Chinese
极其稳固且重叠，众多空色显现或聚集。于中脉内，空色升起，名为无垢灯者，即是于十相了知无执。无量光者，乃是黑线。光照者，乃是光环广大增长。无垢光者，乃是如彩虹般的光之显现增长。太阳灯者，乃是红色燃烧。无垢月亮者，乃是明点之显现与空色一味。显现明亮者，乃是脉皆充满明点之显现。显现作者，乃是从彼生起现量。善妙之花盛开且明亮者，乃是五境融入空色，乐之显现增长，清净对庸常欲妙之贪执。趣入声与符号者，乃是空性之声与业相之声混合，了知一切有情之语言与词义。具足声音与旋律者，乃是无坏灭之那达之声。灯燃烧者，乃是拙火燃烧之显现与空色一味。具足一切殊胜之相者，乃是追忆直至彼岸之空色大手印。如虚空般之三摩地与名为电灯之三摩地者，乃是空色之拙火如电般，引生融乐不变之四喜。于彼之末，脉、气、明点融入界虚空般，乃是三摩地之支分直至彼岸。如是等等从不同之经部与续部中所说之菩萨们之无量三摩地，皆完全汇集于此金刚瑜伽中。彼等乃是三摩地之差别之介绍，此乃介绍第九部分。第二者，将介绍降金刚之智慧，于灌顶之时，除了具缘殊胜者外，其余者仅有刹那之智慧降临，除此之外别无其他。然于灌顶义究竟次第修习之时，无论根器上中下任何者，一旦生起依此道之经验，则不可能不稳固地降临智慧。如是于根本续中云：大手印瑜伽士，以降金刚而加持。如是说
English
Extremely stable and layered, numerous empty forms appear or gather. Within the central channel, empty forms arise, and what is called the Stainless Lamp is the understanding of non-attachment to the ten signs. Infinite Light is the black line. Illuminating Light is the vast increase of the halo of light. Stainless Light is the expansion of the appearance of light like a rainbow. The Sun Lamp is the burning red. The Stainless Moon is the appearance of bindus and the oneness of empty form. Clear Appearance is the appearance of the channels being filled with bindus. Manifesting Appearance is the arising of direct perception from that. The Flourishing and Bright Auspicious Flower is the merging of the five senses into empty form, the expansion of the appearance of bliss, and the purification of attachment to ordinary sense pleasures. Entering into Sound and Symbols is the mixing of the sound of emptiness and the sound of karmic appearances, understanding the languages and meanings of all sentient beings. Possessing Sound and Melody is the sound of the indestructible Nada. The Burning Lamp is the oneness of the burning appearance of inner heat and empty form. Possessing all supreme aspects is the empty form Mahamudra from recollection onwards. The Samadhi like space and the Samadhi called the Lightning Lamp is the inner heat of empty form being like lightning, drawing the four joys of melting bliss and immutability. At its end, the channels, winds, and bindus dissolve into the realm like space, which is a branch of Samadhi until the other shore. All the countless Samadhis of the Bodhisattvas spoken of in various Sutras and Tantras are completely gathered in this Vajra Yoga. These are the introduction to the distinctions of Samadhi, this is the ninth part of the introduction. Secondly, the wisdom of descending Vajra will be introduced. At the time of empowerment, except for the most fortunate, others only have a moment of wisdom descending, and nothing more. However, during the practice of the meaning of empowerment and the completion stage, no matter whether the faculties are superior, middling, or inferior, once experience based on this path arises, it is impossible for wisdom not to descend firmly. Thus, in the root Tantra it is said: The Mahamudra yogi is blessed by the descending Vajra. Thus it is said.
Chinese
于个别思惟时，降临金刚为小；于命气摄持时，降临金刚为中等；于随念时，降临金刚为大；于三摩地时，降临金刚为最究竟，这四种智慧便会生起。如何降临之理，在智慧降临之际的续部根本释和《金刚心释》等中有详细阐述。如果书写经文出处，则会变得繁多，因此，意义的精髓就是这样。也就是说，当分别念消失，心处于明空或乐空且毫不动摇的状态中，与身体的跳动摇摆和口中的狂语等相关联，以忿怒尊的姿态进行击打和恐吓等，这是忿怒尊的身；念诵猛咒，猛烈地狂叫，以及发出“击打！砍杀！”等语句，这是忿怒尊的语；稍微减弱力量，对于所见所闻的显现不加以阻止，疑虑和顾忌等粗大的分别念消失，并且具有极大的勇气和自信，这就是忿怒尊的意降临。在这些之中，又各自有内在的分类，如极其强力、使人昏厥、使人傲慢、使人僵硬以及金刚力等多种差别。寂静尊的身降临时，会通过舞蹈等方式产生多种跳动摇摆的形态；语降临时，会发出梵语等多种国家和众生的语言，以及各种各样的佛法之声；意降临时，身体和语言不会动摇，心处于安乐明晰的状态中，能够觉知内外一切；智慧金刚降临时，会觉得佛陀的身语意功德事业全部，或者说，相应的，自己拥有。同样，当佛眼佛母降临时，身体变得强壮，他人无法摇动；当嘛嘛枳佛母降临时，自身感到清凉，也能使他人感到清凉；当白衣佛母降临时，感到温暖并出汗；当度母降临时，身体变得非常轻盈且充满力量；当金刚界自在母降临时，对于殊胜者不显现，却能成就事业，对于普通人则会断绝气息的运行，他人寻找也无法找到等等现象会发生。同样，当色金刚母等降临时，能够知晓隐蔽的色声香味触法等各种法界；以及空性的色声香味触，前所未有，无边无
English
When individually contemplating, the descent of the vajra is small; when controlling the life force, the descent of the vajra is medium; when recollecting, the descent of the vajra is large; when in samadhi, the descent of the vajra is ultimate, and these four wisdoms will arise. The manner of how they descend is explained in detail in the root commentary of the tantra at the time of the descent of wisdom and in the Vajra Heart Commentary, etc. If the scriptural sources were written, it would become lengthy, so this is the essence of the meaning. That is, when conceptual thoughts subside, and the mind remains in a state of clarity and emptiness or bliss and emptiness without wavering, in connection with bodily movements and wild speech, striking and threatening in the manner of wrathful deities, this is the body of the wrathful deities; reciting fierce mantras, fiercely roaring, and uttering words such as "Strike! Cut down!" is the speech of the wrathful deities; if the strength is slightly reduced, the appearances of seeing and hearing are not obstructed, and doubts and hesitations, etc., coarse conceptual thoughts subside, and one possesses great courage and confidence, then the mind of the wrathful deities has descended. Among these, there are also internal classifications such as extreme strength, causing faintness, causing arrogance, causing stiffness, and vajra force, etc., with many individual differences. When the body of a peaceful deity descends, various forms of dancing and movement arise; when speech descends, languages of various countries and beings such as Sanskrit, and various sounds of Dharma arise; when the mind descends, the body and speech do not move, and the mind is in a state of bliss and clarity, able to perceive everything inside and out; when wisdom vajra descends, one feels that all the qualities and activities of the body, speech, and mind of the Buddha, or appropriately, are possessed by oneself. Similarly, when Buddha Locana descends, the body becomes strong and cannot be moved by others; when Mamaki descends, one's own body feels cool and can also cool others; when White-robed Buddha descends, one feels warm and sweats; when Tara descends, the body becomes very light and full of strength; when Vajradhatvishvari descends, one does not appear to the excellent ones, but accomplishes activities, and for ordinary people, the flow of breath is cut off, and one cannot be found even if others search, and so on. Similarly, when Rupavajra and others descend, one is able to know the hidden forms, sounds, smells, tastes, textures, and various dharmadhatus; and the empty forms, sounds, smells, tastes, textures, unprecedented, without end.
Chinese
突然間顯現，並且產生未曾學習過的學識和論典的顯現。這表示由毘盧遮那佛降臨，身體的顏色和形狀轉變成多種多樣；由阿彌陀佛降臨，有時粗重的概念和分別念產生，有時融入空性；由寶生佛降臨，體驗到各種苦樂感受；由不空成就佛降臨，無法完成的事業和行為瞬間完成；由不動佛降臨，五種識顯現為樂和光明；金剛薩埵佛父佛母降臨，與上述的智慧金剛相同。六位菩薩降臨，也會在耳朵等六根的處所產生各種變化，並且隨之顯現六種相應的明覺。忿怒尊們也會產生與業力、權力和行為相關的許多變化，並且依賴這些而顯現各種神通。瑜伽母們降臨時，普遍會感到極大的快樂，並且同時產生忿怒和貪戀。空行母們會產生各自相應的體驗，並且尋求各自誓言的物質等。同樣地，對於每日的護法神們也是如此：羅剎的忿怒，火神的怎麼吃也吃不飽，梵天的愚癡，大力神的貪慾，遍入天的瞋恨，帝釋天的傲慢等等都會顯現，這些都是具有那種煩惱形態的智慧。同樣地，門守護者們降臨時，會想要投入各種行為；龍族們降臨時，慾望強烈，並且帶有欺騙的形態；極忿怒母們降臨時，會帶有極度忿怒的變化。同樣地，諸神和宮殿等降臨時，三有的一切變化也會產生。因為慾望，慾望母們也會降臨，例如，地和風混合會產生欺騙，並且想要分離等等。光明本來就恆常存在於一切形態之中，但會因為那種種的因緣而顯現出來。水和風混合，有情眾生會顫抖。因此產生寒冷的感覺，想要穿衣服或者身體顫抖。風和空混合，剎那間一切都會驚慌。如是等等。
English
Suddenly, appearances arise, and the appearance of knowing knowledge and treatises that have not been previously learned occurs. This indicates that Vairochana has descended, and the color and shape of the body transform into various forms; Amitabha has descended, and sometimes coarse concepts and discriminations arise, and sometimes they dissolve into emptiness; Ratnasambhava has descended, and various feelings of pleasure and pain are experienced; Amoghasiddhi has descended, and actions and activities that cannot be accomplished are accomplished in an instant; Akshobhya has descended, and the five consciousnesses appear as bliss and clarity; Vajrasattva Father and Mother have descended, which is the same as the wisdom vajra mentioned above. When the six Bodhisattvas descend, various changes also occur in the places of the six senses such as the ears, and the six corresponding consciousnesses appear accordingly. The wrathful deities also produce many changes related to karma, power, and activities, and various aspects of magical powers appear depending on them. When the yoginis descend, great bliss is generally felt, and wrath and attachment arise simultaneously. The dakinis will have their own corresponding experiences and seek the substances of their respective vows, etc. Similarly, it is the same for the daily Dharma protectors: the wrath of the rakshasas, the fire god's insatiable hunger, Brahma's ignorance, the powerful god's lust, Vishnu's hatred, Indra's pride, etc., will appear, and these are the wisdoms that have the form of that affliction. Similarly, when the door guardians descend, they will want to engage in various activities; when the nagas descend, desires are strong and they have the form of deception; when the extremely wrathful mothers descend, they will have changes with extreme wrath. Similarly, when the gods and palaces, etc., descend, all the changes of the three realms will also occur. Because of desire, the desire mothers will also descend, for example, the mixing of earth and wind will produce deception and the desire to separate, etc. Luminosity has always been constantly present in all forms, but it will manifest due to those various conditions. When water and wind mix, sentient beings will tremble. Therefore, a cold feeling arises, wanting to wear clothes or the body trembles. When wind and emptiness mix, everything will be startled in an instant. And so on.
Chinese
想要驱逐，火和土混合，令一切有情生起热病。想要剧烈痛苦，火和智慧混合，于一切处降临。想要智慧降临，通过跳动的方式来活动身体。同样，因为没有清净与不净，所以也想要吃残余之物。风和火混合，是为勾招有情。想要勾招，火和空性混合，刹那之间次第降临。想要使之枯瘦，风和空性混合，有情将会被杀。想要交战，土和水混合，有情将会增长。想要增长，如“空性之字令毒移动”所说，水和虚空混合，平息粗语之因的嗔恚之毒，想要柔和地说。想要僵硬，土的清净使之僵硬。土和空性混合，有情将会堕落。想要蛇等堕落，想要束缚等，因为想要那些等等，所以对于其他想要的降临，也要知道类推。总之，瑜伽士通过修持道路，来策励安住于自身中，作为胜义谛坛城之本性、善逝藏之自性的一切本尊众，从而加持自己，这是智慧降临的相。因此，加持的智慧者主要是自相续的那些，导师的等持力，以及其他相续坛城的本尊众也作为助缘。这样，对于所有这些智慧降临的体验，因为没有体验和口诀的缘故，所以看起来像疯子，看起来像胜利者，看起来像疾病痛苦等等，出现很多，因此有人执着为脉气明点之障碍和魔的损害等等。如果执着于此，则会因为分别念的过失而成为障碍，如果认识到那些是智慧，并任其自然发展，则脉结解开，脉处充满菩提心，生起乐空之体验如大海般。