Chinese
在秘密的燃烧滴漏交合之间，以菩提心之水流充满身体，依靠作为方法之基础的白色明点，从上方的三脉中生起身语意的金刚嬉戏之本尊众，象征拙火燃烧的光明显现之坛城众多涌现。从智慧明点红色和清净的风息中，从六脉中生起六界之本尊众，象征智慧母被六金刚加持。种姓主尊的加持是，象征着额轮名为顶轮中融化安乐无漏极其稳固。身的加持是，由执着所牵引的随念名为拙火燃烧的光明中，显现六界精华的空色六种姓的坛城，具足一切形象。命的加持是，从中脉生起的不坏音声中，生起一切音声，为五界所摄持。明点的加持是，身语意三被智慧金刚的安乐所加持，摧伏四魔和四烦恼，成为具有融化安乐不变之自性的四个明点。智慧的加持是，粗大的明点稳固如宝，从庸常的贪欲中返回，成为不退失的道之大贪欲。从身语意加持开始，与执着的利益果报相结合。又将这些修习之果与佛法相结合，此时主要与语金刚报身相结合，如语与法身双运所示，也与法身的部分相结合。其中位于脐轮和顶轮的两个ཧོཿ（藏文，梵文天城体：हो，梵文罗马拟音：hoḥ，汉语字面意思：吼）字是，有境胜义大贪欲之智慧和有境胜义大安乐之智慧，是金刚ཧཾ་ཀྵའི་（藏文，梵文天城体：हंक्ष，梵文罗马拟音：haṃkṣa，汉语字面意思：啥 恰）意义，或者说是智慧金刚，三字是三金刚。ཨ་ཝ་དྷཱུ་ཏཱི་（藏文，梵文天城体：अवधूती，梵文罗马拟音：avadhūtī，汉语字面意思：离垢者）是任何时候都不可摧毁的，语金刚也是内在四金刚无别的自性。融于明点也是不分别。以歌声策励五者是，从五界精华中生起的不坏五种音声，每一个
English
In the space between the secret burning and dripping union, the body is filled with the stream of bodhicitta, and relying on the white essence as the basis of method, the deities of the Vajra play of body, speech, and mind arise from the three upper channels, symbolizing the abundant manifestation of the mandala of the blazing light of tummo. From the red essence of wisdom and the purified winds, the deities of the six realms arise from the six channels, symbolizing the blessing of the wisdom mother by the six vajras. The blessing of the lineage lord is, symbolizing the melting bliss and non-leakage, extremely stable in the crown chakra, which is named the forehead chakra. The blessing of the body is, in the blazing light of tummo, which is named remembrance drawn by attachment, the empty forms of the essence of the six realms, the mandalas of the six lineages, appear with all aspects complete. The blessing of the life force is, from the indestructible sound arising from the central channel, all sounds arise, encompassed by the five elements. The blessing of the bindu is, the three doors of body, speech, and mind are blessed by the bliss of wisdom vajra, subduing the four maras and the four afflictions, becoming the four bindus with the nature of melting bliss and immutability. The blessing of wisdom is, the coarse bindu is stable like a jewel, returning from ordinary desire, becoming the great desire of the path that does not diminish. Starting from the blessing of body, speech, and mind, it is combined with the benefits and results of attachment. Furthermore, combining these fruits of practice with the Dharma of the Buddhas, at this time it is mainly combined with the speech vajra sambhogakaya, and as the union of speech and dharmakaya is shown, it is also combined with the part of the dharmakaya. Among them, the two syllables ཧོཿ (Tibetan, Devanagari: हो, Romanized Sanskrit: hoḥ, literal meaning: ho) placed in the navel and crown chakras are, the wisdom of the great desire of the object-possessing ultimate truth and the wisdom of the great bliss of the object-possessing ultimate truth, which is the meaning of Vajra ཧཾ་ཀྵའི་ (Tibetan, Devanagari: हंक्ष, Romanized Sanskrit: haṃkṣa, literal meaning: haṃ kṣa), or it is the wisdom vajra, the three syllables are the three vajras. ཨ་ཝ་དྷཱུ་ཏཱི་ (Tibetan, Devanagari: अवधूती, Romanized Sanskrit: avadhūtī, literal meaning: avadhuti) is that which can never be destroyed, and the speech vajra is also the nature of the inner four vajras being inseparable. Melting into the bindu is also non-conceptual. The five that are urged by song are, the five indestructible sounds arising from the essence of the five elements, each one
Chinese
並且，究竟的空性等同虚空之智慧的音声，是所有形态的体现。主尊的显现是：这些音声的实际应用领域，实际上是究竟的三有的一切所知。正因为如此，它们才成为了它的法性。因此，作为有法的世俗三有，也通过间接的方式成为了它的应用领域。究竟和世俗的三有，其自性是遍及一切的乐空无二的智慧，融为一体。显现为可遍及的六界各自清净的差别，象征着大坛城眷属的开展。利他是方便，这由忿怒尊象征。对于五毒的各类众生，以及其他需要被五部调伏的众生，宣讲法轮的音声，使他们在相续中生起如实的智慧，这由五种作用——勾召、禁锢、束缚、喜悦、平等味象征。同样，以无量身语意的化身来宣说佛法，摄受众生的心续，象征着身语意的加持和灌顶。同样，书写文字象征着六界的法。身的印契象征着六蕴的法。命的印契象征着对包括所说和能说的对象在内的一切事物拥有自在。明点的印契象征着轮回和涅槃的一切都从四个明点的显现中产生，并且完全清净。智慧的印契象征着阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）代表一切法从原始以来就是不生不灭的，是伟大的生命，是伟大的不变，是一切言说的基础。简而言之，从远离一切戏论的如同虚空般的智慧中，显现出一切动静的音声和意义的形态。从六界开始，直到其间的各个阶段，这些都如同法身的智慧所见一样，在自显中也出现与之相应的语的音声，并在他显中以无量说法之音声使众生成熟和解脱，这象征着主尊本身就是自性的部主，因此从原始以来就安住于三界之法王的位置。眷属们被部主所印契，象征着他们新获得的这种果位。以上。
English
And also, the ultimate emptiness, the sound of wisdom equal to space, is the embodiment of all forms. The manifestation of the main deity is: the actual field of application of these sounds is, in fact, all that is knowable of the ultimate three realms. Because of this, they have become its dharma nature. Therefore, the conventional three realms, as objects of dharma, also become its field of application through indirect means. The ultimate and conventional three realms, all of which are of one taste in the wisdom of inseparable bliss and emptiness, which is the pervading nature, and the manifestation of the distinct purity of the six elements that can be pervaded, symbolizes the unfolding of the great mandala assembly. Other-benefit is method, which is symbolized by the wrathful deities. To those sentient beings who are of the nature of the five poisons, and others who need to be tamed by the five families, proclaiming the sound of the Dharma wheel, so that correct wisdom is born in their continuum without being reversed, is symbolized by the five actions of attraction, subjugation, binding, delighting, and equal taste. Similarly, teaching the Dharma with infinite emanations of body, speech, and mind, and embracing the mindstream of beings, symbolizes the blessings and empowerments of body, speech, and mind. Similarly, writing letters symbolizes the Dharma of the six elements. The seal of the body symbolizes the Dharma of the six aggregates. The seal of life symbolizes having dominion over all things, including the object of expression and the expression itself. The seal of the bindu symbolizes that all of samsara and nirvana arise from the appearance of the four bindus and are completely pure. The seal of wisdom symbolizes that the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, literal Chinese meaning: A) represents that all dharmas are unborn from the beginning, is the great life, is the great immutable, and is the basis of all expression. In short, from the wisdom like space, which is free from all elaboration, the forms of sound and meaning of all that is moving and unmoving appear. Starting from the six elements, up to the various stages in between, these, just as the wisdom of the Dharmakaya sees them, the corresponding sound of speech also arises in self-appearance, and in other-appearance, the infinite sounds of teaching the Dharma ripen and liberate sentient beings, which symbolizes that the main deity itself is the lord of the family by nature, and therefore has been abiding in the position of the Dharma king of the three realms from the beginning. The retinue being sealed by the family lord symbolizes that they have newly attained such a state. The above.
Chinese
吉祥时轮的生起次第释中，论述事业国王胜乐定的品类即第七品。 第三，意圆满明点的瑜伽是，以两种方式来证悟，瑜伽修习的次第和，彼之清净的差别之论述。第一，地道之定的明点瑜伽成就和，观待于此时的事业初学者信解修习之方式。彼之第一若分有二，圆满次第的明点瑜伽和生起次第的明点瑜伽。第一是，以执持的次第连接，忆念之支分具足相好于自续生起时，智慧空色的拙火于命脉精勤，菩提心，明点圆满融化，于中脉之内六轮和宝中依于空色大印本身，融乐无漏而系缚，是无勤之智慧，此有顺生顺灭二者，其中顺生是明点瑜伽真实，顺灭是融乐之故也是明点瑜伽，且有金刚欢喜之故也是随顺细微瑜伽。第二是天瑜伽生起次第稳固之瑜伽士依于事业手印或获得明相之智慧手印任何一者，修习随贪之乐时，非由中脉为主而行的菩提心从顶髻至金刚宝顶之间而来，又从宝至顶髻之间返回，彼极度串习后于宝中粗大之明点无勤稳固后生起乐空之特殊觉受是，生起次第之明点瑜伽真实，此时之下稳固且无随顺金刚欢喜之故彼非细微瑜伽真实随顺任何一者。第二，事业初学者信解修习之方式是，于父母二者之六处安立嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）等六字，加持金刚和莲花，也安立六金刚或六肢分，具有天慢而入定时之后贪和，
English
In the explanation of the generation stage of the glorious Kalachakra, the seventh section is the category of explaining the Samadhi of the supreme Karma King. Third, the yoga of the complete mind, Bindu, is to be realized in two ways: the order of practicing yoga and the explanation of its pure distinctions. First, the yoga of Bindu, which accomplishes the Samadhi of the stages of the path, and the way in which the first practitioner, in relation to this very occasion, practices with faith. The first of these, if divided, has two: the yoga of Bindu of the completion stage and the yoga of Bindu of the generation stage. The first is: connecting with the order of grasping, when the limb of mindfulness, complete with characteristics, arises in the continuum, the Kundalini of wisdom emptiness strives in the Avadhuti, the mind of enlightenment, the Bindu melts completely, and within the central channel, in the six chakras and the jewel, relying on the emptiness form Mahamudra itself, bound in melting bliss without leakage, that is effortless wisdom. This has two, arising in order and reversing in order, of which arising in order is the actual yoga of Bindu. Reversing in order is also the yoga of Bindu because of the melting bliss itself, and it is also in accordance with the subtle yoga because of the presence of Vajra joy. The second is that the yogi of the stable generation stage of deity yoga relies on either the Karma Mudra or the Jnana Mudra that obtains clear appearance, and when meditating on the bliss of subsequent attachment, the mind of enlightenment, which does not primarily proceed from the central channel, comes from the crown to the tip of the Vajra Jewel, and also reverses from the jewel to the crown. When that is extremely familiar, the gross Bindu in the jewel becomes effortlessly stable, and the special experience of bliss emptiness arises. This is the actual yoga of Bindu of the generation stage. In this case, there is no stability below and no accordance with Vajra joy, so it is neither the actual subtle yoga nor in accordance with it. Second, the way in which the first practitioner practices with faith is: placing the six letters, such as Om（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）, in the six places of both the father and mother, blessing the Vajra and the lotus, and also placing the six Vajras or six limbs. Possessing the pride of the deity, subsequent attachment after entering into equilibrium and,
Chinese
观想命脉气结融为一体，观想它从阴门到达脐轮，从而激发脐轮的ཧོཿ（藏文，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼）字，观想智慧拙火燃烧。在那里，观想左右脉的十个脉轮，连同进入识界的风一起被焚烧，融入中脉。之后，观想顶轮的ཧཾ་（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）字融化，体验四喜，观想俱生智在宝处显现。对于所有本尊显现，甚至通过观想的方式也增广安乐，稍微执着于本尊身和安乐。初学者的瑜伽要依靠每天的习惯来巩固，之后当在本尊身上获得明相时，也能完整地修持这个瑜伽。这两者也能成熟忆念之流，并使法身成为道路。也就是说，通过同时修习本尊瑜伽和普通的宝瓶气，当在本尊上获得明相时，宝瓶气等风瑜伽也会变得强大。之后，依靠智慧手印能够引导融乐现前，或者依靠业手印也可以，以风瑜伽作为主要原因，以ཕཊ་（藏文，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：发）字遮止和放出光芒等作为引导，毫不费力地将菩提心束缚在宝处，并且能够逆转、遍布和稳固到顶髻。有些人说，没有风的配合，仅仅通过明相就能阻止和逆转明点的运行。然而，如果不依赖圆满次第，仅仅依靠生起次第的观想就能做到这一点，除非有先前串习的业力，否则一生也难以成就，所以即使它是好的，也不太需要。或者，即使能够做到控制和逆转，仅仅是不混合风的明点也无法产生功德。并且，在没有获得与生起次第共同的命力之前，那种明相的成就也大多不会发生。因此，虽然有很多听起来很好很好的和看似是是的说法，但最终只会变成拿走装饰品的状态。如果说是为了特别调伏根器极佳的所化而说的，那么仅仅是为了那些人的目的而说的，我们