Chinese
颜色上的熟练程度是，如果能随意改变目标，就是次第上的熟练程度；时间上无论投入多少，都保持不变，就是座间休息时的熟练程度。第三是稳固的程度：获得在颜色上稳固、形状上稳固、数量上稳固、时间上稳固的程度，共有四种。如此，学习的方式三种，熟练的程度五种，稳固的程度四种，总计生起次第现观修持的口诀要点十二个。第二，断除歧途并引入解脱之道的见解口诀要点之修习，需确定。实相境之见解要点三，确定之助缘要点一，确定之方式有境修持的要点三，断除歧途，认识的处所五，这些各自拆分则认为是见解口诀的要点十二。第一是，显现无自性，即因、缘、果、处所、身体、受用一切皆为无实如幻之义；轮回无自性，即业、烦恼、痛苦三者，也如梦境般仅是显现而已，并不成立，应知仅是分别念；自心双运，即本来离戏、能取所取二取的智慧，于不变法界中确定，共有三种。第二，助缘的要点是上师的敬信。第三的要点三种是，将一切显现声响确定为心之显现；将心确定为空性，不可言说，无有根本；将空性确定为大乐俱生智。第四的要点五种是，显现是心的比喻如梦；显现却不成立的比喻如水中月和掌声；超越自性与显现一异等戏论的比喻如灯和灯光；显现空性双运的比喻是观察人的身体来认识；周遍不变的比喻是虚空，共有五种。如果见解的这些要点全部触及要点，则能获得根识自还、智慧自生、生灭灭尽、各自自知、以及等持后融入法界，这些果德。实际上就是将轮回涅槃融为一体而证道。这即是究竟圆满次第瑜伽。
English
The degree of familiarity with color is such that if one has the power to transform the object as desired, it is the degree of familiarity with the order; if one remains as long as one has spent in time, it is the degree of familiarity with the session break. The third is the degree of stability: the degree of obtaining stability in color, stability in shape, stability in number, and stability in time, which are four. Thus, there are three ways of learning, five degrees of familiarity, and four degrees of stability, totaling twelve key points of the oral instructions for visualizing the manifestation of the generation stage. Secondly, in learning the key points of the view oral instructions, which cut off the wrong paths and lead to the entrance of liberation, one must ascertain. There are three key points of the view of the nature of reality, one key point of the cause for ascertaining, three key points of the way of ascertaining, the object-possessing meditation, and five places for cutting off wrong paths and recognizing. If these are separated individually, they are considered to be twelve key points of the view oral instructions. The first is that appearances are without characteristics, meaning that all causes, conditions, results, places, bodies, and enjoyments are unreal like illusions; samsara is without nature, meaning that the three, karma, afflictions, and suffering, are also like dreams, appearing only as such, but not established, and should be known as mere conceptualizations; the union of one's own mind, meaning the wisdom that is originally free from elaboration, without the duality of grasping and being grasped, is established in the unchanging realm, these are three. The second key point of the cause is devotion to the guru. The three key points of the third are: to establish all appearances and sounds as mind appearances; to establish mind as emptiness, inexpressible, and without root; to establish emptiness as the co-emergent wisdom of great bliss. The five key points of the fourth are: the example of appearance as mind is like a dream; the example of appearance but not being established is like the moon in water and the sound of clapping; the example of transcending elaborations such as the oneness or difference of nature and appearance is like a lamp and the light of a lamp; the example of the union of appearance and emptiness is to recognize by looking at the body of a person; the example of all-pervading and unchanging is space, these are five. If all these key points of view touch the key point, then one will obtain the reversal of the senses, the self-arising of wisdom, the meeting with the unborn, the self-awareness of each individual, and the absorption into the realm after equipoise. In reality, it is to integrate samsara and nirvana and attain the path. This is the yoga of the ultimate completion stage.
Chinese
与第四灌顶的殊胜体验相关联时，被称为第四灌顶的智慧圆满次第大手印。清净的见解体验，以及诸如此类的独特圆满次第体验，被认为是秘密灌顶和智慧灌顶的智慧种类。如果没有圆满次第的体验，而与生起次第的修习相结合，则被认为是宝瓶灌顶的无瑕智慧。第四灌顶的智慧是道的大手印本身，其他三个是随顺的，一切也都称为灌顶义体验大手印。与灌顶智慧无关的见解，无论多么高深，都不是真正的大手印或随顺大手印。因此，这个诀窍在讲解的顺序上，虽然在生起次第和圆满次第之间展示，但在其他情况下，也可以在生起次第的开始展示，或者在圆满次第体验生起之后展示，因此顺序没有 निश्चित性。第二，独特的瑜伽是圆满次第，这有依赖瑜伽道和依赖使者的道。首先，有专注的根本和专注的支分。首先，如果在生起次第的结束时修习，有两种方式：获得稳固之后，不收摄坛城而修习；初学者收摄坛城，以自己是双手本尊的慢心修习。如果与生起次第的后续无关，也有两种方式：获得稳固之后，以自身圆满的容颜和双手，以及了知一切显现声响为本尊咒语而修习；初学者从空性中生起双手本尊黑汝嘎而修习。将所有眷属和佛母都融入自身，以唯一勇士的姿态修习，被认为是口诀。后来的印度智者们认为，在修习拙火时，修习本尊双运身更为甚深。无论如何，在自己如彩虹般的本尊身躯的中央，有如共同的具备四法之脉中脉，比黑暗的界域稍微明亮，上端插入梵穴，下端插入脐下四指处，粗细如小指或中指，右侧是红色罗玛脉，稍微湿润，左侧是白色江玛脉，稍微湿润，中
English
When associated with the supreme experience of the fourth empowerment, it is called the wisdom completion stage Mahamudra of the fourth empowerment. Pure experiential insights and unique completion stage experiences such as these are considered to be of the wisdom category of the secret empowerment and the wisdom empowerment. If there is no experience of the completion stage, but it is combined with the practice of the generation stage, it is considered to be the flawless wisdom of the vase empowerment. The wisdom of the fourth empowerment is the actual Mahamudra of the path, and the other three are in accordance with it, and everything is also called empowerment meaning experiential Mahamudra. A view that is not related to the wisdom of empowerment, no matter how high it is, is neither the real Mahamudra nor in accordance with it. Therefore, this instruction, in the order of explanation, is shown here between the generation stage and the completion stage, but in other cases, it can also be shown at the beginning of the generation stage, or after the experience of the completion stage has arisen, so there is no certainty in the order. Second, the unique yoga is the completion stage, which has relying on the yoga path and relying on the messenger path. First, there is the root of focus and the branch of focus. First, if you meditate at the end of the generation stage, there are two ways: after gaining stability, meditate without dissolving the mandala; a beginner dissolves the mandala and meditates with the pride of being a two-armed deity. If it is not related to the continuation of the generation stage, there are also two ways: after gaining stability, meditate with your own complete face and hands, and knowing all appearances and sounds as deity mantras; a beginner arises from emptiness as a two-armed Heruka and meditates. It is considered a secret instruction to dissolve all the retinue and consorts into oneself and meditate as a single hero. Later Indian scholars and siddhas considered it more profound to meditate on the union of the deity when meditating on Tummo. In any case, in the center of one's own rainbow-like deity body, there is the central channel, like the common one with four qualities, slightly brighter than the realm of darkness, the upper end inserted into the Brahma aperture, and the lower end inserted four fingers below the navel, the thickness of a small finger or middle finger, on the right is the red Roma channel, slightly moist with Rakta, and on the left is the white Kyangma channel, slightly moist with Kunda, in the middle
Chinese
具有母音和三个四个等形式。与四轮等共通之处在于，脐轮的内圈八脉瓣呈逆时针方向排列：阿、嘎、匝、扎、达、巴、亚、夏。外圈五十六个脉瓣上，有逆时针排列的三十四个辅音字母、十六个元音字母和六个长元音。轮的中心，中脉之中有嗡字（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）。所有轮和字母都呈红黄色，开口向上。心轮的八瓣，四个方向上是：阿、伊、乌、诶。四个角上是：亚、ra、拉、哇。中央是吽字（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。所有这些都呈蓝色，开口向下。喉轮的内圈四个是：阿、伊、乌、爱。外圈十二个是除去四个非男非女音的十二个元音。中央是嗡字（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）。所有这些都呈红色，开口向上。顶轮的三十二个脉瓣上有两组十六个元音字母。中央是杭字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）。所有这些都呈白色，开口向下。在肛门处，有蓝色的半月形风轮。在中脉的下端，有红黑色的卡字（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：卡）。在单根和双根上，分别安置元音和辅音，或者交替堆叠两个红色辅音和一个白色元音。单根从下端向上安置，双根从上端向下安置。按照春线，心轮的吽字（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）也应观想在心轮正对的中脉内，像水生植物花朵般的脉的中央。这样描述是按照详细安置字母的方式。按照中等的方式，则观想单根和双根以及脉瓣的字母的位置为明点。按照简略的方式，则舍弃所有这些的字母和明点，只清晰观想四个轮的中心字母和中脉下端的卡字（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：卡）。将这些清晰地观想一次后，当气息进入时，从杭字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）到卡字（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：卡），当气息停留时，观想脐轮的央字（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：央），当气息外出时，从卡字（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：卡）到杭字（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）清晰观想。反复修习这个次第，是密续次第的口诀，四根本瑜伽，即第一个观想。然后，清晰观想每个观想，修习宝瓶气，肛门的气震动，卡字（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：卡）被激发，从中燃烧的火焰从中脉升起，击中脐轮的央字（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：央），央字（藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：央）燃烧
English
Having the form of vowels and three or four, etc. In accordance with the general principles of the four chakras, the inner circle of the navel chakra's eight petals is arranged counterclockwise: A, Ka, Tsa, Tta, Ta, Pa, Ya, Sha. On the outer circle of fifty-six petals, there are thirty-four consonant letters, sixteen vowel letters, and six long vowels arranged counterclockwise. In the center of the chakra, within the central channel, is the syllable Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡). All chakras and letters are reddish-yellow in color and face upwards. The eight petals of the heart chakra have A, I, U, E in the four directions. In the four corners are Ya, Ra, La, Va. In the center is the syllable Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). All of these are blue in color and face downwards. The four inner circles of the throat chakra are Ā, Ī, Ū, Ai. The twelve outer circles are the twelve vowels excluding the four neuter sounds. In the center is the syllable Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡). All of these are red in color and face upwards. The thirty-two petals of the crown chakra have two sets of sixteen vowel letters. In the center is the syllable Ham (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭). All of these are white in color and face downwards. At the anus, there is a blue crescent-shaped wind mandala. At the lower end of the central channel, there is a red-black Ksha syllable (藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：卡). On the single and double roots, vowels and consonants are placed separately, or two red consonants and one white vowel are alternately stacked. The single root is placed upwards from the lower end, and the double root is placed downwards from the upper end. According to the spring line, the Hum syllable (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) of the heart chakra should also be visualized in the center of the central channel directly opposite the heart chakra, in the center of the vein like a flower of an aquatic plant. This description is according to the detailed arrangement of letters. According to the middle way, one should visualize only bindus in place of the letters of the single and double roots and the petals. According to the concise way, one should abandon both the letters and bindus of all of these, and clearly visualize only the central syllables of the four chakras and the Ksha syllable (藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：卡) at the lower end of the central channel. After clearly visualizing these once, when the breath enters, from Ham (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭) to Ksha (藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：卡), and when the breath stays, visualize the Am (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：央) of the navel chakra, and when the breath goes out, clearly visualize from Ksha (藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：卡) to Ham (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭). Repeatedly practicing this sequence is the oral instruction of the tantric sequence, the four root yogas of the visualization, which is the first visualization. Then, after clearly visualizing each visualization, practicing vase breathing, the air in the anus vibrates, the Ksha syllable (藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：kṣa，汉语字面意思：卡) is stimulated, and the fire burning from it rises from the central channel and strikes the Am syllable (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：央) of the navel chakra, and the Am syllable (藏文：ཨཾ，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：央) burns.