English
No. Prakāśa (Tibetan, Sanskrit Devanagari, Prakāśa, Light) is extremely bright, or just bright. In many versions, reciting Saṃgīta (Tibetan, Sanskrit Devanagari, Saṃgīta, Music) and Saṃgata (Tibetan, Sanskrit Devanagari, Saṃgata, Combination) and Prabhava (Tibetan, Sanskrit Devanagari, Prabhava, Origin) are incorrect texts. I prostrate to the lotus feet of the glorious Lama. This is the author's prostration, which in meaning is praising the supreme. Now I will explain the meaning of the scripture, which has three aspects: general instructions, detailed explanations, and the greatness of the oral instructions. The first is: The secret of all Buddhas is great, those who abide in the five stages, the reality of things, the path, and the order of the arising of the fruit. It is said that the reality of things is the cause continuum of the three continuums, the reality is the clear light of the nature of mind, and the branches are all the phenomena of samsara. The path is the continuum of means, the reality is the wisdom of the five or six stages, and the branches are the means and oral instructions that enable those stages that have not been achieved to be achieved, and the practices during the session, etc. Vows, generation stage, the order of ritual actions, activity sets, activity sets, common achievements, etc. are also included in this. There are also cases where empowerment is explained as the cause continuum, and the practitioner himself is explained as the cause continuum, but I will not elaborate here. The order of the arising of the fruit is the fruit continuum, the reality is the non-learning union of the great seal supreme achievement, and the branch is the learning union. There are also cases where common achievements are explained as the fruit continuum. When determining the generation stage, because the generation stage itself is the ultimate self-fruit, and it is based on the similarity of shapes. The meaning of those three continuums is also, abiding in the five stages and complete, the fruit continuum is included in the union, the cause continuum is the basis or support for the five stages to hit the key point, so it is all included by the five. The near cause of directly combining such a fruit with the Buddha is practice, and the two kinds of realization, above and below, and the way the fruit Buddha abides is explained as the great bliss body, and the profound means of hitting the key point of the Vajra body in the stage of the path, etc., and the basis mind itself is the Dharmadhatu, the three bodies naturally abide, those are all spoken in the unsurpassed yoga.
Chinese
特点和，空性、慈悲、方便等大乘共同的规律。这些是十方三世诸佛亲身证悟，并向他人宣说的伟大秘密。其中，伟大秘密即是“ra ha sya”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。因为这是他人无法理解或获得的意义，所以也包含极其秘密或需要保密的意思。由于意义的主体最为殊胜，所以是几乎不与大众共通的意义。例如，如意宝珠能满足一切愿望，能消除一切疾病，守护一切邪魔，夜晚也能照亮一切方向，降下衣食之雨等等。因为它具有其他事物所不具备的无数美好功德，所以被称为“ra ha sya”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），具有殊胜的意义。而且，像这样至高无上的事物，不要说落入凡夫俗子之手，甚至连眼睛都无法看到。因此，无需特别保密，它本身就是秘密，所以也称为“ra ha sya”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。第二，详细解释分为奠定意义的基础和再次以确定的方式进行解释。第一部分是从“事物的实相是二”到“获得此物迅速显现”之间。其中分为四个部分：奠定基础事物的状态，强调要点的方便之理由，清晰地展示道路，以及识别智慧之路的征兆。第一部分又分为：“事物的实相是二，从身与心的状态中产生。”意思是说，事物的实相或状态，虽然有无尽的分类，但都归结为心的事物状态和身体的事物状态两种。这些的区分是：“粗细和极细，共同无别次第知。”意思是说，这两种状态，有各自状态的意义和共同的意义两种。各自的意义是：粗大的心是指五根识，以及伴随念头的各种心所。这些都是世俗的虚假显现。细微的是三种显现。极细微的是光明心。虽然也有这样的解释，但作为基础的轮回时期的四种显现，以及道上的四种显现，都是稍微细微的心。极
English
Characteristics and, emptiness, compassion, skillful means, etc., are common principles of Mahayana. These are directly realized by all Buddhas of the ten directions and three times, and are the great secrets revealed to others. Among them, the great secret is "ra ha sya" (藏文, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning). Because it is a meaning that others cannot understand or obtain, it also includes the meaning of being extremely secret or needing to be kept secret. Since the subject of the meaning is the most supreme, it is a meaning that is almost not shared with the masses. For example, the wish-fulfilling jewel can fulfill all wishes, eliminate all diseases, protect all demons, illuminate all directions at night, and rain down food and clothing, etc. Because it has countless good qualities that other things do not have, it is called "ra ha sya" (藏文, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning), which has a supreme meaning. Moreover, such a supreme thing, let alone falling into the hands of ordinary people, cannot even be seen by the eyes. Therefore, without special secrecy, it is itself a secret, so it is also called "ra ha sya" (藏文, Sanskrit Devanagari, Sanskrit Roman transliteration, Chinese literal meaning). Second, the detailed explanation is divided into laying the foundation of meaning and explaining again in a definite way. The first part is from "the reality of things is two" to "obtaining this quickly manifests." It is divided into four parts: laying the foundation of the state of things, emphasizing the reasons for the convenience of the key points, clearly showing the path, and identifying the signs of the path of wisdom. The first part is further divided into: "The reality of things is two, arising from the state of body and mind." It means that the reality or state of things, although there are endless classifications, all come down to the state of mind and the state of body. The distinction between these is: "Coarse, subtle, and extremely subtle, common and undifferentiated, know in order." It means that these two states have two meanings: the meaning of each state and the common meaning. The respective meanings are: the coarse mind refers to the five sense consciousnesses, as well as the various mental factors that accompany thoughts. These are all worldly false appearances. The subtle ones are the three appearances. The extremely subtle one is the mind of clear light. Although there is also such an explanation, the four appearances of the cycle of existence as the basis, and the four appearances on the path, are all slightly subtle minds. Extremely
Chinese
极微细者，乃是本来法性的心之自性光明。同样，就身体的安住方式而言，血肉骨骼等三十六界的自性，显现为形状的这个身体是粗大的。安住的是脉，流动的是风，显现的是普遍称为菩提心，这稍微细微，本来的不坏金刚身精华是极微细的。再说脉、风、明点这三个基础，即使各自区分也有三重，七万二千脉是粗大，四轮之脉和左右中三脉是细微，心间等不坏金刚脉是极微细的。或者说左右脉细微，中脉极细微。流动之风，十风等五大之风是粗大，三现分的乘风是细微，光明之风是极微细的。显现之菩提心，大小便血肉等是粗大，脉中安住的白红等五甘露是细微，不坏金刚明点是极微细的。这些是各自安住方式的意义。第二，身心共同的安住方式，或者说身心无别的次第也应当了解，对此解说如下：睡眠和梦中入定，庸常之时和四种相，四轮自性之，脉和明点心识知。如是所说直至心识，心和脉、风、明点各自也生起粗细三重，然而仅凭心不能成事，仅凭脉不能做事，不是只有风，也不是仅凭明点就能成就，因此脉、风、明点三者连同心，具有粗细三重，全部加起来，作为基础的轮回和，道之诸法全部显现。其中，脉是四轮的自性，是事物中最为主要的，其中，心间是法-轮的脉、风、明点的作用，是深度睡眠状态最为主要，意识的流动突然停止的状态的错觉都会显现，通过修道将该状态转为道用，为了遣除障碍，也需要在心间压住要诀。喉间受用轮的脉、风、明点的能力，会产生梦境的
English
The extremely subtle is the self-nature luminosity of the mind of original Dharma-nature. Similarly, in terms of the way the body abides, the nature of the thirty-six realms such as flesh, blood, and bones, this body manifested as a shape is coarse. Abiding is the channels, moving is the wind, and manifesting is what is generally known as the mind of enlightenment, which is slightly subtle, and the essence of the original indestructible body is extremely subtle. Furthermore, the three bases of channels, winds, and bindus, even if separated, each have three aspects. The seventy-two thousand channels are coarse, the channels of the four wheels and the three channels of the right, left, and central are subtle, and the indestructible channels such as those in the heart are extremely subtle. Alternatively, it is said that the right and left channels are subtle, and the central channel is extremely subtle. Regarding the moving wind, the winds of the five elements, including the ten winds, are coarse, the winds that ride the three appearances are subtle, and the wind of luminosity is extremely subtle. Regarding the manifesting Bodhicitta, excrement, urine, flesh, and blood are coarse, the five nectars such as white and red residing within the channels are subtle, and the indestructible bindu is extremely subtle. These are the meanings of the respective ways of abiding. Secondly, the common way of abiding of body and mind, or the order of the inseparability of body and mind, should also be understood. This is explained as follows: "Sleep and dreams are absorbed, ordinary times and four aspects, the nature of the four wheels, channels and bindus are known by the mind." As it says up to the mind, although the mind and channels, winds, and bindus each arise with three aspects of coarse, subtle, and extremely subtle, the mind alone cannot accomplish anything, the channels alone cannot do anything, it is not only the wind, nor can it be accomplished by the bindu alone. Therefore, the three channels, winds, and bindus, together with the mind, have three aspects of coarse, subtle, and extremely subtle, and all of them combined manifest the basis of samsara and all the Dharmas of the path. Among them, the channels are the nature of the four wheels and are the most important of things. Among them, the heart is the function of the channels, winds, and bindus of the Dharma-wheel, and the state of deep sleep is the most important. Illusions of the state where the movement of consciousness suddenly stops will appear. By cultivating the path, that state is transformed into the path, and in order to remove obstacles, it is also necessary to press the key point in the heart. The power of the channels, winds, and bindus of the enjoyment-wheel in the throat will produce dreams.
Chinese
以显现为主。超越粗糙的界限，出现细微明亮显现的阶段产生，将该阶段作为道，清净障碍的道。梦瑜伽的诀窍也需要点按喉咙，也是中阴诀窍的一个方面。从顶轮大乐轮的脉、气、明点的力量中，二根平等进入为主，产生漏乐的各种分别念的显现，将该阶段作为道，清净障碍的自身他身的拙火瑜伽的诀窍等，需要点按顶轮脉轮的方法。从脐轮化身轮的脉、气、明点的作用中，产生平凡睡眠醒来时的各种粗糙显现的错觉，将该阶段作为道，清净障碍的道，以等持幻身为主的那些，也需要点按脐轮。这是从《喜金刚》中所说：“生处心喉头，三身彼等各安住。”等广说的角度来说的。从《时轮金刚》中，出现了与上面所说相同和相反的两种说法，因为意义不相违背，所以在这些诀窍中，两种安立都可以。那么，密集父续的规矩中，需要用心轮的作用修持比喻意义的光明，并且从那个因中，修持幻身的处所不也是从心轮开始的吗？这里说从脐轮修持幻身是什么意思呢？一般来说，对于心中生起的显现，也有说是从心轮散发的，所以心轮的声音可以理解为心，并且所有脉轮的中心也用心轮的名字来表示，所以不要仅仅依靠心轮这个词，就认为只是胸腔上部的内部，不要妄加揣测，就像脐轮也有表示所有脉轮中心的情况一样。然而，在《金刚鬘》和父续等中，心轮本身也被赞颂为法轮，但是点按的方法并不确定，容器的下方外侧有磁石。