English
May the three poisons of afflictions be purified, may the obscurations of body, speech, and mind be removed, may the accomplishments of body, speech, and mind be attained, and may the fruit of the three bodies be obtained. This is the combination of the three realms into four. The three external realms are: gods dwelling above, humans in the middle, and the realm of nagas below. The three internal realms are: first, the realm of birth; second, the realm of aging; and finally, the realm of death. The three realms of decline are: lala na and rasana, considered as avadhuti. The three realms of power are: male, female, and hermaphrodite. This is the combination of the three realms: the desire realm is Hūṃ (藏文：ཧཱུ~ྂ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), the form realm is Oṃ (藏文：ཨོྂ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ), the formless realm is the letter Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ). This is the combination of higher and lower realms. Oṃ (藏文：ཨོྂ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) is the animal realm, Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ) is the hungry ghost realm. Not understanding the meaning of Hūṃ (藏文：ཧཱུ~ྂ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), one wanders in hell. Oṃ (藏文：ཨོྂ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) is the god realm, the non-god realm is Hūṃ (藏文：ཧཱུ~ྂ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), and Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ) dwells in the human realm. This is the combination with nirvana. The nirmāṇakāya is Oṃ (藏文：ཨོྂ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ), the sambhogakāya is Hūṃ (藏文：ཧཱུ~ྂ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), and Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ) dwells as the dharmakāya. This explains the colors of the three syllables. Oṃ (藏文：ཨོྂ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) is white, Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ) is red, and Hūṃ (藏文：ཧཱུ~ྂ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) is blue. This combines the three syllables with gods and demons. Oṃ (藏文：ཨོྂ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) is the ignorant nāga, Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ) is the desire-filled yaksha, and Hūṃ (藏文：ཧཱུ~ྂ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) is the wrathful Yama. This is the location of the sound of the three syllables. The sound of Oṃ (藏文：ཨོྂ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) is from the crown of the head, like the mother vowel coming to the mouth. The sound of Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ) is from the throat, like the long vowel going to the mouth. The sound of Hūṃ (藏文：ཧཱུ~ྂ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) is from the navel, like the long vowel coming to the mouth. This explains the meaning of the three syllables. The location of the upper and lower parts of the body is: Oṃ (藏文：ཨོྂ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ) is the protector residing on the upper part of the body, the head. Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ) resides in the middle part of the body, the throat. Hūṃ (藏文：ཧཱུ~ྂ་，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) resides in the lower part of the body, the heart. This is the cause of generating the three syllables. The cause of causes is the letter Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ). The actual cause is āli, kāli, etc. Since all secret mantras are generated from this, it becomes the root of all mantras. This is the intention of the three syllables. Since the generation stage and completion stage are all accomplished, this king of the three-syllable mantra is necessary for all yogis who have entered the path. This explains the meaning of the three syllables. If one identifies the Dharma that is needed, this is the vajra recitation. Oṃ Āḥ Hūṃ (藏文：ཨོྂ་ཨཱཿ་ཧཱུ~ྂ，梵文天城体：，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：Oṃ Āḥ Hūṃ). From the secret tantra of Padma, the Great Powerful Arrogant One, the twelfth chapter explaining the meaning of vajra recitation is complete. Then, the Bhagavan manifestly awakened.
Chinese
如是宣说了此等语。现证菩提之义者：当为你宣说窍诀。此之菩提自性者：是胜义离戏。此之菩提词义者：于显现执着轮回器情，证悟显现与执着分离后，如实现证彼义。此之菩提差别者：自性之菩提者：诸法安住实相无生处。道次第现证菩提者：自身所修之此身亦，了知因由禅定为空性。果之现证菩提者：二色身融入法身。此之名相仅有一种，外例现证菩提者：如太阳虽净然未升起之，无云虚空一般。内义现证菩提者：自智离戏之边，安住乐空之中。此之禅定有四种，前行祈请上师，正行修习四种禅定，座间守护一座之时量，后行一切行住不离。正行修习二禅定者：圆满执持之禅定，与随解之禅定。圆执禅定自性者：于莲花自在之身中明观，彼乃誓言尊。心间明观字者：彼乃智慧尊。字是明点之自性，彼之中明点明观，彼乃三摩地尊。自己如是修习，与有情众生无有差别，字放光供养圣众，清净有情后复归于自身。从总至心间向下融入，从脚底至心间向上融入，观想心间明点为空性。随解之禅定者：修习之次第一切相同，然如是修习之故，觉知自身亦融入空性。此之菩提譬喻开示者：圆满执持之禅定譬喻，如明镜上哈气所致，气息凝聚一般。随解之禅定譬喻，如水积于洼地，融入土中而消失，或灰尘被风吹散，连同风一起寂灭于虚空一般。此之验相生起之时者：二时生起智慧之时，二根和合之时，俱生智慧生
English
Thus were these words spoken. The meaning of manifest enlightenment: I shall explain the key instructions to you. The essence of this enlightenment: Is ultimate reality, free from elaboration. The definition of this enlightenment: Grasping at appearances and attachment to cyclic existence, the vessel and its contents, Enlightenment arises when appearance and attachment are separated, And that meaning is manifestly realized. The divisions of this enlightenment: The enlightenment of intrinsic nature: The abiding reality of all phenomena is unborn. The enlightenment of the stages of the path: Even this body that you cultivate, Understand its cause, meditation, to be emptiness. The enlightenment of the fruition: The two form bodies dissolve into the dharmakaya. The aspects of this are of one kind: The outer example of manifest enlightenment: Like the sky without clouds, Even though the sun is clear, it does not rise. The inner meaning of manifest enlightenment: Self-awareness, free from the extremes of elaboration, Abiding purely in bliss and emptiness. This has four kinds of meditation: Preliminary: supplicate the guru. Main practice: meditate on the four kinds of meditation. Interval: maintain the session's duration. Subsequent: never separate from all activities. The main practice is to meditate on two meditations: The meditation of total absorption, And the meditation of subsequent analysis. The nature of the meditation of total absorption: Clearly visualize yourself as the form of Padmavajra, That is the samaya-being. Clearly visualize the letter at your heart, That is the wisdom-being. The nature of the letter is a bindu, Clearly visualize the bindu within it, That is the samadhi-being. Meditate on yourself in this way, And you are no different from all sentient beings. Light radiates from the letter, making offerings to the noble ones, Purifying sentient beings, and then re-absorbs. From the general, it dissolves downwards into the heart. From the soles of the feet, it dissolves upwards into the heart. Meditate on the bindu at your heart as emptiness. The meditation of subsequent analysis: All the stages of meditation are the same, But by meditating in this way, Awareness itself also dissolves into emptiness. Examples illustrating this enlightenment: An example of the meditation of total absorption: Like the condensation of breath on a clean mirror after blowing "ha". An example of the meditation of subsequent analysis: Like water collected in a hollow, Dissolving into the ground and disappearing, Or like ashes scattered by the wind, The wind and all, pacified in the sky. The time when the signs of experience arise: The time when dualistic wisdom arises, The time when the two faculties are joined, The time when co-emergent wisdom
Chinese
善哉！ 道路修习时生智慧， 临终之时亦生智。 此之菩提融入之方式： 土融入于水中， 征兆如阳焰一般， 彼之体验亦显现五光。 水亦融入于火中， 征兆如烟雾一般， 火亦融入于水中， 如萤火虫一般， 风融入于识之中， 融入如太阳一般， 识融入于法性中， 融入之时如无云晴空。 出自《大自在骄慢秘密续》中， 菩提之章节，第十三。 其后，薄伽梵宣说了双运之法。 此双运之意义， 我将为你详细解说： 彼之双运之自性， 乃无二智慧之伟大。 彼之决定之词若解说， 双乃二之形态， 运乃混合为一。 彼之分类差别总， 差别基道果， 自性之双运为四， 诸法安住于无二。 道路次第之双运者， 显现为实有之有法诸， 安住于法性空性中。 果之双运者， 身语无别为一。 总而言之光明双运二， 觉性心之光明者， 非因所生亦不为缘所毁。 觉知且明澈之心此亦， 于何亦不成立而证悟智慧。 彼乃心之光明也。 五根门之境显现， 远离执持为器之彼， 于境不成立而离却执着。 于空性证悟之智慧者， 有法法性自性中解脱。 是故法性乃光明也。 境心混合为一者， 彼乃混合之双运也。 心性法性无有分别时， 彼乃无别之双运也。 方便与智慧相联结者， 彼乃关联之双运也。 胜义世俗远离差别， 是故意义唯一之双运也。 总而言之二者之诸法皆， 若成无二即双运也。 彼之譬喻亦示现， 譬如两头驯服之大象， 以同一轭木束缚后， 如是耕田之事业而行。 显现与空性二者， 于意义唯一而证悟。 彼之异名有三种。
English
Excellent! Wisdom arises during the practice of the path, Wisdom also arises at the time of death. The way this Bodhi merges is: Earth merges into water, The sign is like a mirage, And its experience manifests as five lights. Water also merges into fire, The sign is like smoke, Fire also merges into water, Like a firefly, Wind merges into consciousness, Merging like the sun, Consciousness merges into Dharmata, At the time of merging, it is like a cloudless sky. From the "Secret Tantra of the Great Powerful Arrogant One", The thirteenth chapter, the chapter on Bodhi. Then, the Bhagavan spoke of this union. The meaning of this union is, I shall explain it to you in detail: The essence of that union is, The great non-dual wisdom. If the definitive words are explained, "Union" is the aspect of two, "Joining" is mixing into one. Its divisions are general and specific, The specific basis, path, and fruit are, The union of self-nature is four, All dharmas abide in non-duality. The union of the stages of the path is, All phenomena that appear as entities, Abide in the emptiness of Dharmata. The union of the fruit is, Body and speech are inseparable as one. In general, there are two unions of clear light, The clear light of the mind of awareness is, Not produced by causes and not destroyed by conditions. This mind that is aware and clear, Does not exist in anything, realizing wisdom. That is the clear light of the mind. The appearance of the objects of the five sense faculties, That which is free from all grasping as a vessel, Objects are not established and are free from fixation. The wisdom that realizes emptiness is, Phenomena are liberated in the nature of Dharmata. Therefore, Dharmata is clear light. When objects and mind are mixed into one, That is the union of mixing. When mind-essence and Dharmata are inseparable, That is the inseparable union. When skillful means and wisdom are connected, That is the union of connection. Ultimate truth and conventional truth are without difference, Therefore, it is the union of one meaning. In short, all phenomena of duality, If they become non-dual, it is union. Its illustrative examples are also shown, For example, two harmonious elephants, Bound by a single yoke, Like the work of plowing a field. Appearance and emptiness are two, Realizing as one meaning. Its synonyms are three types.