English
Possessing qualities. That is my uncreatedness. To say it again, I am incapable. I do not know how to distinguish the two. Because it does not abide in anything. Therefore, it is called "Ka (ka, Devanagari: क, Roman transliteration: ka, literal Chinese meaning: ka)". Thus, the letter He (he, Devanagari: हे, Roman transliteration: he, literal Chinese meaning: hey) indicates the selflessness of phenomena. The letter Ru (ru, Devanagari: रु, Roman transliteration: ru, literal Chinese meaning: Ru) indicates the selflessness of the person. The letter Ka (ka, Devanagari: क, Roman transliteration: ka, literal Chinese meaning: ka) indicates the wisdom of the subject. The letter Shri (śrī, Devanagari: श्री, Roman transliteration: śrī, literal Chinese meaning: auspicious) indicates the non-dual wisdoms. In detail, it should be determined elsewhere. Some say that emptiness has nothing more to determine than the system of the Perfection of Wisdom. Also, sometimes it is said that the emptiness of bliss and emptiness, in which emptiness has two objects and subjects, is the emptiness of the object. The two, bliss and emptiness, must be inseparable like water into water. And it is said that the emptiness with aspects is not taught in the Sutras, but in the Tantras, etc. This is refuting each other with one's own words. Therefore, from the point of view of the view of hearing, although there is nothing more than the Sutras, there is emptiness to be determined, which is the emptiness of the nature of bliss. If one makes a determination, it is not necessarily the case that one must make a determination only through hearing and thinking. In the "Compendium of Arising" it says: "Co-emergent appearance is also nature, luminosity is not the object of discrimination." It is said that the meditator who discriminates the object cannot make the luminous emptiness an object. The deity body of the Completion Stage is also not of the nature of particles, but is said to be a co-emergent appearance. Since it is made of wind characteristics, it is impossible not to be made of particles, so this needs to be considered. The emptiness of the union of bliss and emptiness is also not just annihilation, as mentioned above, but the mind stream that is the pacification of all elaborations, the stainless mind stream, which is clearly manifest, is the actual emptiness with aspects. Because it is the door of its manifestation. Therefore, all empty images are also called emptiness with aspects. To understand emptiness as being empty of particles is extremely inferior. Seeing that nature is nowhere to be expressed is emptiness without aspects. Here it is said: The one son of the Victorious Ones, Jamyang, briefly shows his own view, the aggregates are analyzed, emptiness is like a tree in water, without essence, all of
Chinese
具有殊胜的。空性不会那样改变。说这个仅是空无微尘，凡是解释的都说没有关联。为什么呢？因为在见解优劣的区分之时，说了其他场合的话。不要说对佛陀进行诘难的话。因此说的是远离能取所取的二空。此外，不说是指将蕴通过分别的空性，执着为如兔角般一无所有。这是自宗见解优劣的区分。因为持有如是见解的佛教徒非常少。此外，这里有很多要说的。第三，乐空的体性是：乐的显现也没有停止，并且在那时，显现出不可言说、无戏论的相，那就是。在最初的修行者的时候，这会成为方便。有些人认为乐和它的空性同时成就，瑜伽士不需要做无分别。空性之后用乐来滋养，乐之后用空性来滋养，认为这样行不通，最终的意义是，如果意义的俱生生起，那么境是空性的，有境是乐，是无分别的。在那之前说是意乐进入，又说无分别的意义是二智体性无别成立，将之认定为一物等等，既没有能力，又是没有稳固宗派的胡言乱语。如果写驳斥和建立，会变得很多，所以没有写，那些自相矛盾是显而易见的。《桑布扎续》中也说：“无相之处的智慧，以及无相的大悲，与智慧合一，成为一体，如虚空中的虚空一般。”这样说，如果唯一的心不是乐和空性二者，那么即使说很多境和有境结合的语言，也与如虚空中的虚空一般的比喻不相符。如果没有这个大乐，如何能够成就呢？《金刚空行续》中说：“一切是虚空的自性，虚空没有自性。三界一切众生如幻。稳固和动摇的众生，是无所缘的。所见和所触之物，一切都如幻。什么能束缚愚人呢？”
English
Possessing the supreme. Emptiness does not change in that way. Saying this is only empty of dust, whatever explains it says it is unrelated. Why? Because at the time of distinguishing between superior and inferior views, other occasions are spoken of. Do not speak of questioning the Buddha. Therefore, it speaks of the two emptinesses of grasping and being grasped. Furthermore, it is not said to be holding the aggregates through the emptiness of discernment as if they were as non-existent as a rabbit's horn. This is a distinction between the superior and inferior views of one's own school. Because very few Buddhists hold such a view. Furthermore, there is much to be said here. Third, the nature of bliss and emptiness is: the appearance of bliss has not ceased, and at that time, whatever appears as inexpressible and without elaboration, that is it. In the case of the first practitioner, this becomes a means. Some say that when bliss and its emptiness are accomplished at the same time, yogis do not need to make it inseparable. Nourishing emptiness with bliss later, and nourishing bliss with emptiness later, is considered not to work, and the ultimate meaning is that if the co-emergent of meaning arises, then the object is emptiness, and the subject is bliss, which are inseparable. Before that, it is said that intention enters, and also that the meaning of inseparability is established as the non-duality of the nature of the two wisdoms, identifying it as one thing, etc., which has no power and is unfounded nonsense of a school. If refutations and establishments were written, it would become too much, so it was not written, those self-contradictions are obvious. In the Samputa Tantra it is also said: "Wisdom in the state of no object, and great compassion without object, united with wisdom, becoming one, like space in space." It is said that if the one mind is not both bliss and emptiness, then even if many words of combining object and subject are spoken, it will not match the example of space in space. If this great bliss is not there, how can it be accomplished? In the Vajra Dakini Tantra it is said: "Everything is the nature of space, space has no nature. All beings in the three realms are like illusions. Stable and moving beings are without object. All that is seen and touched is like an illusion. What binds the foolish?"
Chinese
這裡智者盡情享用，以手印的結合，將三界完全吞噬。否則，如果結合不當，就像燈火一樣熄滅。如是說道，一切法如虛空般無自性，但三界的顯現不會停止，就像幻術一般。因此，無論是堅固還是流動，器世間還是有情眾生，都無法在有或無中確定。這就是一切法自性清淨的狀態。愚笨的人會被束縛的所見所觸等慾望所困，而智者，即了解自性的人，通過享用這些慾望而獲得解脫。因此，以手印和合的樂空，將顯現於三界的一切迷惑都融入空性之中，並將其吞噬。通過樂受，積累福德和智慧的資糧，從而成就無上的菩提。如果樂受不圓滿，那麼空性，即使以其他方便來掌握，也無法積累福德資糧，就像燈火熄滅一樣，將會趨入寂滅。如是說道。在波羅蜜多中，也有雙運的慾望作為道用的例子，就像菩薩化身為童子星一樣。因此，如果認為這不是密咒的特點，那麼僅僅如《入行論》中所說：「如是安住之智者，何有不生諸福德。」一樣，只是表明了被菩提心所攝持的行為，並沒有將其作為道的本質來闡述，也沒有說一切慾望的樂受都是道用，而且在顯宗中也沒有能夠將其作為道用的方法。這裡所說的是，將這種大樂的智慧本身作為道的實質來取用的方法。第二，關於融樂產生的方式，分為三點。第一，什麼是需要融化的？是明點白分。有些人說僅僅是頂輪的（ཧཾ，haṃ，ഹം，種子字），但這與自己所說的心間滴露降落相矛盾，而且道理上也說不通。如《攝行炬論》中所說：「七萬二千脈中，以無垢的流水般，融化阿裡嘎裡。」此外，還有許多經文。因此，主要是頂輪和心間的明點，但支分如拙火等
English
Here, the wise ones fully enjoy. Through the union of mudras, the three realms are completely consumed. Otherwise, if the union is not proper, it will extinguish like a lamp. Thus it is said that all dharmas are without self-nature like the sky, but the appearance of the three realms does not cease, like an illusion. Therefore, whether it is solid or fluid, the container world or sentient beings, it cannot be determined in either existence or non-existence. This is the state of all dharmas being pure in their own nature. Foolish people are trapped by desires such as seeing and touching, which become bonds, while wise people, those who understand the self-nature, attain liberation by enjoying these desires. Therefore, the bliss and emptiness of union with mudras dissolves and consumes all the delusions that appear in the three realms into emptiness. Through bliss, the accumulation of merit and wisdom is accomplished, thereby attaining unsurpassed Bodhi. If bliss is not complete, then emptiness, even if grasped by other means, cannot accumulate the accumulation of merit, and like a lamp extinguished, it will enter into Nirvana. Thus it is said. In the Paramitas, there are also examples of dualistic desires arising as the path, like the Bodhisattva transforming into the boy star. Therefore, if one thinks that this is not a characteristic of mantra, then only as it is said in the Bodhicaryavatara, "For the wise who abide thus, there is nothing that does not generate merit," it only shows the conduct that is upheld by the mind of enlightenment, but it does not explain it as the essence of the path, nor does it say that all the bliss of desires is the path, and in the Sutra tradition alone, there is no method that can make it the path. Here, it is shown how to take the wisdom of such great bliss itself as the actual basis of the path. Secondly, regarding how melting bliss arises, there are three points. First, what is to be melted? It is the white aspect of the bindu. Some say that it is only the (ཧཾ，haṃ，ഹം，seed syllable) of the crown chakra, but this contradicts what one has said about the dripping of the spring of the heart chakra, and it is also unreasonable in terms of meaning. As it is said in the Compendium of Practice Lamp, "From the seventy-two thousand nadis, like a stream of immaculate water, the Ali Kali melts." Furthermore, there are many other scriptures. Therefore, the main thing is the bindu of the crown and heart chakras, but the branches are like Kundali, etc.
Chinese
完毕。关于明点的自性，在其他续部中，对于三界的不同位置，六界的组成部分多少各不相同。第二，什么使之融化呢？是拙火，也就是红色精华的燃烧。而且，从火轮中，梵天之火燃烧而激发，使脐轮的拙火完全苏醒；从密轮的激发也会使其燃烧。总之，激发的拙火也有三种：脐轮、金刚腰和龙王盘绕的ཀྵ་（藏文，梵文天城体，梵文罗马拟音，kṣa， क्ष，地）。第三，使之融化的因缘是：由业之风所激发，在脐轮的坛城中燃烧。如是说，从中脉下端扩展，从中脉中生起新的下泄风，从而点燃梵天之火。那火风的力量使脐轮的拙火更加燃烧。而且，对于上门，反复练习阻塞上方之气的瑜伽，逐渐使中脉扩展。而且，上方之气阻塞，下方中脉扩展；下方中脉扩展，上方之气阻塞，各种情况都会发生。依赖下门是，如《大手印明点》中所说：火轮之中生莲花，何时金刚作运转，彼时火入于腹中，一切莲花之轮，愈发清晰而绽放。它们都从脉中滴落，如容器滴水一般。如是说。在《金刚鬘》中也说：勇士与瑜伽母，何时秘密二脉触，以真实结合而相触，彼时虚空完全扩展。从虚空所生的风，以此点燃火焰。脉有七万二千，诸脉被那火完全唤醒，一切安乐的最胜位，大乐菩提心，融化后安住于脉中。如是说。总的来说，仅仅凭借平等结合的力量，那些也会和谐产生，但主要的是通过脉的结合来引导融化乐完全圆满。如《大手印明点》所说：莲花心中央，金刚界自在母安住。未证得她之前，其他方法无菩提。
English
Completed. Regarding the nature of bindu, in other tantras, the composition of the six elements varies in different locations of the three realms. Second, what causes it to melt? It is the tummo, the burning of the red essence. Moreover, from the fire wheel, the fire of Brahma is ignited and stimulated, causing the tummo of the navel wheel to fully awaken; stimulation from the secret wheel also causes it to burn. In short, there are also three types of tummo that ignite: the navel wheel, the vajra waist, and the letter KSHA (藏文，梵文天城体，梵文罗马拟音，kṣa， क्ष，Earth) coiled by the Dragon King. Third, the condition that causes it to melt is: stimulated by the wind of karma, it burns in the mandala of the navel wheel. As it is said, from the expansion of the lower end of the central channel, a new downward-clearing wind arises in the central channel, thereby igniting the fire of Brahma. The power of that fire wind causes the tummo of the navel wheel to burn even more. Moreover, for the upper gate, repeatedly practicing the yoga of blocking the upper air gradually expands the central channel. Moreover, when the upper air is blocked, the lower central channel expands; when the lower central channel expands, the upper air is blocked, and various situations occur. Relying on the lower gate is, as stated in the "Mahamudra Tilaka": In the fire wheel, a lotus arises, when the vajra is made to move, at that time the fire enters the belly, all the lotus wheels become clearer and bloom. They all drip from the veins, like water dripping from a container. As it is said. It is also said in the "Vajra Garland": Hero and yogini, when the two secret veins touch, touching with true union, at that time space is completely expanded. The wind born from space, with this ignites the fire. There are seventy-two thousand veins, all the veins are fully awakened by that fire, the supreme position of all bliss, the great bliss bodhicitta, melts and abides in the veins. As it is said. In general, even solely through the power of equal union, those will harmoniously arise, but the main thing is to guide the complete fulfillment of melting bliss through the union of the veins. As the "Mahamudra Tilaka" says: In the center of the lotus heart, the Vajradhatu Ishvari resides. Until she is realized, there is no enlightenment through other methods.