师的许可，幻化不能显现。如果对幻化的比喻感到困惑，即使经过无数劫，即使通过听闻和般若波罗蜜多，也无法用自己的智慧看到与识风相连、心如弓箭的自性。正如所说，原因不圆满，结果也不会圆满。如果没有获得风心之乐在一切形象的坛城中显现，仅仅修习显现却空无真实的幻化，就无法如实证悟究竟的实相，因为与实相相符的禅修没有完全圆满。例如，如果没有福德的业和智慧的力量，仅仅依靠敏捷的骚动也无法获得王位。其意义在于，实相具有快乐、无戏论和一切形象三者圆满的特征。智慧
English
Therefore, there is no need to attach special meaning. Even if the object is set as the conventional, and the wisdom of the path is also set on this, it will lead to all paths becoming faults, except for the luminosity of equipoise. Some commentaries explain the meaning of the conventional as obscuration, thereby obscuring the luminosity of meaning, obscuring the inseparability of depth and clarity, and obscuring union. These statements are not in accordance with reality. The meaning of obscuration must be set as creating obstacles to the object to be realized. This is not only not an obstacle, but it is the supreme method for realizing them. If they become obscurations because they do not touch reality itself, then the stages of luminosity will also become obscurations to union, and the application of the path of seeing will also become an obscuration to the path of seeing. Therefore, the stages of the illusory body, which is the revealed conventional truth, are obtained through the oral transmission of the guru's kindness. Otherwise, it cannot be obtained without pleasing the guru. The second is: the stages of self-blessing, which no one can obtain. In the Sutras, Tantras, and conceptualizations, the labor there will become meaningless. In the "Stages of Self-Blessing by Arya Deva," it also says: "The Dharma like dreams and illusions, all Buddhas proclaim, although true, cannot be understood through it, (because) looking outward from self-blessing." And it says: "Without the guru's permission, illusion cannot be manifested. If one is confused by the analogy of illusion, even after countless eons, even through hearing and Prajnaparamita, one cannot see with one's own wisdom the nature of mind like a bow, connected with the wind of consciousness." As it is said, if the cause is not complete, the result will not be complete. If one does not obtain the bliss of wind-mind appearing in the mandala of all forms, merely meditating on illusion that appears but is empty of truth, one will not realize the ultimate reality as it is, because the meditation that accords with reality is not completely perfected. For example, if one does not have the karma of merit and the power of wisdom, one cannot obtain kingship merely by relying on swift agitation. Its meaning is that reality has the characteristics of being complete with bliss, non-proliferation, and all forms. Wisdom
Chinese
唯一能使那三者显现的道，需要赐予我加持的次第。如果不能获得那道，即未获得，那就像幻术一般，要经常这样观修。如果努力修持波罗蜜多经部，以及主要宣说成就殊胜密咒的续部，和主要宣说共同道和事业的作部，那个人也会变得徒劳无益。那是因为什么呢？因为代表实相的乐未显现，并且光明的体性也未完全圆满。那么，缺少哪一种光明呢？缺少风心清净的无量坛城。第三是：我获得加持次第的，主尊即是诸佛之自性。此生即能成佛，毫无疑问定能获得。意思是说，获得加持次第的补特伽罗，即是坛城的主尊，大金刚持，诸佛的自性，因为能以相似道的方式修持果位的金刚持。不需经历其他生世，仅此一生就能毫无疑问地获得圆满佛果。也就是说，如果修行者在活着的时候获得了这个次第，就不需要再次受生，因为必定能在中阴阶段获得双运的果位。而且，如果获得了幻身的次第，并以精进力行持，在死亡次第到来之前，如果实义光明生于相续，那么同时，这个异熟身也会变得清净，因此在那个时候就能显现双运的次第。或者，即使获得了幻身，如果因为懈怠和散乱而不修行，那么最终也只会发生死亡。但是，如果瑜伽士用三摩地来转变它，虽然在外人看来，似乎发生了身心分离的死亡，但是，瑜伽士自己所体验的方式是，将死亡的全部过程都转变为光明。因此，能以修行来抵消死亡的次第，并且在相续中生起代替死亡之心的见道实义光明。那就是具足死亡和有之体性的...
English
The only path that actualizes those three requires this sequence of blessings to be bestowed upon me. If one cannot find that path, i.e., if one has not found it, then it is like an illusion, one should always meditate in this way. If one strives to practice the Sutra Pitaka of the Perfection of Wisdom, and the Tantras that mainly teach the accomplishment of the supreme mantra, and the Kriya Tantras that mainly teach common paths and activities, then that person will also become weary and without purpose. Why is that? Because the bliss that represents reality has not manifested, and the characteristic of clarity has not been completely perfected. Then, what aspect of clarity is lacking? The vast mandala of purified wind and mind is lacking. The third is: 'Having obtained the sequence of blessings for myself, the main one is the self-nature of all Buddhas. In this very life, Buddhahood will be attained, without doubt.' This means that the person who has obtained the sequence of blessings is the main deity of the mandala, the great Vajradhara, the self-nature of all Buddhas, because one can meditate on the state of Vajradhara of the result by means of making the similar path. Without going through other lives, in this very life alone, one will undoubtedly attain the state of complete Buddhahood. That is, if the practitioner obtains this sequence in this life while alive, then there is no need to take another birth, because one will definitely attain the state of union up to the bardo. Moreover, if one obtains the stage of the illusory body and practices with diligence, before the stage of death occurs, if the meaning of clear light arises in the continuum, then at the same time, this body of complete maturation will also become purified, so at that time the stage of union will be manifested. Or, even if one obtains the illusory body, if one does not practice due to laziness and distraction, then only death will occur at the end of time. However, if the yogi transforms it with samadhi, although it appears to others that death has occurred due to the separation of body and mind, the way the yogi himself experiences it is that he transforms the entire process of death into clear light. Therefore, the stages of death can be overcome by the practice, and the meaning of clear light of the path of seeing arises in the continuum in place of the mind of death. That is, possessing the characteristics of death and existence...