English
Where should one search accordingly? The evil-minded say so, this is specifically pointed out. Furthermore, the measure of the sky for the ignorant is: if one knows it, one cuts off the multitude of ignorance. First, abide in equanimity in the sky, look and look again, and seeing ceases. Like these words, and by uprooting the root of the mind, making it accustomed to emptiness, for those blinded by the dimness of ignorance, what else is there other than this eye medicine? Like this, and, there is not a little place to abide. Like this and so on, is also the meaning of this. Here, the emptiness analyzed by reason and, Har meditation, both are established by scripture and reasoning. If one is afraid in one's mind, then one should not look at the other as an enemy. If you ask, then will fainting and heavy sleep also liberate? No, if those are just Har meditation that blocks attention, then there will be faults. This is because it relies on the aspect of the mind's clarity and awareness, and enters into non-objectification. If that is the case, then if one thinks that the bliss-clarity non-conceptuality of single-pointed desire, and all the peaceful abidings of the meditation grounds, will also become meditating on suchness? It is true, but however, for those who are accustomed to yoga, that doubt does not arise. Here, when one greatly examines everything that appears, one meditates without objectification on the inexpressible, where the object of focus dissolves in its own place. Those only have the aspect of focusing on the clarity of the mind and abiding, and there is no such method, so the difference is very great. If non-conceptuality is enough, then analyzing with wisdom is difficult and the meaning is small, and if that is needed, then from the beginning, doing Har meditation is mistaken? If these two are harm and being harmed, then it is true. But those two are not contradictory, so the proponents of emptiness analyzed by reason, thinking that Har meditation is an obstacle, this is one's own inferior mind. Likewise, if those two, when meditating on emptiness, are contradictory to eliminating the three aggregates, then that also seems reasonable. However, when entering emptiness, although conceptualization and non-conceptualization eliminate the three aggregates, the analytical meditation of wisdom and, the inexpressible Har meditation are both not, the three aggregates that focus on emptiness increase. Enough with the elaboration. Second, Āre (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), is a word of wonder, to whom? Great bliss with suffering, that is, saving from all impure karmic appearances, the suffering of
Chinese
遣除怖畏即是慈悲的自性。慈悲也如是说：救护一切痛苦者，乃是大悲。如是。 此外，以大乐周遍一切事物之时，成为清净刹土和成熟有情的特殊缘起。 二取显现隐没，善护续部中也说： 何时生起大乐且串习， 除乐之外他物皆不见， 种种显现之事物， 无余自性大乐将显现。 彼时眼等诸根境显现， 色等事物此等无余， 如幻如焰如乾闼婆城， 中有之生与水中之月， 如影像狮子月之城般， 无余显现自性唯一。 如是，以乐空离戏，不净之业相止息，唯显现大乐。 一切种相之空性，以明空色之无边坛城，不堕于寂灭之边且超越彼边，彼乃色身之真实因，因色身故于轮回存在期间成办利益。 不仅于此直示，空色亦能遮止轮回之有法，且以乐空无变亦能遮止不遮止自他一切痛苦，仅从自轮回中解脱之涅槃求取，遮止之理为自他三有皆显现为一大乐，且以此光明之无边坛城开展而遮止，如是乐空体性虽一，然从遣除方面互相增上。 因此，能取所取二者之显现痛苦，一切皆不显现，甚至清净之痛苦是真实，然身体和刹土也不显现，而是以其他大乐显现为离戏空性，且显现清净之无边显现。 如是大成就者莲花生也说： 自明本性即清净， 非由他净而解脱。 以此解释说：自之觉性乃是大乐自性之清净相而清净，非由其他波罗蜜多等之清净相而解脱。
English
Dispelling fear is the very nature of compassion. Compassion is also as it is said: "Protecting all those who suffer is great compassion." Thus it is. Furthermore, when great bliss pervades all things, it becomes a special connection for purifying the realm and maturing sentient beings. The appearance of duality vanishes, as the virtuous protector also said: When the great bliss of birth is accustomed to, No object other than bliss is seen, All the objects of various appearances, Without exception, the great bliss of nature will appear. At that time, the appearance of the objects of the senses such as the eyes, All these objects such as form, without exception, Like illusion, mirage, city of dryads, The intermediate state, the moon in the water, Like the reflection, the lion, the city of the moon, Without exception, the same nature will appear. As such, with bliss-emptiness free from elaboration, the impure karmic appearances cease, and only great bliss appears. The clear emptiness of all aspects of emptiness, with the infinite mandala of form, does not fall into the extreme of peace and transcends that extreme, which is the actual cause of the form body, and because of the form body, it accomplishes the benefit of going to the extent of samsara. Not only is this directly shown, but emptiness-form also reverses the phenomena of samsara, and unchanging bliss-emptiness also reverses the fact that all the sufferings of oneself and others are not reversed, but only the pursuit of nirvana that liberates from one's own samsara. The way to reverse this is that all three existences of oneself and others appear as one great bliss, and this reverses by expanding the infinite mandala of luminosity, so that bliss-emptiness is one in essence, but mutually enhances from the aspect of reversal. Therefore, the appearance of the two, the grasped and the grasper, all sufferings do not appear, even the sufferings of purification are true, but even the body and the realm do not appear, but other great bliss appears as emptiness free from elaboration, and pure appearances appear infinitely. Thus, the great accomplished one, Lotus Born, also said: Self-awareness is the very nature of purity, Liberation is not by other purity. With this explanation: one's own awareness is pure in the form of purity of the nature of great bliss, not liberated by the pure form of other perfections and so on.
Chinese
不是这样的。如是说，自己以觉性也说为是波罗蜜多乘，但那大乐唯于无上续部中宣说。因此，自明和大的安乐在此极为重要，不应恶语相向。三者是，如是乐空无别，能使心之光明之垢染或俱生之垢染，以及变易之习气细微者亦得解脱。心间以下于中脉中有黑暗之气运行。心间以下的显现，风所穿透之处，明点燃烧滴落之最后，从此精血之集合中，显现之风即是究竟光明。法身显现，与之同时，风之运行融入心间中央，以及界之运行融入顶门。各自成为自之觉性之智慧，此无漏心之相续是，虽是新获得究竟光明，然自性清净，无有始末之差别。自性俱生之智慧，所有大乐戏论皆寂灭之心，圆满正觉之智慧，此甚稀有。如是宣说果位自性俱生之体性。成就之义是，气和脉耗尽，以及此现前是同时。四者是，气之自性极清净之显现色身和心之自性清净法身，名异而体性无别故为一。不仅脱离微细之元素，而且不杂染以无漏业所唤醒之无明习气之错乱显现，故非有情之行境。既是天身也是安乐，是俱生之身或自性身。心不改变之安乐是，从细微之障碍中也解脱之智慧法身。语以一切种类之音声，依缘起之理而入于有情之心，无坏金刚语之体性，究竟无漏风心之事业显现之相，显现于十地菩萨之报身。以及于有漏清净之事业显现上，显现粗细之生起身，随所应化之事业者化身等，具有次第之圆满一切功德之身，以及殊胜俱生之乐。
English
It is not like that. As it is said, one's own awareness is also explained as the Paramita Vehicle, but that great bliss is taught only in the Anuttara Tantra. Therefore, self-awareness and great bliss are very important here, and harsh words should not be used. The third is that such inseparable bliss and emptiness can also free the mind from the stains of luminosity or the stains of co-emergence, and even the subtle imprints of change and ease. Below the heart center, there is a flow of dark energy in the central channel. The appearance below the heart center, the place penetrated by the wind, the last of the burning and dripping bindus, from this collection of sperm and blood, the wind of appearance is the ultimate luminosity. When the Dharmakaya appears, at the same time, the movement of the wind merges into the center of the heart, and the movement of the elements merges into the crown of the head. Each becomes the wisdom of one's own awareness, and this continuum of uncontaminated mind is that, although the ultimate luminosity is newly attained, it is naturally pure and has no distinction of beginning or end. The wisdom of innate nature, all the great bliss elaborations are the mind of complete peace, the wisdom of perfect enlightenment, this is very wonderful. Thus, the nature of the fruit, the innate nature, is explained. The meaning of accomplishment is that the exhaustion of wind and elements and this manifestation are simultaneous. The fourth is that the appearance of the nature of wind, the pure form body, and the pure Dharmakaya of the nature of mind, although the names are different, the essence is inseparable, so they are one. Not only is it free from subtle elements, but also it is not mixed with the deluded appearances of ignorance imprints awakened by uncontaminated karma, so it is not the realm of sentient beings. It is both a divine body and bliss, which is the co-emergent body or the nature body. The unchanging bliss of the mind is the wisdom Dharmakaya that is also liberated from subtle obscurations. Speech, with all kinds of sounds, enters the hearts of beings according to the principle of dependent origination, the nature of the indestructible Nada, the ultimate aspect of the uncontaminated wind-mind activity, appearing to the Bodhisattvas of the ten bhumis as the Sambhogakaya. And on the appearance of contaminated and purified activities, the manifestation of coarse and subtle arising bodies, the Nirmanakaya, who has the activity of taming whatever needs to be tamed, etc., has the body with all the qualities of the supreme order, and the supreme co-emergent bliss.
Chinese
之身和，殊胜之身和，生起之身，如是说。如是于基位安住，如是于道位修习，以界限止息等之理，如是之果位四身。毫无怀疑即可获得，此为哈地巴于哈塔，即藏语集市之地的中央，今日所宣说。基位如何安住耶？无漏之意续，于一切形相中，不灭尽而显现，且自性安乐而有，唯风心之身，取生之有而安住，如是次第而有。因此，心和明点和风和脉等，住处转变且止息之果，次第为四身。如是说：身体清净且微尘衰减，与虚空等同，以相好等完全圆满。种种三界，清净且离诸垢染，如梦一般显现。声音恒常不断绝，众多之声音以其他声音入于他人之心。心充满圣妙之乐且不动摇，一切同时生起而拥抱。如是说。如是之佛陀，如虚空一般无实有，若需从他处寻觅智慧，然非如是，故勿于他处寻觅，如虚空般勿寻觅，勿于心外寻觅。如是总说四身之后，为开示智慧之身和大乐之身安住于自身，开示智慧之身安住于自身，及宣说安住于自身之大乐之身。初者，宣说智慧之身真实义，开示其作用且断除疑惑。初者，具足四种差别，时间之差别，自无始时即有之心之显现境，自性之差别，安住于脐间中央之拙火，名为胜乐自在母。本体之差别，与虚空等同周遍之空性，基础或所依之差别，如金和水银般遍布自身，且以面和手等，于六道和中阴所生之有情，仅以相好等之形相而安住。然于道位之时，瑜伽士于二万一千六百之风止息时，于中脉之中，彼之精
English
The body of, the supreme body of, and the arising body, thus it is said. As it abides in the base, so it is cultivated in the path, with the cessation of elements and such reasons, such as the four bodies of the fruit. There is no doubt that it can be obtained, this is what Hati Ba declared today in Hata, that is, in the center of the Tibetan market place. How does the base abide? The continuous stream of uncontaminated mind, in all forms, appears without ceasing, and is naturally blissful, and the body of mere wind and mind, takes the existence of birth and abides, thus it is in order. Therefore, the result of the mind, bindu, wind, and veins transforming their places and ceasing, is the four bodies in order. As it is said: The body is clear and the subtle particles diminish, equal to the sky, completely perfected by signs and so on. The various three worlds are clear and free from all obscurations, appearing like a dream. The sound is constantly unceasing, many sounds enter the hearts of others with other sounds. The mind is filled with holy bliss and unwavering, all arising simultaneously and embracing. Thus it is said. Such a Buddha, like the sky, is unreal, if wisdom needs to be sought from elsewhere, but it is not so, so do not seek elsewhere, do not seek like the sky, do not seek outside the mind. Thus, after generally explaining the four bodies, to show that the wisdom body and the great bliss body abide in oneself, to show that the wisdom body abides in oneself, and to explain the great bliss body that abides in oneself. In the first, the true meaning of the wisdom body is explained, its function is shown, and doubts are dispelled. In the first, it possesses four distinctions: the distinction of time, the object of the mind that has existed from beginningless time, the distinction of nature, the fierce fire abiding in the center of the navel, named the supreme mistress of power. The distinction of essence, emptiness equal to and pervading the sky, the distinction of the base or support, pervading one's own body like gold and mercury, and with faces and hands, etc., for beings born in the six realms and the intermediate state, abiding merely in the form of signs and marks, etc. However, at the time of the path, when the yogi stops twenty-one thousand six hundred winds, in the central channel, that very essence of