English
Holding everything without forgetting. The Dharani of meaning is to hold the meaning of those words without forgetting. These are obtained when the body of non-dual wisdom is accomplished. The four individual wisdoms are also. That which is called liberation is obtaining the appearance of meditative concentration that holds completely and subsequently destroys. All the inner and outer realms are like the sky, and only arise as appearances of consciousness, without existing from the beginning, with memory, and without memory. This is the stage of manifestly awakening to the way of entering emptiness and luminosity, and the name of the eight liberations is given to this: The appearance of oneself as a wind-mind deity, without ceasing, and all appearances are clear appearances, infinite clouds of offerings, the liberation of form looking at form. Gathering one's own five aggregates into luminosity and focusing only on the appearance of external objects as deity bodies and illusions is named the liberation of the formless looking at form. Beginning to follow destruction, seeing that all appearances of oneself and external objects are without objects, and beginning to destroy, the deity body and the appearance of bliss are not blocked, but knowing that they are without self-nature, is the liberation of surpassing ugliness. Other conventional appearances are gathered, and the wisdom of appearances that appear empty is the liberation of infinite space. That which appears very clearly is expansion, which is the liberation of infinite consciousness. That which also appears without self-nature is the liberation of the proximity of nothing at all. There is no attachment to it, but there is a slight effort of memory, which is the proximity of connecting all emptiness, which is the liberation of neither perception nor non-perception. Without effort, abiding in the wisdom of bliss and emptiness, all dualistic appearances cease, which is the liberation of cessation. These are only the same in name as the eight liberations of the common path, but the meaning is different. This is the way to enter luminosity, which is separated from the non-dual wisdom of bliss and emptiness. The four individual perfect wisdoms are: knowing all the expressions of words and names, is the individual perfect wisdom of Dharma. Knowing the nature of all meanings individually and without mixing is the individual wisdom of meaning. Knowing all dialects and all sound meanings without exception is the individual wisdom of etymology. Direct perception
Chinese
以慧眼观察，对于一切问题的解答都能无碍地宣说，这就是各个方面的真实智慧。第二，本体的分类，有因的圆满次第和果的圆满次第两种。第一种有自加持、坛城轮和大手印三种。第一种是阿瓦都提等。也就是说，即使不实际修习中脉，也可以将不作意、明点、字母等的观想重点放在中脉上进行修习。无论心专注于何处，气息都会聚集，这是自然规律。这样修习后，气息聚集，首先进入所修习之轮的中心，中间住留，最终融入。融入时，会出现微细粗大的次第融入方式，以及许多特殊的融乐。这也是大乐的因。第二种是手印等。这包括事业手印及其支分。第一种是手印的命勤。如同依靠上方的命勤，气息依次进入、住留、融入中脉一样，与手印一同修习也会达到命勤的状态。由于手印的缘故，进入、住留、融入三者同时发生，从而迅速引生菩提心流入中脉的寂静大乐。以自身要害之处的按压，可以粗略地表示乐、空、自性、显现的四种分类，但要详细和完整地表示，则取决于事业手印。也就是说，按压自身不同的部位，会显现出不同的智慧。如同这些各自有不同的证悟方式一样，事业手印的种类不同也有差异。然而，这是能否圆满引生四种显现和四喜智慧的差别。事业手印中最殊胜的是三处空行母，将三处分为二十四个处所，获得这些处所的特殊会合，一般来说，能迅速赐予两种成就，特别是七万二千条脉的脉……
English
With the eye of wisdom, one can fearlessly proclaim the answers to all questions, and this is the true wisdom of each aspect. Second, the classification of the essence has two types: the completion stage of the cause and the completion stage of the result. The first has three types: self-blessing, mandala wheel, and mahamudra. The first is Awadhuti, etc. That is, even if you don't actually practice the central channel, you can still focus on the central channel when meditating on non-conceptualization, bindu, letters, etc. Wherever the mind is focused, the winds will gather, which is a natural law. After meditating in this way, the winds gather and first enter the center of the wheel where you are meditating, stay in the middle, and finally dissolve. When dissolving, there will be a gradual dissolving process of subtle and coarse elements, and many special dissolving pleasures will occur. This is also the cause of great bliss. The second is mudra, etc. This includes karma mudra and its parts. The first is the life force of the mudra. Just as relying on the life force above, the winds gradually enter, stay, and dissolve into the central channel, practicing with the mudra will also reach the state of life force. Due to the mudra, the three processes of entering, staying, and dissolving occur simultaneously, thereby quickly generating the great bliss of peace as the bodhicitta flows into the central channel. By pressing the vital points of one's own body, one can roughly represent the four classifications of joy, emptiness, nature, and appearance, but to represent them in detail and completely depends on the karma mudra. That is, pressing different parts of one's own body will reveal different wisdoms. Just as each of these has different ways of realization, there are also differences in the types of karma mudra. However, this is the difference between being able to fully generate the wisdom of the four appearances and the four joys or not. The most excellent of the karma mudras is the dakini of the three places, dividing the three places into twenty-four places, and obtaining the special union of these places. In general, it can quickly bestow the two siddhis, especially the channels of the seventy-two thousand channels...
Chinese
烟雾消散，二十四种风息停止，二十四种浊质转化为精华，如此依靠清净之力的依凭，证得乐空无二的智慧，远离波涛，扩展至无边无际。虽然其他的次第事业手印也能做到，但此法能迅速做到，因此被称为事业手印之最胜。第二是，为了稳固智慧，而设立意手印，也称为智慧手印。显现为以分别念修习的手印，即在无分别念的状态下显现，被称为自显的明妃或有相大印。第三大印是，以空性等。这有引生安乐的大印，和进入意内的大印两种。第一种是，融乐俱生智的习气变得非常稳固，仅仅安住于乐空智慧中，它本身又成为聚集风心的因缘，从而反复引生特殊的融乐，这就是无相大印。第二种是，意指的是精液和意念两种。当菩提心融入并束缚于中脉时，一切分别念都融入光明中，因此，相比于仅仅修习空性，它更能止息能取所取的二元显现，因此，为了获得欲妙成就，无二智慧之身，至尊大印的成就，而亲近大印，即是修习之义。在此处稍微讲述一下这些的证悟，即讲述引生乐空的方式，以及解释ཨེ་ཝཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的意义，和解释四种引生手印的差别。第一方面有，所要获得的果之ཨེ་ཝཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），所要修习的道之ཨེ་ཝཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），引生之相的ཨེ་ཝཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）三种。第一种是，ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是智慧光明空性，ཝཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是智慧之身，无有局限，显现为一切形象。如《喜金刚》中所说：“于明妃之莲花大乐中，显现三十二相，主尊具八十随好。”等等。对此，如果从究竟的角度来说，法身是ཨེ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），色
Chinese
并且能够开显地基。对于证悟乐空的方式，也需要这样了解。这些要点需要从口诀中稍微了解。这里有依仗ཨེ་（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）和依仗ཝཾ་（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）的说法。这是任何续部中所说的意义。对于没有“如是我闻”这些词语的部分，意义是存在的。在《胜乐轮根本续王》中说：“当秘密至上者欢喜时。”这里所说的秘密就是ཨེ་（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶），金刚萨埵就是ཝཾ་（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）。以此来表示。《金刚鬘续》中说：“ཨེ་（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）是秘密虚空，བྷ་ག་（藏文，梵文天城体：，梵文罗马拟音：bhaga，汉语字面意思：）是法生莲花，瑜伽士安住于狮子座上，请您作为至极稀有的导师示现。”这里说了ཨེ་（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）。金刚萨埵ཝཾ་（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）是金刚，金刚怖畏金刚持，黑汝嘎和时轮，最初的佛陀等等都是ཝཾ་（藏文，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）的名称。第二，一般来说，四手印的认识有很多不同之处。四轮等等也被很多经典说成是四手印，但实际上是统一起来应用的。四手印的分类，很多续部都遵循，无畏生论师这样认为：与生起次第、圆满次第和果位结合有三种。第一种是：显现本尊的形象是事业手印，书写字像是法手印，通过放射和收摄光芒等来行事业是誓言手印，本尊身显现为空性是大手印。第二种是圆满次第的：真实的明妃是事业手印，拥抱等给予事业的欢喜。命脉阿瓦都帝是法手印，给予俱生欢喜的殊胜。乐空无二的智慧是大手印，因为是无上菩提心。意手印是显现为本尊的形象是誓言手印。第三种是果位的：化身是誓言手印，大乐身是大手印，法身是法手印，报身是事业手印。或者说，化身、报身、法身三身和四大乐依次对应事业、大手印和法
English
And it also serves to reveal the ground. Regarding the way to realize bliss and emptiness, it is also necessary to understand it in this way. These key points need to be understood slightly from oral instructions. Here, there is reliance on E (Tibetan, Devanagari: ए, Romanized Sanskrit: e, Literal Chinese meaning: Ei) and reliance on VAM (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Chinese meaning: Wang). This is the meaning of what is said in any tantra. For those parts that do not have the words "Thus have I heard," the meaning exists. In the King of the Chakrasamvara Tantra, it says, "When the supreme secret is pleased." The secret spoken of here is E (Tibetan, Devanagari: ए, Romanized Sanskrit: e, Literal Chinese meaning: Ei), and Vajrasattva is VAM (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Chinese meaning: Wang). This is what it represents. In the Vajra Garland Tantra, it says, "E (Tibetan, Devanagari: ए, Romanized Sanskrit: e, Literal Chinese meaning: Ei) is the secret space, bhaga is the dharma-arising lotus, the yogi sits on the lion throne, please manifest as the supremely wonderful teacher." Here, E (Tibetan, Devanagari: ए, Romanized Sanskrit: e, Literal Chinese meaning: Ei) is spoken of. Vajrasattva VAM (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Chinese meaning: Wang) is the vajra, Vajrabhairava is the powerful one, Heruka and Kalachakra, the first Buddha, etc., are all names of VAM (Tibetan, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal Chinese meaning: Wang). Secondly, in general, the recognition of the four mudras has many differences. The four chakras, etc., are also said to be the four mudras in many scriptures, but in reality, they are applied in a unified way. The classification of the four mudras is followed by many tantras, and the teacher Fearless Source believes in this way: there are three that are combined with the generation stage, the completion stage, and the result. The first is: clearly visualizing the form of the deity is the karma mudra, writing the letters is the dharma mudra, performing activities through radiating and withdrawing light, etc., is the samaya mudra, and the deity's form appearing as emptiness is the mahamudra. The second is of the completion stage: the actual consort is the karma mudra, embracing, etc., gives the joy of activity. The central avadhuti is the dharma mudra, giving the special coemergent joy. The wisdom of non-duality of bliss and emptiness is the mahamudra, because it is the unsurpassed bodhicitta. The mind mudra, appearing as the form of the deity, is the samaya mudra. The third is of the result: the nirmanakaya is the samaya mudra, the mahasukha kaya is the mahamudra, the dharmakaya is the dharma mudra, and the sambhogakaya is the karma mudra. Alternatively, the three kayas, nirmana, sambhoga, and dharma, and the four great bliss correspond in order to karma, mahamudra, and dharma.
Chinese
以及誓言的印契等。奉持胜乐金刚的仪轨也与此相同。以喜金刚的意旨而作，确立四印的论典。追随龙树所造的论典，大自在主弥勒巴及其眷属的观点是：实际的印契是主要的，以意念修习的智慧印契是支分，即事业印。气和，明点和，拙火瑜伽和，以殊胜的根识专注于心之安乐的无坏，即是法印。如是说，俱生金刚所造的《安住总摄》中说：修习法印是，下品者修习脉和字次第，中品者修习拙火差别，上品者修习无坏，瑜伽士修习微细明点等，是总摄的智慧。如是说。大手印是，自性本初远离一切戏论的智慧。誓言印是未经观察而显现的本尊身，为了那个原因，生起次第增长广大也是顺应的。如是认为。无畏生处尊者则遮止了四印的论典，但是像弥勒巴那样获得成就的补特伽罗们没有错谬的缘故，并且与续部的意义不相违背，而且也见到极其深奥，因此应当承认不相违背，这似乎是喜金刚的意旨。那两者是将所有圆满次第归纳为四印的仪轨，其他的零星仪轨也有。第二，有空性的圆满次第和，双运的圆满次第。第一是乐空等，八十自性和三种显现次第融入的乐空无别俱生智慧之心，现量证悟自性之垢染清净，是空性的圆满次第。第二是光明等，不离于刚才所说的空性，即不分离地，七支具足的色身显现无有间断，或者无有偏颇地显现，是色身和智慧无