Chinese
啊！从三界获得解脱，与虚空融为一体，不被欲望所染污，向无所缘的您顶礼！不依赖于蕴、界、处，从颠倒中解脱，向无所缘的您顶礼！没有分别念，也没有一切念头，心不住于任何处，不可思议的心，向无所缘的您顶礼！如同虚空无有处所，无有戏论，没有染污一样，拥有与虚空平等的心，向无所缘的您顶礼！一切皆为空性的自性，请观见现前菩提。弟子合掌向喇嘛，赞颂后再次祈请。从业和生中解脱，舍弃三种显现，为了能见到现前菩提，我祈求大怙主。一切佛的广大智慧，一切如来之所住，无上的金刚智慧，我祈求大导师。无有始末的寂静，完全清净一切烦恼，清净身语意，我祈求大金刚。如是说。获得圆满的宝瓶灌顶和秘密灌顶后，在时间的关键圆满的黎明时分，弟子以供养供养上师，合掌赞颂使之欢喜。在此前行灌顶之时，想要授予慧灌顶，幻身的成熟是秘密灌顶，光明成熟是慧灌顶。像这样仅仅是耳朵听到这些话语的哈列霍列而已，并非是关键，以前第三次第幻身的时候，生起慧灌顶的例子的光明后，将幻化的本尊身本身认知为第四灌顶，并且在此也依靠慧灌顶而认知光明真实，并且将双运身认知为第四灌顶，因为是误认为仅仅是成熟灌顶的粗略仪轨。因此，这些幻身光明的灌顶，虽然以前已经获得圆满四灌顶成百上千次，但是在此处必须进行此仪轨的灌顶。简而言之，幻身的品
English
Ah! Freed from the three realms, merged with the sky, undefiled by desires, I prostrate to you, the objectless one! Not relying on the aggregates, elements, and sense bases, liberated from perversion, I prostrate to you, the objectless one! Without conceptualization and without all thoughts, the mind does not abide anywhere, the inconceivable mind, I prostrate to you, the objectless one! Just as the sky has no place, is without elaboration, and is without defilement, possessing a mind equal to the sky, I prostrate to you, the objectless one! All are of the nature of emptiness, please behold the manifest enlightenment. The disciple, with palms joined, praises the lama and then urges again. Liberated from karma and birth, abandoning the three appearances, in order to see manifest enlightenment, I beseech the great protector. The great wisdom of all Buddhas, the abode of all Tathagatas, the unsurpassed Vajra wisdom, I beseech the great master. The peace without beginning or end, completely purifying all afflictions, purifying body, speech, and mind, I beseech the great Vajra. Thus it is said. Having received the perfect vase and secret empowerments, at the auspicious time of dawn, the disciple should please the lama by offering gifts and praising with folded hands. At the time of this preliminary empowerment, the intention is to bestow the wisdom empowerment, the ripening of the illusory body is the secret empowerment, and the ripening of clear light is the wisdom empowerment. Just hearing these words is like "Hale Hole," but it is not the key point. Previously, in the third stage of the illusory body, after generating the clear light of the example of the wisdom empowerment, the illusory deity's body itself is recognized as the fourth empowerment, and here also, relying on the wisdom empowerment, the actual clear light is recognized, and the union body is recognized as the fourth empowerment, because it is mistaken to be just a rough ritual of the ripening empowerment. Therefore, these empowerments of the illusory body and clear light, although the complete four empowerments have been received hundreds and thousands of times before, it is necessary to perform this ritual's empowerment here. In short, the qualities of the illusory body
Chinese
关于忿怒灌顶仪轨没有明确说明，是考虑到与光明时所说的仪轨相同。这是前辈们的说法。因此，将秘密灌顶的智慧引导为幻身，将慧灌顶引导为光明的区分，与此处的词义和意旨都不相符。还有，必须灌顶的那些，都在半夜之前完成，然后期待那些体验都已停止、什么都没有的状态。清晨，让他们回忆起之前已经过去的体验，然后说一些话就自诩为引导，怎么会有这样的愚蠢之人呢？因此，幻身修到究竟后请求光明的诀窍，或者即使没有达到那个程度，也请求与之相应的诀窍，无论哪种都可以，必须在生起灌顶智慧体验的当下进行引导，如果那时不引导，之后就会像老鼠溜走的破洞一样。至于显现真实光明的时机，虽然具有人身依怙的上师进行灌顶也是有可能的，但实际上是以智慧本尊和上师二者结合的方式出现，而在瑜伽士的显现中，则是两位上师化为坛城。那时，上师不住世，而是由佛陀化身的坛城进行灌顶，所以，虽然一般来说需要依靠灌顶，但在特定的时刻，它是自然成就的，因此不必一定要寻找人类的上师。第一次成就幻身正行的时候也大致相同，但并非一定要从灌顶中获得，我听闻成就者传承的教言中这样说道。我认为，在《行集》中没有出现这种情况，是否就是指的那个呢？这只是我的分别念。就接受真实诀窍的这些灌顶而言，由于第三获得者的证悟已经在相续中生起，所以被称为过失获得者所获得的，那就是幻身的灌顶。幻身的次第的修证达到究竟后，在开始修持光明次第的最初，就必须进行光明的灌顶，这是不需寻找时机的权利。
English
The clarification of the wrathful empowerment ritual is not clear, it is considered to be the same as the ritual described in the context of luminosity. This is what the predecessors said. Therefore, the distinction of guiding the wisdom of secret empowerment into the illusory body and guiding the wisdom empowerment into luminosity does not correspond to the meaning and intention of this context. Also, those who need to be empowered are completed before midnight, and then they wait for those experiences to stop and be in a state of nothingness. In the morning, they are made to recall the previous experiences that have passed, and then they boast of guiding by saying a few words. How can there be such a foolish person? Therefore, after the illusory body is perfected, one should request the key instructions of luminosity, or even if one has not reached that level, one should request the corresponding key instructions. Whatever it may be, it must be guided at the very moment when the experience of the empowerment wisdom arises. If it is not guided at that time, it will later become like a hole where a mouse has escaped. As for the time when the true luminosity manifests, although it is possible for a human guru to perform the empowerment, in reality, it appears as a combination of the wisdom deity and the guru, and in the appearance of the yogi, the two gurus are transformed into a mandala. At that time, the guru does not reside, but the mandala of the Buddha's incarnation performs the empowerment. Therefore, although it is generally necessary to rely on empowerment, at a specific time, it is naturally accomplished, so it is not necessary to seek a human guru. The first time the actual practice of the illusory body is accomplished is also roughly the same, but it is not necessary to obtain it from empowerment. I have heard it said in the teachings of the lineage of accomplished ones. I think, in the "Compendium of Practices," this situation does not appear, is that what it refers to? This is just my conceptual thought. As far as these empowerments for receiving the actual key instructions are concerned, since the realization of the third attainment has already arisen in the mindstream, it is called what is obtained by the one who has obtained the fault, that is the empowerment of the illusory body. After the practice and realization of the stages of the illusory body have reached perfection, at the beginning of practicing the stages of luminosity, the empowerment of luminosity must be performed, which is the right to not seek the time.
Chinese
然而，不僅如此，如果對於已經生起少許圓滿次第經驗的人，能及早以譬喻的方式介紹灌頂，即使在那個時候沒有進行灌頂和口訣傳授，也沒有矛盾。因此，那時不一定非要依賴灌頂。一般來說，在成熟的階段，如果相續已經成熟，那麼在請求口訣傳授的時候，即使與這些灌頂儀式沒有關聯，也不會不生起道的智慧。但是，為了立即生起特殊的經驗，則必須依賴灌頂的介紹。有人認為這些是容易理解、不重要的淺顯佛法，於是出現了一些自以為是的狂妄之徒，幾乎沒有人會仔細地去探究。真正的讚頌有四個偈頌，第一個是從身金剛的角度來讚頌：智慧的界、身和無數的受用，所有這些都從欲界、色界、無色界，也就是三界的處所、身體和受用中解脫出來，成為遠離戲論、與虛空同等的本質。眼睛和形色以及眼識，以及這三者聚合的觸、受、想等，同樣地也適用於其他的根境。雖然以智慧的根來體驗智慧的對境，卻不被觸受等慾望的過患所染污，對沒有戲論的對象，向您頂禮。也就是說，身是通過結合和慾望等快樂的工具來安立的，因此特別強調「不被慾望所染污」這個特點，這是從成為法界本質的最初顯現的角度來讚頌。第二個是從語金剛的角度來讚頌：不依賴色等五蘊、地等五界、眼等十二處，因為這些世俗的法僅僅是顯現，實際上從未成立為自己的自性。由於知道這一點，並且如實地了悟到與實相相符，所以這些顯現實際上並不存在，因此它們無法作為智慧的所依，所以說不依賴。從顛倒的自性中完全解脫出來，通過教導佛法，也能夠讓其他人領
English
However, not only that, if for someone who has already generated a little experience of the completion stage, the empowerment itself can be introduced early on in the manner of an example, even if empowerment and oral instructions are not performed at that time, there is no contradiction. Therefore, at that time, it is not necessarily the case that one must rely solely on empowerment. In general, during the stage of maturation, if the continuum has already matured, then at the time of requesting oral instructions, even if it is not related to these empowerment rituals, it is not that the wisdom of the path will not arise. However, in order to immediately generate special experiences, it is necessary to rely on the introduction of empowerment. Some people think that these are easy to understand, unimportant, shallow Dharma words, and so there have appeared some arrogant people who are full of self-conceit, and almost no one pays attention to examining them carefully. The actual praise has four verses, the first of which is praising from the perspective of the body vajra: The realm of wisdom, the body, and the vast array of enjoyments, all of these are liberated from the realms of desire, form, and formlessness, that is, the places, bodies, and enjoyments of the three realms, and have become the essence of being free from elaboration and equal to space. The eye, form, and eye consciousness, and the touch, feeling, and thought that are the combination of these three, and so on, are similarly applied to other sense objects. Although experiencing the objects of wisdom with the sense faculties of wisdom, one is not defiled by the faults of desire such as touch and feeling, and to you who have no object of elaboration, I prostrate. That is to say, the body is established through union and the instruments of pleasure such as desire, and therefore the characteristic of "not being defiled by desire" is particularly emphasized, and this is praising from the perspective of the initial appearance that has become the essence of the Dharmadhatu. The second is praising from the perspective of the speech vajra: Not relying on the five aggregates such as form, the five elements such as earth, and the twelve sense bases such as the eye, because these conventional dharmas are merely appearances, and in reality have never been established as their own nature. Because of knowing this, and realizing in accordance with reality that is in accordance with the true state, these appearances do not actually exist, therefore they cannot serve as the basis for wisdom, so it is said that they do not rely. Being completely liberated from the inverted self, by teaching the Dharma, one can also cause others to understan
Chinese
是耗尽于从能执与所执二取显现的颠倒中解脱。这段话是从语（语音）上以开示佛法的因的方式来赞颂的。语金刚是光明的自性，因此，为了消除光明接近于境与有境蕴界处之法的疑虑，从光明的角度来赞颂。这是赞颂胜义法界的显现增长。第三是意金刚的赞颂：没有任何分别念所安立的相和显现，从自性的角度来说，也没有任何属于主要的心和眷属心所的不真实的遍计所执。意不住于有无、常断、生灭等任何处，但却能执持一切形象，了知一切所知，除了佛陀之外，其他任何人都无法测度，因此是不可思议的意。总之，这是将不住于任何事物与不可思议的特性相结合，来赞颂获得法性显现。第四是赞颂三金刚平等性：如同虚空不住于任何事物一样，智慧之身不住于方所和时间。如同虚空没有“这是白色，这是红色”等等名言戏论一样，语金刚虽然是一切声音，却没有词句意义的戏论。如同虚空不沾染地等诸元素，不与之混合一样，意虽然不分别，了知一切所知，但所知却不会反过来改变智慧的形态，因此具有与虚空相同且平等的意。这是赞颂胜义谛法性的一切光明皆是空性。最后说顶礼无所缘，意思是安住于自性光明，远离戏论所缘的法界中。这些是真实赞颂四种法界显现，是从双运之中进入到究竟实相双运的特征之一的光明。并且，也能够以相似特征的方式，顺带表示不学双运的道谛和所摄的，以及学习双运的光明，次第