Chinese
关于秘密灌顶的赞颂祈请文，以及第四灌顶的赞颂和祈请文，并没有任何理由必须分别确定结合，因为在此幻身光明次第的两种情况下，都是秘密灌顶等先进行，然后将智慧灌顶和第四灌顶结合在一起，同样是为了介绍幻身或光明。如果要在灌顶仪轨中结合，那么两者都与第三灌顶和第四灌顶的结合有关，而与秘密灌顶并没有非常密切的关系。又如果认为幻身是秘密灌顶的道，光明是智慧灌顶的道，所以两者与此相关，那么这是密咒乘的一般宗义，特别是此传承的愚昧者的极大表现。一般来说，圆满次第的任何具相智慧，无论在道的次第中处于高低何处，都必须作为七支具足的智慧道。因为只是四灌顶智慧的各个部分的总集，所以也并非必须绝对进行四灌顶和四道的划分。如同在此方向上，比尔瓦巴道次第等所宣扬的那样，如果根据四灌顶智慧各自份额的大小差别而进行这样的分类，那么这样做也没有矛盾。如果是这样，那么将身远离置于瓶灌顶，语远离置于秘密灌顶，心远离显增得三者真实地置于智慧灌顶的道上，而心远离近得的第四刹那，以及幻身光明双运等，仅仅是第四灌顶的所得份额，因此幻身和光明的次第与第四灌顶相结合才是合理的。此外，这些赞颂和祈请文，只是在介绍幻身和光明诀窍时的灌顶行为，而不是为了使未成熟者成熟的灌顶，对于初学者来说，也不是作为该仪轨的组成部分而进行的。因此，仅仅喜欢仪轨词句的繁琐，只不过是徒劳而已。同样，从吉祥秘密成就，以及方便与智慧的决断成就，以及智慧成就中，将仪轨的组成部分转移到其他地方的上部灌顶仪轨，也应理解为与此处所说相同。ེ་ལ་，关于此时的赞颂五颂，在《解说宝鬘》中，被认为是赞颂五部和五智，其他也有与此相符的说法。有些人认为这是通过幻身自在加持的功德来赞颂，并且似乎认为那个幻身是通过第三阶段幻身的功德来赞颂的。第三阶段幻身的智慧也安住于道之五智圆满的自性中，因此通过五智来赞颂，并通过幻身的次第来赞颂，总体上来说并不矛盾，但这五颂各自与五智相连并没有理由，即使这是通过幻身的功德来赞颂，也不是只与第三阶段的不净幻身相连，因为必须了知上师是金刚持的自性，所以必须了知这是通过双运的一部分，清净幻身来赞颂的。如果这样想，会不会与正文的所诠不符呢？即使不符也没有过失，但也不是不符，因为这个不净幻身也是获得清净幻身的道，因为是不共的，并且因为种类和分类非常相似，所以仅仅是相关的。而且第三阶段的这个是有过失的，功德也很小，而双运的一部分是舍弃过失，功德不可估量，因此通过那个来赞颂是合理的。 "神通广大而变化多端，并非杂乱而能入定。" 这也是对双运合理的，而不是对第三阶段合理的。在双运之中，这也是无学双运，是恒常安住的，并且因为宣说了完全不住于一切法，所以总之，应当了知这是通过遍主金刚持大尊者自身的清净幻身功德圆满的方式来赞颂上师的。词义虽然容易理解，但应该这样做：获得秘密灌顶之后，为了实修幻身的诀窍，观想上师为大坛城之主，赞颂词
English
There is no reason to necessarily combine the praise and supplication of the secret empowerment and the praise and supplication of the fourth empowerment and the wisdom empowerment separately, because in both cases of the illusory body and clear light stages, the secret empowerment and so on precede, and then the wisdom empowerment and the fourth are combined, similarly to introduce the illusory body or clear light. If you want to combine it with the empowerment ritual, both are related to the combination of the third and fourth, but not very closely related to the secret empowerment. Also, if you think that the illusory body is the path of secret empowerment and the clear light is the path of wisdom empowerment, so the two are related to it, then this is a great manifestation of the ignorance of the general doctrine of the mantra vehicle, especially this lineage. In general, any qualified wisdom of the completion stage, no matter where it is in the order of the path, must be made into the path of wisdom with seven branches. Because it is only the complete collection of the parts of the four empowerments' wisdom, it is not absolutely necessary to divide the four empowerments and the four paths. As is proclaimed in this direction by the Birwapa path and so on, if such a classification is made according to the difference in the size of the share of each of the four empowerments' wisdom, then there is no contradiction in doing so. If so, then the body isolation is placed on the vase empowerment, the speech isolation is placed on the secret empowerment, the mind isolation appearance increase attainment three are truly placed on the path of wisdom empowerment, and the fourth moment of mind isolation near attainment, and the illusory body clear light union and so on, are only the share of the fourth empowerment, therefore it is reasonable to combine the illusory body and clear light stages with the fourth empowerment. Furthermore, these praises and supplications are only the actions of empowerment at the time of introducing the illusory body and clear light instructions, and not the empowerment to ripen the unripe, nor are they made as part of the ritual for beginners. Therefore, merely liking the elaboration of the ritual words is just a waste. Similarly, from the glorious secret accomplishment, and the determination accomplishment of method and wisdom, and the wisdom accomplishment, the upper empowerment rituals that transfer the components of the ritual to other places should also be understood to be the same as what is said here.
English
E la, regarding the five verses of praise at this time, in the "Explanation Garland of Jewels," it is considered a praise of the Five Families and the Five Wisdoms, and there are other explanations that are in accordance with this. Some believe that this is praising through the qualities of the illusory body's empowerment, and it seems that the illusory body is being praised through the qualities of the illusory body of the third stage. The wisdom of the illusory body of the third stage also abides in the nature of the complete Five Wisdoms of the path, so it is praised through the Five Wisdoms, and praising through the stages of the illusory body is not contradictory in general, but there is no reason to connect these five verses individually with the Five Wisdoms, and even though this is praising through the qualities of the illusory body, it is not only connected with the impure illusory body of the third stage, because one must know that the guru is the nature of Vajradhara, so one must know that this is praising through the pure illusory body, which is a part of union. If one thinks, will it be inconsistent with the subject matter of the actual text? Even if it is inconsistent, there is no fault, but it is not inconsistent, because this impure illusory body is also the path to attaining the pure illusory body, because it is uncommon, and because the type and classification are very similar, it is only related. Moreover, this of the third stage has faults and small qualities, while that part of union abandons faults and has immeasurable qualities, so it is reasonable to praise through that. "Great in miraculous power and diverse in transformations, not mixed but able to enter into samadhi." This is also reasonable for union, but not for the third stage. Among unions, this is also the union of no more learning, which is constantly abiding, and because it is said that it does not abide in all dharmas at all, so in short, one should know that this is praising the guru through the complete qualities of the pure illusory body of the Lord Vajradhara himself. Although the meaning of the words is easy to understand, it should be done like this: after receiving the secret empowerment, in order to practice the instructions of the illusory body, visualize the guru as the lord of the great mandala, praise verses.
Chinese
应当以这五个偈颂来赞颂。也就是，作为赞颂的基础，您的金刚身没有空隙，不住于异熟之身，因此舍弃了所有不净之物，如血肉骨骼等。所谓没有空隙，空隙是指外皮覆盖的内部，即血肉骨骼之间的空隙吗？虽然欲界的天神没有不净之身，但对于外在有障碍的事物，也暂时解释为有内部空隙。但主要而言，空隙是指没有积聚、没有精华之义，因此会衰老、生病、变化和坏灭，或者是指在习气错觉的显现中出现，而实际上并不存在之义。因此，由于是舍弃了这些的身体，所以非常坚固，不会改变，不会坏灭，是光明、胜义谛、金刚智慧的自性，从本以来就已成就，是实相上真实的金刚身。如是说： “坚固之身非空隙， 金刚之身将获得。” 如是所说。这样，身体的法，即有触有碍之物虽然没有，但如同彩虹显现在空中一般，在智慧的显现中，您的身体，所有的相好圆满，连同坛城一起，都示现和显现。示现连同身体那样存在，以及在智慧中显现之义，并非仅仅理解为向其他所化众生示现。因为向他人示现，也会示现为兔子、老虎、船和桥梁等等，因此没有必须像彩虹一样示现的定解。身体没有各种疾病的痛苦，九窍也没有不净之物，如污垢等，也没有饥渴等痛苦的感受。那么，如来佛不也是生病，断食，以饮料饮用浑浊的水等等吗？实际上虽然没有这些，但胜者您为了让世间之人跟随自己进入正确的道路，在其他所化众生的显现中，示现诞生、涅槃、以饮食和药物为生等与世间行为相同。那真实的智慧之身，如同清澈的
English
These five verses should be used to praise. That is, as the basis for praise, your Vajra body has no emptiness, does not reside in a body of fruition, and therefore has abandoned all impure things such as flesh, bones, and blood. The so-called "no emptiness" refers to the emptiness between the outer skin covering the inside, i.e., flesh, blood, and bones? Although the gods of the desire realm do not have impure bodies, for external obstructive things, it is also temporarily explained as having internal emptiness. But mainly, emptiness means without accumulation, without essence, so it will age, get sick, change, and decay, or it means appearing in the manifestation of habitual delusion, but actually does not exist. Therefore, since it is a body that has abandoned these, it is very firm, will not change, will not decay, is the nature of luminosity, ultimate truth, and Vajra wisdom, has been accomplished from the beginning, and is the true Vajra body in reality. As it is said: "A firm body is not empty, The Vajra body will be obtained." As it is said. Thus, although the dharma of the body, i.e., tangible and obstructive things, does not exist, like a rainbow appearing in the sky, in the manifestation of wisdom, your body, all the perfect marks and signs, together with the mandala, are shown and manifested. Showing together with the body existing in that way, and the meaning of appearing in wisdom, is not merely understood as showing to other beings to be tamed. Because showing to others will also show as rabbits, tigers, boats, and bridges, etc., so there is no definite understanding that it must be shown like a rainbow. The body has no suffering from various diseases, and the nine orifices have no impure things such as dirt, and there are no painful feelings such as hunger and thirst. Then, didn't the Tathagata also get sick, fast, drink muddy water with beverages, etc.? Although these do not actually exist, the Victorious One, you, in order to lead the people of the world to follow you into the correct path, in the manifestation of other beings to be tamed, show birth, Nirvana, living on food and medicine, etc., the same as worldly actions. That true body of wisdom is like clear
Chinese
如同水中映现的月影般清晰显现，却无法用分别念执取“就是这样”；不住于蕴、界、处任何法，虽然显现身和刹土等，却不住于色蕴的自性；虽是安乐，却不住于受蕴；虽知一切名义，却不住于想蕴；身语意三涉入一切所知境，行持事业，却不住于行蕴；通达、了知一切法，却不住于识蕴，因此不住于蕴，且超越了蕴。同样，智慧身的眼不住于眼的生处，不住于眼的界，智慧的坛城，黄色、红色、白色等也不住于色的生处等，智慧的色、声等，也由智慧的眼等受用，不住于眼的识界等，不住于生处和界，且超越了它们。或者，界是五大种，对这些也如前一样进行类推。同样，您的心中也没有我慢，也就是对实有的执着，对于如所有和尽所有的意义，也没有迷惑和不知，不仅没有对实有的执着，而且对能取所取的实有显现或对境也没有，向您顶礼！无论是行走、安住，还是睡眠等，无论您做什么行为和威仪，在所有这些之中，您都恒常安住于等持，没有动摇，没有散乱的对境，向您顶礼！为了使正等觉智慧在轮回和涅槃所知境中，如世间的影像般清晰显现，以如幻之身的等持力，在所化众生的不同显现中，以应机调伏的方式，次第或同时显现一切动静之相，以大神通之门进行种种变化。如果是这样，那么这里所说的“拉”字，本来应该用“以大神通之门”这样的作格，但是“对神通”却出现了业格的“拉”字，这是因为作格具有业格的意义，按照藏语的说法，就是“以大神通变化