Chinese
并且在根本续的四手印章节和火供的定义中广为阐述，事业手印的次第在所有根本解释续中，特别是金刚空行母中有极广的阐述。第二，根据觉沃那若巴的口诀见解，真言的次第有十二种需要修习：猛厉火三种，明点三种，气三种，无分别三种。第一，身语意之猛厉火三种。通过脉的瑜伽和拙火的作缚，能够燃烧拙火是身；专注字和气的颜色形状而能够燃烧拙火是语；名为誓言手印的猛厉火，主要生起暖乐，以及法印的猛厉火，即依靠暖乐修习安乐，以及大手印的猛厉火，即依靠它修习乐空无别，这三种是意的猛厉火。明点三种是：修习阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）和吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）以及日月交融等，学习颜色；修习各种不同的形状，学习形状；修习各种光芒的放出和收摄，学习目标距离。气三种是：学习柔和气是寂静；宝瓶气交融是猛烈；金刚念诵和盈满排出等，是学习盈满排出。大手印的学习三种是：收摄等以分别念所作的空性是强制学习；放松于自处是放出；依靠所缘而生起无所缘是：依靠有分别而修习无分别。这样，这十二种的口诀，大多因为以前是口耳相传，所以这里不询问。如果真的需要，应当从上师面前领悟。第三，安乐空性之认识，讲解融乐生起之方式，以及它的道的差别。第一，安乐，空性，双运之认识三种，第一中有二，第一安乐的自性是：心安住，气都变成利益自身而行，这种轻安的安乐是所有止观者的共同之处。意的欢喜安乐也是所有人的共同之处，由见空性所引发的欢喜安乐也是经部和
English
And extensively explained in the four mudra chapters of the Root Tantra and the definitions of fire offerings. The stages of karma mudra are also extensively explained in all the Root Explanation Tantras, especially in the Vajra Dakini. Second, according to the oral instruction view of Lord Naropa, there are twelve practices in the stages of mantra: three types of fierce fire, three types of bindu, three types of prana, and three types of non-conceptualization. First, the three fierce fires of body, speech, and mind. Being able to burn the fierce fire through the yoga of the channels and the binding of the torma is the body. Focusing on the color and shape of the letters and prana and being able to burn the fierce fire is the speech. The fierce fire called the samaya mudra mainly generates heat, and the dharma mudra's fierce fire, which relies on heat to meditate on bliss, and the mahamudra's fierce fire, which relies on it to meditate on the inseparability of bliss and emptiness, these three are the fierce fire of the mind. The three bindus are: meditating on A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A) and Hum (Tibetan: ཧཱུྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum), and the union of the sun and moon, etc., learning the color; meditating on various different shapes, learning the shape; meditating on the emanation and absorption of various rays, learning the target distance. The three pranas are: learning the gentle prana is pacifying; vase prana union is fierce; vajra recitation and filling and releasing, etc., are learning filling and releasing. The three learnings of mahamudra are: gathering, etc., emptiness made by the mind is forced learning; releasing to its own place is releasing; relying on the object to generate no object is: relying on conceptualization to meditate on non-conceptualization. Thus, most of the oral instructions of these twelve are not asked here because they were previously transmitted orally. If you really need it, you should realize it from the guru's face. Third, the recognition of bliss and emptiness, explaining how melting bliss arises, and the differences in its path. First, the three recognitions of bliss, emptiness, and union. The first has two. First, the nature of bliss is: the mind abides, and the pranas all become beneficial to oneself, this bliss of lightness is common to all shamatha practitioners. The joy and bliss of the mind are also common to all, and the joy and bliss brought about by seeing emptiness are also common to the sutras and
Chinese
而且，仅仅是阻止生命能量向外流动的快乐，也可以在较低的续部中产生。仅仅凭此，就无法理解此处的伟大快乐。那些也可以在此处作为道，但此处独有的伟大快乐是特殊的融乐和自性俱生的大乐。吉美炯乃的尊者也提出了争论，认为以初禅的快乐为理由，将大乐作为道，认为这并非密宗独有是不合理的。对此，他如此回答：确实，这不是俱生的快乐，因此也不是伟大的快乐，也不是初学者阶段的方法。针孔就是天空的孔。仅仅这样并不能与天空等同。如果有人问，那么在《般若波罗蜜多》中，所说的无上圆满菩提的快乐又是什么呢？回答是，虽然说了，但那不是此处的道，因为没有明确指出作为道的俱生大乐。虽然可以指出作为果的佛陀的大乐，但没有指出实现它的方法。这象征着独有的，精微能量在中央脉中停止流动的特殊融乐。特殊的融乐作为道，以及依赖于此，心的自性俱生显现，即是自性俱生的智慧。作为道的俱生快乐就是这个。除了这个乘之外，一切都隐藏着。莲花金刚的尊者也说：行为和修行部的区别，以及经藏等之中，唯一的极乐，以多种方式存在。在珍贵的蕴藏器皿中，由于众生的想法，佛陀怙主努力隐藏了它，并加以安排。这说明了极乐存在的意思，也说明了存在一些可以依附于它的道。对于这种特殊的融乐，也说是无缘的慈悲。如《口诀穗》中所说：方法是无缘的大慈悲，为了众生的利益。
English
Moreover, the happiness of merely stopping the flow of life energy outwards can also arise from the lower tantras. By that alone, one cannot understand the great bliss here. Those can also be used as paths here, but the unique great bliss here is the special melting bliss and the self-nature co-emergent great bliss. Jikme Jungnay's venerable one also raised the argument that it is unreasonable to establish great bliss as the path, arguing that it is not unique to mantra because of the reason that there is the bliss of the first dhyana. To this, he replied: Indeed, this is not co-emergent bliss, therefore it is not great bliss either, nor is it a method in the stage of a beginner. The hole of a needle is the hole of the sky. Just that alone does not make it equal to the sky. If someone asks, then what is the bliss of unsurpassed perfect enlightenment spoken of in the Prajnaparamita? The answer is, although it is spoken of, that is not the path here, because the great co-emergent bliss that has become the path is not clearly shown. Although one can point out the great bliss of the Buddha as the result, the method of achieving it is not shown. This symbolizes the unique, special melting bliss where the flow of subtle energy stops in the central channel. The special melting bliss as the path, and relying on that, the manifestation of the mind's self-nature co-emergence, is the self-nature co-emergent wisdom. The co-emergent bliss that has become the path is this. Except for this vehicle, everything is hidden. Padma Vajra's venerable one also said: The distinction between action and practice sections, and in the Sutra Pitaka and so on, the one supreme joy, exists in various ways. In the precious container of aggregates, due to the thoughts of sentient beings, the Buddha Protector diligently hid it and arranged it. This explains the meaning of the existence of supreme joy, and also explains that there are some paths that can be attached to it. For such special melting bliss, it is also said to be compassion without object. As it says in the 'Ear of Instructions': The method is great compassion without object, for the benefit of beings.
Chinese
是俱生大乐的自性。如是说。第二，利益是：以一生现证无上菩提，支分的方便虽多，然若无则不生的因，即是大乐之智慧。如《吉祥桑布扎续》云：“是故彼增当如何？以摄略即是佛陀。经无数百千劫，尽所有佛所证得，以何等之胜妙乐，汝于此生即能得。”如是说。又如《秘密成就法》云：“交付于彼修行者，虽无苦行亦能成，纵然勤修百千种，若压彼者终不成。”如是说。所谓“苦行”，即是苦修、律仪和三摩地的异名。仅以此智慧，刹那间便能生起长久修持坛城等广大事业的圆满资粮，如《喜金刚》云：“空性悲心无分别，名为菩提心。”如是说。并说不需彼等共同的广大事业，彼即是咒语念诵，彼即是苦行，彼即是火供，彼即是坛城者，彼即是坛城本身。若作摄略而言，心即是会聚之相。如是说。心髓即是大乐，即使造作五无间罪者，亦是成就殊胜悉地的主要之因。第二是，根本续部中说：“因等空性为前行。”之义。如《瑜伽母行》云：“夏（藏文：ཤྲཱི，梵文天城体：श्री，梵文罗马拟音：śrī，汉语字面意思：吉祥）是无二智慧，嘿（藏文：ཧེ，梵文天城体：हे，梵文罗马拟音：he，汉语字面意思：因）是因等空性，热（藏文：རུ，梵文天城体：रु，梵文罗马拟音：ru，汉语字面意思：离）是远离布置，嘎（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：于）是不住于任何处。”如是说。特别是，如《吉祥空行海》云：“舍弃唉旺（藏文：ཨེ་ཝཾ，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是）等无二，以名为夏（藏文：ཤྲཱི，梵文天城体：श्री，梵文罗马拟音：śrī，汉语字面意思：吉祥）之字宣说。嘿（藏文：ཧེ，梵文天城体：हे，梵文罗马拟音：he，汉语字面意思：因）字于心间一切处，嘿汝嘎（藏文：ཧེ་རུ་ཀ，梵文天城体：हेरुक，梵文罗马拟音：heruka，汉语字面意思：嘿汝嘎）等周遍游行。从一切修习中生起，生起执着等诸法，彼即是因空之自性。是不了知因之自性。自性诸法无我性，彼即是空性瑜伽之所住。任何布置皆无我，乃是分别之大网。
English
It is the nature of the great bliss of co-emergence. Thus it is said. Secondly, the benefit is: to manifest the unsurpassed enlightenment in one lifetime, although there are many methods of limbs, the cause that does not arise without it is this wisdom of great bliss. As the glorious Samputa Tantra says: "Therefore, how should it be increased? In brief, it is the Buddha. After countless millions of kalpas, as long as any Buddha is attained, with what sacred bliss, you will attain it in this life." Thus it is said. Also, as it is said in the Secret Accomplishment: "Entrusting it to that practitioner, even without asceticism, it will be accomplished. Even if hundreds of thousands of ascetic practices are performed, if that is suppressed, it will not be accomplished." Thus it is said. "Asceticism" is a synonym for austerity, discipline, and samadhi. With this wisdom alone, all the ways of perfecting the accumulation of vast activities such as mandalas, which have been practiced for a long time, will arise in an instant. As Hevajra says: "Emptiness and compassion are inseparable, it is called Bodhicitta." Thus it is said. And it is said that those common vast activities are not needed for that. That is mantra recitation, that is asceticism, that is fire offering, that is the one with the mandala, that is the mandala itself. In short, the mind is the nature of assembly. Thus it is said. The essence is great bliss, even for those who commit the five inexpiable sins, it is also the main cause for accomplishing the supreme siddhi. Secondly, in the root tantra it says: "Emptiness of causes etc. is the preliminary." The meaning of which is, as it is said in the Practice of Yoginis: "Shri (Tibetan: ཤྲཱི, Devanagari: श्री, Romanized Sanskrit: śrī, literal meaning: auspiciousness) is non-dual wisdom, He (Tibetan: ཧེ, Devanagari: हे, Romanized Sanskrit: he, literal meaning: cause) is emptiness of causes etc., Ru (Tibetan: རུ, Devanagari: रु, Romanized Sanskrit: ru, literal meaning: separation) is separation from arrangement, Ka (Tibetan: ཀ, Devanagari: क, Romanized Sanskrit: ka, literal meaning: at) does not abide anywhere." Thus it is said. In particular, as it is said in the Glorious Ocean of Dakinis: "Abandoning non-duality such as Evam (Tibetan: ཨེ་ཝཾ, Devanagari: एवं, Romanized Sanskrit: evaṃ, literal meaning: thus), it is expressed by the letter called Shri (Tibetan: ཤྲཱི, Devanagari: श्री, Romanized Sanskrit: śrī, literal meaning: auspiciousness). The letter He (Tibetan: ཧེ, Devanagari: हे, Romanized Sanskrit: he, literal meaning: cause) is in all places of the heart, Heruka (Tibetan: ཧེ་རུ་ཀ, Devanagari: हेरुक, Romanized Sanskrit: heruka, literal meaning: Heruka) etc. travel everywhere. Arising from all practices, generating grasping etc. all dharmas, that is the nature of emptiness of cause. It is not understanding the nature of cause. The selflessness of nature dharmas, that is the abode of emptiness yoga. Any arrangement is selfless, it is the great net of discrimination.
Chinese
具格者。那是我的无造作。再次宣说，我是无能的。我不了解如何将二者区分。因为不住于任何事物。因此被称为“ཀ་(ka，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：ka)”。如是，以ཧེ་(he，梵文天城体：हे，梵文罗马拟音：he，汉语字面意思：嘿)字表示法之无我。以རུ་(ru，梵文天城体：रु，梵文罗马拟音：ru，汉语字面意思：汝)字表示补特伽罗之无我。以ཀ་(ka，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：ka)字表示有境之智慧。以ཤྲཱི་(śrī，梵文天城体：श्री，梵文罗马拟音：śrī，汉语字面意思：吉祥)字表示无二之智慧。详细的在其他地方进行决断。有些人说，空性比波罗蜜多的宗义没有任何可以决断的。又，有时说，空性具有境和有境二者的乐空之空性是有境空性。乐空二者必须像水入水一样无别。以及说，有相空性不是经部所说，而是密续所说等等。这是用自己的话语互相驳斥。因此，从听闻的见解的角度来说，虽然没有超过经部，但是需要决断的空性是有的，即是安乐自性的空性。如果进行决断，不一定只能通过听闻思惟来进行决断。在《律生论》中说：“俱生显现自性也，光明分别非行境。”意思是说，以有境分别的修行者，不能将光明空性作为行境。圆满次第的本尊身也不是微尘的法性，而是俱生的显现。由风自相所成，不可能不是由微尘所成，因此需要思考。乐空双运的空性，也不是像上面所说的那样只是断空，息灭一切戏论，无漏的心相续显现，这是有相的真实空性。因为这是它的显现之门。因此，一切空性的影像也被称为有相空性。认为空无微尘就是空性的意义，这是非常低劣的。见到自性在任何地方都不可言说，这是无相空性。此处说：胜子妙音，略示自宗见，蕴聚分别空性者，如水上木无有髓，一切之