Chinese
金刚念诵和，气融入中脉安住和消融都是世俗和，自性俱生胜义的合集。这样一来，这十四个真如就总摄了一切圆满次第。这一个偈颂，因为非常深奥，如果广写边际分析，就会导致文字繁多，暂且就到此为止。特别是第六支，和心解脱三转的规矩没有差别，也要详细确定那个规矩的方面。第二是，般若波罗蜜多经部等和，学者的论著的声明等论典和，密咒的续部等中，宣说的就是这个真如。第三是，即使那样广说，如果没有上师的口诀，不了解俱生二种的自性，那些人的努力就是没有结果的，因为不了解证悟无上二谛双运的方法。在证悟它的时候，有上师的口诀以教证和理证成立的量就足够了，舍弃分别念和组合和歌舞等恶劣的智慧吧。文法等那些，想要解脱做什么呢？因为那是用奸诈的智慧诱骗孩童的。应当舍弃重视那些恶劣的论典，三藏和，释论的论典等和，极其广大地宣说瑜伽的行宗，也就是瑜伽行派的论典，慈氏和无著所造的独立的论典有五十万颂，我没有听过而深感后悔和极度悲伤是不应该的，仅仅获得上师的口诀就能精通三摩地的集合。呼唤着“喂，善女子”，像甘露一样的口诀一切经藏的精华，今天宣说了。如此。第三，具有作用和事业的道的果位，果位和作用两个，果位就是那七个，因为极难证悟，所以微细无漏的心相续是深奥的，并且那本身显现一切事物的形象所以是广大的，以及三
English
Vajra recitation and, the abiding and dissolving of the winds in the central channel are all mundane and, the collection of the innate nature of ultimate reality. Thus, these fourteen suchnesses encompass all the stages of completion. This one verse, because it is very profound, if written with extensive marginal analysis, it would lead to many words, so for now, that's it. In particular, the sixth branch is no different from the rules of the three cycles of mind liberation, and that aspect of the rules should also be determined in detail. Second, the Prajnaparamita Sutras and, the treatises on grammar, etc., made by scholars, and the tantras of mantras, etc., teach this very suchness. Third, even if it is taught so extensively, without the guru's oral instructions, not understanding the nature of the two co-emergent ones, the efforts of those people are fruitless, because they do not understand the method of realizing the union of the two truths. In order to accomplish that, it is sufficient to have the guru's oral instructions established as valid by scripture and reason, abandon the evil wisdom of conceptualization and combination and song and dance, etc. What is the use of wanting liberation from grammar, etc.? Because it is deceiving children with cunning wisdom. One should abandon valuing those evil treatises, the three pitakas and, the treatises of commentaries, etc., and the extremely extensive explanation of the yoga assembly, that is, the treatises of the Yogacara school, the independent treatises composed by Maitreya and Asanga, which amount to half a million verses, I should not deeply regret and be extremely saddened that I have not heard them, just obtaining the guru's oral instructions will make one proficient in the collection of samadhis. Calling out "Hey, good woman," this essence of all the scriptures, like nectar, the oral instructions, is taught today. Thus. Third, the fruit of the path with action and activity, of the two, fruit and activity, the fruit is those seven, because it is extremely difficult to realize, the subtle, uncontaminated mind stream is profound, and that itself appears as the form of all things, so it is vast, and the three
Chinese
于一切母者，以一切事物之相，于一切处时无间断而生之周遍，与不变化的，大乐自性之体性而住故，大乐，体性刹那先后无有变故，极常，三智与一切空性之中，即自性而住之彩虹般显现之金刚身，即智慧之身，二谛双运彼即证悟一切法与平等性之体性双运也。如是具有七种彼性者，如如意宝般成办有情之义之俱生阿赖耶识极清净者，敬礼之。如是彼性七者，以反体分判之时，名虽各异，然义乃唯一也。如是亦与金刚持无二之至尊上师尊前言：深广周遍与，常身双运乐，一之自性说为七，于第一体性之续中说。如是开示。此甚为重要且所说甚多然，以至尊上师于何处亲著之故，欲于彼作详释故，于此未书也。二者，天之彼性之作用与，明咒之彼性之作用与，粗分幻身之彼性之作用与，智慧之彼性之作用也。初者，作用真实与，名义二者，初者是，于二谛生稀有故，说阿热与阿火，清净分别之垢之天身修习故，取微细粗大之身故，生之习气断绝，蕴界处一切自性之分上，施予无生灭之乐也。彼性大乐分别灭尽且以戏论极分别者，乃分别多之智慧之自显现也。然似分别之抛掷，以无分别之力，于一切相中见且超离言语之道故，自性如是不可言说也。如是时轮中云：天之瑜伽亦，现量与比量，成二种也。
English
To the mother of all, who pervades all places and times without interruption in the form of all things, and who abides as the very nature of unchanging great bliss, hence great bliss, whose essence does not change from moment to moment, hence utterly constant, and the Vajra Body that appears like a rainbow dwelling in the midst of the three wisdoms and all emptiness, that is, the Body of Wisdom, and the union of the two truths, which is the realization of the essence of the equality of all phenomena, that is, union. To the perfectly pure co-emergent Alaya-wisdom, which possesses such seven suchnesses and accomplishes the benefit of beings like a precious wish-fulfilling jewel, I prostrate. These seven suchnesses, when distinguished by their opposites, have different names, but their meaning is one and the same. Thus, the venerable and holy Lama, inseparable from Vajradhara, said: "Profound, vast, and pervasive, constant, Body, and union of bliss, the nature of one is proclaimed as seven, it is spoken of in the tantra of the first essence." Thus he taught. This is very important and has much to say, but because the venerable Lama himself composed the text, I wish to comment on it there, so I have not written it here. Secondly, there are the functions of the suchness of the deity, the functions of the suchness of the mantra, the functions of the suchness of the gross illusory body, and the functions of the suchness of wisdom. Firstly, there are the actual function and the name and meaning. The first is: marveling at the two truths, saying "Ah Re" and "Ah Ho", meditating on the deity's body that is purified of the defilement of conceptualization, taking the subtle and gross bodies, the habitual tendencies of birth are cut off, and on the part of the nature of all aggregates, elements, and sources, it bestows the bliss of no birth and death. That suchness, great bliss, when conceptualization is extinguished and elaborated with proliferation, is the self-appearance of wisdom with much conceptualization. However, the throwing of what appears to be conceptualization, by the power of non-conceptualization, sees in all aspects and transcends the path of words, so the nature as it is cannot be spoken. Thus, in the Kalachakra it is said: "The yoga of the deity also becomes twofold, direct perception and inference."
Chinese
現量清淨即彼之結合，如虛空之星辰般眾多圓滿受用身。若無現量，則隨後推斷如死屍，以非彼之故，如何能成為徵兆？此乃觀看畫像等，為尚未成熟具慧瑜伽士所修持之義。如是，圓滿次第之本尊為現量之本尊，生起次第者為隨後推斷之本尊，並已開示尚未成熟者所修持之圓滿次第之成熟法。二者，由自身之身所生故，稱外為本尊，已如前述。二者，咒語之作用為，以氣融入之結合，生起內在紅白菩提之融攝。彼亦於心間，精血混合且融入，迅速前往不死光明空性之殿堂。於各脈輪之中心，以能力穩固下行之次第。向上運行之自性菩提心，為消除痛苦之大樂之河流，故將持兔者，即月亮，自頂上降下，為遷識之樂。復次，於向上運行之時，於各脈輪穩固之故，使頂上與寶珠之俱生樂皆圓滿增長。以不漏失之大樂，遠離四滴之四種垢染，故能無垢。三者，以微細之智慧身融入粗大之顯現萬物之方式，修持其所緣境，則盡攝最後之生世。生世化身之方式，於十方三世之無量生世之相，利益有情。四者，分為緣起之鄰近徵兆，與現證實相之方式。初者，如雲朵自虛空而生，虛空放晴而清淨般。於虛空之中脈道，氣融入則得樂，以分別念之動搖融入之故。二者，就分別之角度而言，任何事物皆無死亡，即無有變異，如大海般無有二取之動搖，如黃金之本質永非鐵鏽般，心之本質亦永無能取所取。遠離執持事物為緣起，與無事物為空性
English
Manifest clarity is the union with that, like stars in the sky, the numerous bodies of perfect enjoyment. If there is no manifest clarity, then subsequent inference is like a dead body; since it is not that, how can it be a sign? This is to be viewed in paintings, etc., the meaning to be meditated upon by yogis with immature minds. Thus, the deity of the Completion Stage is the deity of manifest clarity, and the deity of the Generation Stage is the deity of subsequent inference, and it has also been shown as the maturing practice of the Completion Stage to be meditated upon by the immature. Secondly, because it arises from one's own body, it is called an external deity, as has already been explained. Secondly, the function of mantra is that, through the union of the absorption of the winds, the mingling of the inner white and red bodhicitta arises. Moreover, in the heart, semen and blood are mixed and absorbed, quickly going to the palace of immortal, clear light emptiness. At the center of each chakra, the power stabilizes the descending order. The nature of the ascending bodhicitta, the river of great bliss that dispels suffering, therefore, the one with the rabbit, the moon, is brought down from the crown of the head, which is the bliss of transference. Again, when ascending, because it is stabilized in each chakra, the co-emergent bliss of the crown of the head and the jewel are perfected and increased. With that great bliss that does not leak, it is freed from the four stains of the four drops, and thus becomes stainless. Thirdly, by meditating on the way in which the subtle wisdom body enters into all coarse phenomena, it includes the last of births without exception. The way of birth as an emanation body, in the limitless forms of birth in the ten directions and three times, benefits sentient beings. Fourth, there are the signs of the proximity of conditions, and the way in which the state of affairs becomes manifest. The first is like clouds arising from the sky, and the sky clearing and becoming pure. In the central channel of the sky, when the wind is absorbed, bliss is attained, because the movement of conceptual thought is absorbed. Secondly, from the perspective of analysis, nothing dies, that is, there is no change, like the ocean, there is no movement of dualistic appearance, like the nature of gold is never rust, the nature of mind is never the apprehended and the apprehender. It is separate from holding things as dependent arising and no things as emptiness.
Chinese
喇嘛尊者这样说道：因为诸佛的种姓增长或觉醒的能力和因缘低下，所以说是恶劣的种姓，这样说很好。第二，实际情况是，在心解等中，左边和右边的进入结合的情况很多，风没有收入内部就无法进入中脉。如果这样做旋转的边安住，就容易成功，因此将嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）与出现、进入、安住三种次第结合。嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）是阿里的左脉运行的白分月亮，阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）是切扎的法，嘎里的右脉运行的红分太阳，吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是平等运行的罗睺，明点是黑暗的界。左边是向外出现的次第，右边是向内收摄的次第，这非常一致。一般来说，圆满次第都是如实修习的，首先从哪里运行就与此相应，瑜伽士修习，这样基础的暂时性的垢染行为就会逐渐减少，最终四种最好的法与本来的基础和道路相遇，从而获得功德日益增长的果实。因此，如果仅仅理解金刚旋转是修习脉轮，或者说一开始不能修习宝瓶气，或者说不修习脉就说金刚旋转就像空拍手一样，这些都显得是不理解真实意义的胡言乱语。没有详细说明理由，将在其他地方讲述。因此，正如所说：月亮太阳阿等嘎等，以三相运行安住，身体金刚等旋转。正如所说，这里阿伊指的是歌调，阿是左边的月亮嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），太阳阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）是右边的风，中间是平等运行的罗睺和明点的法吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），咒语的真实性就是这个，哈迪巴这样说。第二，像这样风进入、安住、融入中脉的结合，没有其他繁琐的咒语旋转和仪轨的结合，升起、进入、安住三者合一，风的自性安住，也就是融入空性，就这样，金刚旋转首先是风安住，最终会融入。升起、进入、安住这三者与三个字母的秘密咒语的音声从一开始就安住相一致地修习，这就是金刚旋转的结合和三者，作用是莲花