English
wisdom. Conceptual self-arising wisdom. Union-cessation self-arising wisdom. Clear and light self-arising wisdom. There are four subdivisions. By focusing on the place from which they arise, there are four bindu yogas: the union of the sun and moon in the heart; the single hero in the navel; the bindu of bliss in the secret place; and the white hair Suvon at the brow. The first of these is the method of meditating on the bindu of the union of the sun and moon in the heart, which possesses three characteristics. The second is the union of meditating on the bindu with three characteristics in the navel, suppressing the upper air and dissolving it through the single channel. The third is the method of causing the air-mind to enter the central channel by meditating on the red bindu with three qualities in the secret lotus and greatly contracting the lower air. The fourth is the instruction to meditate on the crooked letter ཧཾ་（Tibetan, ཧཾ, ham, Literal meaning of Chinese characters）at the brow, looking at the beginning and end together, and through the union of the arising and entering of air, to meditate until the nectar descending from ཧཾ་（Tibetan, ཧཾ, ham, Literal meaning of Chinese characters）through the three-way intersection behind the uvula satisfies the letter ཧཱུཾ་（Tibetan, ཧཱུཾ, hūṃ, Literal meaning of Chinese characters）in the heart. Thus, relying on these four, the four self-arising samadhis will arise due to the differences of depending on external conditions and not depending on them, and of being unclear and clear. The third is the tenet of the secret empowerment, which is called "unmixed and completely perfected." As it says in the earlier tantra: "Sound and tone have always existed in language, but it is not known that they are the languages of the six classes of beings and the twelve branches of scripture. The unmixed tenet is confessed in a completely perfected state." As it says, by knowing that all sounds and tones have always existed in the essence of speech vajra on the basis of one's own share, one teaches the Dharma in the languages of the six classes of beings, and one obtains the voice of Brahma that understands the meaning of the twelve branches of scripture and instructs others, and one obtains the qualities such as freedom over the four individual correct knowledges. The unmixed and completely perfected, naturally clear deity body, the vidyadhara who has power over the illusory life, will be manifestly attained. The fourth is the transference of consciousness of the secret empowerment, which is called "clear light." As it says in that same tantra: "The clear light of the mind has always been inseparable, but because it is not known to be naturally present without cultivation, at the time of death"
Chinese
未能认识到自明生起，临终的诀窍在光明中忏悔。如是说，如果此生没有追求宗派，也因为心的光明本来就是不离不弃的缘故，即使不特意修习，临终时光明也会自然生起。这是因为临终时的风息作为因缘，所有的脉结都解开，所有的风都融入中脉，从而产生空明殊胜的禅定。它与之前的自生智慧的禅定相融合，不经历中阴而追求宗派，从而获得持明者的果位。第五，秘密灌顶的果实是：自性任运成就的圆满受用身。如前续所说：身处之字安住于报身上，未识正道未修习安乐故，未得拙火热乐之果者，于果报身之中而忏悔。如是说，也就是从基础时期的四个坛城来说，安住于身体的脉字坛城本来就安住于大报身的自性中。依靠了知此的安乐之方便而修习，依靠生起极盛的拙火智慧之热，从而自在地转变智慧的显现，字的运行融入，咒语的道清净，语的障碍完全清净，最终的果实就是显现圆满次第的自性任运成就的圆满受用身。如忏悔品第十五所说：字的运行融入，咒语的道清净，语的障碍清净，圆满次第报身。因为这样。像这样详细讲述了秘密灌顶的道和随行之后，为了总摄这些意义，在第十四章的续中，以前续的延续：虽知秘密灌顶之诀窍，然未将自乐转为道用，拙火热证未显于身者，忏悔违犯秘密灌顶誓言。如是说，也就是将脉字坛城认知为修习秘密灌顶诀窍的修法基础之后，不依赖他缘，为了将自己的安乐作为道用的助伴，咒语和手印不断等，秘密灌顶的誓言
English
Not realizing the arising of self-clarity, confessing the dying instructions in the state of clear light. As it is said, even if one does not pursue a philosophical system in this life, because the mind's clear light is inherently inseparable, even if one does not deliberately meditate, the clear light will naturally arise at the time of death. This is because the winds at the time of death act as a condition, all the knots of the channels are released, and all the winds enter the central channel, giving rise to the supreme samadhi of emptiness and clarity. It merges with the previous samadhi of self-arisen wisdom, and without going through the bardo, one pursues a philosophical system, thereby attaining the state of a vidyadhara. Fifth, the fruit of the secret empowerment is: the spontaneously accomplished enjoyment body, which is naturally present. As it is said in the continuation of the previous tantra: The letters abiding in the body abide as the enjoyment body, Because one has not known the path and has not meditated on bliss, One has not obtained the fruit of the heat of tummo, Confessing in the state of the enjoyment body as the fruit. As it is said, that is, from the four mandalas of the ground state, the mandala of the channel letters abiding in the body inherently abides as the nature of the great enjoyment body. Relying on the means of bliss that knows this as the path, and meditating, relying on generating the supreme heat of tummo wisdom, thereby freely transforming the appearance of wisdom, the movement of the letters dissolves. The path of mantra is purified. The obscurations of speech are completely purified, and the ultimate fruit is to manifest the spontaneously accomplished enjoyment body of the completion stage, which is naturally present. As it is said in the fifteenth chapter of Confessions: The movement of the letters dissolves, the path of mantra is purified, The obscurations of speech are purified, the enjoyment body of the completion stage. Because of this. Having explained in detail the path of secret empowerment and its retinue, in order to summarize these meanings, in the continuation of the fourteenth chapter, continuing from the previous tantra: Although one knows the instructions of secret empowerment, One has not turned one's own bliss into the path, The signs of tummo heat have not arisen in the body, Confessing the breaking of the secret empowerment vows. As it is said, that is, after recognizing the mandala of the channel letters as the basis for practicing the instructions of secret empowerment, without relying on other conditions, in order to make one's own bliss a companion for the path, such as not interrupting mantra and mudra, the vows of secret empowerment
Chinese
如果这些（方法）能被毫无损失地守护，那么实相智慧拙火的暖相就会在身上显现，并且在此生中会证得殊胜的成就。第三个总义是关于智慧和知识的灌顶，其中也有道路等五法。第一，智慧灌顶的道路是坛城轮，或者说是轮，也就是方便的道路。如前续所说：身体的脉、界、甘露自然安住，本尊和明妃的欲望、加持平等，以及结合的真实、正行、后续的摄略和广大等，如果未修习，则忏悔为方便的轮之路。如是说。身体的脉字中，界和甘露原本就自然存在，通过道路来修习并加以体验，其中道路有广略两种。广的方面有五种：身语平等、欲望平等、加持平等、不净明妃、以及被口诀要点所掌握。第一，本尊和明妃双方的身为天神，语为咒语，是平等的。第二，双方都依靠这个甚深方便，显现俱生智，并想着要获得圆满菩提，这是欲望平等。第三，在空行母的秘密金刚和莲花中，互相交替地给予加持，这是加持平等。第四，有生来获得或者通过修习而产生的不净明妃。第一种是不净明妃：鹿女、螺女、象女、纹女、各种各样的女子。第二种是通过听闻、思考和学习使相续完全清净，通过灌顶清净，通过瑜伽的禅定清净。第五是被口诀要点所掌握：不退失地守护降、持、返、遍。第二，略的道路也有：调整身体的幻轮等结合，执持、引导、布散等正行，以及后续断除的诀窍等，如经中所说的那样，依靠修习的方法，生起俱生智。第二，智慧灌顶的见解是所谓的四喜俱生，如前续所说：安乐原本就自然安住，次第、处所、所断、自性的，四种安乐如果未曾体验，则忏悔为四喜的见解，俱生的自性。如是说。界和甘露是安乐
English
If these (methods) are protected without loss, then the heat sign of the wisdom of the ultimate truth, the inner heat, will appear on the body, and in this life, supreme accomplishment will be manifestly attained. The third general topic is also about the empowerment of wisdom and knowledge, which includes the five dharmas such as the path. First, the path of wisdom empowerment is the mandala wheel, or the wheel, which is called the path of means. As it says in the earlier tantra: The elements of the body, the nectar, naturally abide within oneself. The desire of the consort and the self, the blessings are equal, and the actual, main, and subsequent condensed and expanded unions. If not meditated upon, it is confessed as the path of the wheel of means. As it is said. In the root syllables of the body, the elements and nectar are inherently present as natural qualities. By practicing the path, one cultivates and experiences them. There are two types of paths: expanded and condensed. In the expanded path, there are five aspects: body and speech are equal, desire is equal, blessings are equal, impure vidyā, and being grasped by the key points of the oral instructions. First, the body of both the consort and the self is equal as deities, and the speech is equal as mantras. Second, both sides rely on this profound method to manifest co-emergent wisdom and think of attaining perfect enlightenment, which is equal desire. Third, in the secret vajra and lotus of the ḍākinīs, they equally bestow blessings on each other alternately, which is equal blessing. Fourth, there are impure vidyās that are obtained by birth or arise from cultivation. The first are impure vidyās: deer women, conch women, elephant women, patterned women, and various kinds of women. The second is that the continuum is completely purified through hearing, thinking, and learning, purified by empowerment, and purified by the samādhi of yoga. Fifth, being grasped by the key points of the oral instructions means protecting the descending, holding, reversing, and pervading without losing them. Second, in the condensed path, there are also: the union of adjusting the body's illusion wheel, etc., the actual practice of holding, guiding, spreading, etc., and the subsequent instructions for cutting off, etc. As explained in the scriptures, by relying on the method of practice, one generates co-emergent wisdom. Second, the view of wisdom empowerment is called the co-emergent of the four joys, as it says in the earlier tantra: Bliss naturally abides within oneself. The order, place, what is to be abandoned, and the nature of the four blisses, if not experienced, are confessed as the view of the four joys, the nature of co-emergence. As it is said. The elements and nectar are bliss.
Chinese
伟大的自性本自存在，以甚深方便修持，四喜的智慧将次第生起。对此进行区分，有次第的四喜、处所的四喜、观待所断的四喜和体性的四喜。内部细分的四喜，四四一十六，认识到最终的俱生喜并加以修持。此处，喜和乐的差别在于，区分身体的乐和心的喜，或者将二者理解为仅仅是名称的不同。第三，谢瓦的宗派是“小乐空”。如前续中所说：“未识乐自性本住，未修痛苦为乐之缘，未悟小乐空之宗，于俱生乐中忏悔。”如是说，了知本自存在大乐之理后，将痛苦和因缘的显现方式全部作为大乐的道来修持，从而使自己份额的二者，轮回和涅槃的诸法，都能证悟为乐空，相对于更高的道而言，小乐空是学习的二合一之体性，显现俱生大印的持明。第四，谢瓦的临终法是“金刚萨埵”。这也是前续中所说：“未识自身为金刚萨埵，临终自身未成彼显现之身，未通四轮之乐，于临终金刚萨埵中忏悔。”如是说，了知自身本自是金刚萨埵的自性后进行修持，即使没有成就宗派而死去，届时死亡之风作为因缘，断开四轮的脉结，心的所依，明点的精华逐渐聚集并融入中脉，从而生起乐空无二的智慧金刚萨埵。如《幻化续·金刚镜》中所说：“金刚即是空性，萨埵即是大智慧。”如是说，这样的金刚萨埵，与之前的乐空见