Chinese
执持。12，将二光的所有显现都融入于融化自身。将自身字融入于那达之间，执持越来越细的那达，执持那达。13，由此风心堪能时，修习从贪欲道上依靠印玺而竖起的标志。14，所谓阻止明点，竖起标志，风来是乐，去是痛苦，流动停止是舍，不从外境流向内境，分别念自然止息。由于戏论寂灭，于彼二者之间专注，以不造作之方式，惊愕，意、眼、风三者于鼻尖圆转。安乐智慧自生之际，明点自然止息。犹如圆球罗网之比喻。15，于禅定之觉受中，犹如母牛融化，以及有乳之树滴落的意义，如同从下方生出。首先与下门相合，引出手印之精华，其次树之根本是中脉，因此观修于中脉中生起者，以ཧཾ་（藏文，梵文天城体，haṃ，汉语字面意思：种子字）代替བཾ་（藏文，梵文天城体，vaṃ，汉语字面意思：种子字）是此派之特点。彼等与乐喜等相合。16，光明中三重堆叠心尊，如念诵之所缘一般，不修习咒鬘。于中脉内的心间任何处观修智慧心尊。观修ཧཱུཾ་（藏文，梵文天城体，hūṃ，汉语字面意思：种子字）之光芒消融后际。上部传承者们没有关于观修怖畏金刚之迁识的明示。后部传承者们和སྐྱོ་པ་（地名）们修习一个字。后世的一些智者造了桑布扎之法，但所有这些在此续中并未如此宣说，因为不是真正的圆满次第，所以未写于此。上师སྐྱོ་པ་（地名）的甚深口诀，角尖执持心要：自身本尊安住于白色法生处的心间，因之文殊安住于白莲之上，光芒炽盛，蓝色角尖清澈明亮，尖锐刺入之中，明点白色闪耀。从中生出明点之流，于喉间融为一体。心间之文殊从顶门融入，专注身体和心充满安乐。菩提心安乐之白光从林伽中极度增长而向上生起，也覆盖了身体之外，触及一切众生，转变为安乐之自性。自身本尊身如水银之滴。
English
Holding. 12. Gather all appearances of the two lights into the melting self. Having gathered the self-letter between the nāda, hold the increasingly subtle nāda, hold the nāda. 13. From this, when the wind-mind is workable, meditate on the sign erected from the path of desire, relying on the seal. 14. So-called stopping the bindu, erecting the sign, the coming of wind is bliss, going is suffering, the cessation of flow is equanimity. Without flowing from the outside to the inside, conceptual thoughts naturally cease. Because delusion is extinguished, focus the mind on the space between the two. In an uncorrected manner, astonished, the three of mind, eye, and wind whirl at the tip of the nose. When the wisdom of bliss arises spontaneously, the bindu naturally stops. It is like the example of a round net. 15. In the experience of meditation, like a cow melting, and the meaning of a milky tree dripping, it is like arising from below. First, join with the lower gate and draw out the essence of the mudra. Second, the root of the tree is the central channel, so meditate on those arising within the central channel. Replacing vaṃ (seed syllable) with haṃ (seed syllable) is a characteristic of this school. These are in accordance with bliss and joy, etc. 16. In luminosity, the three-tiered deity is like the object of recitation. Do not meditate on the garland of mantras. Meditate on the wisdom deity in any place in the heart within the central channel. Meditate on the light of hūṃ (seed syllable) dissolving the aftermath. The upper lineages do not have a clear explanation of meditating on the transference of Yamāntaka. The later ones and the people of Kyopa meditate on one letter. Some later scholars created the Sambhūṭi system, but all of these are not taught in this tantra. Because it is not the actual completion stage, it is not written here. The profound oral instruction of Lama Kyopa, the essence of holding the mind at the tip of the horn: One's own hero abides in the heart of the white dharma origin, Mañjuśrī of the cause abides on a white lotus, a dense mass of light, the blue horn is clear and bright, sharp and piercing, inside which a white bindu sparkles. From this, a stream of bindus arises, merging into one at the throat. Mañjuśrī of the heart dissolves from the crown of the head, focus the mind on the body and mind being pervaded by bliss. The white light of bodhicitta bliss arises upwards from the greatly expanded lingam, also covering the outside of the body, touching all sentient beings, transforming into the nature of bliss. One's own deity's body is like a drop of mercury.
Chinese
像……那样的澄澈闪耀上安住心。 17 夜间行走是，时时有怖畏的显现，我慢心强大，偶尔也是明空自显现的程度。除此之外，安住在无所缘的自性上。夜间做赤身裸体手持刀颅的姿势，专注鼻尖，以坚定的我慢行走七步左右，无论生起什么分别念，都无所戏论地断定。对于恐惧、害怕、羞愧、悬崖、水火等等一切，都和自己无分别地混合，以猛烈观看的心来践踏。之后渐渐走远，最终如果能毫无阻碍地穿过墙壁等，据说就能迅速成就共同悉地。 18 拙火是，以禅定的分别之女来控制的意义是，在脚上是蓝色风轮，半月形；在三叉脉处是红色火轮，三角形；在心间是黄色土轮，四方形；在前额是满月，水之自性，都以 ཡཾ་（藏文，梵文天城体यं，梵文罗马拟音yaṃ，汉语字面意思：扬）, རཾ་（藏文，梵文天城体रं，梵文罗马拟音raṃ，汉语字面意思：让）, བཾ་（藏文，梵文天城体वं，梵文罗马拟音vaṃ，汉语字面意思：旺）, ལཾ་（藏文，梵文天城体लं，梵文罗马拟音laṃ，汉语字面意思：朗）来标记。 抓住风的口诀，摇动风，点燃火，焚烧土，བཾ་（藏文，梵文天城体वं，梵文罗马拟音vaṃ，汉语字面意思：旺）融化，观想秘密的融化，逆转的燃烧滴降。 19 觉如大译师认为观修四轮的拙火非常好，然而，因为它的所缘是四字明点，所以要看那里。 20 这样，香、觉、惹三派的教法中，甚深大手印的道次第也广为流传，但这里不讲。瑜伽的道次第就到此为止。从麦久译师传承下来的那若巴的口诀，现在被称为萨迦派的圆满次第，是向上竖立的标志的内涵。是圆满次第的一种，实际上是属于依赖手印的口诀。 也就是， 经常做金刚竖立，阻止日月运行，否则阿瓦杜帝的雨，不进入的是风。 夜晚烟雾，阳焰、萤火虫、火把，灯燃烧，白天，月亮，太阳，蓝色月亮，看到影像，看到三身，之后就是圆满的佛陀。 这里的意义是，因为风没有束缚在中脉，菩提心就不会进入中脉，这样就会产生痛苦，不会生起三摩地，会成为产生能取所取分别念的所依。一旦进入中脉，直到能取所取分别念止息为止。
English
Focus the mind on the clarity and radiance like... 17 Walking at night means that there is always a frightening appearance, and the ego is strong. Sometimes it is just the appearance of clear emptiness. Apart from that, rest in the state of aimlessness. At night, act as if you are naked and holding a knife and skull. Focus your mind on the tip of your nose. Walk about seven steps with firm pride. Whatever thoughts arise, cut them off without elaboration. To all fears, horrors, shyness, cliffs, fire, water, etc., mix them with yourself without distinction. Trample them with a mind that looks intensely. Then walk further and further. Finally, if you can pass through walls etc. without hindrance, it is said that common siddhis will be quickly accomplished. 18 Tummo is, the meaning of controlling the daughter of meditative thought is, on the feet are blue wind wheels, crescent-shaped; at the tri-junction are red fire wheels, triangular; in the heart are yellow earth wheels, square; on the forehead is the full moon, the nature of water, all marked with ཡཾ་（藏文，梵文天城体यं，梵文罗马拟音yaṃ，汉语字面意思：扬）, རཾ་（藏文，梵文天城体रं，梵文罗马拟音raṃ，汉语字面意思：让）, བཾ་（藏文，梵文天城体वं，梵文罗马拟音vaṃ，汉语字面意思：旺）, ལཾ་（藏文，梵文天城体लं，梵文罗马拟音laṃ，汉语字面意思：朗）. Grasp the wind's instructions, shake the wind, ignite the fire, burn the earth, བཾ་（藏文，梵文天城体वं，梵文罗马拟音vaṃ，汉语字面意思：旺）melts, contemplate the secret melting, the reversed burning dripping. 19 Cho-dru Lotsawa the Great thought that it was very good to meditate on the tummo of the four chakras, however, because its object is the four-letter bindu, one should look there. 20 Thus, in the teachings of the Zhang, Kyo, and Ra three schools, the profound Mahamudra path is also widely taught, but I will not discuss it here. That is all for the path of yoga. The instructions of Naropa transmitted from Mal Gyo Lotsawa, now known as the Sakya school's completion stage, are the meaning of the upright sign. It is a kind of completion stage, and in reality, it belongs to the instructions that rely on hand mudras. That is, Always do the vajra erection, prevent the movement of the sun and moon, otherwise the rain of Avadhuti, what does not enter is the wind. Night smoke, mirage, firefly, torch, burning lamp, day, moon, sun, blue moon, seeing images, seeing the three bodies, then it is the perfect Buddha. The meaning here is that because the wind is not bound in the central channel, bodhicitta will not enter the central channel, and thus suffering will arise, samadhi will not arise, and it will become the basis for generating grasping and clinging thoughts. Once it enters the central channel, it will continue until the grasping and clinging thoughts cease.
Chinese
。那停止後，據說能使樂空俱生之法身顯現。此處為金剛勃起的實踐：右手以反向的方式伸出，拇指和食指交叉形成一個孔，將金剛杵放入其中，並將其置於根部，這樣氣和菩提心就不會散失。雙眼不睜不閉，望向天空，保持無執的放鬆狀態。將雙腿向上收縮，輕輕吸入空氣，然後向下壓。呼氣時，上下都要緩慢地放鬆。然後逐漸加強控制，樂空無分別的殊勝之覺受生起，這就是命勤。如此修持，徵兆有煙等十種，日夜各有五種。三身是自心與外物的融合，樂空法身；身體如彩虹般輕盈，報身；隨心所欲顯現並教導，化身，這是道時。圓滿佛陀是果時的三身。21。此處有將金剛怖畏金剛的圓滿次第零散派別的口訣匯集在一起的大引導，也有依據不同的印度論典，與面容和手印的清淨相結合的圓滿次第。然而，這些零散傳授口訣的圓滿次第，尤其是最早期上師的傳規，似乎最值得信賴。此處圓滿次第的總體框架與密集金剛相同，其中又與揚夏布派和秘密成就派等更為相似。在此說道：唯一大樂的本質，是調伏那些對有相的傲慢極為強烈的時節面容。猶如適時降雨的烏雲，您以金剛之舞令三界震動，幻化金剛大腹者。俱生空性十六尊，樂空本質之手印，乃是菩提道分的象徵，具有智慧方便之犄角。以鋒利的頂端壓制有寂之邊界，成就自在者們的足，乃是獲得二利之殊勝。彼之修法，乃是決定秘密甘露之光。十六界中恆常照耀，不可言說之大。無偏俱生，消除二取之痛苦。具德不變金剛之圓滿次第。如是，不間斷地精進於二次第，睡眠瑜伽應以融樂瑜伽為主。
English
. When that ceases, it is said that the co-emergent bliss and emptiness Dharmakaya is manifested. Here is the practice of raising the vajra: The right hand is extended in a reverse manner, with the thumb and forefinger crossed to form a hole, the vajra is inserted into it, and it is placed at the root, so that the wind and bodhicitta are not lost. The eyes are neither opened nor closed, looking at the sky, maintaining a relaxed state without grasping. The legs are contracted upwards, and the air is drawn in with a slight movement of the nostrils, and then pressed downwards. When exhaling, both above and below should be slowly released. Then gradually increase the control, and the supreme experience of bliss and emptiness without discrimination arises, this is the life force. If you meditate in this way, the signs are ten, such as smoke, with five each for day and night. The three bodies are the fusion of one's own mind and external objects, the bliss and emptiness Dharmakaya; the body is as light as a rainbow, the Sambhogakaya; appearing and teaching as desired, the Nirmanakaya, this is the path time. The complete Buddha is the three bodies of the fruit time. 21. Here, there is a great instruction that gathers together the oral instructions of the scattered lineages of Vajrabhairava's completion stage, and there is also a great completion stage that relies on different Indian treatises and combines them with the purity of faces and hand gestures. However, these completion stages that teach scattered oral instructions, especially the traditions of the earliest lamas, seem most trustworthy. Here, the overall framework of the completion stage is the same as Guhyasamaja, and within it, it seems more similar to the Yangshab and Secret Accomplishment schools. Here it is said: The essence of the sole great bliss is the face of the season that subdues those who are extremely arrogant towards the signs. Like rain clouds in due season, you shake the three realms with the vajra dance, the illusory vajra great-bellied one. The sixteen co-emergent emptiness deities, the mudra of the essence of bliss and emptiness, are symbols of the limbs of enlightenment, with the horns of wisdom and means. With sharp tips suppressing the boundaries of existence and peace, the feet of the accomplished masters are the attainment of the supreme two benefits. The method of accomplishing that is the light of the nectar of definite secrets. Constantly shining in the sixteen realms, the great inexpressible. Impartial co-emergent, eliminating the suffering of dualistic appearances. The complete stage of the glorious immutable vajra. Thus, without interruption, striving in the two stages, the yoga of sleep should focus on the yoga of melting bliss. Then,