English
Protecting in all times and places becomes the most supreme. Fourth, during session breaks, not separating from the appearance of the deity and donning armor prevents interruptions from entering, remembering the three purities maintains the samaya of body, speech, and mind, and it is necessary to quickly recognize that all appearances are the play of the deity. Second, the actual meaning is explaining the purification of the twelve links of interdependent origination, such as ignorance. Among them, ignorance is clinging to the aggregates as self and what belongs to self, possessing the four inverted views, namely, perceiving impurity as purity, suffering as happiness, impermanence as permanence, and selflessness as self, these are the four inversions. From that arises action, which is the merit of virtuous actions included in the desire realm, as well as non-virtuous actions that are non-meritorious, and unwavering actions, which are the virtuous actions arising from meditation that propel one to the higher realms, and the virtuous actions included in the two higher realms. These are also entirely instigated by the previous ignorance. Unspecified and uncontaminated virtuous actions do not become actions here. The consciousness that takes rebirth, allocated by the imprints of that action, is consciousness. Immediately after that consciousness takes rebirth, before the six sense bases have arisen, such as wriggling, are name and form. That is also not present in the four aggregates such as feeling. Form is the form aggregate. After the six sense bases such as name have arisen, the stage of the six sense bases is when the object, faculty, and consciousness gather but cannot be used and are restricted. When these three gather in this way, the six touches arise. Touch is up to the point of not knowing the cause of object, pleasure, and pain. After knowing that, feeling is established, because it arises from touch, it is the time when feeling can be used. From feeling arises craving, the desire to obtain pleasure and avoid pain. After that arises grasping, which is engaging in the practice of acceptance and rejection, that is, feeling is when one is capable of engaging in sexual activity but does not, craving is when one desires to engage in sexual activity but does not seek an object, and clinging is when one completely rushes towards an object. Existence is nourishing the imprints of karma, becoming capable and powerful, that is, existence is from the time of primarily accumulating the karma that will produce the results of pleasure and pain in the next life. From that existence, the birth of the next life is
Chinese
是生，即死后结生之时。后有的名色乃至受等是此有的老死。就胎生而言，是一次。此处仅就此而言，即无明、行、识三者那达未入之前的修习之基，以及名色和六处的一部分，以果位金刚持生起次第等修习，以及六处的一部分。此处所说的盔甲只是象征，因为也包括了三金刚加持，所以用这两者修习。触是以五处加持，以及等等的“等”字，是以受以智慧融入而修习，贪爱是灌顶，取是供养随喜等，即坛城国王之有，以及事业国王和近取是生，以及共修本尊和支分是老死修习，这样就是修习十二缘起。其余的意义，所谓四种明，即是相续、所说之基、词义和因。就离贪之理而言，生而为人是相续，出家是所说之基，安住于戒律且闻思修三者是词义，希求果位而在相续中生起二断之对治是因，获得菩提需要这样。如果将这些应用于生起次第，那么建立果位金刚持并安立盔甲是相续，加持三门是所说之基，融入智慧者等是词义，灌顶等是因。《集经》中说：生而为人是果位的第一殊胜，从自己的家中获得出离是第二，出家后行持善法是第三，一心一意获得是第四。如是说。光明灯中也如是说。也就是说，以离贪之理的这四种明，在密宗的宗派中，除了化身之外，并非真实存在，但与化身的四种事业相符地修习，其果位是道。以此为譬喻，贪欲之四法是，生起五部佛等
English
It is birth, which is the time of rebirth after death. The name and form of the next existence, up to feeling, etc., are the aging and death of this existence. In terms of womb birth, it is once. Here, it is only in this sense, that is, the basis for cultivation before the three, ignorance, action, and consciousness, enter Nada, and a part of name and form and the six sense bases, are cultivated with the generation stage of the resultant Vajradhara, etc., and a part of the six sense bases. Here, the armor is only symbolic, because it also includes the blessing of the three vajras, so these two are used for cultivation. Contact is with the blessing of the five places, and the word "etc." is with feeling cultivated by incorporating wisdom, craving is empowerment, grasping is offering and rejoicing, etc., that is, the existence of the mandala king, and the action king and near grasping are birth, and the communal deity and limbs are the cultivation of aging and death, thus cultivating the twelve links of dependent origination. The remaining meaning, the so-called four kinds of knowledge, are continuum, the basis of what is said, meaning, and cause. In terms of the principle of detachment from desire, being born as a human is the continuum, renunciation is the basis of what is said, abiding in discipline and practicing the three, listening, thinking, and meditating, is the meaning, and generating the antidote to the two abandonments in the continuum with the desire for the result is the cause, and it is necessary to obtain enlightenment in this way. If these are applied to the generation stage, then establishing the resultant Vajradhara and establishing armor is the continuum, blessing the three doors is the basis of what is said, incorporating the wise one, etc., is the meaning, empowerment, etc., is the cause. In the Sutra of the Collection, it is said: Being born as a human is the first supreme of the result, obtaining renunciation from one's own home is the second, practicing virtue after ordination is the third, and obtaining one-pointed mind is said to be the fourth. Thus it is said. The Lamp of Clarity also says the same. That is to say, these four kinds of knowledge with the principle of detachment from desire, in the tradition of mantra, are not truly existent except for emanation, but cultivating in accordance with the four deeds of emanation, its result is the path. Taking this as an example, the four modes of desire-dhamma are, generating the five Buddha families, etc.
Chinese
母亲和与其相似的身体寂静等本尊观修，觉醒种姓的力量是续。伟大的金刚持双运的形象成为一体，即风心的身成就，是论基。五种姓的数目决定，一切誓言显现，是光明和双运，即决定义。娇姿等大贪欲的行为是因，如《灯明》中所说：生起五种姓的佛，被称为续。再次成为一种姓，被善妙地显示为论基。执持金刚等，被说是决定的词。行持娇姿等，被说是因。如此。其中，那达和因金刚持以及十方佛被观为各异的场合是续。菩提心融为一体和升起是论基。从生处加持到灌顶之间是决定义。供养和随贪的作为是因。其中，所谓续，是基础和形相相似的因，是成就佛陀之因立即必定成就之物的名称。论基是给予决定的意义。决定义是必须决定行持的。因是使之接近果的近取因。四种贪欲之理的真实是，先已圆满了经部的所有道，进入密咒而成佛之理。以及，在所有顺应的大贪欲之理的道中存在，而且其中大部分显现为圆满次第，因此成为上道成熟之方式。又，通过与十二缘起善加结合，虽然显现与一切烦恼的生和形相相似的修习，但为了遣除对于没有与显现佛陀菩提的生和形相相似之修习的疑惑，因此宣说这些，是十二缘起的顺带。十二缘起的相，应当从经部的广大学说中了解。并且，在此乘中，也于阎魔敌红和不动金刚瑜伽母无上续等中广说，因此于彼等中了解。
English
The awakening of the potential of the lineage through the contemplation of deities such as the mother and the solitary body that is similar to her is the Tantra. The great Vajradhara, the form of union becoming one, that is, the accomplishment of the body of wind and mind, is the Basis of Discussion. The definite number of the five lineages, the manifestation of all vows, is luminosity and union, that is, the Definitive Word. The practice of great desire, such as coquetry, is the cause, as it is said in the Lamp Illuminating: The generation of the Buddhas of the five lineages Is said to be called Tantra. Again, becoming one lineage, Is well shown to be the Basis of Discussion. Holding the vajra and so forth, Is said to be the Definitive Word. The practice of coquetry and so forth, Is said to be called the Cause. So it is. Among these, the occasion when Nada, the cause, the Vajra Holder, and the Buddhas of the ten directions are visualized as distinct is the Tantra. The melting and rising as one taste into the mind of enlightenment is the Basis of Discussion. From the blessing of the birth-place to the empowerment is the Definitive Word. The acts of offering and subsequent attachment are the cause. Among these, what is called Tantra is the name of something that is the cause similar in basis and form, and that is certain to immediately accomplish the cause of achieving Buddhahood. The Basis of Discussion is the meaning of giving certainty. The Definitive Word is what must be definitely practiced. The cause is the proximate cause that brings it close to the result. The truth of the four knowledges of attachment is that all the paths of the Sutra system have been completely traversed beforehand, and then entering into mantra is the way to become a Buddha. And, it exists in all the paths of the great desire that are in accordance with each other, and since most of them appear in the Completion Stage, it is the way to go to the ripening of the higher path. Moreover, by properly combining it with the twelve links of dependent origination, although meditation appears to be similar to the birth and form of all afflictions, in order to dispel the doubt that there is no practice similar to the birth and form of manifesting the enlightenment of the Buddha, these are spoken, and they are incidental to the twelve links of dependent origination. The aspect of the twelve links of dependent origination should be known from the extensive teachings of the Sutra system. And also, in this vehicle itself, it is extensively taught in Yamantaka Red and Achala Vajrayogini Anuttaratantra and so on, so understand it in those.
Chinese
做。第三，修持显空乐的方法（《ཛཾ》（藏文，梵文天城体：जं，梵文罗马拟音：jaṃ，汉语字面意思：让）+三）。在生起次第的间隙中增进乐空，特别是以乐空增进生起次第的本尊身，以及它的利益。第一，在四种现证菩提时，日月种子混合，以及因，金刚持父母双运而融化，以及果，起立为金刚持后行追随之相，以及为了胎中幻化坛城之义而修持融乐俱生，以及在所有秘密供养之时，乐为主要，积累智慧资粮，以及在近摄之时，空性的增进为主要。第二，关于微细明点的瑜伽，生起次第的智慧，以及它的作用。第一，微细明点等，在此胜乐轮中，根本续中说：“此之相，于家中，伴随如金刚之镜。”等等，在秘密尖端修持的明点，以及在现观庄严等释续中说了无量微细明点，但在此主要为二火，以那二火的瑜伽增进本尊身，显现为本尊身的那也是以道显现为空乐的自性，在那上面精进修持，风融入于中脉，生起属于圆满次第证悟的乐，那和本尊身二者不需要特别指定地增进，而是同时显现，在念头没有间断之时，称为安住于一念。延长那并修持，在获得触见之相时，安住于寻思的瑜伽。那的二火是无相之火和手印之火。第一，在此主要为春点，第二也显现为秘密明点为主要。那也是以瑜伽之力能够束缚明点，因此修持二者，应一心一意致力于增进乐空，如果不能那样，就只修持依赖于瑜伽道的。所谓微细明点，虽然有许多不同的认识，但认识为微细风的瑜伽，以及明点，明点的形象或者降伏和升起的瑜伽。第二是乐空等。
English
To do. Third, the method of practicing appearance-emptiness-bliss (《ཛཾ》（Tibetan, Devanagari: जं, Romanized Sanskrit: jaṃ, literal Chinese meaning: Let）+Three). In the intervals of the generation stage, increase bliss-emptiness, especially increase the deity body of the generation stage with bliss-emptiness, and its benefits. First, during the four Abhisambodhis, the sun and moon seeds are mixed, and the cause, Vajradhara father and mother in union melt, and the result, arising as Vajradhara and then performing the act of following, and for the meaning of the mandala manifested in the womb, meditate on the co-emergent bliss of melting, and during all the secret offerings, bliss is the main thing, accumulate the accumulation of wisdom, and during the near attainment, the increase of emptiness is the main thing. Second, regarding the yoga of subtle bindus, the wisdom of the generation stage, and its function. First, subtle bindus, etc., in this Chakrasamvara, the root tantra says, "The sign of this is in the house, with a mirror like a vajra." etc., the bindu meditated on at the secret tip, and in the explanatory tantras such as the Abhisamayalankara, countless subtle bindus are explained, but here the main thing is the two fires, by increasing the deity body with the yoga of those two fires, that which appears as the deity body also manifests as the nature of bliss-emptiness through the path, by diligently meditating on that, the winds dissolve into the central channel, bliss arises belonging to the realization of the completion stage, and that and the deity body do not need to be increased by special designation, but appear simultaneously, when there is no interruption of thoughts, it is called abiding in one thought. By extending that and meditating, when the sign of tangible vision is obtained, one abides in the yoga of thought. The two fires of that are the fire of non-objectification and the fire of mudra. First, here the main thing is the spring point, and the second also appears to be the secret bindu as the main thing. That is also because the power of yoga can bind the bindu, therefore by meditating on both, one should strive wholeheartedly to increase bliss-emptiness, and if one cannot do that, then one should only meditate on relying on the yoga path. The so-called subtle bindu, although there are many different recognitions, it is recognized as the yoga of the subtle wind, and the bindu, the image of the bindu or the yoga of descending and ascending. Second is bliss-emptiness, etc.