Chinese
转变着。顶轮稳固的红菩提自返而于密处止息。轮回者的白菩提向下向外流失，成为一切烦恼的根源，并且产生衰老、疾病和痛苦。之后，红菩提向上燃烧，从顶轮经由诸根门向外流失，产生能取所取的现象和各种分别念，并且也导致死亡。转变者封闭白菩提下方的门，遮止红菩提上方的门，由此能够遣除业和烦恼，以及疾病、痛苦、分别念和死亡。阻止转变的习气达到究竟，在生起禅定支分的状态时，从宝珠处红菩提燃烧，与从顶轮处白菩提滴落同时进行，白菩提到达宝珠处，与红菩提到达顶轮处是同时的。之后，二者都向内返回也是同时的，明点融入顶轮，尘融入宝珠。如同东方升起的太阳的光芒照耀在西方的山顶上一样，由于明点融入顶轮的力量，在宝珠处没有转变的少许白菩提得以稳固，之后它会逐渐增长，尘的成分束缚并融入宝珠，由此它的光芒中，在顶轮处少许红菩提得以稳固，之后它会逐渐增长。这样，这些是对于真正瑜伽士们来说，是稳固的必经之路。从禅定十二地圆满之后，成佛而成就双运智慧身，都是因为菩提心在顶轮如满月般恒常安住的缘故。眉间莲花充满明点的象征是眉间毫毛如海螺般盘旋，以及日尘天空的体性在密处恒常圆满，密处沉没于空隙之中。月亮的十六分之一恒常安住在顶轮，以及太阳的十二分之一或者太阳也有十六分之一恒常充满在宝珠处，因此顶轮极其超胜。因此，应当使这些在顶轮和宝珠处稳固，这是导师佛陀所说的金刚语，由此能够成就无上的菩提。
English
Transforming. The red bodhi, stable at the crown, returns and ceases in the secret place. The white bodhi of samsaric beings flows downward and outward, becoming the source of all afflictions, and causing aging, sickness, and suffering. Afterwards, the red element blazes upwards, flowing out from the crown through the sense gates, generating the appearance of grasping and being grasped, and various discriminations, and also leading to death. The transformer closes the lower gate of the white element and blocks the upper gate of the red element, thereby averting all karma, afflictions, sickness, suffering, discrimination, and death. When the habit of stopping transformation is perfected, in the state of arising the limbs of samadhi, the red element blazing from the jewel and the white element dripping from the crown occur simultaneously, the white element reaching the jewel and the red element reaching the crown are simultaneous. Then, both returning inward is also simultaneous, the bindu dissolving into the crown, the dust dissolving into the jewel. Just as the light of the sun rising from the east shines on the western mountaintop, due to the power of the bindu dissolving into the crown, a small amount of untransformed white element is stabilized at the jewel, and later it will gradually increase, the dust element binds and dissolves into the jewel, so from its light, a small amount of red element is stabilized at the crown, and later it will gradually increase. Thus, these are the sure path that is stable for true yogis. From the completion of the twelve bhumis of samadhi onwards, all Buddhahood and the accomplishment of the unified wisdom body are because the bodhicitta constantly abides at the crown like a full moon. The symbol of the lotus at the brow being filled with bindus is the brow hair swirling like a conch shell, and the nature of sun dust and empty sky is constantly perfected in the secret place, the secret place sinking into the void. The sixteenth part of the moon constantly abides at the crown, and the twelfth part of the sun, or the sun also has a sixteenth part, is constantly filled at the jewel, therefore the crown is extremely superior. Therefore, one should stabilize these at the crown and the jewel, these are the vajra words spoken by the teacher Buddha, by which one can accomplish unsurpassed bodhi.
Chinese
巴巴，不被鬼魅所欺骗的语言啊！究竟归纳起来，所谓“词”的意义是，如所说是为了行进或证悟，导师所教导的不变的是金刚道啊！不住涅槃的道和果虽然是那样，但有情轮回者的一切界行进的方式却与此相反。殊胜处涅槃不是如上所述，如果宝处菩提心转为不变安乐的刹那，那么一切诸界从前安住于轮回的体性中，就会转变为相反的无垢状态。第二，金刚舒展的形态是：宝处是意，秘密处是语，脐处是身，从大乐中，法和受用圆满化身，这些都从清净的身体中舒展。方便之下是国王的权势，智慧之上则转变。这的额头上是身金刚，喉、心、脐的莲花上，语、意、智慧金刚等，化身等这些都舒展。蕴、界等舒展是，从无垢的安乐中。如是说，上面说诸界转变为相反。如果想知道如何转变为无垢，那么，凡是究竟真实的拙火燃烧，以及从不变体性的明点中生起，宝处意之明点上，脱离了深厚睡眠状态的障碍，就会生起法身的智慧，秘密处语之明点上，脱离了梦境的状态，就获得报身，脐处身之明点上，脱离了醒觉的状态，就舒展化身，这三身也从金刚顶端宝轮之外的智慧明点四种状态清净大乐身，或从清净身中舒展。称为国王的权势，像这样四种是身四种方便的部分，即在脐下。身四种智慧的法舒展，则在脐上转变。同样，如果掌握智慧的这部分，那么，包括顶髻在内的额头上是身金刚，喉咙是语，心间是意，脐的莲花上是智慧金刚，这四金刚
English
Baba, the words that are not deceived by demons! In essence, to summarize, the meaning of the word "word" is, as it is said for the purpose of traveling or realizing, what the teacher taught, which is unchanging, is the Vajra path! Although the path and fruit of non-abiding Nirvana are such, the way all sentient beings in samsara travel through the realms is the opposite of this. The excellent place of Nirvana is not as described above, if the Bodhicitta in the jewel transforms into an unchanging moment of bliss, then all the realms, which previously resided in the nature of samsara, will transform into the opposite state of being without defilement. Secondly, the arrangement of Vajra's expansion is: the jewel place is the mind, the secret place is speech, the navel place is the body, from the great bliss, the Dharma and enjoyment, the complete manifestation body, all these expand from the pure body. Below the means is the power of the king, and above the wisdom, it transforms. On the forehead of this is the body Vajra, on the lotus of the throat, heart, and navel, the speech, mind, wisdom Vajras, etc., these manifestations and others all expand. The expansion of the aggregates and realms is from the undefiled bliss. It is said, as mentioned above, that the realms transform into the opposite. If you want to know how to transform into being without defilement, then, whatever is the ultimate true Tummo burning, and arising from the unchanging nature of the bindu, on the bindu of the jewel place of the mind, by freeing from the obscuration of the state of deep sleep, the wisdom of the Dharmakaya will arise, on the bindu of the secret place of speech, by freeing from the state of dream, the Sambhogakaya is obtained, on the bindu of the body in the navel place, by freeing from the state of wakefulness, the Nirmanakaya expands, and these three bodies also expand from the pure great bliss body of the four states of wisdom bindu outside the Vajra peak jewel wheel, or from the pure body. Called the power of the king, like this, the four are the parts of the four bodies' means, that is, below the navel. The Dharma of the four bodies' wisdom expands, then it transforms above the navel. Similarly, if you grasp this part of wisdom, then, including the crown of the head, on the forehead is the body Vajra, the throat is speech, the heart is mind, on the lotus of the navel is the wisdom Vajra, these four Vajras
Chinese
如前一样，通过次第清净醒、梦、熟睡、昏睡四种状态，化身、报身、法身、清净身这四种身将生起喜乐。所谓化身等，即是四身。这些是指向上文的法等。这些金刚喜乐实际上是从获得三摩地的支分开始的，随顺的则是随念，其修法也包括从收摄。也就是说，在智慧的显现中，通过融化乐和浓厚的不分别，显现三界的影像而加以区分的是意金刚；无坏灭的声音显现为一切形象的是语金刚；显现为能依和所依坛城的空色是身金刚；内在的无边安乐，遮止分别念和不净的显现，即使是每一个清净的显现也能产生无边的安乐，这是智慧金刚的喜乐。这四种智慧的显现扩展至无边，从中显现止息是金刚喜乐的意义。这些是四金刚的喜乐。观修燃烧的显现和明点结合，在六脉或六轮中，从无有变化的障碍的安乐中，五蕴和界的障碍止息，无有障碍的六蕴是六佛，六界是六母等，总而言之，转变为无边的坛城，这是五蕴等六族类的金刚喜乐。第三，确定增长安乐之因：以事业手印的等入，智慧手印的专注，大手印的合一，不变的安乐将会增长。增长的增长也不会有，衰退的衰退也不会有，消失的消失也不会有，生起的生起也不会有，极度明亮的光明也不会有，覆盖的覆盖也没有，出生的出生也不会有，死亡的死亡也没有，解脱的解脱也不会有，不住留的不住留也没有，无实物的无实物也没有，实物的实物也没有，变化的改变也不会有，不变的也不改变，无自性的诸法之
English
As before, by gradually purifying the four states of waking, dreaming, deep sleep, and drowsiness, these four bodies of Nirmāṇakāya, Sambhogakāya, Dharmakāya, and Pure Body will arise with joy. The so-called Nirmāṇakāya, etc., are the four bodies. These refer to the Dharma, etc., mentioned above. These Vajra joys actually start from obtaining the limbs of Samādhi, and the corresponding one is also mindfulness, and its practice also includes absorption. That is to say, in the appearance of wisdom, what is distinguished by the appearance of the images of the three realms through melting bliss and thick non-discrimination is the Mind Vajra; the indestructible sound appearing in all forms is the Speech Vajra; the empty form appearing as the dependent and the mandala of dependence is the Body Vajra; the inner boundless bliss, stopping the conceptual thoughts and impure appearances, and even each pure appearance can generate boundless bliss, this is the joy of Wisdom Vajra. These four appearances of wisdom expand to infinity, and the cessation of appearance from them is the meaning of Vajra Joy. These are the joys of the four Vajras. When meditating on the combination of burning appearance and bindu in the six channels or six chakras, from the bliss without the obstruction of change, the obstruction of the five aggregates and elements ceases, the unobstructed six aggregates are the six Buddhas, the six elements are the six mothers, etc., in short, transforming into an infinite mandala, this is the Vajra Joy of the six families of aggregates, etc. Third, identifying the cause of increasing bliss: Through the absorption of Karma Mudrā, the focus of Jñāna Mudrā, and the union of Mahāmudrā, immutable bliss will increase. There will be no increase of increase, no decrease of decrease, no disappearance of disappearance, no arising of arising, no extreme brightness of brightness, no covering of covering, no birth of birth, no death of death, no liberation of liberation, no non-abiding of non-abiding, no non-existence of non-existence, no existence of existence, no change of change, no non-change of non-change. Of all phenomena without self-nature,
Chinese
嗟，如幻即是彼。生与灭不转，自性之生不变。此等种种皆无自性，有实无实一相状。如是说，谓增长不变之乐，有二种，谓未成就不变之乐，成办之，乃是增长彼之因缘聚合之故，名增长，及已获得不变之乐之刹那，由上而上增长二者。初者是执持之半后及随念之时也，后者乃是三摩地之时也。彼亦事业手印之瑜伽，二根之等入，及智慧手印之瑜伽，串习分别之修习圆满之果，于意前现起明妃之明相，以所缘而平等结合及空色大手印，以三界之色相所庄严之自欲天父天母交合之相，真实拙火之中间虚空之空色，彼随欲之结合也，此等三种手印瑜伽能增长不变之乐也。如是总说后，谓一结合者，乃是唯与大手印结合而生乐也，此之势中亦示此等，身之手印亦，智慧之手印及，大手印，谓三者一同结合，智慧之手印乃，大手印与二合亦可。又口诀中，于彼等一一配以法手印，四合与三合等之名言，亦有造者，乃具大要也。如是四手印之体性乃事业手印与誓言手印及，法手印与，大手印，如是于诸续及论典多处出，而认识亦于异续中，亦随有情意乐之故，亦有少许不同之说，而阿阇黎各自之意乐则极不相同甚多也。此处于诸著名者中略说少许，如手之手印结印等，及生起次第之方面亦有四手印之类
English
Alas, like illusion, so it is. It does not transform into arising and ceasing, the nature of its own arising does not change. These various things have no self-nature. Reality and non-reality are of one characteristic. As it is said, the so-called increasing immutable bliss is of two kinds: the immutable bliss that has not been achieved is accomplished, because it is the very cause of increasing its accumulation, hence it is called increase, and the moments of immutable bliss that have already been obtained increase from above. The former is the time of holding the latter half and recollection, and the latter is the very time of samadhi. That is, the yoga of action mudra, the equal entering of the two faculties, and the yoga of wisdom mudra, the fruit of perfecting the practice of habitual discrimination, the clear appearance of the vidya in the mind, equally combining with the object and the empty form mahamudra, the union that follows the empty form in the intermediate space of the true tummo, the appearance of the desired deity father and mother in union, adorned with the forms of the three realms. These three mudra yogas will increase immutable bliss. Having said this in general, the so-called one union is the generation of bliss from union with the mahamudra alone. This also shows these in its force. The body mudra is also the wisdom mudra and the mahamudra, that is, the three are combined together, and the wisdom mudra can also be combined with the mahamudra. Also, in the oral instructions, each of them is combined with the dharma mudra, and there are also those who create terms such as four combinations and three combinations, which are of great importance. Thus, the nature of the four mudras is action mudra, samaya mudra, dharma mudra, and mahamudra. They appear in many tantras and treatises, and the recognition also differs slightly in different tantras due to the inclinations of sentient beings, and the intentions of the acharyas are very different. Here, I will briefly mention a few of the famous ones, such as the hand mudras, and there are also kinds of four mudras in terms of the generation stage.