Chinese
法。手印若行歧途，无智而现智慧相，堕入地狱无疑虑。如是，处所与所依不具足，则过患极大。此处虽能从乐空俱生明点与无缘禅修等瑜伽拙火中随意引用，然彼未明示之自性与显现及喜之差别，以及形相与特征等，乃由外在手印所表示。从殊胜乐空之大印中，拙火炽燃，引生安乐，转成俱生乐空，彼能清晰表示自性俱生。又，事业手印之乐，风融入中脉，与不坏明点相融，成就具相空色之自性天女，与其和合，俱生乐空亦能表示自性俱生。此乃成就之宗见。第四，如精华之触铁变成黄金，大乐成就之水银触及十八界，则转成俱生大乐之金。转化彼已遍及一切事物，故一切显现皆转成智慧身之形相。如铁变成金，铁之精华柔软且色泽明亮之部分即转成金，然铁本身之法，即糟粕之铁性若未穷尽，则如何能变成金？定不能转变。如是，糟粕之身，微尘之法，二取显现之分不能转成智慧身。心若转为安乐，且以特殊方式系缚赤白明点，则糟粕穷尽，如一两铁中，一两精华转成金，仅风心之身如手之形相而住，彼即为以相好庄严之智慧身。如是，至尊上师所说。第五，贪欲非殊胜喜，离贪亦非特殊喜或离喜，于中观喜亦不可得，此俱生已超越三者。第六分二，菩提心之乐
English
Dharma. If the mudra goes astray, and wisdom appears without wisdom, there is no doubt of falling into hell. Thus, if the place and the support are not complete, the faults are very great. Here, although one can draw from the yoga of Tummo, such as the co-emergent thigle of bliss and emptiness and the meditation on non-objectification, as appropriate, the distinctions of nature, appearance, and joy that it does not clearly show, as well as the forms and characteristics, are represented by the external mudra. From the great mudra of special bliss and emptiness, the Tummo blazes and brings forth bliss, transforming into co-emergent bliss and emptiness, which clearly shows the co-emergent nature. Furthermore, with the bliss of the action mudra, the wind merges into the central channel, and merging with the indestructible thigle, the nature goddess of form-emptiness with aspects is accomplished. By uniting with her, the co-emergent bliss and emptiness also shows the co-emergent nature. This is the view of accomplishment. Fourth, just as the essence of touching iron turns into gold, the mercury of great bliss accomplishment touches the eighteen realms, and then turns into the gold of co-emergent great bliss. Having transformed that, it pervades all things, so all appearances turn into the form of the wisdom body. Just as iron turns into gold, the essence of iron, the soft and bright part, turns into gold, but the law of iron itself, the dross of iron nature, if not exhausted, how can it turn into gold? It certainly cannot transform. Likewise, the dross body, the law of minute dust, the part of dualistic appearance cannot turn into the wisdom body. If the mind turns to bliss, and the red and white bindus are bound in a special way, then the dross is exhausted, just as in one ounce of iron, one ounce of essence turns into gold, and the body of mere wind-mind remains in the form of a hand, that is the wisdom body adorned with marks and signs. Thus, the supreme lama said. Fifth, desire is not supreme joy, and non-desire is also not special joy or joylessness, and joy in the Middle Way is also not found, this co-emergent has already transcended the three. Sixth, in two, the bliss of bodhicitta
Chinese
有缘之物堕落，贪欲生起，俱生之乐衰退，被愚痴和嗔恨所缠绕，因此堕入地狱，在轮回中漂泊。如《无垢光经》所说：“贪欲衰退即是罪恶，因为极度痛苦会生起嗔恨。”这是因为贪恋融乐的因缘所生的心乐，在心中种下贪欲的习气，当快乐消失时，对不悦意的境产生强烈的厌恶心，以嗔恨的形态在心续中种下嗔恨的习气。嗔恨使心烦乱，从而产生对所知境愚昧的痴心，由此种下愚痴的习气。这即使是对未生起菩提心者的微小安乐也存在的现象。因此，大多数有漏之乐的习气积累方式也是如此，所以被称为轮回的根本。特别是，这是在一生中成就悉地的障碍，是违背大乐的因素。看到这个意义后说：“成就一切之宝藏，菩提心若已堕落，识蕴昏厥若已生，无欺成就又何在？”如是说。无彼性（梵文：tathatā）的俱生之过患，名为“钵啰左达”（梵文：Pracoda）。如是说。在《寂静续》中说：“自在与能力相结合，到达脐间的乐，不是饮水，离特征而寂静，以此猛烈地催动。”虽然无彼性，仅仅执着于融乐，认为这就是彼性，仅仅以束缚精液就认为俱生大乐没有衰退。这会催动众生身体中的大自在天，从而获得解脱。钵啰左达，藏语意为“猛烈催动”，此道是外道之法。佛教徒中，不以彼性而修乐者，也把此法作为教法来宣讲。如同畜主，即大自在天在飞禽，即迦楼罗的续部中所说的舍弃贪欲之法，应当抛弃。因为会产生无量浓厚的心垢。
English
When the support of conditions falls and desire arises, the innate bliss declines, and being completely entangled by ignorance and hatred, one goes to hell and wanders in samsara. As it is said in the Vimalaprabha Sutra: 'The decline of desire is a sin, because extreme suffering gives rise to hatred.' This is because craving arises for the mental happiness that arises from the cause of melting bliss, imprinting the mind with the habit of desire, and when that happiness disappears, a strong aversion arises towards undesirable objects, imprinting the mindstream with the habit of hatred in the form of hatred. That hatred disturbs the mind, causing a mind with the aspect of ignorance, which is ignorant of the objects of knowledge, and thereby imprints the habit of ignorance. This exists even for the mere happiness of those who have not generated bodhichitta. Therefore, the way most contaminated pleasures accumulate habits is also the same, so it is said to be the root of samsara. In particular, it is an obstacle to achieving siddhi in one lifetime, and is a factor contrary to great bliss. Seeing this meaning, it is said: 'If the treasure of all accomplishments, the mind of bodhi, has fallen, and the aggregate of consciousness has fainted, where is the undeceiving accomplishment?' Thus it is said. The fault of innate without Suchness (Skt: tathatā) is called Pracoda. As it is said. In the Peaceful Tantra it says: 'By the union of the powerful and the capable, the bliss that reaches the navel, is not drinking water, is completely peaceful, devoid of characteristics, and this intensely urges the fierce one.' Although there is no Suchness, merely clinging to melting bliss, thinking that this is Suchness, and merely by binding the semen, one thinks that the innate great bliss has not declined. This will urge the great deity Ishvara residing in the bodies of sentient beings, thereby liberating them. Pracoda in Tibetan means 'intensely urging', this path is the way of the tirthikas. Among Buddhists, those who cultivate bliss without Suchness also teach this method as dharma. Like the lord of cattle, that is, the method of abandoning desire taught by the great Ishvara in the lineage of birds, that is, Garuda, should be abandoned. Because it produces immeasurable thick stains of mind.
Chinese
那么原有的仪轨能做什么呢？《多哈藏》中说： “若入于离悲之空性，则彼不得胜妙道。然若唯修慈悲者，亦住轮回不得脱。若能合彼二者力，不住轮回不涅槃。” 这样说。这里的悲悯也从俱生乐的角度安立，仅仅是心中执着于乐受。仅仅修乐受，并不会修到他空。此外，大婆罗门说：“若不遍知彼性者，昆都茹时修大乐，如渴求觅阳焰，渴死亦不得天水。金刚莲花二者间，彼乐无力不能稳，三地希望何能满？” 这样说，如果不了解自性空，乐受越大，贪欲也越大，因此染污的习气也会变得更加严重。第七，所谓“意”，包括分别念和精血二者。因此，在这里，将精液束缚的乐受，以及分别念的动摇束缚于无相之中。分别念和乐受的自性空如同虚空一般，不作分别，如同虚空般修习离戏的自性。显现为自性空的分別念，意思是“意是动摇和束缚”。第八，习惯于大取精成就的，如同水银一般的殊胜融乐。如果任何时候，显现的俱生不变动，那么此时，心的铁各自成就为自己觉性的智慧金，就像水银不动时，铁变成金一样。这里的成就之边际是：微细的融乐存在于常尽的智慧之间，不在佛地。俱生融乐不间断地进入唯有圣者才有。自性俱生的乐受与一切空性融为一体，永不退转，唯有现证法身者才有。
English
What can the existing rituals do then? The Dohakosha says: "If one enters emptiness devoid of compassion, one will not attain the supreme path. But if one only meditates on compassion, one will remain in samsara and will not be liberated. Whoever has the power to combine these two will not remain in samsara, nor will they remain in nirvana." It is said like that. Here, compassion is also established from the aspect of coemergent bliss, and it is only a matter of the mind being fixated on bliss. Merely meditating on bliss will not lead to meditating on other-emptiness. Furthermore, the great Brahmin said: "If one does not fully know that nature, practicing great bliss at the time of Kunduru, is like a thirsty person seeking a mirage. Even if one dies of thirst, will one find heavenly water? That bliss that dwells between the vajra and the lotus, because it has no power to be stable, how will the hopes of the three realms be fulfilled?" It is said like that, if one does not understand self-nature emptiness, the greater the bliss, the greater the desire, and therefore the imprints of defilement will become more severe. Seventh, the so-called "mind" includes both conceptual thought and the essence of semen and blood. Therefore, here also, the bliss of binding the semen, and the movement of conceptual thought are bound in the absence of characteristics. The self-nature emptiness of conceptual thought and bliss is like the sky, and without discriminating on it, one should meditate on the self-nature free from elaboration like the sky. The appearance of conceptual thought as self-nature emptiness means "the mind is moving and bound." Eighth, by being accustomed to the extraordinary melting bliss, which is accomplished by great extraction of essence and is like mercury. If at all times, the coemergent appearance does not move constantly, then at that time, the iron of the mind will each be accomplished as the gold of one's own awareness wisdom, without impurities, just as when mercury does not move, iron turns into gold. Here, the limit of accomplishment is: subtle melting bliss exists between the wisdom of constant exhaustion, and is not in the Buddha-ground. Coemergent melting bliss entering without interruption is only for the noble ones. That self-nature coemergent bliss is integrated with all emptiness, and will never regress, is only for those who have manifested the Dharmakaya.
Chinese
这三者就是。因此，有人说“取精”是指自性俱生，这很好。然而，经过分析：第一，理由是，身心依赖的联系，精滴气三者的微细集合存在；第二，理由是，脉、界、气三者的实际运行都融入中脉。此后，仅仅修习自性俱生和空性，也能必定引生融乐，成就无相大印。因此，从证得见道之后，在入定时，一切光明都以空性的力量与融乐一同进入，自性俱生清晰显现；在后得时，唯有由此引生的融乐才会广大生起。虽然融乐的俱生乐空是从精滴气三者产生，但考虑到这三者的集合存在时间越长，损坏就越严重，所以说：“罪恶以及树木虫类众生，从何处产生，就毁坏它。”因此，我认为将取精融乐比作天然黄金的安乐是很好的。第三个理由是，无垢的自性大乐，与真实的究竟意义相同。即使是菩萨相续的尽头者，也有二取习气细微存在，因此并非不可能从中生起。第九是，因为外形美好端庄，肢体没有残缺，所以是殊胜的；金刚界自在母的脉等细微；作为大乐之最胜所依，因为具有一切增长的力量，所以头发美好；通过修习共同和不共之道而调顺。总之，为了成就悉地而依止的业手印，无论是什么，都必须具备这些特征。像这样的手印，由于左右游走融入dhī-tī（梵文，dhih ti, dhi ti，智慧和坚定）的缘故，能够赐予俱生乐。获得智慧大手印之后，还需要做什么业手印呢？因为已经获得了能够毫不费力地引生需要融乐的自性之乐的手印了。就像大婆罗门所说：眼睛不眨，心意止息，气息停止是吉祥。
English
These are the three. Therefore, some say that "essence extraction" refers to innate co-emergence, which is good. However, upon analysis: First, the reason is that the subtle collection of essence, drops, and winds, which is the connection of body and mind, exists; Second, the reason is that the actual movements of the three channels, elements, and winds all dissolve into the central channel. Thereafter, merely meditating on innate co-emergence and emptiness can also definitely induce melting bliss and accomplish the formless great seal. Therefore, from the time of attaining the path of seeing, in the state of meditative equipoise, all luminosity enters together with the melting bliss by the power of emptiness, and innate co-emergence clearly appears; in the post-meditative state, only the melting bliss induced by this arises extensively. Although the co-emergent bliss-emptiness of melting bliss arises from the three of essence, drops, and winds, considering that the longer the collection of these three exists, the more severe the damage, it is said: "Sins, as well as trees, insects, and sentient beings, destroy that from which they arise." Therefore, I think it is good to compare the essence extraction melting bliss to the bliss of natural gold. The third reason is that the stainless innate great bliss is the same as the true ultimate meaning. Even the bodhisattva who is at the end of the continuum has subtle traces of dualistic habits, so it is not impossible for them to arise from it. The ninth is that because the form is beautiful and graceful, and the limbs are not mutilated, it is supreme; the channels of the Vajradhatu Ishvari and others are subtle; as the most excellent support of great bliss, because it has the power of all increase, the hair is beautiful; it is tamed by practicing the common and uncommon paths. In short, whatever karma mudra is relied upon for the sake of accomplishing siddhis must have these characteristics. Such a mudra, due to the cause of the left and right movements dissolving into dhī-tī, bestows co-emergent bliss. After obtaining the wisdom mahamudra, what karma mudra needs to be done? Because one has already obtained the mudra that can effortlessly induce the innate bliss of nature that needs melting bliss. Just as the great Brahmin said: The eyes do not blink, the mind stops, and the breath stops is auspicious.