English
And by abandoning arising, it will also become non-existent. That is because red dissolves into the object, white dissolves into the senses, and wind dissolves into the consciousness together with attention, transforming into the essence of the unchanging bindu and the union of bliss. Here, the term "those" is a dual word meaning many. The term "etcetera" refers to the letters of the Dharma, which, because of repeated practice, have many different sequences, meaning not just once. Secondly, the boundary of where is, the "where" in "where" is a general term, but here, due to the power of the accompanying words, the bindu of the crown, which has come through the central channel, is when it arrives at the tip of the jewel. That is also joy, and various moments have passed before. The moment of the ripening of supreme joy has also passed, but because it has not been interrupted by others, it is called seeing. Here, special joy is the lower stability, it is the thorough search for special joy, and because there is also an interval of other times between the two, it is called seeing special joy. Although one innate moment sees both the beginning and the end simultaneously, it is also said to see both joy and special joy because it is the seeing of both the initial and final moments, like the walking of a cane. So it is said. Therefore, in the space between or in the center of the supreme joy and special joy, bind the letter Vam (藏文：ཝཾ་) with the letter E (藏文：ཨེ་), and represent it with the meaning of focusing single-mindedly on the form that possesses all aspects, with the joy of the formless co-emergence. If one practices with such instructions, then at that time, the mistress of the household Avadhuti (梵文：Avadhuti), because the wind of wisdom abides without moving, will bind the ordinary wind into space. This is the cause for the swift accomplishment of the unchanging bindu, and it shows the special time limit for meditating on the excellent, unchanging, and special bliss. And the actual meaning of the co-emergent seeing the two, supreme and special, is that at the time when the mind of enlightenment is strongly bound as a jewel, at that time of the bindu, with the power of subsequent attachment, there is also a part that burns and moves. With the power of strong binding, there is also a part of upward-turning heat, like the meeting of the sun's wind speed and its own rotation, and a giant grabbing a tiger.
Chinese
與抓住女人的例子相結合。那也是因為有燃燒搖動的部分。位於脈輪位置的其他精華也處於融化適度的狀態。因為有融化且容易朝向一方的特性，所以似乎有接近至喜的狀態。由於束縛的力量，那些明點也處於可以適度返回並融入自身位置的狀態。因此，似乎有產生殊勝喜悅的狀態。如果不理解這個，就念誦「至高的邊界與離喜的中間」。並且，那些像迷失方向的解釋。這就像有人說：「這連我的上師也沒告訴我，我自己也沒理解。」如果理解這個，彌勒巴也能夠證得雙失雙合，並且無有動搖。第三，最終的狀態是：至高山峰頂端的中脈上端，頂髻輪，因為那是無量智慧顯現嬉戲玩耍之處，所以是廣闊之地或至高之處。在那個地方，安置著如不壞的（ཧཾ，ham，ham，種子字）等三十二菩提心之隱士。那也是以山頂平坦之地，隱士和獵人居住的例子來做隱喻。而且，隱士也被說成是嘿汝嘎勇士之名的別稱，如多種名相釋中所說。因此，（ཧཾ，ham，ham，種子字）不壞明點，光榮嘿汝嘎的本質也安住於此。所以，也可以像是裝飾的裝飾品一樣。獅子被稱為五面者，因為五者，即面和四爪，能夠同時殺死一個個生命。因為有五個面或口的行為。與此相似，具有五大元素壇城的業氣，以獅子的象徵來表示。大象是牲畜，因為會產生極度愚笨的愚癡，所以是具有日月左右作用的脈、氣、明點。其中一些是種子的本質，一些是顯現的，一些是處於因的力量的本質。因此，三界一切法的自性中，都具有先前左右作用的部分，並且被五蘊的垢染所遮蔽。在此，左右五蘊的法，藉由頂髻輪束縛明點的力量，轉為自寂，而完全由中脈來主宰。
English
It is combined with the example of holding a woman. That is also because there is a part of burning and shaking. The other essences located in the chakra positions are also in a state of melting moderately. Because there is a characteristic of melting and being easy to face one side, it seems that there is a state close to supreme joy. Due to the power of binding, those bindus are also in a state where they can moderately return and merge into their own position. Therefore, it seems that there is a state of generating special joy. If you don't understand this, recite "the boundary of the supreme and the middle of joylessness." And, those explanations that are like getting lost. This is like someone saying, "Even my guru didn't tell me this, and I myself didn't understand it." If you understand this, Maitripa can also prove that two are lost and two are united, and there is no movement. Third, the ultimate state is: the upper end of the central channel at the top of the supreme mountain, the crown chakra, because it is the place where immeasurable wisdom appearances play and frolic, so it is a vast land or the supreme place. In that place, the indestructible (ཧཾ，ham，ham，seed syllable) and other thirty-two Bodhicitta hermits are placed. That is also a metaphor using the example of hermits and hunters living on the flat land at the top of the mountain. Moreover, the hermit is also said to be another name for the hero Heruka, as stated in various compendiums of nomenclature. Therefore, the indestructible bindu (ཧཾ，ham，ham，seed syllable), the essence of glorious Heruka, also abides here. So, it can also be like an ornament of decoration. The lion is called the five-faced one, because the five, namely the face and the four claws, can kill one life at a time. Because there are five faces or mouths acting. Similarly, the karma wind with the mandala of the five elements is indicated by the symbol of the lion. The elephant is livestock, because it produces extremely foolish ignorance, so it is the channels, winds, and bindus that have the function of the sun and moon, right and left. Some of them are the essence of seeds, some are manifested, and some are in the essence of the power of causes. Therefore, in the nature of all phenomena of the three realms, there is a part of the previous right and left actions in everything, and it is obscured by the defilements of the five aggregates. Here, the phenomena of the right and left five aggregates, through the power of the crown chakra binding the bindu, turn into self-pacification, and are completely dominated by the central channel.
Chinese
，并且转变成无垢智慧的界限。因此，将单身尸体和五蕴引导至顶轮之后，即使捆绑也无法束缚而转移到其他地方，或者在那里扩展，就像从那个地方跳跃到远处一样。然而，当它们到达那个地方时，融入并转变，就像无法从那个地方跳跃而留下，或者即使跳跃也无法到达彼岸而坠落死亡一样。如果这样理解，那么在不坏的瑜伽士居住的平地上，即使五蕴的狮子也无法跳跃，单身尸体的力量就像大象的希望一样遥远，希望破灭了。这是因为五蕴微细，单身尸体粗大，因此在转变和舍弃方面存在难易的差异。如果微细的也转变了，更何况粗大的呢？这就是意义。因此，在禅定的最终，所有脉、气、明点的运行都融入顶轮，身语意三变成金刚自性，成就无二智慧之身。第三，关于额外意义，劝诫修持俱生喜：我说这是山王，那是大乐之处，在未获得大乐之前，就在这里，喂！努力修持俱生喜。这是说，无二之身双运的智慧，无论何时都不会毁灭和动摇，并且远离分别念，因此我说它就像山王一样。经中也说：稳固者从山顶上，观看地上的孩子们。以及《经庄严论》中也说：菩提萨埵住在那里，住在高高的山顶上，观看众生。如果对寂静和喜悦的众生有慈悲心，更何况对沉溺于世俗的其他人呢？正如所说，自己占据稳固之地后，无需努力和困难就能成办他人的利益。因此，双运本身就是大乐之处，是不可改变的。在未获得大乐之前，进入这条道路，努力修持俱生喜吧！喂！那么，那样的大乐之处是什么呢？说道：一切众生身语意聚集后，喂！在那里散发，那唯一是体验的，大乐
English
, and transforms into the realm of stainless wisdom. Therefore, after guiding the solitary corpse and the five aggregates to the crown chakra, even if bound, they cannot be restrained and are transferred elsewhere, or expand there, like jumping from that place to a distant place. However, when they reach that place, they merge and transform, like being unable to jump from that place and remaining, or even if jumping, being unable to reach the other shore and falling to death. If you understand it this way, then on the plain where the indestructible yogi resides, even the lion of the five aggregates cannot jump, the power of the solitary corpse is as distant as the hope of an elephant, and hope is shattered. This is because the five aggregates are subtle and the solitary corpse is coarse, so there is a difference in the difficulty of transformation and abandonment. If the subtle also transforms, what need is there to mention the coarse? That is the meaning. Therefore, at the ultimate end of samadhi, all the movements of the channels, winds, and bindus merge into the crown chakra, and the three doors of body, speech, and mind become the vajra nature, accomplishing the non-dual wisdom body. Third, regarding the additional meaning, the advice to practice coemergent joy: I say this is the king of mountains, that is the place of great bliss, until great bliss is attained, here, hey! Strive to practice coemergent joy. This is to say that the non-dual body, the wisdom of union, will never be destroyed or shaken, and is free from conceptualization, so I say it is like the king of mountains. The sutra also says: The stable ones, from the peaks of the mountains, look down on the children on the earth. And the Ornament of the Sutras also says: The Bodhisattva dwells there, dwelling on the high mountain peak, watching beings. If there is compassion for beings who are peaceful and joyful, what need is there to mention others who are immersed in samsara? As it is said, having secured a stable ground, one can accomplish the benefit of others without effort or difficulty. Therefore, union itself is the place of great bliss, which is immutable. Before attaining great bliss, enter this path and strive to practice coemergent joy! Hey! So, what is that place of great bliss like? It is said: After all beings gather body, speech, and mind, hey! There it radiates, that alone is the experience, great bliss
Chinese
是主尊自身啊！众生乃蕴、界、处等，所有这些轮回之法的自性是：显空、具足一切相的身体；声空、离言、无坏、具足一切音声的语；乐空、遍知一切且无所缘的慈悲意。彼身语意金刚，也汇集为大乐的体性，又从彼处放射出清净的显现，遍及一切轮涅的形态。如是所说，在《胜乐轮》中说：“嘿汝嘎大吉祥王，一切欲妙之自在主，处处具足手与足，处处具足眼与头与面，处处具足耳于世间，以遍覆一切而安住。”所说的意义，成立为相符顺，又在《喜金刚》中说：“天界人间与地下，刹那之间变为一形。”如是。彼大乐是所有法的尊主，是主、是王、是命、是精华、是法性，而自性彼者唯一，于所知境上，嬉戏并显现存在限度的各种变化。如是又在《瑜伽母续》中说：“此等众生皆为五佛性，如舞者与善画师般显现，何者名为第六佛，唯一以多种姿态而舞蹈。”所说之义即是此。无学双运是真实果位，由于有学双运也与彼相似之故，以这些词句也显示了果位的体性，本来是前一偈颂的“此即山王”等的引申意义。又说：“咒与续等一个也不做，以本来的家主母而嬉戏。若自家之母不居于自家，彼时于五部作何用耶？以念诵、火供、坛城之业，每日戏谑有何用？”此说的是，以有为造作而趣入咒与续的结合，一个也不应做，因为不费力气，暂时也能成办自他无量利益的俱生禅修舍弃后，为了无意义或微小意义的缘故，戏谑玩耍。
English
It is the Lord himself! Beings are the aggregates, elements, sense bases, etc. The nature of all these samsaric dharmas is: the body of appearance-emptiness, complete with all aspects; the speech of sound-emptiness, inexpressible, indestructible, complete with all sounds; and the mind of bliss-emptiness, knowing all and without object of compassion. That Vajra Body, Speech, and Mind are also gathered into one as the essence of great bliss, and from there, pure appearances radiate, pervading all aspects of samsara and nirvana. As it is said, in the Chakrasamvara it says: "Heruka, the great glorious king, the lord of all desires, everywhere possessing hands and feet, everywhere possessing eyes and heads and faces, everywhere possessing ears in the world, abiding by covering all." The meaning of what is said is established as consistent, and in the Hevajra it says: "The heavens, the human realm, and the underworld, in an instant become one form." Thus it is. That great bliss is the lord of all dharmas, it is the chief, the king, the life, the essence, and the dharma nature, and that one nature itself, on the knowable objects, plays and manifests various changes of the extent of existence. Thus, also in the Yogini Tantra it says: "These beings are all five Buddha natures, appearing like dancers and good painters, whoever is called the sixth Buddha, the only one dances in many forms." The meaning of what is said is this. The non-learning union is the actual result, and because the learning union is also similar to it, these words also show the nature of the result, which is originally the extended meaning of "this is the mountain king" etc. of the previous verse. It is also said: "Do not do even one mantra or tantra, play with the original mistress of the house. If the mother of your own house does not reside in your own house, then what is the use of the five families? With the actions of recitation, fire offering, and mandala, what is the use of joking every day?" This says that one should not engage in the combination of mantra and tantra with contrived effort, because without effort, even temporarily, the innate meditation that accomplishes immeasurable benefits for oneself and others is abandoned, and for the sake of meaningless or small meanings, one jokes and plays.