Chinese
颂（སུང་）心和智慧之轮安住于无垢状态，如虚空般遍布的世间，以适合众生的化身和事业遍布。其原因是一切相的智慧坛城安住于佛陀自显中，那不变的四界明点，从自性俱生的大乐中化现，因此大乐被称为生灵之主。因此，四界明点恒常不变地安住，对于现在的补特伽罗来说，通过对下稳固次第的四身生起信解而作为道。以一切相的身体化现一切相的化身，现在通过开展本尊坛城而作为道。如此，对于所调伏者来说，也在开展子孙的祖先上安立生灵之主的名号，在等持的支分中，对具有开展和收摄的坛城的不变之乐，安立生灵之主的名称，佛陀自显的四身无别智慧金刚，从法性的角度来说，是开展和收摄一切轮回和涅槃者，从果的角度来说，是开展和收摄无量化身者，因此是真正的生灵之主。与这些相似的微细瑜伽，也要通过开展本尊坛城的方式，生起生灵之主的我慢，因此在忆念四果的最后，念诵嗡 萨瓦 达塔嘎达 等，是一切如来之主，生起生灵之主的我慢。现在，这些明点和微细瑜伽在续部中是如何宣说的呢？暂时引用根本续部中所说的注释： “十六岁妙龄具种姓，以容貌和青春所庄严，首先善巧调教后，灌顶后开始修持。身语意和贪欲，安立于额头等处。 娑婆诃（藏文，梵文天城体：，梵文罗马拟音：svāhā，汉语字面意思：成就）秘密大顶髻。之后清净莲花。 阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）字八瓣莲花。 吽（藏文：ཧཱུྃ，梵文天城体：हुṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字具有金刚。如是具有金刚的，从智慧莲花摇动中。 吽（藏文：ཧཱུྃ，梵文天城体：हुṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字自己的金刚，观想为五尖。其中心八瓣莲花，以 阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）字善加观察。如是金刚莲花，做好后置于莲花中
English
The wheel of Sung (mind) and wisdom abides in a state of stainlessness. Like the sky, it pervades all existence, and its manifestations and activities are in accordance with the potential of all sentient beings. The cause of this is the all-encompassing mandala of wisdom, which abides in the self-manifestation of the Buddha. The four immutable bindus manifest from the great bliss of co-emergent nature. Therefore, this great bliss is called the Lord of Beings. Thus, the four bindus always abide without change. For the present individual, it is a path of devotion to the four bodies through the stages of lower stability. The manifestation of all forms through the body of all forms is now a path of developing the deity assembly. In this way, for those who are to be tamed, the name of the Lord of Beings is also applied to the ancestors who develop sons and grandsons. In the branch of Samadhi, the name of the Lord of Beings is given to the unchanging bliss of the mandala that expands and contracts. The indivisible wisdom vajra of the four bodies of the self-manifested Buddha, from the perspective of Dharma, is the one who expands and contracts all Samsara and Nirvana. From the perspective of the result, it is the one who expands and contracts limitless manifestations. Therefore, it is the true Lord of Beings. Similar to these, subtle yoga must also generate pride in the Lord of Beings through the method of developing the deity assembly. Therefore, at the end of remembering the four results, reciting Om Sarva Tathagata, etc., is the Lord of all Tathagatas, generating pride in the Lord of Beings. Now, how are these bindus and subtle yogas explained in the Tantras? For the time being, I will quote the commentary from the root Tantra: "A sixteen-year-old maiden of good lineage, adorned with beauty and youth, first skillfully trained, then initiated, and then begins practice. Body, speech, mind, and desire are placed on the forehead and so on. Svaha (藏文，梵文天城体：，梵文罗马拟音：svāhā，汉语字面意思：成就) secret great crown protuberance. Then purify the lotus. A (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿) syllable eight-petaled lotus. Hum (藏文：ཧཱུྃ，梵文天城体：हुṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable is endowed with a vajra. Thus, with the vajra, from the movement of the wisdom lotus. Hum (藏文：ཧཱུྃ，梵文天城体：हुṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable one's own vajra, contemplate as five-pointed. In the center of that, an eight-petaled lotus, with A (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿) syllable, contemplate well. Thus, the vajra and lotus, having done so, place in the lotus.
Chinese
哦！然后金刚持的傲慢， 于莲花中妥善安置林伽后， 菩提心则不生起。 三界一切无余的， 佛陀之身则应观修。 于脐间拙火燃烧着， 如来五部焚烧之， 眼母眼等亦， 具甘露精液之法者， 以明点之形滴落之。 名为明点瑜伽。 十六半半持明点， 无分无分之超越者， 持四禅之顶峰。 名为微细瑜伽。 同类等向上行， 此具螺号母为大印， 彼乃极言拙火。 于脐上处女充满， 阿瓦都帝，人之鼻， 五光之自性命， 五轮乃降落之因。 鼻尖名为芸香子， 彼亦说为命勤。 三界一切无余的， 三有完全知晓者， 断命之时为芸香子， 彼亦有因与无因。 各自摄集为大印， 乃虚空空性之体性。 于彼鼻之方向上， 于何唯一作意者， 于相之尽头任何线， 于彼种种因非因， 一切无余应观修于彼， 瑜伽禅定等亦然。 如是说。出自《摄略续》中：拙火以脐轮九次击打之手行匝日匝嘎等剩余之天尊具足。 吽（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼）字智慧心要乃无垢如电之智慧火极增长。 于脐间焚烧毗卢遮那等及人主眼母眼等， 一切焚烧后于头顶由妙月生明点之形安立者，彼为金刚持。 安住于智慧法生处一切复又生起，定以明点， 具足种种庄严且如安住于镜中般之智慧轮自然生。 欲界与色界及无色界三有亦次第清净后， 从外以智慧火焰将三有全部一时勾招。 如是说。于彼引用根本续之教证。
English
Oṃ! Then, the pride of the Vajra Holder, Having properly arranged the lingam in the lotus, The bodhicitta will not arise. All the beings of the three realms without exception, One should meditate on the form of the Buddha. With the blazing Tummo at the navel, Burning the five Tathāgatas, The eyes of the Mother of Eyes and so on, That which possesses the nature of nectar and essence, It drips in the form of bindus. It is known as the Yoga of Bindus. Holding sixteen and a half bindus, The indivisible, the transcendent of division, Holding the peak of the four dhyānas. It is known as the Subtle Yoga. Homogeneous and so on, going upwards, This conch-bearing mother is the Great Seal, That is highly praised as Tummo. Above the navel, a maiden is full, The Avadhūti, the nose of man, The life-force of the nature of five lights, The five maṇḍalas are the cause of flowing. At the tip of the nose, it is known as mustard seed, That is also explained as the life-force exertion. All the beings of the three realms without exception, Completely knowing the three existences, At the cessation of life-force, it is mustard seed, That is also with cause and without cause. Individually gathering is the Great Seal, It is the characteristic of the emptiness of space. Also, in the direction of that nose, Whoever directs the mind to that one alone, At the end of the mark, whatever line, In that, various causes and non-causes, One should meditate on all of that without exception, Yoga, meditation, and so on, that too. Thus it is said. From the Condensed Tantra: The Tummo is endowed with the remaining deities such as Tsari Tsika, the hand-goers struck nine times by the navel chakra. The essence of the wisdom of the letter Hūṃ (Tibetan: ཧོཿ, Sanskrit Devanagari: होः, Sanskrit Romanization: hoḥ, Chinese literal meaning: Hoḥ) is like immaculate lightning, the fire of wisdom greatly increasing. Burning Vairochana and others at the navel, and the lord of men, the Mother of Eyes, eyes, and so on, Having burned everything, that which establishes the form of bindu from the excellent moon on the head, that is the Vajra Holder. Having again aroused all that abides in the Dharma-genesis of wisdom, certainly with bindus, Endowed with various ornaments and like abiding in mirrors, the self-arisen wheel of wisdom. Having purified the desire realm, the form realm, and the formless realm, the three existences, in sequence, From the outside, with flames of wisdom, one should summon all three existences entirely at once. Thus it is said. Therein, the authority of the root tantra is cited.
Chinese
此论述已完整阐述了六种结合之法。正如前代大师所认为的，此论典所直接揭示的便是圆满次第。这是他们所持的立场。另一些人则认为，通过风力的作用，控制和逆转明点，并以此明点瑜伽为基础所获得的成就，属于生起次第；而大手印则属于圆满次第。然而，后来的注释家们则认为，根本续和总摄续等论典所直接揭示的仅仅是圆满次第。如果将微细明点归入圆满次第，那么生起次第的四个支分便会不完整。因此，谢仁巴等人认为，由于其中包含空行母的秘密加持和文字的记录，因此它仅仅是生起次第。在这种情况下，布敦和多敦都说续部注释的章节划分是错误的。诺桑嘉措等人则认为，微细瑜伽之前的部分被称为生起次第，之后的部分则阐述圆满次第。通过风力控制和逆转明点，如果不融入中脉，那是不可能的。融入中脉所产生的智慧，仅仅是圆满次第。此外，在《大疏》中也说：“智慧之火是指世俗智慧所渴望之火。”因此，在海螺女中，拙火并非燃烧；在中脉中，它不会燃烧和滴落。因此，风力并非如此。诸如此类的争论和混乱显而易见。对此，我们可以这样说：这些论典主要直接揭示的是圆满次第。因此，布敦和多敦的章节划分没有错误，而是谢仁巴自己的章节划分有误。例如，就像信仰佛陀并修持佛法需要了解其功德一样，阐述功德便成为信仰的法类。同样，在了解圆满次第的微细明点的特征之后，为了以与之相似的方式将其应用于修行，生起次第的微细明点便会出现。因此，即使这些论典阐述了圆满次第，也不必担心生起次第的四个支分不完整。一般来说，如果从生起次第本身中分离出来进行阐述，那么将显现本尊的生起次第归为清净，将乐空归为圆满次第。在这种情况下，即使为了保持一致性而将微细明点仅仅作为圆满次第来阐述，也没有任何矛盾。
English
This treatise fully explains all six yogas. As the earlier masters believed, what is directly revealed in this treatise is the completion stage itself. This is the position they held. Some others believe that the accomplishment gained through the yoga of bindus, which involves controlling and reversing the bindus through the power of wind, belongs to the generation stage; while Mahamudra belongs to the completion stage. However, later commentators believe that what is directly revealed in treatises such as the Root Tantra and the Condensed Tantra is solely the completion stage. If the subtle bindus are included in the completion stage, then the four branches of the generation stage would be incomplete. Therefore, Sherinpa and others believe that since it contains the secret blessings of Dakinis and the recording of letters, it is solely the generation stage. In this case, both Buton and Doton say that the chapter divisions of the tantra commentary are incorrect. Norzang Gyatso and others believe that the part before the subtle yoga is called the generation stage, and the part after that explains the completion stage. Controlling and reversing the bindus through the power of wind is impossible without merging into the central channel. The wisdom that arises from merging into the central channel is solely the completion stage. Furthermore, in the Great Commentary, it is said, "The fire of wisdom refers to the fire desired by worldly wisdom." Therefore, in the Conch Shell Woman, the tummo fire is not burning; in the central channel, it does not burn and drip. Therefore, the power of wind is not like that. Such debates and confusions are evident. To this, we can say that these treatises mainly directly reveal the completion stage. Therefore, the chapter divisions of Buton and Doton are not wrong, but Sherinpa's own chapter divisions are wrong. For example, just as believing in the Buddha and practicing the Dharma requires understanding its qualities, explaining the qualities becomes a category of Dharma for faith. Similarly, after understanding the characteristics of the subtle bindus of the completion stage, the subtle bindus of the generation stage arise in order to apply them to practice in a similar way. Therefore, even if these treatises explain the completion stage, there is no need to worry that the four branches of the generation stage are incomplete. Generally, if explained by separating it from the generation stage itself, then the generation stage of visualizing the deity is classified as pure, and bliss and emptiness are classified as the completion stage. In this case, even if the subtle bindus are explained merely as the completion stage in order to maintain consistency, there is no contradiction.
Chinese
因为情况很多，如果那两者是那样的话，说四支不全，也只是向他人寻衅的狡辩之词吗？不会超出没有理解要点中的任何一种。还有，用风力进行控制，必须风心融入中脉，用专注做那件事也会变成那样，仅仅用专注那样做是极其困难的，因此用风力那样做比较容易。另外，按照你们的观点，圆满次第的控制比生起次第的控制更好，因为圆满次第的控制需要粗大的风的作用，生起次第的控制仅仅用微细的禅定瑜伽就足够了。因此，从风中获得胜利也有两种，仅仅是从粗大的风中获得胜利，不需要圆满次第的宗派的风心融入中脉，仅仅是这样，外道也有很多，那些人比你们这些在这里对生圆次第进行辩论、破立的人更胜一筹，因为他们能明显地展示征象。生起次第的这个时候，仅仅是从粗大中获得胜利就足够了，如果这样也能对粗大的明点进行控制，那又何必说控制呢？生起次第的微细明点的时候，也并非完全没有风融入中脉，你们自己也在修持圣道的时候，身体远离时也需要承认这个道理。另外，印度有很多论师都认为圆满次第中有多少内容是从这个教法中宣说的，因为在生起次第中也有，所以要好好观察，谨慎行事，不要一听到鼓声就马上不加思考地跳舞。对此，我自己的观点是，智慧的根本，无论在中脉中多还是少，由风停止而产生的智慧是圆满次第独有的，粗大的中脉中粗大的风稍微融入的智慧，在生起次第的微细明点时也必然存在，还有，用分别念的专注来书写文字和虚空秘密加持等等，虽然对于圆满次第的人来说不是绝对需要的，但是圆满次第的人修习那些也没有任何过失。粗大的中脉中粗大的风融入，在其他班智达的宗派中，就是风融入到阿哇都帝（藏文：དྷཱུ་ཏཱིར་，梵文天城体：धूतীর，梵文罗马拟音：dhūtīr，汉语字面意思：净脉）