Chinese
并且也说明了这是为了报答恩情而供养丰厚礼品的依据。第二是严加封印：如果有人被傲慢所玷污，否定正确的次第，并且轻蔑正法，就不要向他宣讲这些。对于恭敬上师、说真实语、非常聪慧且心性专一、守护誓言和行为的人，才应该向他宣讲这些次第。这里所说的“正确的次第”是指空性离戏、如幻化般的神像以及如来藏的论述等等。“正法”指的是事业手印和苦行等不共的禁行。 “非常聪慧”是指对于想要解脱的人所需要的基、道、果的论述能够正确无误地了解。“心性专一”是指少欲知足、一心安住以及没有怀疑。“守护”包括避免罪过和增长、修习功德法两个方面。“宣讲这些”中的“这些”和“宣讲次第”中的“次第”是指口诀和实修。其他词句的意义很容易理解。自我加持的次第是阿阇黎龙树所造，这是第三个次第。这段话是说明本章或本论的名称。下面讲述现证菩提的次第或者光明次第，分为进入正文和正文两部分。第一部分是：顶礼宣说一切皆空的金刚萨埵，我将宣说第四现证菩提的次第。意思是说，顶礼自己证悟了一切皆空的明光智慧，并且为他人宣说的金刚萨埵。这是在作供养赞颂，并且立誓说：我将宣说第四现证菩提的次第。因此，这也与正文的意义相符的供养赞颂和立誓。因为本文宣说光明一切皆空，金刚阿阇黎也通过开示光明道的方式来赞颂他的伟大，因此顶礼。一切皆空和现证菩提的智慧，主要是指无学双运佛陀们的法身，也可以安立于有学双运的
English
And it also explains that this is the basis for offering generous gifts in gratitude for kindness. The second is to strictly seal: If someone is defiled by arrogance, denies the correct order, and despises the Dharma, then do not teach these to him. Only to those who are respectful to the guru, speak truthfully, are very intelligent and single-minded, and protect their vows and conduct, should these stages be taught. Here, the "correct order" refers to emptiness free from elaboration, deity images like illusions, and discussions of the Tathagatagarbha, etc. "Dharma" refers to uncommon practices such as Karma Mudra and ascetic practices. "Very intelligent" means being able to understand correctly and without error the discussions of the ground, path, and fruit needed by those who desire liberation. "Single-minded" means being content with little desire, dwelling with one mind, and being without doubt. "Protecting" includes both avoiding faults and increasing and practicing virtuous dharmas. "Teaching these" refers to the pith instructions and practice in "these" and "teaching the order" in "order". The meaning of other words is easy to understand. The self-blessing sequence was created by Acharya Nagarjuna and is the third sequence. This passage explains the name of this chapter or treatise. The following describes the stages of Abhisambodhi or the stages of light, divided into entering the text and the text itself. The first part is: I prostrate to Vajrasattva, who teaches that all is emptiness, I will explain the fourth stage of manifest enlightenment. It means to prostrate to Vajrasattva, who himself realized the wisdom of clear light that all is empty, and taught it to others. This is making offerings and praises, and vowing to say: I will explain the fourth stage of manifest enlightenment. Therefore, this is also an offering and vow that is in accordance with the meaning of the text. Because this text proclaims that all light is empty, the Vajra Acharya also praises his greatness by showing the path of light, so he prostrates. All emptiness and the wisdom of manifest enlightenment mainly refer to the Dharmakaya of the Buddhas of non-learning union, and can also be established in the union of learning
Chinese
幻化特征的其中之一是等持。心大乐的智慧也是光明一切皆空，是现前菩提的智慧。然而，第四次第现前菩提，必须只说是光明的次第。只能说是幻身圆满之后，未获得双运之前的那个阶段。也就是幻身次第圆满的幻身，从开始用光明智慧之火般地修持，直到在真正见道时，以实义光明将幻身之身彻底清净为止。因此，对于如此这般的期间所出现的次第之相，在此处立足讲述，而对于其余的意义，也会稍微讲述前后其他的次第。在供赞时，必须观想上师为金刚持，因此，不说上师处于此次第的果位，而说是安住于一切佛的法身。然而，为了对当机之弟子，宣说适合自己的法，对于幻身圆满之人，或者接近获得见道的弟子，以宣说第四次第的诀窍的方式，也是为了暂时赞叹其伟大。从那延伸出来的是：此乃自生薄伽梵，唯一自性大之天，甚深口诀善施予，金刚上师胜彼者。因为金刚上师的心是诸佛的法身，所以上师与一切佛相同。光明自性法身大乐俱生者，是所有法的实相，是本来成就的法性，因为不是由因缘所生，所以是自生。因为具有八自在所摄的圆满功德，所以是薄伽梵。那法身即是法界，对于轮涅一切，没有比这更其他的实相，所以是唯一。轮涅一切的自性，不变的大乐智慧，安住于一切所知之命脉，且是所有相，所以是大之天。然而，在世俗谛中，则是各个佛。
English
One of the characteristics of illusion is equipoise. The wisdom of the heart of great bliss is also the luminosity of all emptiness, and it is the wisdom of manifest enlightenment. However, the fourth stage, manifest enlightenment, must only be spoken of as the stage of luminosity. It can only be said to be the stage after the completion of the illusory body and before the attainment of union. That is, the illusory body of the completed stage of the illusory body, from the beginning of practicing with the wisdom of luminosity like fire, until at the time of true seeing the path, the body of the illusory body is completely purified by the luminosity of true meaning. Therefore, the aspects of the stages that occur during such a period are explained here, and the other stages before and after are also briefly explained. At the time of offering praise, it is necessary to regard the lama as Vajradhara, therefore, it is not said that the lama is in the position of this stage, but it is said that he abides in the Dharmakaya of all Buddhas. However, in order to teach the Dharma that is suitable for the disciple who is the occasion, for the person who has completed the illusory body, or for the disciple who is close to attaining the path of seeing, it is also to temporarily praise his greatness by teaching the key points of the fourth stage. What extends from that is: This is the self-born Bhagavan, the only self-nature great god, the profound instructions are well given, the Vajra master is superior to him. Because the heart of the Vajra master is the Dharmakaya of all Buddhas, the lama is the same as all Buddhas. The luminosity of the self-nature Dharmakaya, the co-emergent of great bliss, is the reality of all dharmas, the Dharma-nature that is originally accomplished, because it is not born of causes and conditions, it is self-born. Because it has the perfect qualities of the eight freedoms, it is Bhagavan. That Dharmakaya is the Dharmadhatu, and for all of samsara and nirvana, there is no other reality than this, so it is the only one. The self-nature of all of samsara and nirvana, the unchanging wisdom of great bliss, abides in the lifeblood of all that is to be known, and is all aspects, so it is the great god. However, in the conventional truth, they are each Buddha.
Chinese
更不用说（比这）更甚的法身虚空了，金刚上师比弟子自己更为重要，因为上师能赐予将弟子安置于无上菩提的诀窍，而仅仅是虚空却不能给予诀窍。因此，取决于修行者心智的显现方式，诸佛与上师被认为是相同或不同的。正文的讲解分为：详细讲解光明次第，以及确定真实的光明。第一部分展示了前行灌顶的活动。在讲解了正行光明诀窍之后，是生起菩提心和供养，共三个部分。第一部分，由于在幻身次第中已经讲解过，所以是同类比照。这（灌顶）是为了生起尚未生起的智慧，被称为引导或帕引导，是作为光明指示的介绍性灌顶，而不仅仅是使未成熟者成熟，或使已成熟者增长。如果对此进行区分，则有两种情况：从幻身圆满到首次接受光明的诀窍的灌顶，以及在光明次第的结尾，为了真实显现菩提的灌顶。然而，由于仪轨的形式相似，所以没有讲述前后两个仪轨的次第。对于在圆满次第中生起微小体验的人来说，为了给予光明诀窍，将此灌顶的形式作为道路，也会使特殊的缘起得以实现，因此必须修行，正如第三次第中所述。如果区分这个前行灌顶文本的意义，则分为：首先，使上师欢喜；中间，进行灌顶；最后，赞颂并祈请，共三个部分。第一部分是：那要真实使之喜悦，或年或月，要使上师喜悦，尽力供养，要好好学习并献上力所能及的手印，在会供轮坛的中央，如仪轨般供养，然后通过享用五妙欲，大瑜伽士会感到喜悦。也就是说，金刚上师必须真实地使之喜悦，不仅仅是普遍地使之喜悦，特别是为了光明诀窍的缘故，要经过很多年，或者
English
Not to mention the Dharmakaya, which is even more vast than that. The Vajra Master is even more important to the disciple than the disciple himself, because the Master can bestow the key to placing the disciple in unsurpassed Bodhi, while mere emptiness cannot bestow the key. Therefore, depending on the way the practitioner's mind manifests, the Buddhas and the Guru are considered to be the same or different. The explanation of the actual text is divided into: a detailed explanation of the stages of clear light, and the identification of the ultimate clear light. The first part shows the activities of the preliminary empowerment. After explaining the actual clear light instructions, there are three parts: generating Bodhicitta and making offerings. The first part, since it has already been explained in the context of the illusory body stage, is an analogy of the same kind. This (empowerment) is to generate the wisdom that has not yet arisen, and is called guidance or Pra guidance, which is a preliminary empowerment to introduce the clear light as an indication, and is not merely to mature the immature or to increase the mature. If we distinguish this, there are two situations: the empowerment from the completion of the illusory body to the first reception of the clear light instructions, and the empowerment for the actual manifestation of Bodhi at the end of the clear light stage. However, since the form of the ritual is similar, the order of the two rituals, before and after, is not mentioned. For those who have generated a small experience in the completion stage, using the form of this empowerment as a path for the purpose of giving clear light instructions will also make the special interdependence possible, so it must be practiced, as described in the third stage. If we distinguish the meaning of this preliminary empowerment text, it is divided into: first, making the Guru happy; in the middle, performing the empowerment; and finally, praising and praying, in three parts. The first part is: That must be truly made joyful, either for years or months, the Guru must be made joyful, offering as much as possible, studying well and offering the mudras that can be afforded, in the center of the Tsog mandala, offering as in the ritual, and then by enjoying the five desires, the great yogi will be pleased. That is to say, the Vajra Master must be truly made joyful, not just universally made joyful, especially for the sake of the clear light instructions, it must be for many years, or
Chinese
由于不需要时间的规定，因此，凡是具备所能获得的羯磨手印自性功德者，再次给予皈依、发心、灌顶等，并好好教导那些的学处和誓言等，用一切的装饰来庄严并供养，以一切具备的资具，在会供轮坛城的中央，如仪轨一样地修持后，用一切供品来供养，大瑜伽士金刚阿阇黎和会供轮的眷属们，之后享用五种欲妙，将蕴、界、处全部转为大乐而令其完全欢喜。第二，中间灌顶是：以等至的仪轨，生起诸显现，以极大的努力，安置嘎拉夏等。上师以慈爱之心，在良善的弟子于半夜时分灌顶。如是说。对此，阿阇黎修持坛城是：在幻身的坛城中建立，与明妃等至的仪轨，四种显现的智慧要长久稳固地生起，显现四刹那的大乐之所依明点菩提心要极力地降下，放置在颅器等之中，与念诵咒语的宝瓶之水混合后，嘎拉夏即宝瓶本身，或者从等等之中放置在海螺等之中。之后，在此处也需要给予水灌顶等的九种灌顶，如《行集》中所说的那样，因此，共同的灌顶那些先进行后，通达意义的光明显现的上师胜者，想要在那良善的弟子心中生起一切空性光明的智慧，所以在半夜的时候给予秘密灌顶。这以上是前行灌顶，正行智慧灌顶就是光明的口诀本身，所以在秘密灌顶以上灌顶完毕后，在没有给予光明窍诀的这段时间里，要赞颂和祈祷。第三，最后赞颂并祈祷是：在如实获得灌顶之后，在黎明的时候，弟子合掌对上师，以供养和赞颂来令其欢喜。
English
Since there is no need for a fixed time, therefore, those who possess the qualities of the self-nature of Karma Mudra that can be obtained, again give refuge, generating Bodhicitta, empowerment, etc., and teach well the precepts and vows, etc., and adorn and offer with all decorations, with all the resources available, in the center of the Tsokhorlo mandala, after practicing as according to the ritual, offer with all offerings, the great yogi Vajra Acharya and the retinue of the Tsokhorlo, then enjoy the five desirable qualities, transforming all the skandhas, dhatus, and ayatanas into great bliss and making them completely happy. Second, the intermediate empowerment is: With the ritual of Samapatti, generate all appearances, with great effort, place the Kalasha etc. The master, with loving-kindness, empowers the good disciple at midnight. Thus it is said. Regarding this, the Acharya practices the mandala: Establishing in the illusory body mandala, the ritual of Samapatti with the consort, the wisdom of the four appearances must be generated for a long time and firmly, the support of the great bliss of the four moments of appearance, the Bindu Bodhicitta, must be lowered with great effort, placed in the skull cup etc., and mixed with the water of the vase that has been recited with mantras, the Kalasha, i.e. the vase itself, or from etc. placed in the conch shell etc. After that, here also it is necessary to give the nine empowerments such as water empowerment, as it is said in the Compendium of Practices, therefore, after those common empowerments have gone ahead, the master victor who has realized the meaning of the clear light, wanting to generate the wisdom of all emptiness and clear light in the heart of that good disciple, so at midnight give the secret empowerment. Up to this point is the preliminary empowerment, the main wisdom empowerment is the oral instruction of clear light itself, so after the secret empowerment has been completed, in this period before the oral instruction of clear light has been given, praise and pray. Third, the final praise and prayer is: After truly obtaining the empowerment, at dawn, the disciple joins palms to the master, and pleases him with offerings and praise.