English
Therefore, when the tummo blazes and relies on the sequence of the four joys, when this yoga is brought to completion, it will lead to the limb of holding the ultimate exemplary clear light in the mind. This also has two types: relying on oneself and relying on others. This, together with the preliminary path practice, is termed the gathering of rays or the gathering of letters. These are the extensive oral instructions based on the bindu of the Jewel Yoga, which come from the oral traditions of the master Marpa Dopa. The sequence of meditating on the navel chakra comes from all the instructions of Naropa. In the instructions of Jowo Je, the explanations of both relying on the upper and lower gates appear clearly. They also appear variously in the Indian and Tibetan treatises and other instructions. Secondly, the main practice is that the subsequent dissolution yoga causes the clear light to arise and dissolve, which has two aspects: cause and effect. The first is that by meditating on the three stacked heroes (Sems dpa', Sanskrit बोधिसत्त्व, Romanized bodhisattva, Bodhisattva) in the navel chakra, the light of the samadhi hero gathers all inner and outer vessels and essences, and by meditating on the subsequent dissolution, it dissolves into the clear light, from which arises the great completion stage of the illusory body, which is the great yoga. Here, the light of the samadhi hero moves all appearances, like a magnet moving iron; starting from the vessels and essences, gathering the mandala in sequence into oneself, like mercury gathering heavy objects; gathering one's own face and limbs, like a turtle retracting its limbs; the way of gathering the three heroes up to the nada (Nā da, Sanskrit नाद, Romanized nāda, sound), like a shooting star merging; and also not focusing on that nada, like salt dissolving in water, these are the five similes. That inexpressible nature is symbolized by the three similes of a dancer, the sun, and the ocean. That illusory body, which appears as the form of a deity, is symbolized by the three similes of a rainbow, sunlight, and steam. The dancer and the rainbow, the sun and the sunlight, the waves and the ocean, these natures are inseparable, which is the simile of union. Secondly, if one cultivates that yoga until it is perfected, and completes the above yoga with the mudra yoga, here the ultimate exemplary clear light is achieved, and in the second instant after that, one obtains the illusory body. If above
Chinese
在终结气脉明点的金刚念诵之后，务必努力修持手印瑜伽，如此则能成就二者。幻身也连同行为一起融入光明，最终融入真实光明，证得双运。以上是说通过密咒行来显现圆满成佛。此外，在行持方面的教言中，引用了大学者卢伊巴的论著：阿 আলি（藏文，梵文天城体，ālikāli，梵文罗马拟音，阿梨嘎梨，汉语字面意思），迦 কা（藏文，梵文天城体，kākāli，梵文罗马拟音，迦梨嘎梨，汉语字面意思）在前方观想，进行伟大的瑜伽休息。圆满的月轮，观想其安住于脐脉之根。字母最为殊胜之处，于其中心进行观想。身语意乃金刚持，观想本尊之身。这直接展示了三重勇识的口诀，而明点和字母的收摄是其中一部分的修持，因此是间接展示。那是超越形象的，指的是收摄金刚萨埵，即后破。无实的心性，心性不可观察。若思不可思议，这通常是指大手印不可思议的口诀，但在此处是将其应用于例证光明。因此，将获得陀罗尼，指的是幻身。从悲伤中出现的勇士，第六是心的化身。清净的法身，示现为猪女之形。悲伤的止息，指的是光明以及其下的双运。彻底断除一切恐惧，于胜乐轮的誓言中，具大智慧的瑜伽士行持。以五种姓的一切行持，于一种姓中进行辨别，无分别的心性，行持于五种欲妙。彻底断除一切疑惑后，如瑜伽狮子般行持。前七句是关于一般行持，最后两句是关于战胜一切方向。第三，出自大成就者金刚铃论著中的圆满次第五阶段的分类，分为共同意义和论著意义两部分。首先是，修持圆满次第者，圆满次第的体性和利益，因此。
English
After completing the Vajra recitation of the energy channels and bindus, it is essential to diligently practice the yoga of mudras. By doing so, both will be accomplished. The illusory body, along with its activities, is then absorbed into the clear light. Ultimately, it merges into the true clear light, realizing the state of union. This refers to achieving complete enlightenment through the practice of secret mantras, as explained above. Furthermore, in the instructions on conduct, it is quoted from the treatise of the great scholar Lui-pa: "Āli (藏文，梵文天城体，ālikāli，梵文罗马拟音，ālikāli，meaning: Āli Kāli), Kāli (藏文，梵文天城体，kākāli，梵文罗马拟音，kākāli，meaning: Kāli Kāli), contemplate in front, engage in the great yoga of resting. The complete circle of the moon, contemplate it residing at the root of the navel channel. The place of the most supreme letter, contemplate in its center. Body, speech, and mind are Vajradhara, contemplate the body of the deity." This directly shows the instructions of the three stacked heroes, and the gathering of bindus and letters is a part of that practice, so it is indirectly shown. That is beyond form, referring to the gathering of Vajrasattva, which is the subsequent destruction. The nature of mind without substance, the nature of mind should not be examined. If you think of the unthinkable, this generally refers to the instructions of the Mahamudra of the unthinkable, but here it is applied to the exemplary clear light. Therefore, the dharani will be obtained, referring to the illusory body. The hero arising from sorrow, the sixth is the emanation of the mind. The pure Dharmakaya, shown in the form of a sow. The cessation of sorrow refers to the clear light and the union below it. Completely abandon all fears, in the vows of the Chakrasamvara mandala, the yogi with great intelligence practices. By practicing all five families, discriminating in one family, the nature of mind without discrimination, practice in the five desirable qualities. After completely abandoning all doubts, practice like a yoga lion. The first seven verses are about general conduct, and the last two verses are about overcoming all directions. Third, from the classification of the five stages of the completion stage in the treatise of the great accomplished Vajra Bell, there are two parts: the common meaning and the meaning of the treatise. First, the person who practices the completion stage, the nature and benefits of the completion stage, therefore.
Chinese
虽然没有嬉戏，但也包含了所有其他道路的方法。获得它的主要原因。如何引导的次第。第一，这部经中说：“无分别无畏惧的，恭敬弟子的全知者，行境智慧是何者。”因此，具有断除疑惑的分别念，不畏惧深奥道路无法理解，以及恭敬上师这三种特征。具有誓言，堪为圆满次第之器等，与共同之处相同。据说必须获得身坛城的灌顶。像那样实践是好的。但并非必须事先获得身坛城的灌顶才能修习。第二，圆满次第的真实智慧，以及对次第的考察。第一，指示说：“空行母众之，心要禁戒即上师。”因为空行母众是方便的心要禁戒。如上文象征意义中所说的那样。红色拙火之火束缚于顶轮的吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字，脉全部束缚于中脉，智慧女束缚于修行者，一切戏论束缚于光明，以及融化乐与自性俱生智慧二者。第二，对于此，出现了各种关于道路束缚方式的观点。有些认为是第一瓶灌顶，第二秘密灌顶，第三和第四智慧智慧，第五四灌顶的道路。有些认为是第一脉的瑜伽，第二风的瑜伽，第三和第四明点的瑜伽，第五心的瑜伽。有些人认为是第一二显现清净的道路，第三第四二空性，第五双运的道路。有些人认为是第一二空性的影像成就，然后是第二不变的乐成就，最后是二者都成就。还有些人认为第一用中脉的中心心间，第二用上下端的尖端等所有轮的位置来按压要点，第三将明点束缚于产生处，这三者按压菩提心要点，第四拙火燃烧红色
English
Although there is no play, it also includes the methods of all other paths. The main cause of obtaining it. The order of how to guide. First, in this scripture it says: "The non-discriminating, fearless, all-knowing one of the respectful disciple, what is the realm of wisdom?" Therefore, it is said to possess three characteristics: the discrimination of cutting off doubts, not fearing the profound path that cannot be understood, and respecting the guru. Having vows, being suitable as a vessel for the completion stage, etc., are the same as the commonalities. It is said that the empowerment of the body mandala must be obtained. It is good to practice like that. But it is not necessary to practice without obtaining the empowerment of the body mandala beforehand. Second, the real wisdom of the completion stage, and the examination of the order. First, it is indicated: "The heart essence of the assembly of dakinis, the precept is the lama." Because the assembly of dakinis is the heart essence precept of the method. As said in the symbolic meaning above. The red fierce fire is bound to the Hum (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Roman transliteration: haṃ, literal meaning: Hum) syllable of the crown chakra, all the channels are bound to the central channel, the wisdom woman is bound to the practitioner, all phenomena are bound to the clear light, and the two, melting bliss and innate wisdom. Second, for this, various views have arisen regarding the way of binding the path. Some consider it to be the first vase empowerment, the second secret empowerment, the third and fourth wisdom wisdom, and the fifth the path of the four empowerments. Some consider it to be the first yoga of the channels, the second yoga of the winds, the third and fourth yoga of the bindus, and the fifth yoga of the mind. Some consider it to be the first path of purifying the two appearances, the third and fourth two emptinesses, and the fifth the path of union. Some consider it to be the first image accomplishment of the two emptinesses, then the second unchanging bliss accomplishment, and finally both accomplishments. Others think that the first uses the central heart of the central channel, the second uses the tips of the upper and lower ends, etc., to press the key points of all the chakra positions, the third binds the bindu to the place of origin, these three press the key points of bodhicitta, and the fourth fierce fire burns red
Chinese
說是將其轉為疾病，在這些疾病中，通過調伏脈、氣、明點，能使禪定的光明生起，這是不可思議的。又說，最初是金剛念誦，中間三者是心無，最後是幻身、光明、雙運三者。又說，觀想帶種子字，無種子字的自生加持，帶種子字的種種金剛命勤，種種金剛的剩餘，執持寶瓶充滿，追念扎蘭達拉的次第，不可思議的次第是三摩地，也有六支的束縛。最初作為瓶灌的道用是不適宜的，其他一切都被認為是可以的。對於後面的這些，在意義上可以稍作分析。這些也都是將五次第全部組合為一個人的條件，或者說，努力於每一個次第，將其能力發揮到極致，通過實踐來調和，就能成就雙運。對於每一個次第，都要修持金剛持本身。上師們如此說的意趣，正是如此，這是通過教證和理證二者成立的。如果從五者全部修習的角度來說，順序是：最初兩個是淨化語，然後兩個是淨化身，第五個是淨化心。因此，在氣沒有清淨之前，無法獲得遍勝。沒有獲得遍勝，明點就不穩定。明點不穩定，拙火自燃就不穩定。拙火不穩定，就無法真正進入光明，因此，如果前一個個成就，後一個個就能真正進入修持，所以顯示了五個次第。或者說，在帶種子字的自生加持中，氣和心識聚集在中央脈的內心處，隨其所應。通過無種子字的念誦，摧毀脈結。通過種種金剛的次第，以瓶氣的結合，使所有脈輪中左右命氣和下泄氣消融於空性中，使中央脈的明點消融。在寶瓶充滿時，由於先前氣消融於明點的能力達到極致，因此依靠手印，微細和粗大的界限的消融方式真實顯現。其大手印是自生的拙火燃燒，為了使之穩定，修持拙火就是燃燒執持的次第，即修持它。通過這樣，智慧變得非常熟悉，為了真正進入意義的光明中。
English
It is said that transforming them into diseases, and in these diseases, by subduing the channels, winds, and bindus, the luminosity of meditation can arise, which is inconceivable. It is also said that initially it is Vajra recitation, the middle three are mind-absence, and the final three are illusory body, luminosity, and union. Furthermore, it is said that contemplating with seed syllables, self-arising blessing without seed syllables, various Vajra life-force with seed syllables, the remainder of various Vajras, holding the filled vase, recalling the sequence of Jalandhara, the inconceivable sequence is Samadhi, and there is also the binding of the six limbs. Initially, using it as the path of vase empowerment is not suitable, and everything else is considered permissible. For these later ones, a slight analysis can be done in terms of meaning. These are also all combining the five stages as conditions for one person, or rather, striving for each stage, bringing its power to the extreme, and harmonizing through practice, one can achieve union. For each stage, one should practice Vajradhara himself. The intention of the Lamas saying this is exactly like that, which is established through both scriptural and logical proofs. If from the perspective of practicing all five, the order is: the first two purify speech, then the next two purify body, and the fifth purifies mind. Therefore, until the wind is purified, one cannot attain complete victory. Without attaining complete victory, the bindu is not stable. Without the bindu being stable, spontaneous combustion of inner heat is not stable. Without inner heat being stable, one cannot truly enter luminosity, therefore, if the former ones are accomplished, the latter ones can truly enter practice, so the five stages are shown. Or, in the self-arising blessing with seed syllables, wind and mind gather appropriately in the heart of the central channel. Through recitation without seed syllables, the channel knots are destroyed. Through the sequence of various Vajras, with the union of vase-like air, in all the chakras, the right and left life-force and downward-voiding air dissolve into emptiness, causing the bindu of the central channel to dissolve. When the vase is filled, because the power of the previous dissolution of wind into bindu reaches its extreme, therefore relying on mudras, the way of dissolving subtle and coarse elements actually appears. Its Mahamudra is the spontaneous burning of inner heat, and in order to stabilize it, practicing inner heat is the stage of holding the burning, that is, practicing it. Through this, wisdom becomes very familiar, in order to truly enter the luminosity of meaning.