Chinese
之间来回，观想无声。像这样反复修习，风心极细微者在中脉停止，等持乐空和后得如幻之体验达到极致。修习拙火观想时，若暖量小，则观想从ཨཾ་（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：嗡）字中火焰越来越长，火光遍布所有脉轮。若乐受小，则观想每次呼吸时，有芥子般的明点次第降落三次或五次，逐渐沸腾等。如果仍然乐受微弱，则观想明点如冰雹般降落。此时若不悦，因已具备三字之音韵，不修亦可。若已对之前的口诀生起体验，则此时不需要另外的睡眠和梦境诀窍。若从一开始就修习此法，则需要，但可以像明点收摄时一样，或专注于燃烧滴落。如此，将这些口诀作为次第井然的道路，首先，风融入并净化脉道；其次，使脉结松弛，风变得清净；第三，束缚前行之风和明点；正行则使风心在中脉停止并融入。如果这些作为瑜伽的主要道路来修习，则在第三个阶段，通过使者的道路来助益；如果一开始就主要修习使者的道路，则这些瑜伽道路会助益。如果两者平等修习，则会以竞赛的方式融入一体。或者，如果按照决断的道路，则收摄三者和拙火，四者中只修习一个，并通过使者的道路来助益，则被认为是圆满的道路。如是，按照瑜伽的道路，经文中说：“观想ཨཱ་ལི་（藏文，梵文天城体：आलि，梵文罗马拟音：āli，汉语字面意思：阿利） ཀཱ་ལི་（藏文，梵文天城体：कालि，梵文罗马拟音：kāli，汉语字面意思：嘎利）于前，大瑜伽士得以休息。”这是指第一个口诀。又说：“当月亮圆满时，观想其位于脐轮之根。”这里所说的脐轮是四个或五个脉轮的中心，教导在那里学习月亮菩提心的运行，因此，后面的两个口诀是关于风和明点在中脉的运行。
English
go back and forth, and meditate on being without sound. By practicing in this way again and again, the extremely subtle wind-mind stops in the central channel, and the experience of coemergent bliss-emptiness and subsequent illusion-like experiences reaches its peak. In the case of this Tummo visualization, if the heat is low, visualize the fire blazing longer and longer from the letter Aṃ (藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：Aṃ), and the firelight pervading all the pulse points. If the bliss is small, then visualize that with each breath, bindus like mustard seeds gradually descend three or five times, gradually boiling, etc. If the bliss experience is still weak, visualize the bindus falling like hail. If you are not happy at this time, you can choose not to meditate because the sound of the three syllables is already complete. If you have experience with the previous instructions, then you do not need separate instructions for sleep and dreams at this time. If you meditate on this from the beginning, then it is necessary, but it can be the same as when collecting bindus, or by focusing on burning and dripping. In this way, if these instructions are made into a well-ordered path, first, the wind gathers and purifies the channels; second, the knots of the channels are loosened and the wind becomes purified; third, the preliminary winds and bindus are bound; the main practice causes the wind-mind to stop and dissolve in the central channel. If these are practiced as the main path of yoga, then in the third stage, the path of the messenger will help; if the path of the messenger is mainly practiced from the beginning, then these yoga paths will help. If the two are practiced equally, they will merge into one in a competitive manner. Or, if according to the path of decisiveness, then of the three collections and Tummo, only one of the four is practiced, and the path of the messenger is used to help, then it is considered a complete path. Thus, according to the path of yoga, the scriptures say, "Visualizing Āli (藏文，梵文天城体：आलि，梵文罗马拟音：āli，汉语字面意思：Āli) and Kāli (藏文，梵文天城体：कालि，梵文罗马拟音：kāli，汉语字面意思：Kāli) in front, the great yogi rests." This refers to the first instruction. It also says, "When the moon is full, visualize it residing at the root of the navel chakra." The navel chakra mentioned here is the center of the four or five chakras, teaching to learn the movement of the moon bodhicitta there, therefore, the latter two instructions are about the movement of wind and bindus in the central channel.
Chinese
由于是空性的意义，因此那个词会显示出来。文字最为殊胜之处，应当于彼之中思。这指的是喜、乐、殊喜、俱生喜的四喜。如果应用于使者的道，阿黎嘎黎等是调理风息，月亮坛城等是实际上下降回遮的口诀，文字最为殊胜等与前相同。从那些口诀中，最初之时，有观想双运金刚萨埵的沼泽地，后面的两个似乎是稍微广大的玛尔派修法。如同那样，此修法的口诀是按照斯玛尔的引导而安排的。然而，玛尔派修法在此处没有观修拙火，虽然班智达布布底旃扎认为黑行派的拙火在道果的这个阶段可以结合，但此处所列的那些是特殊的口诀，是普兰洛琼和玛尔巴多贝的口诀。后来那些自认为是萨迦派的人，虽然有些人自认为是圆满次第三摄的引导文，但在杰尊钦波的修法下方，只是简略地提到观想的对境，并说需要实修口诀，但那些寻常的词句也只是对它的抄写，连斯玛尔实修的少许方面也没有显示，因此创作引导文没有任何特别的必要和能力。第二，获得对果位功德自在的圆满次第是，当上述口诀的作业完成时，如经文所说：身语意是金刚的，应当观想天神的身体。如是所说，将会获得与暂时的金刚身八种相等的功德，那是超越了色相，是无实的心性。不要思虑心性。如是获得空行母的聚集，无论依赖共同和特殊的明觉誓句，有戏论或无戏论，都要反复地将等同虚空的天神身体修习为空明，并且通过近取因和现证菩提的果，现证见道无分别智，又如所说：如果思虑不可思议，那么之后将会获得陀罗尼。（梵文天城体：खट्वाङ्ग，梵文罗马拟音：khaṭvāṅga，藏文：ཁ་ཊྭཱཾ་ག་，汉语字面意思：卡章嘎）
English
Since it is the meaning of emptiness, that word will reveal it. The most excellent place of letters, one should contemplate in its center. This refers to the four joys of rising and descending: joy, supreme joy, special joy, and innate joy. If applied to the path of messengers, the Ali Kali etc. are for taming the winds, the mandala of the moon etc. are the actual instructions for descending and reversing, the most excellent letters etc. are the same as before. Among those instructions, in the first instance, there is the swamp of visualizing the union of Vajrasattva, and the latter two seem to be slightly expanded Marpa's practices. As such, the instructions of this practice are arranged according to Smar's guidance. However, in Marpa's practice, there is no practice of tummo here, although Pandit Bibhuticandra believes that the tummo of the Black Tradition can be combined in this stage of the Path and Fruit, but those listed here are special instructions, the instructions of Purang Lochung and Marpa Dowe. Later, those who consider themselves Sakyapas, although some consider themselves to be the guidebooks of the Three Samgrahas of the Completion Stage, but below the sadhana of Jetsun Chenpo, only briefly mentioning the object of visualization, and saying that practical instructions are needed, but those ordinary words are only copies of it, and do not show even a little aspect of Smar's practice, so there is no special need or ability to create a guidebook. Secondly, the Completion Stage of obtaining freedom over the qualities of the result is, when the work of the above instructions is completed, as the scripture says: Body, speech, and mind are of Vajra, one should contemplate the body of the deity. As it is said, one will obtain the same qualities as the temporary Vajra body of eight types, which is beyond form, it is the mind itself without substance. Do not contemplate the mind itself. Thus, obtaining the gathering of dakinis, whether relying on common and special awareness vows, with or without elaboration, one should repeatedly train the deity's body equal to space into luminosity and emptiness, and through the cause of attainment and the result of manifest enlightenment, manifest the non-conceptual wisdom of the Path of Seeing, and again as it is said: If one contemplates the inconceivable, then one will obtain the dharani. khaṭvāṅga (Sanskrit Devanagari: खट्वाङ्ग, Sanskrit Romanization: khaṭvāṅga, Tibetan: ཁ་ཊྭཱཾ་ག་, Chinese literal meaning: khatvanga)
Chinese
是天尊之身。智慧达玛茹之声。白日乃薄伽梵勇士，瑜伽母则于夜晚述说。超脱苦难之勇士，乃第六意识之化身。清净之法身化身，示现为猪母之形。ཤྲི་（藏文，梵文天城体：श्री，梵文罗马拟音：Śrī，汉语字面意思：吉祥）乃无二智慧，ཧེ་（藏文，梵文天城体：हे，梵文罗马拟音：He，汉语字面意思：因）乃因等皆空性，རུ་（藏文，梵文天城体：रु，梵文罗马拟音：Ru，汉语字面意思：离）乃远离聚合，ཀ་（藏文，梵文天城体：क，梵文罗马拟音：Ka，汉语字面意思：何）乃不住于任何处。此乃双运之次第。如是身、光明、双运三者，乃由乐空无分别之自性力显现，故不需依赖分别观修之对境。然若初学者欲以信解作意之方式修持，则于安息大瑜伽之口诀中，对此三者作信解而修持即可。又，尊者吉祥燃灯智（梵文：Dīpaṃkara Śrījñāna）之口诀中如是说：其后欲入于圆满次第者，月为使者之道路，日为身体之坛城，明点四者乃智慧，完全清净光明，譬如虚空之体性。无自性乃双运，譬如以三种方式显示。生起次第与圆满次第，瑜伽士以此为道用。如是说。大成就者卢伊巴之修法仪轨中，此圆满次第之义乃摄集善说无上者。如是，对于各自直接的经验显现之各种方式、遣除障碍、提升进步，以及从初学者至圆满佛陀之间道路行进方式之次第等，亦须善加了知，当于他处寻觅。最极关要者，唯有上师之口诀而已。此甚深口诀，由讲述所获之善，愿等虚空一切众生，皆成就吉祥黑汝嘎！吉祥胜乐金刚圆满次第大瑜伽之引导文，亦由嘉钦巴达拉那他所说。校订。吉祥！印刷发愿词：于解脱寂静之大海中，成为一味。趋入之无边佛法，如缓流之长河。词句之微小部分，亦能洗净三毒之垢染，是为善说之甘露。
English
Is the body of the deity. The sound of the wisdom Damaru. By day, the Bhagavan Hero, the Yogini is spoken of at night. The hero who has transcended suffering is the emanation of the sixth consciousness. The pure Dharmakaya emanation is shown in the form of a sow. Śrī (Tibetan, Devanagari: श्री, Romanized Sanskrit: Śrī, literal Chinese meaning: auspiciousness) is non-dual wisdom, He (Tibetan, Devanagari: हे, Romanized Sanskrit: He, literal Chinese meaning: cause) is the emptiness of causes, etc., Ru (Tibetan, Devanagari: रु, Romanized Sanskrit: Ru, literal Chinese meaning: separation) is separation from assembly, Ka (Tibetan, Devanagari: क, Romanized Sanskrit: Ka, literal Chinese meaning: what) is not abiding anywhere. This is the order of union. Thus, the three—body, luminosity, and union—arise from the self-power of bliss and emptiness, non-conceptual, so there is no need to rely on the object of conceptual meditation. However, if beginners wish to meditate in the manner of faith and attention, then in the instructions of the Great Yoga of Rest, they should meditate by generating faith in these three. Furthermore, the instructions from the venerable Dīpaṃkara Śrījñāna say: Then, wishing to enter the Completion Stage, the moon is the path of the messenger, the sun is the mandala of the body, the four bindus are wisdom, completely pure luminosity, like the nature of space. Absence of self-nature is union, like being shown in three ways. The Generation Stage and the Completion Stage, the yogi takes as the path. Thus it is said. In the practice manual of the great master Lūipa, this meaning of the Completion Stage is the supreme collection of excellent explanations. Thus, one must also understand well the various ways in which individual direct experiences arise, how to dispel obstacles, how to enhance progress, and the order of how to traverse the path from beginner to complete Buddha, and one should look elsewhere. The most essential points are only from the oral instructions of the holy guru. By the merit of explaining this extremely profound instruction, may all beings equal to space be transformed into glorious Heruka! This instruction manual on the Great Yoga of the Completion Stage of Glorious Chakrasamvara was also spoken by Gyal Khampa Tāranātha. Colophon. Mangalam! Printing aspiration: In the ocean of liberation and peace, may it become one taste. The boundless Dharma, flowing like a gentle river. Even the smallest fragment of words can wash away the stains of the three poisons, it is the nectar of excellent speech.
Chinese
此。以此印制之善业力，开启正法之门千万重，令五道众生悉无余，得获定善宝藏之权。如是，为使赡洲广阔之地，无害寂静之导师，释迦狮子之宗风，从各方面得以兴盛等暂时与长远的诸多善妙，凡是佛教各宗派的一切经典，对于所有印制和将要印制的，作为可以添加的善愿祈愿文，由释迦之沙门法师，语自在慧贤教弘扬海所造。 隆噶寺如意宝典籍编辑室制作为电子书。 声明： 一，我等如意宝典籍编辑室方面，为了专门制作书籍为电子书并进行传播而经营着一个电子图书馆。对于佛教各宗派毫无差别，并且与我等图书馆的规章相符的任何现代新书籍，都在制作成电子书。对于需要制作书籍为电子书，以及需要传播等，请提供书籍的内容摘要和作者介绍。经过此处的书籍审核小组的审核后，必定会制作成电子书并放入电子图书馆的书籍之列。 二，如果个人制作的电子书，所有者想要放入此处的电子书之列，请通过以下地址进行联系。经过此处的审核小组的审核批准后，将会放入电子图书馆的书籍之列。 三，我等电子图书馆的广大读者们，对于书籍中的任何错漏之处，请提出意见。对于书籍的编辑制作方面，也请提出任何意见，我等会根据情况进行采纳。因此，希望广大的读者和学者们给予支持和关心。知悉，知悉，知悉。