Chinese
也迎请二十五岁等等的珍宝之类。为了生处坚硬、头发和肢体短小迅速，或者生处柔软、头发和肢体长久稳固的安乐，而依止，也依止母亲和姐妹等四或八位明妃，从这些之中，在灌顶的母亲和兄弟等受持。如此，对于那些业手印，以六十四种等多种方式的结合来行持，在莲花处，将金刚宝珠的明点毫无遗漏地遮止，应当修持俱生之乐，再次直到头顶，使十六分圆满。先前融入不坏明点，对于未现前的大手印，以此而现前。即使获得执持所牵引的忆念，但那不能引生大乐，也以此在安乐的坛城中成就空色之天女，并且以此从其他无量坛城，毛孔等身体的脉络处，获得极度散发的的大手印的忆念。第二是，或者对于以意修持的明妃，智慧手印，也以六十四种羯摩的结合等，除了真实和修持的差别之外，如业手印一样行持，也能获得大手印的忆念。第三是，或者对于脐间的杵母行持，修持燃滴之拙火，也能使牵引大手印的安乐增长。第四是，金刚界自在母的脉之气，融化轮之中心的明点，在成为宝珠之时，再次以智慧脉之气，拙火燃烧，从中脉之路向上逆转。众生皆安住于俱生二种的结合，恒常勤作，也向其他人宣说，然而因为没有上师口诀的教导，所以谁也没有领悟，唉呀，真是像牲畜一样愚蠢啊。第五是，从自身所生，与虚空等同，无垢如闪电火焰般的大手印，空色之自性，不变的乐
English
Also, invite precious items such as those of twenty-five years of age. To rely on for the sake of happiness where the place of birth is hard, hair and limbs are short and quick, or the place of birth is soft, hair and limbs are long and stable, and also rely on four or eight vidya consorts such as mothers and sisters, etc. Among these, the mother and siblings, etc., who are empowered during the initiation are held. Thus, for those karma mudras, practice with sixty-four kinds of combinations, etc., in many ways, and in the lotus place, block the vajra jewel's bindu without leakage, and one should meditate on the co-emergent bliss, and again up to the crown of the head, make the sixteen parts complete. Previously absorbed into the indestructible bindu, for the Mahamudra that has not manifested, this will manifest it. Even if one obtains the recollection drawn by holding, but that cannot bring forth great bliss, also with this, the goddess of emptiness and form is accomplished in the mandala of bliss, and also with this, from other immeasurable mandalas, from all the places of the body's channels such as pores, one will obtain the recollection of the greatly radiating Mahamudra. The second is, or for the consort meditated on by the mind, the wisdom mudra, also with the combination of sixty-four karmas, etc., except for the difference between reality and meditation, by acting like the karma mudra, one can also obtain the recollection of Mahamudra. The third is, or by practicing with the mother staff of the navel, meditating on the burning and dripping tummo, one can also increase the bliss of drawing forth Mahamudra. The fourth is, the wind of the channels of the Vajradhatu Ishvari, melts the bindus at the center of the wheel, and when it becomes a jewel, again with the wind of the channels of wisdom, the tummo blazes, and reverses upwards from the path of the central channel. All beings abide in the union of the two co-emergents, constantly strive, and also teach others, but because there is no instruction from the guru's oral instructions, no one has understood, alas, it is truly foolish like livestock. The fifth is, born from one's own body, equal to space, the great mudra like a stainless lightning flame, the unchanging bliss of the nature of emptiness and form.
Chinese
将各脉轮安置妥当，能施予作业明点漏失的安乐，与智慧明点结合后，由于各脉轮的中心不会移往他处，却又在原地摇动安住，故能施予摇动的安乐，大手印使之不离自处，因此安立施予不变化的安乐。依止以上两种手印，也仅仅是为了成就空色大手印，因为依于获得心不变化，必须获得明点不变化之故。于《灌顶略说》中也说：精液不变化自性，成就最极不变化，依是获得转移时，离依之贪欲即是。如是说。第四，宣说三摩地的支分之体性是不变化的安乐。身体的触乐唯一是变化的痛苦，因此，心的自性俱生安乐才是究竟的安乐。遮止了未作自性之前（俱生）的安乐是究竟的说法。由于身体是心的自显现，心之外没有身体，因此在了知身心平等性的圣道上，身体显现为安乐，也与自性的安乐味道相同之故，是无垢的，即是无漏。因此，不变化。安乐之所依，欲想将粗分精液次第重叠，以及认为圆满报身是由微细物质之风所成，是镜智的认识，至尊的圆满报身佛陀本身。如是说，如果以唯识宗的宗义而舍弃，于《灌顶略说》中说：所依与能依善圆满，如是直至不变化，心若获得不变化，则无所依与能依之体性。如是与说佛陀的身心无有他异相违，并且说了微细物质之身与智慧体性相同，因此承认了物质与智慧是同一基础等，产生了无数的错谬，于他处当广为观察。此等错谬产生的根本，在于没有领会显现是心，并且执着外境是能量成立之故。第二，以安乐而了悟空性的方式，以及安乐与空性二者的二边
English
By properly placing each chakra, one can bestow the bliss of leaking karmic bindus, and by combining with the wisdom bindu, since the center of each chakra does not move to another place, but remains shaking in the same place, it can bestow the bliss of shaking, and the Mahamudra makes it not move from its own place, therefore it is established to bestow the bliss of immutability. Relying on the above two mudras is only for the sake of accomplishing the empty form Mahamudra, because relying on obtaining the immutable mind, one must obtain the immutable bindu. It is also said in the "Brief Explanation of Empowerment": The essence of semen is immutable, Accomplishing the supreme immutability, When relying on obtaining transference, The desire for reliance is separation itself. Thus it is said. Fourth, it is said that the nature of the limb of Samadhi is the immutable bliss. The bliss of bodily touch is only the suffering of change, therefore, only the innate bliss of the mind's nature is the ultimate bliss. It is forbidden to say that the bliss before the nature is made (innate) is ultimate. Since the body is the self-manifestation of the mind, and there is no body other than the mind, therefore, on the holy path of knowing the equality of body and mind, the body appears as bliss, and it also enters into the same taste as the bliss of nature, so it is stainless, that is, without leakage. Therefore, immutable. The basis of bliss, wanting to gradually stack coarse semen, and thinking that the Sambhogakaya is made of subtle material winds, is the recognition of mirror wisdom, the venerable perfect Sambhogakaya Buddha himself. If it is said that it is discarded with the tenets of the Cittamātra school, it is said in the "Brief Explanation of Empowerment": The dependent and the dependence are well perfected, Thus it goes until immutability, If the mind obtains immutability, Then there is no nature of the dependent and the dependence. Thus, it contradicts the statement that the body and mind of the Buddha are not different, and it is said that the subtle material body and the wisdom nature are the same, therefore, it is admitted that matter and wisdom are the same basis, etc., and countless errors have occurred, which should be widely investigated elsewhere. The root of these errors lies in not understanding that appearance is mind, and clinging to the fact that external objects are established by energy. Second, the way to realize emptiness with bliss, and the two extremes of bliss and emptiness
Chinese
遣除之理，彼以果位结合之理，果位身之成就之理，共有四者。第一者：任何之智，即心之相续安住于胜乐，是极微细，且远离一切戏论之空性亦是极微细。彼等极微细者，成为境与有境之名言。故以心安乐、明、无分别，而缘于如虚空般微细之空性而修习，则离戏之界将成为意之证悟。彼之破除邪分别者：于事物与自性成立之事物不存在而如理观察并修习，则不能积聚大乐。恶劣之智慧，唯于随念作意之上无论如何勤作，亦不见道之征相如烟雾般，则更何况能见清净之坛城大手印。如言以手执持虚空般，极微细之离戏之界，以随念作意之粗大分别而证悟并执持，如是分别论者所言是不应理，因微细之境不能为粗大之有境所执持之故。是故成立之义是，三种识，前者比前者更好更锐利，且特别是对于甚深之界，稍许亦不作意且不缘而修习，则迅速能见三摩地之行境之特殊之色，且才一见即能获得随顺光明之心。故最初之业者亦能见光明之坛城如烟雾等，且生起如火般之智慧之先兆，能见空相如烟雾般，对外境等执为真实之蒙昧将寂灭，遂呼“嗟”。是故于修所生之时，乃至未生起圣道于相续之前，唯需随念作意，则圣者之无分别智慧将成为无不分别之近取因，且最初之业者亦于无思之修法无垢光明中，最初空性菩提者，于黑暗中稍许亦不应作意。如是宣说，于其他处亦云：分别衰损则智慧衰损，恶劣之智慧随念而转，彼即是优良之智慧，有何能胜于虚空而生。如是分别衰损则智慧亦衰损而愚昧，故
English
The way to eliminate, the way to combine it with the fruit, and the way to accomplish the fruit body, there are four in total. The first is: Whatever wisdom, that is, the continuum of the mind abiding in supreme bliss, is extremely subtle, and the emptiness that is free from all elaborations is also extremely subtle. Those extremely subtle ones become the terms of object and subject. Therefore, with the mind being blissful, clear, and non-conceptual, focusing on the emptiness that is as subtle as the sky and meditating, the realm of non-elaboration will become the realization of the mind. The refutation of wrong conceptions about it is: By examining and meditating on things and things established by nature as non-existent, great bliss cannot be accumulated. No matter how hard one tries on that mere conceptualization of bad wisdom, one will not even see the sign of the path like smoke, let alone see the pure mandala of Mahamudra. Like saying that one holds the sky with one's hand, the extremely subtle realm of non-elaboration is realized and grasped by the coarse conceptualization of conceptual thought. Such a statement by conceptualists is unreasonable, because a subtle object cannot be grasped by a coarse subject. Therefore, the meaning of establishment is that the three kinds of consciousness, the former is better and sharper than the former, and especially for the profound realm, meditating without thinking or focusing on it even a little, one will quickly see the special form of the object of Samadhi, and as soon as one sees it, one will obtain a mind that is in accordance with the clear light. Therefore, even the initial practitioner can see the mandala of clear light like smoke, etc., and the premonitory signs of the arising of wisdom like fire, seeing the empty form like smoke, the delusion of clinging to external objects as true will subside, and then call out "Kye". Therefore, even at the time of meditation-arising, until the noble path arises in the continuum, only conceptualization is needed, then the non-conceptual wisdom of the noble ones will become the proximate cause of non-conceptualization, and even the initial practitioner, in the stainless light of thought-free meditation, the initial emptiness Bodhi, one should not think about darkness even a little. As it is said, and elsewhere it is also said: When conceptualization declines, wisdom declines, bad wisdom follows conceptualization, that itself is excellent wisdom, what can arise that is superior to the sky? Thus, when conceptualization declines, wisdom also declines and becomes ignorant, so
Chinese
于何处随之寻伺耶，恶慧者如是说，此乃特意标明也。此外，愚昧虚空之量者，若能知晓，则断愚昧之众。首先于虚空中安住，观之又观之，见解止息。如是等语，以及刨出心之根本，令习惯于空性，对于为无明昏暗所蒙蔽者，除此眼药更有何物？如是及，无有少许可安住之处。如是等等，亦为此之义。此处以理分析之空性与，哈尔观二者，皆因以教理与正理衡量而成立。若于一者心怀畏惧，则不应视另一者如仇敌。若问，那么昏厥与浓厚睡眠亦能解脱耶？非也，彼等若仅为遮止作意之哈尔观，则有过失。此乃依于心之明觉之分，而入于无所缘故。如是，若又思及，贪心专注之乐明无分别，以及禅定地之寂止一切，亦将成为修彼真如耶？诚然，然则，对于串习瑜伽者而言，则不生起彼疑虑。此处乃于任何显现之一切，大为观察之时，所缘之境于自身消逝之不可言说，而无所缘地修习。彼等则仅有缘于心之明朗而安住，无有此种方式，故差别极大。若仅以无分别即可，则以智慧分析困难而意义微小，若需彼，则从一开始便修哈尔观乃为错谬耶？若此二者为损害与被损害，则诚然。然彼二者并非相违，故以理分析之空性之立论，认为哈尔观为阻碍，此乃自心狭隘也。如是，若彼二者于修习空性时，为消除五蕴之相违，则彼亦看似合理。然于入空性时，虽有分别与无分别消除五蕴，然智慧之分析修习与，不可言说之哈尔观二者皆非，缘于空性之五蕴增多也。止于此。第二，阿热，乃惊叹之语，于何者耶？大乐以痛苦，即从一切不净之业显中救护，痛苦之