English
Even if that body is obtained or not, after knowing all dharmas as illusory, even the mere movement of the body becomes synonymous with binding mudras, and everything appears as pure deities, because it is a change of the deity's limbs. Even uttering noisy sounds becomes mantra, because the rising, entering, and abiding of the winds are known as mantra. Even drawing meaningless lines on the ground is synonymous with drawing a mandala, because it is also known as the abode of infinite deities. As it is said in the Hevajra Tantra: "The turning of the hands is a mudra, and the twisting of the fingers is also the same." The Yogini Samcharya also says: "The state of Heruka abides, the movement of the limbs, and the infinite number of words, all of that is mantra and mudra." Thus it is said. After explaining the benefits in this way, the practice is that for the sake of the great bliss of non-leakage, any of the three mudras can be followed, the dharma of the town should be enjoyed, and all the aggregates, elements, and sources of the Buddha's nature should be offered with the great bliss of bodhicitta. This should be practiced in all practices of achieving co-emergent great bliss. The twenty-third is, the two hands tightly bind the vajra fist, the two eyes look at the vajra path, the gate of the Avadhuti (Sanskrit: अवधूत, Romanization: avadhu, literal meaning: renunciate) at the space between the eyebrows, and the posture of the Buddhas' complete enlightenment is the vajra posture, practicing co-emergent yoga, this is the true great sky-faring, which is close to luminosity. Other heretics, standing on one leg, or serving five fires, etc., those who are laborious, that labor also only revolves in samsara, and has not become a method of liberation, those sufferings that destroy the body are meaningless. The twenty-fourth is, the place of complete enlightenment is the body itself, so it is said. The ability to generate all the qualities of the fruit resides in one's own body, so it is appropriate to hit the point here. Earring Protector: That is De (Tibetan: དེ་) Vikota (Sanskrit: वीकोट, Romanization: vīkoṭa, literal meaning: Vriksha City), that is, the city of the goddess. The goddess is the collection of channels, and its city or place is Avadhuti (Sanskrit: अवधूत, Romanization: avadhu, literal meaning: renunciate), so one's own mind merges and goes there. The twenty-fifth is, the essence of a friend
English
There are two kinds of ōbo, namely external and internal. The external refers to uniting with the messenger woman of the three abodes of the Dakini, whereby the internal companion is the moon, the melting of Bodhicitta, appearing in the form of bliss and emptiness, which is the Great Seal, the companion is like that. The twenty-sixth is that, even so, after the Vajra Sun sets, one should diligently practice everything, and at the time when dawn appears, the supreme meditation will be accomplished. The meaning here is explained extensively elsewhere, but the oral meaning is that the arising of the special perception of internal manifest enlightenment also depends on the special time of the external. After the sun has completely set, the Buddhas and Bodhisattvas filling the sky, together with the mandala, when empowering the practitioner, the three appearances of the cause combined with the mudra are completely manifested, and then at dawn, in the ultimate of extremely bright light, the support of the mind is the light of meaning, or the true edge is manifested, and these two wisdoms are also called Buddhas. Because this itself is the nature of Alaya, there is no need to look for it externally. Even so, that desired accomplishment, on the night of the moon with the rabbit, dawn and midnight will change. It is said like that. Therefore, the meaning of the scripture is that, because it is close to dawn, look for it with the non-dual wisdom of bliss and emptiness, and the Buddha is in your own heart. The twenty-seventh is one's own essence, that is, the Tathagatagarbha. That is not found elsewhere, but the mind stream itself is not defiled by temporary stains, and exists in a way that possesses the ability of all qualities. Even so, the supreme tree of non-dual mind pervades all three realms without exception. The flower of compassion bears the fruit of benefiting others, and the name is supremely beneficial to others. The supreme tree of emptiness is full of flowers, possessing various kinds of compassion, and the spontaneously accomplished is the fruit of the future, this bliss is not the mind of another. It means that the Dharmakaya, which has the great compassion of benefiting others in the form body and pervades all three realms in the form of the oneness of emptiness, also exists in the form of a seed. Therefore, do not seek externally from outside this realm.
Chinese
此外，自己的心性本为空，却有力量不灭的空性和缘起双运的真如，缘起双运的真如，不要用文字、例子和各种论证来书写。要将空性中显现的景象作为自己的象征。这是第二十八点：思辨，即事物力量的道理；相信经典的推论；世间共称的量；各种象征性的例子。总之，无论用语言表达多少，也无法完全表达。因此，通过听闻名相无法证悟，唯有瑜伽士现量见到真如，才能通过证悟而解脱。第二十九点：在成就大手印殊胜成就之时，瑜伽士从显现为本尊坛城的身体中，发出百千万亿道光芒，三界一切天女都供养。光芒照亮整个三千世界。名为“狮子”的遍入天（毗湿奴，梵文：Vishnu），“抢夺者”自在天（湿婆，梵文：Shiva），以及始祖梵天都顶礼膜拜，天人们降下珍宝和鲜花雨。大地发生六种震动，一切方向发出声音。魔众的居所摇动，令其不安，那里降下金刚（闪电）之雨。在那里，大手印的瑜伽士成为利益一切众生的上师。这些成就的征兆在《桑布扎》中有详细阐述，在获得见道和成佛之时都会出现，相似的征兆也会在之前出现。此外，获得殊胜成就的征兆是，出现自在天的八种功德。第三十点：获得圆满次第正行，成就大手印安乐之人，不会主要进行外在的行为，而是专注于内在，最重要的是，心显现为空乐。这条道路对于根器迟钝的人来说难以修持，但却非常迅速，因此被称为无戏论之道。因此，坛城、咒语、仪轨，以及之前所说的风、明点和拙火等。
English
Furthermore, emptiness, which is empty in its own nature but has the power of inexhaustible potential, and suchness, which unites emptiness and dependent origination, suchness, which unites emptiness and dependent origination, should not be written in letters, examples, and various arguments. Make the appearance in emptiness your own symbol. This is the twenty-eighth point: speculation, that is, the reasoning of the power of things; inference based on believing in the scriptures; valid cognition that is universally known in worldly terms; various symbolic examples. In short, no matter how much is expressed in words, it can never be fully represented. Therefore, realization does not come from hearing about concepts, but only when a yogi directly sees suchness, will he be liberated through realization. The twenty-ninth point: When the supreme accomplishment of Mahamudra is achieved, the yogi emanates billions of rays of light from the body that appears as the mandala of the deity, and all the goddesses of the three realms make offerings. The light illuminates the entire three thousand worlds. The one called "Lion," the pervader (Vishnu), the "seizer," the powerful one (Shiva), and the ancestor Brahma all prostrate, and the gods shower jewels and flowers. The earth shakes in six ways, and all directions emit sound. The abode of the demons shakes, causing them to be disturbed, and there a rain of vajras (lightning) falls. There, the yogi of Mahamudra becomes a teacher who benefits all beings. These signs of accomplishment are described in detail in the Sambhuti, and they occur both at the time of attaining the path of seeing and at the time of enlightenment, and similar signs also occur before. Furthermore, the sign of attaining supreme accomplishment is that the eight qualities of the powerful one arise. The thirtieth point: One who has attained the actual practice of the completion stage and has achieved the bliss of Mahamudra does not primarily engage in external activities, but focuses on the inner, and the most important thing to focus on is that the mind arises as bliss and emptiness. This path is difficult for those with dull faculties to practice, but it is very fast, so it is called the path of non-elaboration. Therefore, mandala, mantra, ritual, and as previously mentioned, wind, bindu, and tummo fire, etc.
Chinese
一切大手印的火花，都是心性俱生而显现的景象。然而，由于其自性并不成立，善与恶都没有自己的本体。因此，念诵和斋戒等外在行为有什么用呢？仅仅修习自心乐空，就能比其他方法更快地解脱。这是对心要害的敲击。为了使心性显现为乐空之相更加广大，以各种安乐供养身体，应当增长所依菩提心。这是对身体要害的敲击。随心所欲地享用三种悦意的明妃，以及一切所欲之欲妙。这是对欲妙之主，明妃合修之欲妙的要害敲击。修习如此无戏论之道，就能比其他方法更快地获得一切成就。智慧炽燃者如是说。此处说：于彼大乐百光耀，无始俱生阿底子，经海精华之一滴，任彼慧马纵骋驰。歌之二续已辨讫。 歌之三续中，宣说此无二之乐智。总说为五个字：阿字（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无），表示一切法从本以来不生的空性；瓦字（藏文：ཝ་，梵文天城体：व，梵文罗马拟音：va，汉语字面意思：风）三个，表示最初的三种喜乐；霍字（藏文：ཧོ་，梵文天城体：हो，梵文罗马拟音：ho，汉语字面意思：给予）表示俱生。对其广说有三：确定乐空之自性，以及成办彼之方便，道之果与作用。第一，宣说乐，宣说空，未成乐空双运之过失，以及劝请认知自他之乐。第一是：此处所谓的不变，乃是脉之运行止息的大乐。此处以隐语说，即沉重的灰烬，菩提心不向外移动，遍涂全身。腰间缠绕的“卡匝”，是下裙，金刚宝日，即红色融化的精液，充分浸染。从头顶至宝
English
All the sparks of Mahamudra are appearances that arise as the co-emergent nature of mind. However, since its own nature is not established, neither virtue nor vice has its own essence. Therefore, what is the use of external activities such as recitation and fasting? Meditating on the bliss-emptiness of one's own mind alone will lead to liberation more quickly than other methods. This is a crucial point for the mind. In order to expand the appearance of the mind itself as bliss-emptiness, one should make offerings to the body with various pleasures. One should increase the dependent bodhicitta. This is a crucial point for the body. One should enjoy any of the three pleasing mudras and whatever desirable qualities one desires. This is a crucial point for the enjoyment of the chief of desirable qualities, the enjoyment of the union of the vidya. By meditating on such a non-elaborate path, one will obtain all siddhis more quickly than by other methods. Thus spoke Yeshe Barwa. Here it is said: In whom the great bliss shines with a hundred lights, The unborn co-emergent son of Adi, A drop of the essence of the ocean of scriptures, Let the horse of wisdom gallop freely. The second tantra of songs is now distinguished. In the third tantra of songs, it is taught that this non-dual wisdom of bliss. The summary is five letters: A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: No), indicating the emptiness of all dharmas from the very beginning; three Vas (Tibetan: ཝ་, Sanskrit Devanagari: व, Sanskrit Romanization: va, Literal Chinese meaning: Wind), indicating the first three joys; and Ho (Tibetan: ཧོ་, Sanskrit Devanagari: हो, Sanskrit Romanization: ho, Literal Chinese meaning: Giving) indicating the co-emergent. There are three ways to explain it in detail: establishing the nature of bliss-emptiness, the means to accomplish it, and the result and function of the path. First, explaining bliss, explaining emptiness, the fault of not becoming the union of bliss and emptiness, and advising to recognize the bliss of oneself and others. The first is: What is called immutable here is the great bliss of the cessation of the movement of the channels. Here it is spoken in code, that is, heavy ashes, the bodhicitta does not move outward, and is spread all over the body. The "Kaza" wrapped around the waist is the lower skirt, the vajra jewel sun, that is, the red melted semen, is fully impregnated. From the crown of the head to the jewel