English
Moreover, these themselves are the practice of the path, and there is no need to practice each stage separately. From the letter Hūṃ (藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：Hūṃ), the blazing fierce fire burns the ten chakras of the left and right channels and the ten abodes of power, and it is to be contemplated as dissolving into the central channel. No matter which of the three mudras is relied upon, the seventy-two fierce fires of the navel chakra blaze completely, blessing all the chakras, and when passing from the central channel to the crown, all the melting bindus of the channels gather above by the movement of the wind, and the lord of the bindus abiding there, together with the indestructible Haṃ (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Haṃ), melts. Descending from the brow chakra in a sequence of sixteen parts, it melts into the center of the chakras, and comes in a sequence of extreme stability, reaching the ultimate sequence of the four joys or sixteen joys, and then arises again in a reverse manner. This is in accordance with the entry of holding, and appears completely and truly in remembrance. At that time, the coemergent wisdom that truly recognizes the coemergent born with the jewel, if distinguished by the subtle boundary between the mundane and the supramundane, although called mundane, is in fact far beyond the three realms of samsara. Third, applying to the result: As it is said, "The mind and the enjoyment complete body also become dual," so this is the path of the mind vajra dharmakaya, but it must be adorned with the dharma of the speech sambhogakaya. From the aspect of bliss, it is also commonly known as the sambhogakaya. Wind is the attribute of speech, therefore wind stimulates the fierce fire, and the blazing fierce fire causes all the winds of the aggregates and elements to dissolve. Therefore, the mind vajra is extremely stable and unchanging, without characteristics, and free from all actions. To symbolize it, there are the six vajras and the blessing of the secret space, etc., because it is a symbol of wisdom, so the conventional symbols are abandoned. From the cause of the unreal pervasive thoughts, all the winds dissolve, and extremely pure wisdom is attained, combined with the contemplation of the cessation of the winds. Because it is the nature of great bliss of desire, it is the letter Hūṃ (藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：Hūṃ). In order to manifest all the dharmas of suchness and howeverness, all bodies
Chinese
真實的（修法）是：如前所述的天瑜伽，完全克服粗糙的氣，並依靠業或智慧手印而獲得對明點瑜伽之樂的穩定性。然後，首先依靠位於寶珠處的喜樂明點，觀想壇城。在那裡，會出現各種壇城的清晰顯現。同樣地，也要在臍、心、喉、眉間、頂輪等處修習。最後，當非常熟練時，在逆行的四喜之際，由於觀想的威力而獲得的清晰顯現之方式，會出現從六輪放射金剛喜樂的相應情況。對此，稱爲從密處放射智慧界之天衆，從臍輪放射地界，從心輪放射水界，從喉輪放射火界，從眉間放射風界，從頂輪放射空界之天衆。對此，精微的真實是：明點具有壇城之清晰顯現，僅僅是下穩之際。在那之前，點燃後續之火而使明點融化，雖然是覺受種類的明點瑜伽，但因爲是緊接著精微結合，所以被歸納於精微瑜伽本身之中。在此，在上降之際，融化之樂增長，各種念頭消退的同時，清晰顯現也會稍微稍微消失，因此那時無法放射金剛。在下穩之際，雖然沒有念頭，但因爲是清淨之氣和明點清澈，智慧之清晰顯現增長之時，所以能夠隨意放射金剛。此外，對於獲得生起次第覺受之穩定的瑜伽士來說，修習精微瑜伽，會附帶產生明點瑜伽，不需要另外的明點瑜伽。這是因爲相對於外壇城粗糙而言，是放射極其精微之壇城，所以稱爲精微瑜伽，或者也可以與普遍的說法一致，稱爲那樣的本尊是氣心之顯現，所以稱爲精微氣瑜伽。 。 。第二，信解修行的作法是：現在初學者進行信解修行時，如先前所來之方式等等，在明點瑜伽信解修行的開始之處，信解菩提心向上升起。
English
The actual (practice) is: the deity yoga as described above, completely overcoming the coarse winds, and gaining stability in the bliss of bindu yoga by relying on karma or wisdom mudra. Then, first relying on the blissful bindu located at the jewel place, visualize the mandala. There, clear appearances of various mandalas will arise. Similarly, practice at the navel, heart, throat, brow, and crown as well. Finally, when extremely skilled, at the time of the four joys of reverse order, due to the power of visualization, the corresponding situation of radiating vajra joy from the six chakras will occur. This is called radiating the deities of the wisdom realm from the secret place, the earth realm from the navel chakra, the water realm from the heart chakra, the fire realm from the throat chakra, the wind realm from the brow chakra, and the deities of the space realm from the crown chakra. Regarding this, the subtle reality is: the bindu has the clear appearance of a mandala, only at the time of lower stability. Before that, igniting the subsequent fire and melting the bindu, although it is a bindu yoga of the type of realization, because it is immediately followed by subtle union, it is included within the subtle yoga itself. Here, during the descent, the melting bliss increases, and while various thoughts subside, the clear appearance also gradually disappears, so at that time it is not possible to radiate the vajra. At the time of lower stability, although there are no thoughts, it is the time when the clear appearance of wisdom increases because the pure winds and bindu are clear, so it is possible to radiate the vajra as desired. Furthermore, for a yogi who has gained stability in the realization of the generation stage, practicing subtle yoga will incidentally produce bindu yoga, and a separate bindu yoga is not needed. This is because, relative to the external coarse mandala, it is radiating an extremely subtle mandala, so it is called subtle yoga, or it can also be called subtle wind yoga in accordance with the common saying that such a deity is merely an appearance of wind and mind. . The second is the method of aspirational meditation: Now, when a beginner performs aspirational meditation, in the same way as it came before, etc., at the beginning of the aspirational meditation of bindu yoga, aspire that the bodhicitta rises upwards.
Chinese
我，当到达脐轮等四个脉轮的每一个位置时，心想获得与因相应的果，如俱生身等。当到达各个脉轮的中心时，应生起欢喜，信奉地、水、火、风、空等诸神众。不仅如此，在微细明点的阶段，对于这两者，作为初学者进行信奉修习时，在必须对作为果的佛之意和智慧生起我慢的基础上，也必须对我慢生起作为道的随念和三摩地。微细瑜伽被称为大修行，实际上，如果能够修习在明点中央能够看见完整坛城的那些微细坛城，那么粗大的更不用说了，因此是大修行。鼻尖上的芥子等是其意义。}在明点的阶段，稍微修习了粗大瑜伽的本尊身，而此处更甚于此，因为是为了生起安乐自性的本尊身。必须是圆满次第的微细三摩地瑜伽，因为是实际成就无二智慧之身的最胜成就者，所以是大修行。此微细结合是智慧金刚道，因为在安乐中生起本尊身时，最胜不变的安乐本身显现为一切形象。其中，从意空性和智慧安乐的角度安立的也很多，主要从意乐空和智慧一切形象的角度安立。如云：智慧与化身，成为双运。因此，从一切形象中显现化身，金刚欢喜是与化身形象相应的道。因此，因为是生起无数如幻化般的化身集合者，所以与幻化网圆满正等觉相应。通常，四种菩提是身幻化网、语二十种、意五种、智慧一刹那，虽然如此，四支与四菩提结合的方式大多是交错的，这是从互相增上的角度来说的。而且，此处四金刚瑜伽与四菩提的名称交错的方式是身与
English
I, when reaching each of the four chakras such as the navel chakra, one thinks of obtaining the corresponding result of the cause, such as the co-emergent body, etc. When reaching the center of each chakra, one should generate joy and have faith in the various deities of earth, water, fire, wind, and space. Moreover, in the stage of subtle bindu, for both of these, when a beginner engages in faith and meditation, on the basis of having to generate pride in the mind and wisdom of the Buddha as the result, one must also generate pride in the mindfulness and samadhi as the path. Subtle yoga is called great practice, because in reality, if one can practice those subtle mandalas that can see the complete mandala in the center of the bindu, then there is no need to mention the gross, therefore it is a great practice. Mustard seeds on the tip of the nose, etc., are its meaning.} In the stage of bindu, the deity body of gross yoga is slightly practiced, but here it is even more so, because it is for generating the deity body of the nature of bliss. It must be the subtle samadhi yoga of the completion stage, because it is the actual accomplisher of the supreme accomplishment of the non-dual wisdom body, therefore it is a great practice. This subtle union is the path of wisdom vajra, because when the deity body arises in bliss, the supreme unchanging bliss itself appears in all forms. Among them, there are many that are established from the perspective of emptiness of mind and bliss of wisdom, but mainly they are established from the perspective of bliss-emptiness of mind and all forms of wisdom. As it is said: Wisdom and the emanation body become a union. Therefore, the emanation body arises from all forms, and vajra joy is the path corresponding to the form of the emanation body. Therefore, because it is the generator of countless collections of emanations like illusions, it corresponds to the complete perfect enlightenment with the net of illusion. Generally, the four bodhi are the body's net of illusion, the twenty of speech, the five of mind, and the one moment of wisdom, although this is the case, the way the four limbs are combined with the four bodhi is mostly intertwined, which is from the perspective of mutual enhancement. Moreover, here the way the names of the four vajra yogas are intertwined with the four bodhi is that the body is with
Chinese
心的法和，智慧为身的法和，心上随之进入智慧之法的形态和，语的瑜伽为自处。 第二，清净差别时，细微瑜伽的场合所应净治的是：那些青年获得青春之时，从种姓女子处屡屡获得明点，由业力所致，生出众多儿子和女儿，从那些儿女又生出众多孙子和重孙等，如此繁衍，众多种姓之人，他们的生源祖先就被称为生主。 对此，轮回者们明点外泄的替代是，此处禁止外泄，子宫的替代是自身之脉轮。下滴的替代是从宝珠到顶髻向上逆转，繁衍儿子孙子等的替代是在圆满次第时生起金刚，在生起次第正行时生起仅是风心光明之本尊，最初的修行者也如此信解。因此，作为基础的有情众生的那些行为，就由道的那些瑜伽来清净。 成为上道之先导的方式是：由瑜伽六支的次第，最后在三摩地次第的场合，密处、脐、心、喉、眉间、顶轮各自有两个脉，出现十二处，现在从密处到顶髻逆转菩提心，从而清净相续。彼时，气和赤白明点的运行有两万一千六百次，转为空色的自性，刚一转变，就生起一切种类的坛城，如以六轮的差别汇集为六组。因此，此处从六轮生起本尊众而成熟。 此外，宝珠和秘密的能力汇集于脐中，眉间和顶髻也合为一体，脐等四轮获得四果道之四身自性，这是由下稳固四喜的次第，信解为四身和四果而成熟。 清净之果是：诸佛恒常持有不迁变的明点，身
English
The Dharma of mind, and wisdom as the Dharma of body, and the manner in which the Dharma of wisdom enters the mind, and the yoga of speech is self-abiding. Second, when distinguishing purification, what is to be purified in the context of subtle yoga is: When those youths attain the state of youth, when they repeatedly obtain bindus from women of their lineage, due to the power of karma, many sons and daughters are born. From those sons and daughters, many grandsons and great-grandsons and so on are born. Thus, many people of the lineage, their ancestral source is called the lord of beings. In this regard, the substitute for the outward flow of bindus of samsaric beings is that here the outward flow is prevented, and the substitute for the womb is the channels and chakras of one's own body. The substitute for falling downwards is reversing upwards from the jewel to the crown, and the substitute for generating sons and grandsons and so on is the arising of the vajra in the context of the completion stage, and in the actual generation stage, the arising of deities who are merely the clarity and appearance of wind and mind, and even the initial practitioner believes in this way. Therefore, those actions of sentient beings as the basis are purified by those yogas of the path. The way to become a preliminary for the higher path is: By the sequence of the six limbs of yoga, finally in the context of the sequence of samadhi, the secret place, navel, heart, throat, eyebrow, and crown each have two places, and the appearance of the twelve places is now purifying the continuum by reversing the bodhicitta from the secret place to the crown. At that time, the movement of wind and red and white elements, which is twenty-one thousand six hundred, transforms into the nature of emptiness-form, and as soon as it transforms, the mandala of all kinds arises, just as it is gathered into six groups by the distinction of the six chakras. Therefore, here, maturation occurs by arising the assembly of deities from the six chakras. Furthermore, the power of the jewel and the secret is gathered in the navel, and the eyebrow and the crown are also combined into one. The four chakras, such as the navel, obtain the nature of the four fruits, the four bodies of the path, which is matured by believing in the sequence of the four joys of the lower stability as the four bodies and the four fruits. The result of purification is: The Buddhas always hold the unchanging bindu, the body