English
The mind being clear and joyful and naturally abiding on the objects of focus such as wind, bindu, bliss, etc., is called (samadhi). Diligence is also joy in these, but mainly refers to the behavior of wisdom asceticism or the behavior of mantra. Samadhi is the non-conceptualization of the life force being cut off in the central channel, and wisdom is the innate nature and the co-emergent bliss. In either case, emptiness is realized through bliss, and bliss is also realized through emptiness. Equanimity is the effortless and natural entry into those wisdoms. Joy is the four joys of the movement of bindus in the central channel itself. Conceptualization is observing and knowing the nature of all of luminosity, emptiness, and bliss, and also integrating sentient beings into it. Morality is the unchanging melting bliss bindu. Extreme pliancy is due to the wind, the mount of conceptualization, being cut off in the central channel, so that the samadhi of bliss and emptiness can be used. In addition, it is also the bliss of extreme pliancy of the five branches of contemplation. Furthermore, regarding the four meanings of the tantra, since the literal meaning is uncertain, it is not necessary to combine it in this way. The general meaning refers to the common path and the generation stage. Among the three solitudes, the self-body possessing skillful means is the appearance hidden by the mind. The other body possessing wisdom is the desire hidden by the Dharma. The illusory body is hidden by the conventional truth, and the meaning of these three hidden things is like that. Luminosity and union are the ultimate meaning. Similarly, the two truths, the four wisdoms, the six extremes, etc., as well as the various words such as unborn, unceasing, and Prajnaparamita, are all to represent these five stages. Fourth, showing various scattered points: explaining the meaning of Tummo, explaining the meaning of transference, explaining the time of attaining Buddhahood, explaining the rest of Vajra recitation and the three appearances, showing the behavior of asceticism, explaining the way to combine other various subtle meanings, the first of these six is: Tummo Yoga is by means of wind, focusing on the great bliss mind. There are two types of Tummo: the Tummo Yoga of the self-body possessing skillful means, and the Tummo of the other body wisdom karma. Among them, visualizing the burning of fire, and the image of the Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable melting, is therefore called the non-objective Tummo of mental action, which is joy.
Chinese
虽然胜乐金刚等母续一切续部中非常明了，但对于圣者传承的共同口诀并不明了。如果以补充的方式修习，也极为有效。原因是修习心间的明点，以及修习调理脉气的金刚念诵时，虽然生乐的对治目标很多，但一旦习惯达到极致，金刚身就会真实地产生生乐。对于这一类，如果不修习生乐的对治目标，过一段时间就会真实地产生生乐。如果用生乐的对治目标来提升，根据根器的不同，一个月到六个月之内就会真实地产生生乐。总的来说，一旦真实地产生生乐，修习那样的对治目标，与此诀窍就非常相关，并非不相关。因此，依靠命勤修习拙火，以及母续精要的这个口诀，是玛尔巴传承五次第的特点。总的来说，不仅合理而且非常合理，而且后来的玛尔巴的观点认为，龙树的五次第的一半也依赖于喜金刚。因此，生乐的拙火瑜伽，总的来说与一切次第相关，但主要与气瑜伽的语寂静相关。事业拙火或者大乐事业印的瑜伽，依赖于有贪之下的门来将乐受转化为道用，总的来说与一切五次第相关，但主要以心为目标而转化为道用。第二是，梦幻一体而修，中阴三种混合之，烦恼转为智慧道，速道截断是迁识，入城支分如是说。其中，混合口诀的根本是，梦和幻化一体而行。如果梦能与幻身混合，中阴也能与幻身混合。深度睡眠与光明混合也没有困难，如果它能进入光明，死亡时就能毫不费力地抓住光明。那么，梦中成就幻身，依赖于醒时成就幻身，根本不是醒时的吗？从一方面来说，确实如此，但对于引导体验来说，大多数情况下是醒时的幻
English
Although it is very clear in all the mother tantras such as Hevajra, it is not clear in the common oral instructions of the noble lineage. If practiced in a supplementary way, it is also very effective. The reason is that when practicing the bindu of the heart, and practicing the vajra recitation that tames the channels and winds, although there are many targets for generating bliss, once the habit is perfected, the vajra body will actually generate bliss. For this type, if you do not practice the target of generating bliss, after a while, bliss will actually arise. If you use the target of generating bliss to improve, depending on the faculties, within one to six months, bliss will actually arise. In general, once bliss actually arises, practicing such a target is very relevant to this instruction, not irrelevant. Therefore, relying on life force to practice tummo, and this essential instruction of the mother tantra, is a characteristic of the Marpa Kagyu's Five Stages. In general, it is not only reasonable but also very reasonable, and later Marpa's view is that half of Nagarjuna's Five Stages also relies on Hevajra. Therefore, the tummo yoga of generating bliss is generally related to all stages, but mainly related to the speech silence of wind yoga. The karma tummo or the yoga of great bliss karma seal, relying on the lower gate of attachment to transform bliss into the path, is generally related to all five stages, but mainly transforms it into the path by focusing on the mind. The second is: dream and illusion are practiced as one, the three bardos are mixed, afflictions are transformed into the path of wisdom, the quick path is cutting off consciousness transference, entering the city is a limb, thus it is said. Among them, the root of the mixing oral instruction is: dream and illusion are practiced as one. If the dream can be mixed with the illusory body, the bardo can also be mixed with the illusory body. There is no difficulty in mixing deep sleep with luminosity, and if it can enter luminosity, then at the time of death, one can effortlessly grasp luminosity. So, the accomplishment of the illusory body in dreams depends on the accomplishment of the illusory body in the waking state. Isn't the root the waking state? From one aspect, it is indeed true, but for guiding experience, in most cases it is the illusory body of the waking state.
Chinese
对于没有掌握的人来说，梦中的成就更为殊胜。依靠梦瑜伽，可以生起白天没有生起的善行，并且能增进已经生起的善行，这两种情况都很有可能发生。此外，有三种状态，即中有，也就是真实的中有；梦中有；以及生死的过渡阶段。这与幻身和天神的形象融合为一。这样说也暗示了光明的三种融合。不仅如此，还可以将五次第与五毒的净化结合起来，或者以贪欲的力量与智慧结合，以嗔恨与幻身结合，以愚痴与光明结合的方式，将烦恼转化为道上的智慧。也就是说，如果烦恼使心续极度不安宁和不驯服，那就不会变成道。如果认识到自性离戏，那就会变成道，但那不是烦恼。那么，烦恼如何变成道呢？一般来说，使人不驯服的部分，如果被其他特殊的方法所掌握，也不会不变成道。然而，所谓“了解烦恼的自性”，这里的“自性”不一定是指究竟的空性，而是指自相。因此，烦恼的觉知本身，指的是觉知的明觉之物。虽然明觉之物的本质没有差别，但由于显现为贪、嗔、痴等助缘的差别，在成为道的方式上，进入的难易程度是有差别的。以乐受将贪欲、以明晰将嗔恨、以空性将愚痴转化为道更为殊胜。反之，则难以找到修行的头绪，因此要了解其中的区别。有人说：烦恼转为道，人人都这么说， 想要解说却如同哑巴做梦一般。 将此转化为道的瑜伽士， 被称为融合之瑜伽。融合的分类有两种： 基础与道融合， 道与果融合。第一种是： 睡眠与光明融合， 梦与幻身融合， 临终与光明融合， 中有与双运融合， 贪欲与俱生融合， 受用与乐空融合。前者认为有六种融合。第二种融合
English
For those who have not mastered it, accomplishment in dreams is even more excellent. By relying on dream yoga, one can generate virtuous actions that have not arisen during the day, and it is highly likely that one can enhance those that have already arisen. Furthermore, there are three states of existence in the bardo: the actual bardo, the dream bardo, and the transitional state of birth and death. These are blended with the illusory body and the form of a deity. By saying this, the three blendings of luminosity are also implicitly indicated. Moreover, one can apply the five stages to purify the five poisons, or in the manner of blending desire with wisdom, blending hatred with the illusory body, and blending ignorance with luminosity, one transforms afflictions into wisdom on the path. That is to say, if afflictions make the mind extremely unpeaceful and untamed, they will not become the path. If one realizes the self-nature as free from elaboration, it will become the path, but that is not an affliction. So, how do afflictions become the path? Generally, even the part that makes one untamed, if seized by another special method, will not fail to become the path. However, this so-called "knowing the self-nature of afflictions" does not necessarily mean that "self-nature" refers only to ultimate emptiness. Here, "self-nature" refers to one's own form. Therefore, the awareness of afflictions themselves refers to the mere clarity and awareness of the substance of that awareness. Although there is no difference in the essence of mere clarity and awareness, there is a difference in the ease or difficulty of entering the path due to the difference in the conditions that appear as attachment, hatred, delusion, etc. It is more excellent to transform desire into the path with bliss, hatred with clarity, and ignorance with emptiness. Conversely, it is somewhat difficult to find the thread of experience, so one should understand the distinctions. It is said: Transforming afflictions into the path is renowned by all, Wanting to explain it is like a mute's dream. For the yogi who transforms this into the path, The term "blending" is well-known. There are two categories of blending: Blending the ground with the path, And blending the path with the result. The first is: Blending sleep with luminosity, Blending dreams with the illusory body, Blending the moment of death with luminosity, Blending the bardo with union, Blending desire with coemergence, Blending enjoyment with bliss and emptiness. The former considers there to be six blendings. The second blending
Chinese
九者是：光明法身和合，幻身与二者之等持报身和合，后得化身和合，深睡光明和合，梦境报身和合，睡醒化身和合，死亡法身和合，中阴报身和合，出生化身和合。这些是。又是三种和合：乐受与法身和合，明相与报身和合，业相与化身和合也是。其第一者是：拙火，事业手印，光明三者。第二者是：醒时和，梦境和，中阴三者的等持和后得。第三者是其后。迁识有：向上迁识和入尸两种，这些主要在母续部中较为出名，那也是醒时和睡时，能毫不费力地修持譬喻光明者，虽不需要向上迁识，但若不能那样做就需要，那以愿文连接，不需要经历多次转生，迅速断除一切道，即在来世一世就能解脱。入尸只是共同的成就而已，虽不是圆满次第的诀窍之部，但却是向上迁识的支分，作为顺带意义而宣说的。因此，迁识是与光明之口诀相关的，入尸也与之相关，因此在此并非无关。第三是：光明位得现证菩提，具精进者此生即，懒惰者乃临终时，最下有境中阴时，胜得身者利他行。意思是说，获得光明之位，即次第的瑜伽士，于彼身之所依现证圆满菩提，即在活着的所依上获得光的次第，在死亡的现观中证得菩提，死亡光明之时获得光明的次第，则在中阴无勤任运成佛，中阴本身获得光明的次第，则在中阴之时以功用而成佛。这样一来，具精进者即此生证得菩提，懒惰者证悟高者，最好是临终时，即死亡光明中刚一起身时，或者最下者有境中阴显现之时，没有转生，于彼所依次第成佛。此处成佛