Chinese
那些外道瑜伽士们，以围绕（坛城）的方式，会耗尽脉界。因此，舍弃外境之后，应以瑜伽嬉戏而安住。具德金刚瑜伽母，以清净智慧之眼，观视金刚瑜伽士们。以慈悲遍布之心，令彼等欢喜，如其所愿地赐予殊胜成就。如是宣说为现行上师。第十一（品）有二（部分），第一是上门气融入之结合的真实（修法）。八轮之中心，即心、喉、顶、梵穴、脐、密处、金刚、如意宝等之脉（dhaTii）中央所住之明点精华，有分、相、明点、智慧、仪轨、殊胜、真实、殊胜第二等（八种）。于彼等之中安住心意，以具足口诀之门径，心意相合，各自之觉性超越言语道且断绝，以自性与融乐所摄持之俱生（智慧）将现前。其理由是，修习脉与勇士，即脉界与气之瑜伽，使一切分别念之因，诸气融入自身之家阿瓦都帝（avadhuTii）而消失之故。此处略作解说，于解说使融乐与自性俱生现前之因缘时，有因之体性、分类、定义、如何生起俱生之方式、界限与阶段等五（方面）。第一（方面）中，一般而言，因与缘之差别虽多，然此处必须确定的是近取因与俱生助缘二者。俱生现前之能力，自身具有之法性获得，是自性俱生之近取因，俱生助缘虽极多，然主要为融乐。融化之俱生之近取因，主要为身根与意之识，缘是气融入中脉，以融化之特殊方式，是菩提心。彼即从身体方面而言是所依，安乐则从心意方面而言是所依赖，如是则应如是说。以真实或邻近之方式，主要为生起俱生之方法，是俱生之因的体性，即是定义。
English
Those external yogis, by circumambulating (the mandala), will exhaust the realms. Therefore, having abandoned external objects, one should abide by playing in yoga. Glorious Vajrayogini, with pure wisdom eyes, beholds the Vajra yogis. With hearts pervaded by compassion, making them rejoice, grants supreme accomplishments as they desire. Thus, it is said to be the manifest action guru. The eleventh (chapter) has two (parts), the first is the actual (practice) of the union of the winds dissolving into the upper gate. The center of the eight chakras, namely the essences of the bindus residing in the center of the dhaTii of the heart, throat, crown, brahmarandra, navel, secret place, vajra, and wish-fulfilling jewel, are called part, manner, bindu, wisdom, manner, supreme, true, and second supreme. Place the mind in those, and through the gate with the instructions, unite the minds, and separately, one's own awareness transcends the path of expression and is cut off, and the coemergent (wisdom) gathered by nature and bliss will manifest. The reason for this is that by meditating on the yoga of the channels and heroes, that is, the realms and winds, the cause of all conceptual thoughts, the winds, dissolve and disappear into their own home, the avadhuTii. Here, to explain a little, when explaining the causes and conditions for manifesting the coemergent of bliss and nature, there are five (aspects): the nature of the cause, the classification, the definition, how the coemergent arises, the boundary, and the stage. In the first (aspect), in general, although there are many differences between cause and condition, what is necessary to determine here is the immediate cause and the simultaneous condition. The ability to manifest the coemergent, the attainment of the dharma nature that one possesses, is the immediate cause of the coemergent of nature, and although there are extremely many simultaneous conditions, the main one is bliss. The immediate cause of the coemergent of melting is mainly the body faculty and the consciousness of the mind, and the condition is the mind of enlightenment through the special way of melting as the wind dissolves into the central channel. That itself is the basis from the aspect of the body, and happiness is regarded as what is relied upon from the aspect of the mind, so it should be said like this. In a real or near way, the main method of generating the coemergent is the nature of the cause of the coemergent, that is, the definition.
Chinese
因此，由于没有其他道路阻断接近的意义，所以，对于初学者而言，在区分生起次第的实有和假定时，应将圆满次第和其俱生假立之间进行区分，只有圆满次第本身的俱生实有因和俱生之物才被认为是实有。第二，从本体的角度，分为依赖自身和依赖他身两种，第一种是，分别修习脉、气、明点，并对它们进行要害的按压，以及三者都修习，共有四种。另外，对于身体的圆满次第而言，三者都修习并按压要害的情况居多。从果位成就的时间角度划分，有推测的远因和真实的近因。后者有仅仅是近因和真实因。从果位产生的角度，有近取和共同作用。在所有这些方面，都必须了解俱生二者的区别。第三，在多大程度上依赖自身四种，修习和按压要害有四句，例如，修脉时，不按压要害的情况是，仅仅修脉而没有其他摄心的方式，以及按压要害但不修习的情况是次第执持后破和光明显现等，没有修脉本身，而是将心专注于那个方向，因此存在气聚集的要害。两者都有的情况非常多，第一种情况是，圆满次第不会变得完全清净。这代表了其他情况，因此，圆满次第的一些支分，也有对脉、气、明点分别或两个进行要害按压的情况，而圆满次第的关键都是对三者进行要害按压。同样，对于修脉而不修气等，要进行详细的区分。修脉如同黑行派的次第，修明点如同铃杵五次第的自灌顶，修气如同金刚念诵，三者都修如同无分别的拙火。一般来说，拙火有自性拙火、瑜伽拙火和事业拙火三种，第一种是俱生的乐空，第二种是脉轮中修明点等有相的圆满次第上，大多数依赖于上门，第三种是事业。
English
Therefore, since there is no other path that obstructs the meaning of closeness, when distinguishing between the real and imputed in the completion stages for beginners, a distinction should be made between the completion stage and its coemergent imputation. Only the coemergent real cause and coemergent things of the completion stage itself are considered real. Second, from the perspective of essence, there are two types: relying on oneself and relying on others. The first is to meditate on the channels, winds, and bindus individually, and to press on their key points, as well as to meditate on all three, making four in total. In addition, for the completion stage of the body, it is more common to meditate on all three and press on the key points. Dividing from the perspective of the time of achieving the result, there are speculative distant causes and real near causes. The latter includes merely near causes and real causes. From the perspective of how the result arises, there are proximate causes and cooperative causes. In all of these aspects, it is necessary to understand the distinction between the two coemergents. Third, to what extent do the four rely on oneself? There are four possibilities for meditation and pressing on key points. For example, in channel meditation, not pressing on the key points means only meditating on the channels without any other way to hold the mind, and pressing on the key points without meditating means the subsequent dissolution of the stages and the arising of clear light, etc., without meditating on the channels themselves, but focusing the mind in that direction, so there is a key point for the gathering of winds. It is very common to have both. The first case is that the completion stage will not become completely pure. This represents the other cases, so some branches of the completion stage also involve pressing on the key points of the channels, winds, and bindus individually or in pairs, while the key points of the completion stage are only pressing on the key points of all three. Similarly, a detailed distinction should be made for meditating on channels without meditating on winds, etc. Meditating on channels is like the stages of the Black Tradition, meditating on bindus is like the self-initiation of the five stages of the bell and vajra, meditating on winds is like vajra recitation, and meditating on all three is like the non-conceptual tummo. Generally, there are three types of tummo: natural tummo, yogic tummo, and karmic tummo. The first is coemergent bliss and emptiness, the second is the completion stage with signs such as meditating on bindus in the chakras, mostly relying on the upper gate, and the third is karma.
Chinese
以及，有相和无相，有系念的大手印等，在口诀穗子上等处有记载。之前所说的拙火的词义完整，将所有圆满次第都归纳为拙火的规矩。不修风脉而要诀猛击，如同时轮金刚的六支瑜伽中，在命勤时所说的宝瓶气一般。在明点的意义上，在乐空和智慧手印的阶段中多有出现。猛击脉是所有圆满次第，所以容易理解。四者都不修，而要诀猛击也是有的，所有大手印引导大乐都是如此。其他，圣者传承的圆满次第大多数，以及普通人阶段也有各自相应的修法。远因是，风融入中脉之前的所有脉风明点手印瑜伽。近取因是，刚融入的阶段的圆满次第等。正因是，第二刹那生起俱生，燃滴的乐空本身。俱生的远因是，此之前的所有。第二刹那融入空性的幻身，除了不净的幻化身之外的所有。那是近取因。正因是，使身融入空性者。与大手印相关的任何手印所引导的融乐是正因。无论哪一种俱生，从证得实相为止，自类的近取，以及四手印中的任何一个都会成为缘。总的来说，虽然俱生融乐从最初到最后都有，但是，实道俱生的真实本体，名为大融乐者，是从风融入中脉稳固之后才安立的。而且也如下面所说的，是细微界融入极细微的阶段。因此，没有明确说明名称，而在此处写到的融乐俱生，应当理解为道之融乐俱生真实本体。第四，以猛击明妃脉而阻断风的方法，由此生起融乐的方法，由此表示俱生的方法。第一，总的来说，修习八个脉轮的中心，从那里最初
English
And, there are the Mahamudras with and without characteristics, with and without fixation, etc., which are recorded in the Oral Instructions Spikes, etc. The meaning of the word Tummo mentioned earlier is complete, and all the Completion Stages are summarized into the rules of Tummo. Not practicing the winds but hitting the key points is like the vase breath taught in the context of the Six Yogas of Kalachakra during the life force exertion. In the meaning of Bindu, it often appears in the stages of Bliss-Emptiness and Wisdom Mudra. Hitting the pulse is all the Completion Stage, so it is easy to understand. It is also possible to hit the key points without practicing all four, and all the Great Seal's guidance of Great Bliss is like that. In addition, most of the Completion Stages of the Noble Lineage, and in the stage of ordinary people, there are also corresponding practices. The distant cause is all the yoga of the channels, winds, bindus, and mudras before the wind merges into the central channel. The proximate cause is the Completion Stage, etc., of the stage immediately after merging. The direct cause is the Bliss-Emptiness of burning and dripping that arises as the coemergent in the second instant. The distant cause of the coemergent is everything before that. The illusory body that merges into emptiness in the second instant is all the impure illusory bodies except for the illusory body. That is the proximate cause. The direct cause is the one who makes the body merge into emptiness. The melting bliss guided by any mudra related to the Great Seal is the direct cause. No matter which of the two coemergents, from the attainment of reality onwards, the proximate cause of its own kind, and any of the four mudras will become a condition. In general, although the coemergent melting bliss exists from the beginning to the end, the true essence of the coemergent of the actual path, called Great Melting Bliss, is established only after the wind has become stable in the central channel. Moreover, as explained below, it is the stage where the subtle realms merge into the extremely subtle. Therefore, without clearly stating the name, the coemergent melting bliss written here should be understood as the true essence of the coemergent melting bliss of the path. Fourth, the method of blocking the wind by hitting the Avadhuti, the method of arising melting bliss from it, and the method of representing the coemergent by it. First, in general, by meditating on the center of the eight chakras, from that place initially
Chinese
当回遮气，之后降下菩提心的时候，由于气寂静的力量长久住留，所以有必要让每一个喜乐的刹那都清晰显现。然而主要的是心间和中脉的上端和下端，因为是光明显现之地的主要部分，并且是上降和下稳的俱生圆满显现之地，所以也这样说。在《名相上师》中说： 母猪住在脐轮处， 俱生饮血胜乐尊。 这样说了脐轮。 脐轮心莲乳房中， 舌根以及头顶上， 喜乐以及胜喜乐， 殊胜喜与俱生喜。 这样说， 化身轮乃俱生喜， 体验喜乐而行持。 这样说了头顶。于何处心之莲花交合中央而明亮，细微观视，自生陶醉之心入于其中，三界无余趋入无二，断除之法界胜妙，我于彼处敬顶礼。诸根摇动之骏马，一切皆于内中而系缚，一切智慧胜者汇集之容器，三界无余趋入无二，所见如同虚空般，无垢成为光辉。这样赞叹了心间。气总的来说虽然要触及全部十种气，但主要的是命气和下行气两种，而那之中的根本是持命气。三十六界、二十四界和十六界都是精血二者的变化，所以归纳于二者之中，而要触及那之中的哪一个呢？是轮脉和流入三十二脉的那些，而那之中的主要部分是安住于四轮，特别是心间的不坏明点，以及脐轮的拙火，还有顶轮的吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字，这些是要触及的关键。这样，在脐轮和顶轮触及要点之后，最终也需要融入心间的方式，所以一切之中最主要的是心间的脉、气和明点。也如《名相》中所说：中央显现种种识，殊胜智慧乃识相，极度修习串习故，此中燃起无有疑。解脱明点中也说：彼明亮不坏明点之形，如芥子之量。