Chinese
四水盈满，即于彼等处，修习使明点逆转稳固之乐，以及俱生之乐何时生起时，身心一切增长欢喜快乐，拙火燃烧，自顶髻明点融化至心间时，亦生起殊胜欢喜快乐，如春季般之时最初生起安乐，依凭之时立即。于彼修习离相之无分别，即于此等六者勤奋修习。 嘿 哈的巴，如是大成就者自己劝请自己。 呼唤自己等，乃是甚深之义，其他不能表诠，故云当由自己来表诠。 第四者，十风乃是作种种分别之图画，少许亦无安住之时机。 以业及烦恼与痛苦三种之名目而行，故为飘荡不定者。 彼若成不动，乃是成快乐之基。 女也，彼从自己之家相同之处生起，且于彼中融入之督提中，成为入、住、融三之弯曲自在之欲。 如何行耶？ 于脐间及秘密处燃起拙火之灯。 嘿 哈的巴，如是呼唤，关闭左右脉之门，拥抱，即于中脉合一。 当享用中脉降下甘露之欲乐。 一切执相，以证悟空性之智慧而食，心之相续饮用大乐之精华，入、住、起三种之风睡眠，以及不著之方式享受欲乐之嬉戏等。 不应作随逐声义之执相之念诵，以及以庸常之我慢而作风行之谈说。 此处语之义乃是，融乐俱生之因之主要者，乃是风入中脉而拙火燃烧。 自性俱生之因之主要者，乃是勤奋于乐空和合之方便，以及遮止微细风之运行。 心之自性安住于大乐之界中，即名为自生俱生或自性俱生，以及融乐之乐空双运。
English
Meditate on the bliss that stabilizes the reversal of bindus in those places where the four waters are full. When the innate bliss arises, the entire body and mind will increase in joy and happiness. When the kundali fire blazes and the bindu from the crown melts and goes to the heart, it also generates special joy and happiness. As soon as the first bliss arises, like in springtime, rely on it immediately. Meditate on the non-conceptual state that is free from the elaboration of signs. Strive diligently in these six practices. "Hey Haṭipa," thus the great accomplished one encourages himself. Calling upon oneself and so on, is because the profound meaning cannot be represented by anything else, so it is said that it should be represented by oneself. Fourthly, the ten winds draw various pictures of conceptualization, and there is no time for them to stay even for a little while. They act as a tool for the three aspects of karma, affliction, and suffering, so they are fickle. If that is made unmoving, it becomes the basis of happiness. The girl, she arises from the same place as her own home, and in the dhuti where she dissolves, she desires to be in control of the three curves of entering, abiding, and dissolving. How to do it? Move the candali lamp to the navel and the secret place. Calling out, "Hey Haṭipa," close and embrace the doors of the right and left channels, that is, unite them into the central channel. One should enjoy the bliss of desire as the nectar flows down the central channel. Devour all grasping at signs with the wisdom that realizes emptiness, drink the essence of great bliss in the mind stream, let the three winds of entering, abiding, and rising sleep, and from the games of enjoying desirable qualities without attachment. One should not do recitations that grasp at signs by following after sound and meaning, nor should one talk about the movement of the winds with ordinary pride. Here, the meaning of the words is that the main cause of melting bliss and co-emergence is the burning of the kundali fire as the wind enters the central channel. The main cause of innate nature is to strive for the means of uniting bliss and emptiness, and to stop the subtle movement of the winds. The nature of the mind abiding in the realm of great bliss is called self-born co-emergence or nature co-emergence, and the union of bliss and emptiness of melting bliss.
Chinese
像拉瓦等方便的心的确转变为大乐，这就是自性俱生智。第五（颂）是：匝烂达惹巴我说，我住在自己的家，即唯一的地方，通过修行获得成就。一些像牲畜一样完全愚昧的众生，在瓦拉纳西和德瓦里卡等地侍奉五个人等等，让自己受苦。像这样，轻蔑身为本尊，仅仅给予痛苦，从而剥夺自己的快乐。像这样，显示恶道的莲花生，即梵天，就像畜生一样愚蠢，因为显示了邪道，所以特意承担着极其沉重的罪恶负担。这里稍微分析一下，仅仅对身体施加痛苦怎么会变成罪恶呢？菩萨们布施自己的肉等等，难道不能通过这种方便圆满二资粮吗？如果认为那些外道没有这种方便，那确实没有。但对于他们，（佛经中）说的是疲劳和困乏的边际，并没有说会损耗福德。如果说这是不合适的，那么这里所说的罪恶，是指对于见到真实意义造成障碍的事物，称为罪恶。这如何造成障碍呢？证悟俱生乐依赖于身体的快乐，而且智慧身也是与身体成为一体而存在的风心二者的自性。因此，贬低它并努力追求与快乐不相符的事物，会使从无始以来串习的平凡习气和对痛苦的执着更加稳固。另外，有些人获得了快乐的灌顶，轻蔑了转变为佛陀的蕴，也会成为破坏誓言的根本堕罪。第二，修持大乐的方法分为：极其无戏论的行持的本尊和处所的解说；通过它修持大手印的快乐的方法；通过事业手印修持大乐的方法。第一（部分）中，哈迪巴我说，对于喜欢戏论的瑜伽士们说：在这个极其无戏论的行持中，并非没有本尊和处所，而是自己的身体本身就是智慧身。
English
The mind of skillful means, such as Lava, actually transformed into great bliss, is the innate wisdom. The fifth (verse) is: Jalandharapa said, I live in my own home, that is, the only place, and attain accomplishment through practice. Some beings who are completely ignorant like livestock, serve five people in Varanasi and Dwarika, etc., causing themselves suffering. Like this, despising the body as a deity and merely giving pain, thereby depriving oneself of happiness. Like this, the lotus-born one who shows the evil path, that is, Brahma, is as foolish as a beast, because he shows the wrong path, so he deliberately bears the extremely heavy burden of sin. Here, let's analyze a little, how can merely inflicting pain on the body become a sin? Bodhisattvas giving their own flesh, etc., wouldn't they be able to perfect the two accumulations through this means? If it is thought that those heretics do not have this means, then they certainly do not. But for them, it is said (in the scriptures) that it is the limit of fatigue and exhaustion, and it is not said that it will diminish merit. If it is said that this is inappropriate, then the sin mentioned here refers to things that obstruct the seeing of true meaning, which are called sins. How does this cause obstruction? The realization of innate bliss depends on the pleasure of the body, and the wisdom body is also the nature of the two, wind and mind, which exist as one with the body. Therefore, belittling it and striving for things that are incompatible with pleasure will make the ordinary habits and attachment to suffering that have been practiced since beginningless time even more firm. In addition, some people who have received the empowerment of bliss, despising the aggregates that have transformed into the Buddha, will also become a root downfall that breaks the vows. Second, the method of practicing great bliss is divided into: the explanation of the deity and place of extremely non-elaborate conduct; the method of practicing the bliss of Mahamudra through it; and the method of practicing great bliss through action mudra. In the first (part), Hadipa said, to the yogis who like elaboration: In this extremely non-elaborate conduct, it is not that there is no deity and place, but one's own body itself is the wisdom body.
Chinese
因为二者存在之故是为天。处所和近处所等二十四境也是，因为是头顶等自己身体的组成部分，想要走遍一切刹土，在一切境处游荡的瑜伽士们，难道不觉得疲劳吗？只是徒劳无益而已。此处，头顶等二十四脉，被安立为二十四处所，是因为那些脉的气和明点融入，与各个境处的女使者们，获得聚合，并且与各个境处的天女相合，也具有脉、气和明点融入其中的力量，所以这样安立。第二，通过融乐俱生之乐空和自性俱生显现，无所作为，即安住于远离一切戏论之中，有相或无相的空性引出大乐，并且从空性的角度修习安乐，也能引出和生起大乐，像那样众多的形象，显现为坛城的各种轮，即有相的空性，以及一切戏论融入于无自性的状态，仅仅是这样的无相空性，这二者是引出大乐的大手印，应当了知是两种出息的意义，因为大乐止息痛苦并呼出气息，所以称为出息，有相是因为显现为不同的方式，是如来五部的出息，无相是因为一切都是空性，具有同一味道的形象，是等味金刚萨埵的出息。第三，善妙手印你，断除了过患，功德圆满，无论是获得暖相的瑜伽士还是没有获得的，气融入于命脉的那些人的所见，即从观看的贪恋之后，诸气衰弱并融入中脉之后，俱生大乐，为了遣除应断的黑暗，如太阳般升起。ཀྱཻ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是呼唤之语。奇妙欢喜的智慧精液，具有动摇的污垢，并且与愚昧于我等无明相同而具有，在如黑暗般的地方，如光明太阳般升起，真是稀奇啊！渣烂达喇瓦（Jālandharava）发出嘎嘎的笑声。此处，从观看智慧母等，引出大乐之理。
English
Because the two exist, they are gods. The twenty-four places, such as places and nearby places, are also, because they are parts of one's own body, such as the crown of the head, wanting to travel through all the fields, aren't the yogis who wander in all places tired? It's just a waste of effort. Here, the twenty-four channels such as the crown of the head are established as twenty-four places, because the winds and essences of those channels dissolve, and they gather with the female messengers of each place, and also by uniting with the goddesses of each place, they also have the power of the channels, winds, and essences dissolving into them, so they are established in this way. Second, through the manifestation of the coemergent bliss-emptiness of melting bliss and the coemergent nature, there is no action, that is, abiding equally in freedom from all elaborations, the emptiness with or without characteristics draws forth great bliss, and by meditating on bliss from the perspective of emptiness, it can also draw forth and arise great bliss, such numerous images appearing as various wheels of the mandala, that is, emptiness with characteristics, and emptiness without characteristics, which is merely entering into the state where all elaborations are without self-nature, these two are the great mudra that draws forth great bliss, and should be understood as the meaning of the two exhalations, because great bliss stops suffering and exhales breath, it is called exhalation, with characteristics because it appears in different ways, it is the exhalation of the five families of the Tathagatas, without characteristics because everything is emptiness, having the image of the same taste, it is the exhalation of Samarasya Vajrasattva. Third, excellent mudra you, having abandoned faults, and perfected qualities, whether the yogi has attained warmth or not, the sight of those whose winds have dissolved into the central channel, that is, after the attachment of seeing, the winds weaken and dissolve into the central channel, and then coemergent great bliss, like the sun, arises to dispel the darkness to be abandoned. ཀྱཻ་ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) is a word of calling. The wisdom semen of wonderful joy, possessing the impurity of shaking, and possessing the same ignorance as delusion to self, in a place like darkness, the sun like light arises, it is truly wonderful! Jālandharava laughs with a cackle. Here, from looking at the wisdom mother, etc., the reason for drawing forth great bliss.
Chinese
不共的方便是：显现自性俱生智是融乐俱生智，而生起该乐，菩提心必须在中脉融化并下流。那也依赖于拙火的燃烧。那又源于气融入，因此殊胜的使女仅是见到和听到等等，也以特殊的方式聚集气，生起大乐，因为该乐无法被任何违缘所阻挡，且持续不断地生起。考虑到该道的迅速，在《金刚帐》中也说：『见到殊胜女子即生乐，听到歌声也真生乐，嗅到香气生大乐，触及生处也大乐，饮用调合的殊胜味，其乐谁也无法阻挡。』如此，观看美丽的形色，同样地，听闻爱欲之语和歌唱，嗅闻巴嘎等身体产生的香气，品尝母唇的味道，以及艺术卡拉那的舞蹈嬉戏等，以及生处的触觉等等，总之，在一切行为中获得如此大乐的自性，真是太稀奇了。三、事业印的必要是：如同为了火而努力，摩擦木头一样，为了大乐的缘故，亲近事业手印，因为不与任何三印的智慧母结合，就无法显现俱生智，特别是显现自性俱生的近取因是大手印的结合，并且大手印无法使融乐增广，以及为了使未获得大手印者获得，务必需要事业和智慧手印，并且从修习的意之手印中，对于牵引大乐尤其有力量。因此，如果没有摩擦木头，火又从何而生呢？不会产生，这样做了比喻。那也出自《嘿茹嘎显现》中：『哪位勇士缺少手印，修行者进行供养，如同敲打空皮囊。』这样说了没有手印母，如果路途遥远则迅速，然而，《胜乐根本续》中说：『使女如同剑的边缘。』这样说了，并且《显现》中说：没有瑜伽就没有瑜伽。
English
The uncommon means is: manifesting the innate wisdom of self-nature is the innate bliss of melting, and to generate that bliss, the bodhichitta must melt and flow down the central channel. That also depends on the burning of inner heat. That also originates from the absorption of wind, therefore the excellent messenger woman, merely by seeing and hearing, etc., also gathers wind in a special way, generating great bliss, because that bliss cannot be blocked by any adverse conditions, and arises continuously. Considering the speed of that path, it is also said in the Vajra Tent: 'Seeing an excellent woman brings bliss, hearing songs also truly brings bliss, smelling fragrance brings great bliss, touching the source of birth also brings great bliss, drinking the perfectly blended excellent taste, no one can stop that bliss.' Thus, looking at beautiful forms, similarly, listening to amorous words and singing, smelling the fragrance produced by the body such as bhaga, tasting the taste of the mother's lips, and the artistic dance and play of karana, etc., and the tactile sensation of the source of birth, etc., in short, obtaining such a nature of great bliss in all actions is truly amazing. Third, the necessity of karma mudra is: just as one strives for fire and rubs wood, for the sake of great bliss, one relies on the karma mudra, because without combining with the wisdom mother of any of the three mudras, one cannot manifest the coemergent, especially the close cause for manifesting the innate self-nature is the union of the great mudra, and the great mudra cannot expand the melting bliss, and in order to enable those who have not obtained the great mudra to obtain it, karma and wisdom mudras are definitely necessary, and from the practiced mind mudra, it is especially powerful for attracting great bliss. Therefore, if there is no rubbing of wood, from where does fire arise? It will not arise, this is made as an example. That also comes from the Manifestation of Heruka: 'Which hero lacks a mudra, the practitioner making offerings is like beating an empty bladder.' Thus it is said that without a mudra mother, if the road is long, it is fast, however, the Root Tantra of Supreme Bliss says: 'The messenger is like the edge of a sword.' This is said, and the Manifestation says: Without yoga there is no yoga.