Chinese
因此，广大的修行会带来更大的安乐。第三，分为：词义、体性、分类、果报四部分。第一，为了使菩提心稳固，虽然有下稳固的修法，但主要修持上稳固，因为它的主要部分是俱生智显现为珍宝。因为是使菩提心珍宝充满的修法次第，所以称为珍宝充满。第二是手印的道和轮。一般来说，四手印包含了所有的圆满次第，但这里的四手印并不包含所有，因为这是从事业的道和轮中分离出来的四手印。第三是，以前行意念修持，与手印一同结合的誓言手印，以及智慧手印，和实际的手印或事业手印，以及以安乐遍布一切显现，使显现成为大乐燃烧的助伴的法手印，和依靠乐空的智慧本身，引出融乐的大安乐的无别大手印，即大手印。成就者扎烂达拉的道歌中说：无所作为地安住时，安乐中会生出安乐。就像这样，依靠四手印，四轮充满菩提心，修持四喜的顺生和逆转。在第三个诀窍中，必须修持一种在所有座间都不会生起或减少乐空双运的事业手印的安乐。因此，无论如何修持拙火或秘密明点等，都可以作为它们的连接。古汝尼瓦那西里的面前说：第一是誓言事业手印，第二是手的手印，第三和第四与上述相同。第四，在上述四种次第的章节中应该了解。持有布让洛琼的自宗者认为这个次第是正行。第四个分为词义等四部分，如上所述。词义有多种解释，但指脐轮和生殖器之间的位置。脐下四指的地方是拙火燃烧的火室，或者依靠拙火燃烧而执持大乐，所以称为执持燃烧。扎烂达拉是所有脉汇聚之处，头顶的菩提心
English
Therefore, extensive practice will bring greater happiness. Third, it is divided into four parts: meaning of the words, essence, classification, and result. First, in order to stabilize the mind of enlightenment, although there is the practice of lower stabilization, the main practice is upper stabilization, because its main part is the co-emergent wisdom appearing as a jewel. Because it is the practice sequence that fills the jewel of the mind of enlightenment, it is called Jewel Filling. Second is the path and wheel of the mudras. Generally speaking, the four mudras include all the completion stages, but the four mudras here do not include all, because these are the four mudras separated from the path and wheel of action. Third is, with the preliminary mental practice, the samaya mudra that combines with the mudra, as well as the wisdom mudra, and the actual mudra or karma mudra, and the dharma mudra that spreads happiness to all appearances, making appearances become the helpers of the great bliss burning, and the non-dual Mahamudra that relies on the wisdom of bliss and emptiness itself, drawing out the great bliss of melting bliss, which is the Great Mudra. The Siddha Jalandhara's Doha says: When abiding without doing anything, bliss will arise from bliss. Like this, relying on the four mudras, the four wheels are filled with the mind of enlightenment, practicing the arising and reversing of the four joys. In the third instruction, it is necessary to practice a karma mudra bliss that does not arise or diminish in all session intervals. Therefore, however one practices tummo or secret bindu, etc., it can be used as their connection. In front of Guru Nirvanashri it is said: First is the samaya karma mudra, second is the hand mudra, and the third and fourth are the same as above. Fourth, it should be understood in the above chapter on the four stages. Those who hold the tradition of Purang Lochung consider this sequence to be the main practice. The fourth is divided into four parts such as meaning of the words, as mentioned above. The meaning of the words is explained in various ways, but it refers to the position between the navel and the genitals. The place four fingers below the navel is the fire chamber where tummo burns, or relying on tummo burning to hold great bliss, so it is called Holding Burning. Jalandhara is the place where all the channels converge, the bodhicitta at the crown of the head.
Chinese
因为拙火燃烧能融化，所以有些人认为那是（一条）道路。第二是依靠自身而使拙火燃烧的特殊方法，如次第五次第那样，依靠他身而成就特殊的大乐，为了提升其智慧，而修瑜伽的拙火。第三，有成就拙火燃烧的方法，以及使燃烧持续增长的行为。第一，此处的燃烧之拙火是梵天之火，而不是脐轮的阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。然而，由于此（火）燃烧，后来脐轮的阿字也顺带燃烧，这是会发生的。如果其他次第不是先前已有的，那么应当像咒语次第的情况那样去理解。这是因为将专注投向梵天之火的位置，在那里进入、安住、消融这三个次第的特殊风息停止，从而真正地修持到拙火燃烧为止。正如经文中所说：“三角轮白色和红色，阻止生命，修持具光者，刹那之间，它将燃烧。”第二，在中脉中进行燃烧和滴降，正如如来续中所说，是具有来回运动的。像那样修持，拙火真正燃烧的方式是，先前的次第已经完成，然后应当舍弃生圆次第的燃烧和滴降的次第，剩余的应当像咒语次第的情况那样去理解。因此，从梵天之火的燃烧中，获得无上殊胜的融乐，并且诸风融入脉轮而变得稳固，拙火的燃烧也变得稳固，从而有了向上燃烧并保持大乐的次第。第四，拙火燃烧的征象是燃烧的景象真实显现，并且在脐轮中燃烧和滴降的明点变得稳固，从而显现出白色、纤细、光滑如镜面的状态，并且在心间变得稳固，从而手臂变得粗壮，并转变为无贪之子的力量，并且在喉咙变得稳固，从而舌头能够覆盖面部，并且在头顶变得稳固，从而能够以神变到处行走，并且五种神通也比之前的那些更加卓越。第五，有声音和意义、本体、分类、间断的瑜伽、果实这五者。第一，因为超越了分别念的思考对象，所以是不可思议的。第二，是心之
English
Because tummo burning melts, some consider that to be (a) path. Second is the special method of making tummo burn by relying on oneself. According to the Five Stages, after achieving special great bliss by relying on another body, one cultivates the yoga of tummo to enhance its wisdom. Third, there are methods for accomplishing tummo burning, and actions for continuously increasing the burning. First, the tummo that causes burning here is the fire of Brahma, not the A-syllable (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: A) of the navel chakra. However, because this (fire) burns, the A-syllable of the navel chakra also burns along the way later, which will happen. If the other stages are not previously completed, then it should be understood as in the case of the mantra stages. This is because by directing focus to the location of the fire of Brahma, the special winds of the three stages of entering, abiding, and dissolving there cease, thereby truly practicing until the tummo burns. As it says in the scripture: "The triangular wheels, white and red, stopping the life force, cultivating the glorious one, in an instant, it will burn." Second, performing burning and dripping within the central channel, as it says in the Tathagata Tantra, is something that has back and forth movement. Practicing like that, the way in which tummo truly burns is that the previous stages have already been completed, and then the stage of burning and dripping of the generation and completion stages should be abandoned, and the remainder should be understood as in the case of the mantra stages. Therefore, from the burning of the fire of Brahma, one obtains the unsurpassed and excellent melting bliss, and the winds dissolve into the chakras and become stable, and the burning of tummo also becomes stable, thereby having the stage of burning upwards and holding great bliss. Fourth, the signs of tummo burning are that the burning visions actually appear, and the bindu of burning and dripping becomes stable in the navel chakra, thereby appearing white, thin, and smooth like the surface of a mirror, and becoming stable in the heart, thereby the arms become strong, and transforming into the power of the son of non-greed, and becoming stable in the throat, thereby the tongue can cover the face, and becoming stable on the crown of the head, thereby being able to travel everywhere with miraculous powers, and the five clairvoyances are also even more excellent than the previous ones. Fifth, there are five: sound and meaning, essence, classification, yoga of intervals, and fruit. First, because it transcends the object of thought of conceptualization, it is inconceivable. Second, it is the mind's
Chinese
的自性远离一切戏论，修习不以戏论之相造作，如是经典中也说：以离能取所取故，心离一切所缘，以不可思议之自性故，什么也不应思。又说：空与非空等，舍弃粗分别念，变为等虚空。如是远离一切对境，什么也不执着，无论显现什么，都见其自性离戏光明，本来无生。然而，虽不特意造作那离戏之显现，然亦显现为清净之坛城。那么，如果认为不应收摄器情，也不应由此生起本尊身等，因为心的自性离戏，必须安住于不造作，那么，一般来说，不可思议之次第，没有必须修习那些的决定，但为了初学者获得不可思议，所以那样修习，后来瑜伽士以次第为了圆满光明和幻身的不可思议，必须收摄风和脉等，所以那样修习，而那也不变成非不可思议，因为无论如何修习，也不超出上面所说的特征，因为显现收摄是自生的方式，没有造作，本尊身显现为自生，也无造作地守护。如果生起第五次第的证悟之时，那些是真实出现的，因此，哪里还需要分别念的努力？有些人说，将觉性安住于无造作，以及名为离系缚之语，连智者们也不认可，是藏地愚笨的修行者所为。这样说是说智者们解释决定义时，说是不懂装懂，而自己却总是装模作样，尊者弥勒说：那是无造作的国王，所说的一切皆出现。成就者萨ra哈说：安住于大乐离系缚之状态中。因此，是说弥勒菩萨和成就者萨ra哈也是藏地愚笨的修行者吗？在于不颠倒地显示总的意义，而不是在于词语的表达上，我们依赖意义。
English
The nature of which is free from all elaborations, meditating without fabricating the appearance of elaboration. Thus, it is also said in the scriptures: "Because it is free from grasping and being grasped, the mind is free from all objects. Because of its inconceivable nature, one should not think of anything." And: "Empty and non-empty, etc., abandoning coarse conceptual thoughts, it becomes equal to space." Thus, being free from all objects of focus, not grasping onto anything, and no matter what appears, seeing its nature as free from elaboration, luminous, and primordially unborn. However, even without deliberately fabricating that appearance of freedom from elaboration, it appears as a pure mandala. So, if one thinks that it is not appropriate to gather the vessel and essence, nor to generate the deity body from it, etc., because the nature of the mind is free from elaboration, it must be left unfabricated, then, in general, in the stage of the inconceivable, there is no certainty that one must meditate on those, but in order for the beginner to attain the inconceivable, one meditates in that way, and later, the yogi, in order to perfect the inconceivable of luminosity and illusory body, must gather the winds and channels, etc., so one meditates in that way, and that does not become non-inconceivable, because no matter how one meditates, it does not go beyond the characteristics mentioned above, because the appearance of gathering arises as a self-arising manner, without fabrication, and the deity body appears as self-arising, and one protects it without fabrication. If the realization of the fifth stage arises, then those things actually occur, so why would there be any need for the effort of conceptual thought? Some say that placing awareness in an unfabricated state, and even the mere words of being free from attachment, are not accepted by the wise, and are done by foolish Tibetan meditators. Saying this is saying that when the wise explain the definitive meaning, they are pretending to understand, and they themselves always act pretentious. Lord Maitreya said: "That is the unfabricated king, all that is said appears." The great accomplished SaraHa said: "Having remained in the state of great bliss, free from attachment." Therefore, are you saying that Regent Maitreya and the great accomplished SaraHa are also foolish Tibetan meditators? It depends on whether one shows the overall meaning without confusion, not on the expression of words, we rely on the meaning.
Chinese
不以那些为主，领会地方语言的意义，那对教法有什么用呢？就像《时轮摄略经》里说的：圣者的慈爱从愚昧的言辞中产生殊胜的安乐，世间人因此而执着。还有《大疏无垢光》里也说：瑜伽士能从地方语言和方言中领会意义，就像牛奶混入水中，鹅能分辨并饮用。究竟的意义总是在地方语言中，伟人们不会用言辞来表达。因此，如果写作，就会连续写作愚人的俗语。这样对认真修习瑜伽的人进行指责，只不过是自己背负了沉重的恶业而已。另外，自己还反复强调要用应成派中观的理证来彻底决断，以及“某某是他的手印”等等，用很多乡下俗语来讽刺别人，这完全是不懂事的样子。如果认为《土地实性》中说不应说边地和恶劣城市的语言，那么，你们不说边地恶劣的藏语，又让谁来说呢？所以，你们那些讽刺的言辞，除了显示出自己具有贪嗔嫉妒等不良品质，以及脱离圣者群体之外，没有任何意义。第三，以后摄的次第进入，即进入心性空性，以及从那之中升起为本尊的空性融入心性两种。第一种，有比喻智慧的究竟证成和意义智慧的证成两种。第二种，是显现方面的圆满次第，其中有不清净的智慧身和无二智慧的清净幻身之分。这些是四种次第先行，是第五次第的不可思议之分。总的来说，这四种，加上共同的不可思议瑜伽，以及作为其原因的观修器情显明升降的瑜伽，还有座间瑜伽，这样就是不可思议的七个次第。第四，树和