Chinese
因此，能够融化所有脉轮的运行。其中，所谓的“太阳之形”，是指拙火显现的景象。与木杖之形相似的“闪电”，是指中脉中充满拙火。显现为身体等本尊的形象，以及“所有肢体都圆满”等，是指没有缺少相好、装饰和服饰，完全圆满。而“肢体极其圆满”是指具有与明妃拥抱之身的形象。大手印是从智慧方面开始的，是否主要与欲天女结合呢？无论在生起融乐不变和修持不坏明点的两种情况下，显现为自己所希望的男女本尊形象，对于男女双尊生起安乐，没有主次之分，因此，两者都同样被视为大手印的主要部分。所谓的“金刚们”，是指从四个脉轮燃起四金刚的拙火，或者从六个脉轮燃起方便智慧的身语意六金刚的拙火，从而使内外一切都充满光明的坛城。所谓的“三有处身”，是指那个本尊的内外一切都显现为究竟的三有，轮回涅槃的一切形象，而那一切也都是法界自性。那些在状态上虽然本体相同，但在忆念的时候，在瑜伽士的显现中，男女欲天双运所产生的安乐极其增盛，而其他显现则不会增盛，就像在世俗谛中，仅仅看到令人愉悦的地面就会产生喜悦，但不会生起融乐一样。此外，在与轮回相似的显现中，清净的显现更为重要，而在那清净的显现中，双运之身又是最重要的。因此，这里大手印的主要部分必须从本尊形象的角度来安立。因此，完全不信奉有相，或者信奉其他显现却强烈否定本尊形象，就是偏离了密咒乘的道路，要认识自己的自性，认识自己的面目！到此为止就足够了。那么，不退转的安乐增长和退转衰减等等，意义是？
English
Therefore, it is able to melt all the movements of the channels. Among them, the so-called "form of the sun" means the appearance of the Tummo manifestation. The "lightning" that resembles the shape of a stick means that the central channel is filled with Tummo. Appearing as the form of the deity of the body and so on, and "all limbs are complete" means that there is no lack of marks and signs, ornaments, and attire, and it is completely perfect. And "the limbs are extremely complete" means having the form of a deity embracing a consort. Mahamudra starts from the aspect of wisdom, is it mainly combined with the desire goddess? Whether in the two situations of generating immutable bliss and practicing the indestructible bindu, the male and female deities appear in the form of one's own desired deity. There is no distinction between primary and secondary in generating bliss for the male and female deities. Therefore, both are equally regarded as the main part of Mahamudra. The so-called "Vajras" refers to the burning of the Tummo of the four Vajras from the four chakras, or the burning of the Tummo of the six Vajras of body, speech, and mind of skillful means and wisdom from the six chakras, so that everything inside and outside is filled with a mandala of light. The so-called "three realms abiding body" means that everything inside and outside that deity's body appears as the ultimate three realms, all aspects of samsara and nirvana, and all of that is also the nature of the Dharmadhatu. Although those are the same in essence in terms of their state, in the moment of remembrance, in the appearance of the yogi, the bliss produced by the union of male and female desire deities is extremely enhanced, while other appearances do not increase, just as in the relative truth, merely seeing a pleasant ground will produce joy, but will not generate melting bliss. Furthermore, in the appearance similar to samsara, the pure appearance is more important, and in that pure appearance, the union body is the most important. Therefore, here the main part of Mahamudra must be established from the perspective of the deity's form. Therefore, completely disbelieving in form, or believing in other appearances but strongly denying the deity's form, is deviating from the path of the Mantrayana, one must recognize one's own nature, recognize one's own face! That's enough for now. Then, the increase of irreversible bliss and the decrease of degeneration, etc., what is the meaning?
Chinese
如果说是以胜义谛的角度来说，那也不是，因为胜义谛正如所说： “于此无有可思之事， 无有少许可立之事， 于真实性中观真实， 若见真实则得解脱。” 如是所说一般，下面也将详细阐述。智慧增长的显现也只是在意识中显现，并非胜义谛，因为实相中没有增减。各种障碍的消退和断除，也只是意识中的显现，实际上没有消退和断除的，因为障碍本身只是错觉显现，本来就未曾存在过。同样，分别念看似消失，但实际上没有消失，因为没有可消失的分别念本身。真实智慧看似生起，但实际上没有生起，因为它本来就存在。同样，对于极其明亮的智慧，没有变得明亮，虽然看似被遮蔽覆盖，但实相中没有覆盖。基、道、果生起的显现中，没有生起本身。具有死亡之相，即看似坏灭，但实际上没有坏灭，也没有成立。看似解脱，但实际上没有变得解脱，因为从未被束缚过。通过这些，显示了轮回和涅槃的边际没有成立。对于不住于轮回和涅槃的涅槃，没有不住的自性，因为没有可以依赖而不住的轮回和涅槃本身。没有实体的自性，即无实性的自性本身也没有，因为它只不过是意识的臆测而已。虽然色等显现为实有，但它的自性并非实有，因为如果实有，则必须存在于一或多中，但实际上并不存在于其中。对于具有变化之法的实有诸法，没有变化的自性，因为没有可以变化的实体本身。对于不变如虚空的无实常法，也没有不变常有的自性，因为没有可以常住的法本身。如是，这些无自性的诸法，生起和坏灭的显现只是在错觉的显现中显现，但实际上并非真实，如同幻术和化现一般。这些生起的事物，即诸法，在实相中不会坏灭。
English
If it is said to be from the perspective of the ultimate truth, it is not, because the ultimate truth is as it is said: "In this, there is nothing to think about, There is nothing to establish, In reality, see reality, If you see reality, you are liberated." As it is said, it will be explained in detail below. The appearance of increasing wisdom is only an appearance in consciousness, not the ultimate truth, because there is no increase or decrease in reality. The disappearance and abandonment of various obscurations are also only appearances in consciousness, but in reality, there is nothing to disappear or abandon, because the obscurations themselves are only illusory appearances and have never existed from the beginning. Similarly, although it seems that conceptual thoughts disappear, they do not disappear, because there are no conceptual thoughts themselves to disappear. Although it seems that true wisdom arises, it does not arise, because it has always existed. Similarly, for extremely bright wisdom, there is no becoming bright, and although it seems to be covered by obscurations, there is no covering in reality. In the appearance of the arising of the ground, path, and fruit, there is no arising itself. Having the appearance of death, that is, seeming to be destroyed, but in reality, there is no destruction and it is not established. Although it seems to be liberated, it does not become liberated, because it has never been bound. Through these, it is shown that the limits of samsara and nirvana are not established. For nirvana, which does not abide in samsara and nirvana, there is no nature of non-abiding, because there is no samsara and nirvana themselves on which to rely and not abide. The nature of non-existence, that is, the nature of non-reality itself does not exist, because it is nothing more than a conjecture of consciousness. Although forms and other things appear to be real, their nature is not real, because if they were real, they would have to exist in one or many, but in reality, they do not exist in them. For real phenomena that have the nature of change, there is no nature of change, because there are no entities themselves that can change. For the unchanging, like the emptiness of space, the permanent phenomena of non-existence, there is also no nature of unchanging permanence, because there is no dharma itself that can abide permanently. Thus, these phenomena without inherent existence, the appearance of arising and ceasing, only appear in the appearance of illusion, but in reality, they are not real, like magic and emanation. These arising things, that is, phenomena, will not be destroyed in reality.
Chinese
因为坏灭必须先于产生，就情状而言，不可能由自性本身产生。这样一来，烦恼、业、身体，以及包含受用器世界的痛苦，还有修道因缘所生的智慧，以及显现为果的断证，以及这些显现的基础，心和心所的集合，这些显现为多样的现象，都不是自性或本体实有，虽然显现却是空无真谛。眼睛和色等在世俗中起作用的这些事物，以及这些事物本身，没有自性成立的事物，即是空性，这个体性与自性无别，是唯一的。所谓“一”，仅仅是没有差别而已，并不是真实成立的“一”。这些在追忆的场合关联很多，融乐内证止息戏论的空性，从自方来说，多半会变成心金刚的修持，喜乐的差别，一般在基础时也有，从灌顶时开始也有，而且是反复有，但主要是在后半部分产生，而且是追忆的场合，因为执着的那个也是追忆的不共之因，所以与追忆有关联。第二，特别宣说追忆的支分是： “自己的智慧变成心， 在金刚宝莲花中播种。 在那里播种月亮，观想动摇和， 不动摇和不变。 在身语意的脉中， 观想身语意， 三金刚都很好地汇集， 观想智慧甘露为酥油。 智慧因贪欲而融化， 明点次第从头部， 进入圆满的处所， 也是因为束缚誓言的缘故。” 这样说道。追忆的支分是：任何由拙火的燃烧显现所成就的，具有欲天父母坛城，以及一切稳固和动摇的影像的空色，即使成就了，暂时还不能增上融乐究竟的安乐，所以要通过四印合修的方式来修持事业手印。在那里，依靠事业手印的十种次第圆满后，
English
Because destruction must precede arising, it is impossible for situations to arise from their own nature. Thus, afflictions, actions, body, and the sufferings encompassed by the world of enjoyment and containers, as well as the wisdom arising from the causes and conditions of practicing the path, and the appearances of abandonment and attainment as results, and the basis on which these appear, the collection of mind and mental factors, these diverse phenomena are not inherently or essentially existent, although they appear, they are empty of truth. These things, such as the eye and form, which function conventionally, and these things themselves, the emptiness of things that are not established by their own nature, that is, emptiness, this characteristic is non-different from nature, it is oneness. The so-called "one" is merely the absence of difference, it is not a truly established "one." These have many connections in the context of recollection, and the emptiness that stops the inner elaboration of bliss, from its own side, mostly becomes the practice of the Vajra of the Heart, the differentiation of joy is generally present at the base time, and also from the time of empowerment, and it is repeatedly present, but it mainly occurs in the latter half, and it is the occasion of recollection, because that which is grasped is also the uncommon cause of recollection, so it is related to recollection. Secondly, the special explanation of the limbs of recollection is: "One's own wisdom becomes mind, Sown in the Vajra Jewel Lotus. There sowing the moon, contemplate the moving and, The unmoving and unchanging. In the channels of body, speech, and mind, Contemplate the body, speech, and mind, The three vajras are well gathered, Contemplate the wisdom nectar as ghee. The wisdom melts with desire, The bindus gradually from the head, Enter the place of completion, Also because of the binding vow." Thus it is said. The limb of recollection is: whatever is accomplished from the burning manifestation of Tummo, the empty form with the mandala of the desire deity father and mother, and the images of all that is stable and moving, even if it is accomplished, it cannot temporarily increase the ultimate bliss of melting, so the Karma Mudra should be practiced through the method of the four seals. There, after the ten stages of relying on the Karma Mudra are completed,
Chinese
将会达到圆满的程度。然后，依靠三合一的手印智慧，通过禅修，与此相关的十种欲望状态会逐渐圆满，从而使手印智慧本身的快乐达到圆满的程度。这些相对于大手印的追忆来说，就像是前行一样。然后，仅仅通过空色大手印来习惯于生起快乐，就能获得与十种欲望状态相同的、达到极致的、如同虚空般广阔的十种快乐智慧，从而使大手印所引导的融乐圆满显现。其中的十种欲望状态，如《续部之王》所说：思与欲，身之次第，口甚干，莲花干涸，食不入，颤抖，疯狂，极度愚昧，心意迷乱，剧烈昏厥等。金刚持的烟等十种极明亮之相，在众生身上，在世间。极明亮且确定的那些，在心间何处想成为胜利者？如是说。平凡人的十种贪欲状态是：对贪恋之境的思念，想要相遇的欲望，身上热度燃烧，口干舌燥，不专注于食物等其他事物，身体颤抖，抛弃羞耻，对于理性所说之义不予采纳，不辨别应做不应做，贪欲之心收摄，如同昏厥一般不忆念不知晓其他事物的状态。此时，通过十种征相自性的大手印次第引导，次第获得十种快乐智慧，就能舍弃十种欲望状态以及由此所造成的全部障碍。这些快乐智慧也与十种欲望状态，以及从那个方向来说，在形态上是相同的：无数智慧母的影像自然显现的快乐，对这些影像心无动摇而贪恋的快乐，拙火燃烧的快乐，内心满足而对饮食衣物等不贪求的快乐，所有脉、气、明点都剧烈摇动颤抖的快乐，对苦乐、高低一切都一视同仁的快乐，对五妙欲好坏的分别等一无所知的快乐