English
The power of the earth gives rise to dualistic appearances, and there arise the subtle winds of grasping and clinging. Conditioned by this, slightly subtle winds with ten forms are accomplished. Then, with the grossest arising and dissolving, various wheels of suffering arise. When illness arises, with the conceptual thoughts of grasping and clinging, through various actions and afflictions, various containers and contents are accomplished. The wind ignites the fire, and from this the sixteen joys arise. At the end of its co-emergence, it deteriorates, and the manner of distributing the stains of the three poisons has been explained before. Especially in the state of ignorance, being deluded by the four inversions and the self-establishment of grasping and clinging, arrogant ignorance arises. From the time of performing actions, until the end of the three realms, when old age and death occur, the subtle and gross gradually dissolve. The water of the "ཧཾ" (Tibetan, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: Hum) at the crown chakra dissolves into the fire at the navel chakra, and the collection of gross bindu particles dissolves there, the eight qualities abandon the gross and only the subtle remains, and again it merges into the gross. Here, is the wisdom of the alaya self-established or not self-established? Here, according to the lama's view. The great Brahmin said: Because all tastes are equal in nature, the wisdom of thought is unsurpassed. Yesterday, today, and so tomorrow is different, beings desire all things to be perfect. Alas, good fortune is like filling the palm with water, like water dripping away without realizing it is diminishing. Actions to be done and actions not to be done, if one can definitely understand, there is no bondage or liberation. It is said, like saying that yesterday's mind has become better today. It is like filling the palm with water and not noticing it dripping away, by relying on time, by separating one and other, it is determined, and because it cannot withstand reasoning, it is said to be without self-nature. The learned Tibetan teacher also said: Even the Buddha is not, this statement seems similar. Third, advising on practicing the path, advising on the root of the path as unwavering, advising on the nature of the path as union, advising on the ultimate of the path as the proximate cause, advising on the condition of the path as independence, advising on the nature of the path as rootless, these are five. First, the cause of unwavering, the actual unwavering, and its result. First is, the smallness of independence, if one is greedy for desirable qualities, and the mind is distracted by attachment and is ignorant, then no matter how much effort is made, siddhis will not be accomplished, that
Chinese
因此，对于沉溺于欲乐的家，要像丢弃灰烬一样，毫不留恋和后悔地舍弃。不要打扮，随意剪掉头发，手里拿着棍子和别人丢弃的破碗，去乞讨吧。第二，舍弃各种各样的分别念，以及身语行为的痛苦。像哑巴一样，不说话，让心安住于本初的空性之中。这就是身语意不动的禅修。因为没有观修者、观修之物和观修行为这三者的执着，所以不要有丝毫的观修，让心安住吧，嘿，哈迪巴！剩余的意义是：因为越是用功地观修相，口诵经文，以及处理家务等等众多的散乱，即使获得了与生俱来的道的本体，也不会迅速成就，如果以前没有获得，就会成为获得的障碍。身心疲惫，是痛苦的根源。因此，国王果比赞扎，如果你也想成就王位的自他利益，即使只能成就短暂的利益和安乐，为了这个，宁可舍弃会给自他带来无数损害的王位，因为沉溺于此，就无法成就禅定，而极其广大的利益和安乐是从禅定中产生的。第三，如果你认为自己无法舍弃王位的安乐，那么当你知道串习无动摇三者的果实是本初心的安乐时，对于内心的安乐，在不执着的情况下生起喜悦，对于那喜悦和安乐本身也不执着，那么对于王位等轮回中不清净、充满痛苦的安乐，又怎么会执着呢？第二是劝诫努力于方便和劝诫于双运的实相，其中第一个是：无论看到什么形状，听到什么声音，闻到什么气味，尝到什么味道，接触到什么触觉，都要从中认识到本初的大乐，当乐空显现时，用它来印持，这样，外境的显现也会成为大乐炽燃的因缘，因为无量的大乐超越了时间，所以对于饮食起居等没有喜好，如同疯子的行为。
English
Therefore, the home that is distracted by sensual pleasures should be abandoned like discarding ashes, without any attachment or regret. Do not adorn yourself, cut your hair as you please, and carry a stick and a broken bowl discarded by others in your hand, and go begging. Secondly, abandon the suffering of various conceptual thoughts and the actions of body, speech, and mind. Like a mute, do not speak, and let the mind rest in its original emptiness. This is the meditation of not moving the body, speech, and mind. Because there is no clinging to the three—the meditator, the object of meditation, and the act of meditation—do not have the slightest meditation, let the mind rest, hey, Hadipa! The remaining meaning is: because the more one strives to meditate on signs, recite scriptures, and handle household affairs, etc., with many distractions, even those who have obtained the innate essence of the path will not quickly achieve accomplishment, and if they have not obtained it before, it will become an obstacle to obtaining it. The exhaustion of body and mind is the cause of suffering. Therefore, King Gobi Zanda, if you also wish to accomplish the great benefit and happiness of yourself and others through the kingdom, even if you can only achieve temporary benefits and happiness, for this, it is better to abandon the kingdom that will bring immeasurable harm to yourself and others, because being distracted by this, you will not be able to achieve samadhi, and the extremely vast benefit and happiness arise from samadhi. Thirdly, if you think that you cannot abandon the happiness of the kingdom, then when you know that the fruit of familiarizing yourself with the three immovables is the happiness of the original mind, when joy arises without attachment to that inner happiness, and you are not attached to that joy and happiness itself, then how can you be attached to the impure, abundant happiness of samsara, such as the kingdom, which becomes the cause of suffering? The second is to advise effort in means and to advise on the actual union, the first of which is: whatever form you see, whatever sound you hear, whatever smell you smell, whatever taste you taste, whatever touch you touch, from all of these, recognize the original great bliss, when bliss-emptiness arises, seal it with it, so that the appearance of the external world also becomes the cause of the great bliss blazing, because the immeasurable great bliss transcends time, so there is no pleasure in food, clothing, and shelter, etc., like the behavior of a madman.
Chinese
行瑜伽者哈迪瓦我说住在森林里，舍弃了喧嚣的浪潮。你也舍弃家吧，舍弃后也不要再在寺院里喧嚣了，这显示了增长乐空的方法。第二，实际是，虽然以乐见空性，但以境与有境远隔、各异的方式不会见到二，如果看成二，那也是能取所取的二相的错觉，那样怎么能获得解脱？因此，乐与戏论之相的执着，要觉悟到从原始以来就是自灭的空性，不要将二者区分，要混合成一味。此之双运是乐空双运。也如是说：前面和后面以及十方，无论见到什么，那就是它本身。今天怙主当下就断绝了错觉。现在谁也不要减少了。说的是将境相的乐显示在心中，那也是显示为无自性的空性。觉悟此，就能断绝我执二取的错觉之心，并显示从怀疑中解脱。第三，近取因方面，有对处所的教诲、对友伴的教诲、对灌顶者的教诲、对灌顶之智慧的教诲、对果的教诲这五种，第一种是，所有境与境处，都是十地，即二十四境的自性，要知道一切都是自性空性与世俗能力平等，因此无论在哪个境处都可以行持。第二，关于友伴，有宣说共同和特殊的友伴，以及显示殊胜的友伴两种，第一种是，对于具有智慧的瑜伽者来说，世间的使女，咒生者们，以及田地里出生的使女，安住于地上者，以及殊胜的，即化现为佛的空行母们，因为具有神通和神变的足，所以她们的行走没有远近千万之别。因此，从远处也能迅速到来，以融入成就明觉悉地的士夫和教诲等方式，赐予一切殊胜的悉地，因此，即使身体实际去普尔纳 গির山等也不需要了，即使需要去，也能以智慧身瞬间到达，因此我扎烂达喇巴不会巡游其他地方。也如是说，在《名义上师》中，智慧光芒
English
The yogi Hāḍīva, I say, dwells in the forest, having abandoned the clamor of commotion. You too, abandon your home, and having abandoned it, do not engage in commotion in the monastery again, for this shows the means of increasing bliss and emptiness. Secondly, the reality is, although emptiness is seen with bliss, it is not seen as two in the manner of object and subject being distant and distinct. If it is seen as two, that is also a delusion of the appearance of the two, grasper and grasped, so how could one obtain liberation with that? Therefore, the attachment to the characteristics of bliss and proliferation, realize that emptiness, which is self-extinguished from the beginning, should not be distinguished as two, but should be mixed as one taste. The union of this is the union of bliss and emptiness. And so it is said: In front and behind and in the ten directions, whatever is seen, that is it itself. Today, the protector has now cut off delusion. Now, no one should diminish it. It is said that the bliss of objective appearance is shown in the mind, and that is also shown as emptiness without self-nature. By realizing this, the mind of delusion of self-grasping duality is cut off, and it is shown to be liberated from doubt. Thirdly, in terms of proximate cause, there are five: advice on the place, advice on the companion, advice on the initiator, advice on the wisdom of empowerment, and advice on the fruit. The first is: all places and environments are the ten bhūmis, that is, the nature of the twenty-four places. Knowing that all are equal in self-nature emptiness and conventional ability, one should practice in any place or environment. Secondly, regarding companions, there are two: explaining common and special companions, and showing the supreme companion. The first is: for a yogi endowed with wisdom, the worldly messenger women, those born of mantra, and the messenger women born of the field, those who dwell on the earth, and the supreme ḍākinīs who emanate as Buddhas, because they possess clairvoyance and the feet of miraculous power, therefore, their going has no difference of hundreds of thousands of distances. Therefore, they can come quickly even from afar, and by means of merging with the accomplished vidyādhara and instructions, etc., they bestow all the supreme siddhis. Therefore, even going in person to Pūrṇagiri and other places is not necessary, and even if it is necessary to go, one can go in an instant with the wisdom body, so I, Jālandharapa, will not wander to other places. And so it is said, in the "Nominal Guru," the rays of wisdom
Chinese
证悟胜义后，瑜伽母们善聚会，莲花之生处甚可乐，如天鹅之群集一般。如是说。即使是少许胜乐，于誓言处空行母，亦能长久观视之。如是说。第二，如是咒生等三者施予安乐，其中特殊之手印是，天女等虚空行母，歌女等地下行母，人女等地上行母，药叉女和持明母等三者一切行母们，于外境二十四处各自游行，于内脉、界、风各自融入，对此咒士是，譬如天女等虚空行母之使者女，于布尔纳（Pūrṇa）之山等四处游行，能赐予手印之成就甚多，且能使瑜伽士之顶等之风融入，故力量强大。其中，天女是明点最胜母等，药叉女如财续母等，持明之女如除障母等，是诸母众。第二，俱生母，与平等结合，仅一日亦能成就最胜悉地，此乃由净治所生之手印力，引生乐空。由此，界与风止息，故咒生等之聚集次第获得，首先于见道时证悟最胜悉地，于胜义究竟时与佛陀结合，则必定由田生所劝请而与俱生结合。因此，于彼生起乐空之智慧，具有任何皆不能及之力量，故仅一日即可成就。第三，灌顶者是，诸佛逝者与逝母们，地藏与形金刚母等菩萨与菩萨母们，忿怒尊与天女等，于彼唯一刹那，虚空一切无间充满显现而作灌顶，并获得供养与教诲，即于见道时领受化身，于相续究竟时于报身坛城领受灌顶，于圆满次第正行时上师所作之灌顶最为重要。如是时轮中说，忿怒尊佛与天女等必定是