English
That is, to stop the breath from entering the right and left nostrils. That is its definition. It is said that the bhaga (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) of Vajra Woman is named Sukhavati, from which the most pure and supreme happiness arises. The center of the four chakras is in the central channel. It is said that residing there means striking the conventional central channel, touching the wisdom central channel, becoming the nature of the wisdom bindu, and possessing the nature of abiding without differentiation. Everything is, and also the Tathagata, thus unifying the basis. The root letters of the five aggregates, the air elements, are the Tathagatas, the root letters of the four elements, the air elements, are the four mothers, and the root letters of the sense faculties and objects, the air elements, are the Bodhisattva parents, etc. Their essence is semen, which becomes the nature of dust and air, which are body, speech, mind, and the three letters. The experience of them dissolving into the non-duality of wisdom bliss emptiness is Vajra, which is light, the ultimate Bodhicitta, bliss is conventional, compassion, emptiness is ultimate, all aspects, the union of the two, which is emptiness compassion inseparable, is called Bodhicitta. Another explanation is that the bhaga (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) of the woman is, from the perspective of the cause or means of Vajra Bodhicitta, her consort is the karma mudra residing in the human body, and the "etc." includes the mind mudra and the divine substance emptiness mudra, etc. Entering into her bhaga (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), from the aggregates, etc., the body, speech, and mind dissolve into the three letters of ultimate truth, that is the meaning. This is represented by the symbolism of the three letters, like the first three Vajras of the four Vajras mentioned in the general explanation. They explain the ultimate place and the teacher, the Dharma is union, which is called E-vam (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning), meaning the beautiful part of E. Another translation is that the image of E is the entirety of the deity. The letter E is the mandala of the deity with all forms, or the beautiful part, that is, the Dharmata, all aspects, become the body and pure lands of the Tathagatas, in the center is vam (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning).
Chinese
以文字象征的大乐智慧，埃（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃）字本身被装饰为同一味道，是真实智慧双运的安乐。那是世间所有已逝之法的根基，也观待众生的心识，也是轮回所有的根基。那是真实义的佛宝。再者，埃（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：埃）的形状，自身身体脉轮的空隙，以及他身智慧的莲花，在中央以瓦姆（藏文：ཝཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：瓦姆）字明点或金刚宝来装饰，由此产生融乐。那也做成不可动摇，那安乐成为一切圆满的根基，是上面的佛宝，成为容器珍宝瓶。佛宝被隐藏在那里面，或者因为那是证悟的智慧生起、增长和存在的因，所以是珍宝瓶。如是，真实义的埃瓦姆（藏文：ཨེ་ཝཾ，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：埃瓦姆）是化身，即在果位密阶中觉悟的下固之乐，由此，因位报身，即智慧的阶梯和觉悟种类相同，且本体属于密阶的上降之喜，由此听闻和觉悟。听闻是觉悟之义，自身因位第一刹那融乐不变的瑜伽士，象征并觉悟实相，自身果位第二刹那，获得自性安乐的一部分。此融乐也包括在密阶本身中为好。此处不宜解释化身是咒阶，报身是智阶的真实，因为从何处听闻的对境，后来才产生，理智上也不合理，并且在合修和滴精中，也说咒阶是法身的道。智慧的阶梯虽然说是报身，但那不是遍及于它，而是安立融乐上降的阶梯为报身，下固的阶梯为化身，此处如此结合，智阶安立为报身，密阶安立为化身，是主要意义，或从特殊之处着眼。如是，埃瓦姆（藏文：ཨེ་ཝཾ，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：埃瓦姆）是所有如来之身、语、意，金刚女的莲花中，世尊菩提心如是安住。如是听闻后，时间
English
The wisdom of great bliss symbolized by the letter, the very letter E (Tibetan: ཨེ, Sanskrit Devanagari: ए, Sanskrit Romanization: e, literal Chinese meaning: E) itself is adorned as the same taste, is the bliss of the union of true wisdom. That is also the basis of all past dharmas in the world, and also depends on the minds of sentient beings, it is also the basis of all samsara. That is the precious jewel of the true meaning of the Buddha. Furthermore, the shape of E (Tibetan: ཨེ, Sanskrit Devanagari: ए, Sanskrit Romanization: e, literal Chinese meaning: E), the emptiness of one's own body's chakra, and whatever lotus of wisdom in another's body, in the center adorned with the letter Vam (Tibetan: ཝཾ, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, literal Chinese meaning: Vam) bindu or vajra jewel, from this arises melting bliss. That is also made immovable, that bliss becomes the basis of all perfections, it is the above precious Buddha, becoming a container jewel vase. The precious Buddha is hidden inside it, or because it is the cause of the arising, increasing, and abiding of the wisdom of realization, therefore it is a jewel vase. Thus, the true meaning of Evam (Tibetan: ཨེ་ཝཾ, Sanskrit Devanagari: एवं, Sanskrit Romanization: evaṃ, literal Chinese meaning: Evam) is the nirmanakaya, that is, the lower abiding bliss realized in the secret stage of the fruit, thereby, the cause is the sambhogakaya, that is, the wisdom's ladder and the types of realization are the same, and the essence belongs to the secret stage's descending joy, from this hearing and realization. Hearing is the meaning of realization, the yogi of the unchanging melting bliss in the first moment of one's own cause, symbolizes and realizes the reality, in the second moment of one's own fruit, obtains a part of the bliss of self-nature. It is good if this melting bliss is also included in the secret stage itself. Here it is not good to explain the nirmanakaya as the mantra stage, and the sambhogakaya as the true wisdom stage, because the object from which one hears, arises later, it is also not reasonable intellectually, and in the union and the essence drop, it is also said that the mantra stage is the path of the dharmakaya. Although the wisdom's ladder is said to be the sambhogakaya, that is not pervasive to it, but rather establishing the ladder of melting bliss descending as the sambhogakaya, and the ladder of lower abiding as the nirmanakaya, here combining it in this way, establishing the wisdom stage as the sambhogakaya, and the secret stage as the nirmanakaya, is the main meaning, or from the perspective of the special. Thus, Evam (Tibetan: ཨེ་ཝཾ, Sanskrit Devanagari: एवं, Sanskrit Romanization: evaṃ, literal Chinese meaning: Evam) is the body, speech, and mind of all the tathagatas, in the lotus of the vajra woman, the bhagavan's bodhicitta abides in this way. Having heard this, time
Chinese
我名“解脱”之答复是：所谓“一时”，即一次之时，乃一时之时也。此乃自性恒常之故。因恒常唯有一时，无有二时。无常者，乃至最后刹那亦具多分。多时转变，唯一不可能。又，因真实显示止息之时与春季之时二者，故由暗示亦可理解第三时，即显现不可思议之时，称为一时。何为止息之时？于何时，于彼时机，左右鼻孔进出之风，一切业气之气息止息于真实法界之时，是为“止息”之词，乃确定之义。其中，从普遍而言，止息之时是指一切左右之气融入中脉。然此处指业气根本止息，乃秘密次第与果位之场合。所谓春季之时，一般而言，自中脉生起融乐起，乃至生起一切不共之乐，皆可称之。然此处指融乐融入智慧，显现自性之乐之名。所谓不可思议之时，一般而言，由总气融入中脉所生之无分别智慧皆可称之。然此处指显现法性不可思议之时。第二是：诸法由何因生，彼等之，彼之因与止息为何，如来亲口宣说，如是宣说之方式，乃大善行。即是说，基、道、果三者之法为何，如三脉四轮等，由所依三坛城之因所生。且彼亦由法性光明之界显现，故似由彼所生。如是，由因所生之果，乃基、道、果三者之种种法。彼之因乃三坛城与法界。所谓彼等之因与止息，止息之离因乃道，即如所说之三身之道等。由此，业气等止息乃止息，因遮蔽者止息故，最初
English
The answer to my name, "Liberation," is: The so-called "one time" is the time of one instance, which is the time of one instance. This is because of its inherent constancy. Because constancy has only one time and no two times. Impermanence, even the last moment, has many parts. It is impossible for one to change into many times. Moreover, because the time of cessation and the time of spring are explicitly shown, the third time can also be understood by implication, which is the manifestation of the inconceivable time, called one time. What is the time of cessation? At what time, at that moment, the air that enters and exits the left and right nostrils, all the breaths of karmic energy cease in the true realm of reality, which is the word "cessation," which is a definite meaning. Among them, generally speaking, the time of cessation refers to all the times when the left and right energies merge into the central channel. However, here it refers to the fundamental cessation of karmic energy, which is the occasion of secret stages and fruition. The so-called time of spring, in general, from the arising of melting bliss in the central channel to the arising of all uncommon bliss, can be called that. However, here it refers to the name of the bliss of self-nature manifested by the merging of melting bliss into wisdom. The so-called inconceivable time, in general, all the non-conceptual wisdoms arising from the merging of the general energy into the central channel can be called that. However, here it refers to the manifestation of the inconceivable time of Dharma-nature. The second is: The dharmas, from what cause they arise, of those, what is their cause and cessation, the Thus-gone One himself declared, such a way of declaring is a great virtuous act. That is to say, what are the dharmas of the three bases, paths, and fruits, such as the three channels and four wheels, arising from the cause of the three mandalas of dependence. And it also manifests from the realm of Dharma-nature luminosity, so it seems to arise from that. Thus, the fruit arising from the cause is the various dharmas of the three bases, paths, and fruits. Their cause is the three mandalas and the Dharma-realm. The so-called cause and cessation of those, the cause of separation of cessation is the path, that is, the path of the three bodies as described. Thus, the cessation of karmic energy and so on is cessation, because the obscurer ceases, the original
Chinese
母性的自性显现，是胜义法界的离系果，以及灭谛。如来正如所说：具吉祥者如是逝去，如是再次逝去。如是，从最初就进入如是性的自性清净，再次舍弃了突如其来的垢染，是进入如是性的二重清净。因此，这四圣谛是如来所宣说的，那么如此宣说的如来又是谁呢？就是大沙门薄伽梵释迦狮子。对此，用第一句偈颂来解释传承次第、续部次第、灭尽次第、为何物等等，来显示秘密次第，仅仅是想说而已。第三是：有自性清净，以自性而离有，从现在生起的自性中，超越所应超越的遥远之故。也就是说，有是有的自性法性，那是自性之垢完全清净，因此，一切无漏之法，都以功德的方式从原始就存在。那是自性，即自性从原始就离垢，并且与清净的形态相同，远离了一切有、轮回、世俗之法，并且做到了突如其来的清净，那就是佛。现在生起的自性，是恒常安住于现在的意思，因为如此，所以像过去未来一样，没有或者不会没有，因此，超越且应畏惧之事物，任何事物都无法沾染，所以是遥远的。如此，以这些形态也确定了胜义，因此建立了不退转法轮之语，大中观之论。秘密的次第。这是显示论典段落的界限。从其他译本来看，似乎在“是其他词语”之后有这个偈颂。在那之后这样说：如来所说的八万四千法蕴中，分开并结合的次第，是行持苦行者导师龙树所造。这样出现的是作者题记，从八万四千中分开并结合的意思，不是详细解释分开的意思，因为那一切
English
The manifestation of the nature of the Mother is the fruit of separation from the ultimate realm of Dharma, and the truth of cessation. The Tathagata is as it is said: The glorious one has thus gone, and thus gone again. Thus, the nature of purity that has entered into suchness from the beginning, again abandoning the adventitious defilements, is the twofold purity of entering into suchness. Therefore, these four noble truths were taught by the Tathagata, and who is the Tathagata who speaks in this way? It is the great ascetic, the Bhagavan Shakya Simha. To explain the lineage, the order of tantras, the order of cessation, what it is, etc., by the first verse, to show the secret order is just a desire to speak. The third is: Existence is pure by its very nature, it is separated from existence by its very nature, from the nature of what arises now, because what is to be transcended is far away. That is, existence is the nature of existence, the Dharma, which is completely pure from the defilement of its very nature, so all uncontaminated dharmas have existed as qualities from the beginning. That is, by its very nature, existence is separated from all phenomena of samsara and conventionality, and it has been made suddenly pure, which is the Buddha. The nature of what arises now is the meaning of always abiding in the present, and because of that, like the past and the future, it does not exist or will not cease to exist, so it is far away because no one is stained by the object of transcendence and fear. Thus, in these ways, the ultimate meaning is also determined, and thus the words of the irreversible wheel are established, the great Madhyamaka treatise. The secret order. This shows the boundary of the sections of the treatise. From other translations, it seems that this verse is after "is another word." After that, it says: This order of separating and combining from the eighty-four thousand collections of Dharmas spoken by the Tathagata is the work of the ascetic teacher Nagarjuna. What appears in this way is the colophon, and the meaning of separating and combining from the eighty-four thousand is not the meaning of explaining in detail, because all of that