Chinese
而且在运行上力量也很大，这是手印命勤运行的方式中最殊胜的。这个很难证悟，而且这个道理比大手印明点还要广。第十二，仅仅是心专注于安乐，以及仅仅是阻断分别念的黑修，不要认为在愚昧的状态中修空性。第十三，他人无法言说俱生，任何地方也无法寻得，依靠上师的时节方便，以及我自己的福德才能知晓。说的是，代表俱生的因缘聚合之主要因素，是依止殊胜的上师，以及依赖于世俗谛和胜义谛的拙火增盛。首先，要知道在吉祥胜乐金刚续中明确阐述的（《ཛཾ》，dzaṃ，ശം，śam，吉祥），瑜伽士的自在是来源于拉瓦巴的恩德。月亮和太阳的风，也就是左右和命根的运行融入何处，以及心光明最初未生，最终不灭显现出来，这是因为具名库玛拉巴达的坛城之主金刚眼，显现了金刚持的自性法身。二种清净遍及一切法无有远近，原始俱生上师以如来地行事的尊者，听闻了劝诫众生不要执着于我等罪恶本性的分别念，因此而显现。因此，我获得解脱是上师的恩德，同样，所有功德稍微获得的一切，也都是从上师的恩德中产生的，所以耳饰怙主，也就是扎烂达拉巴现在要说的是这个：如果不取悦金刚上师导师金刚萨埵的自性，怎么能获得想要的成就呢？不能获得。其中的理由是，大婆罗门说：那是不表示的见解，但是唯一瞻仰上师的容颜。这样说过，如果好好依止上师，并按照教言修行，那么成就瞬间就会产生并获得，手印的成就，也就是殊胜的成就，就是上师的容颜。
English
And it is also very powerful in operation. This is the most excellent way of handprint life force operation. This is difficult to realize, and this principle is even broader than Mahamudra Thigle. Twelfth, just focusing the mind on happiness, and just blocking the distractions of dark meditation, do not think that you are meditating on emptiness in a state of ignorance. Thirteenth, others cannot say the co-emergent, and it cannot be found anywhere. Relying on the guru's timely means, and I know it from my own merits. It is said that the main factor representing the co-emergent cause aggregation is relying on the supreme guru, and relying on the flourishing of the tummo of the conventional truth and the ultimate truth. First of all, know that what is clearly stated in the Shri Chakrasamvara Tantra (《ཛཾ》，dzaṃ，ശം，śam，auspicious), the yogi's freedom is obtained from the grace of Lawapa. Where the winds of the moon and sun, that is, the left and right and the life force, are absorbed, and the mind's luminosity initially unarisen, and ultimately undying, manifests, this is because Vajra Eye, the lord of the mandala named Kumārapāda, manifests the Dharmakaya, the nature of Vajradhara. The two purities pervade all dharmas without near or far, and the primordial co-emergent guru, the venerable one who acts in the Buddha-field, manifested because he heard the admonition not to cling to the self and other sinful natures of sentient beings. Therefore, my liberation is the grace of the guru, and similarly, all the qualities that are slightly obtained are also produced from the grace of the teacher, so the ear ornament protector, that is, Jalandharapa, is now going to say this: If you do not please the nature of the Vajra Guru, the teacher Vajrasattva, how can you obtain the desired accomplishment? You cannot obtain it. The reason for this is that the great Brahmin said: That is a view that does not represent, but only looks at the face of the guru. It has been said that if you rely on the teacher well and practice according to the teachings, then the accomplishment will arise and be obtained in an instant. The accomplishment of the handprint, that is, the supreme accomplishment, is the face of the guru.
Chinese
因为随之而行而感到惊奇，所以说了“啊呼”。就像这样，本来就是无生自性的，今天领悟了吉祥上师的教法。如是说：上师所说进入心髓的，如同见到在手掌心中的宝藏。第二，不退失拙火的教导是：因为变成大乐的因，所以惊奇地说“啊热”，国王果比匝扎，您以俱生乐的力量，战胜所断之众吧！比如，红花的鲜花，就是脐间的拙火，也就是被称为微尘之花的。像那样的拙火，当甘露，也就是菩提心到达脐间，体验俱生乐的时候，更加增长，像那样不要退失鲜花，也就是拙火。这里所说的“甘露”，是风息灭的时候，左右的运行融入中脉的时候，也就是安住于止息的时候，不要退失。如果与融乐明空（《ཛཾ》成就之春的结合）之时结合则更好。菩提心到达脐间的时候，说“清凉”，意思是生起安乐而远离痛苦，并不是火界衰退而温度降低。就像火燃烧的时候，倒入蜡油的滴液就会更加燃烧一样，融化也会使拙火更加燃烧，引生燃烧滴落的安乐，持续不断地产生，这是在中脉稳固地安住、止息三者之后，大部分融乐都会产生的。第十四，如同虚空一般，对于远离戏论之相，着重于后得的思辨，修习究竟的空性之见，以及第三灌顶的智慧更加增上，第四是胜义的智慧，是智慧。第三，将融乐误认为是第四种自性乐的说法者，即使是成佛者，因为在初始、中间和结尾都偏离了善道，所以是有罪的。首先修习由分别念假立的本尊，然后修习业手印的安乐，然后修习蕴分析的空性，想要结合乐空，这不是初始、中间、结尾的善道。
English
Because of being amazed at following along, he said "Aho." It is like this: Originally, it is the unborn nature, today I realized the teachings of the glorious Lama. It is said: Whatever the Lama says enters the heart, like seeing a treasure in the palm of the hand. Second, the instruction not to lose the Tummo is: Because it becomes the cause of great bliss, he said in amazement "Ahare," King Gobichandra, may you, with the power of innate bliss, conquer the hosts of what is to be abandoned! For example, the flower of the kusumbha, is the Tummo of the navel, which is known as the flower of dust. Like that Tummo, when the nectar, which is the mind of enlightenment, reaches the navel, when experiencing innate bliss, it will increase even more, in that way, do not lose the flower, which is the Tummo. Here, the so-called "nectar" is the time when the wind subsides, so the movement of the left and right dissolves into the central channel, that is, apply it to the time of cessation, and do not lose it. It is said that it is better to combine it with the time of melting bliss and space (《ཛཾ》the union of the spring of accomplishment). When the mind of enlightenment reaches the navel, saying "cool" means that happiness arises and is separated from suffering, it is not that the fire element has declined and the temperature has decreased. Just as when a fire is burning, if drops of wax oil are poured in, it will burn even more, melting will also make the Tummo burn even more, leading to the bliss of burning and dripping, which arises continuously, this is mostly what happens to melting bliss after the three of abiding, dwelling, and dissolving are firmly established in the central channel. Fourteenth, like the sky, for the aspect of being free from elaboration, focusing on the reasoning of subsequent attainment, practicing the view of ultimate emptiness, and the wisdom of the third empowerment becomes even better, the fourth is the wisdom of ultimate truth, is wisdom. Third, those who say that melting bliss is mistaken for the fourth kind of self-nature bliss, even if they are Buddhas, are sinful because they deviate from the path of virtue in the beginning, middle, and end. First, meditating on the deity fabricated by conceptual thought, then meditating on the bliss of the action seal, and then meditating on the emptiness of the analysis of the aggregates, wanting to combine bliss and emptiness, this is not the path of virtue in the beginning, middle, and end.
Chinese
与在《无垢光》中所说的相符，而且主要是在道路高位的时候，这是从决定的意义上说的。所谓“随顺寂静者”，是指随顺自在天所教导的道路的舒适，以及寂静者们观修除了六种实有之外的一切事物，都是通过正确的和相似的推断而没有的，这是确定的边际，因为他们承认寂静的宗义是可靠的，所以接近尼提摩，跳入普拉亚加地方的恒河和亚穆纳河交汇处，即恒河之门而死亡的苦行，或者在夺取地方的门上，自己应该在千头牛之后被供养，因为寂静的续部中也说这二者是解脱的原因。第十五个是：那么，证悟空性的方式是怎样的呢？就是说，通过远离分别的现量，证悟如同虚空般的离戏之义，并将其作为可靠的，虽然这实际上个体凡夫没有，但因为不作意，所以修习空性与瑜伽现量的证悟方式有相似之处。因此，个体凡夫并非只能通过推断来修习空性，而且在将各种心识归类时，也会归入未证悟的心识中，但它会成为生起瑜伽现量的巨大方法，这是因为善巧方便的差别。第十六个是：自身之境，即所有脉和明点都融入中脉而行进时，就是无分别母，即中脉吞噬了右边的太阳运行和左边的月亮运行，因此能取和所取二者融入的光明。远离了日月黑暗等变化因素的虚空中，如同出现曙光般的光明显现。此外，也有将无分别母解释为心间的明点、日月明点、白红明点、无分别不坏的风、日月和三种显现。第十七个是：完全舍弃能境的思和所境的所思，对于事物是有和没有、是二和非二、以及补特伽罗是常和断，在任何地方都不作分别念，也不思，也不思所不思。这就是说，大婆罗门说：完全舍弃思和所思之后。
English
It is in accordance with what is said in 'Vimalaprabha' (Stainless Light), and it is mainly at the time of the high path, which is spoken of in terms of certainty. The so-called 'follower of the peaceful' means following the comfort of the path taught by Ishvara (the powerful one), and the peaceful ones meditate that all things other than the six existing substances are non-existent through correct and apparent inference, which is the definite limit, because they accept the peaceful doctrine as reliable, so they approach Nitimati, jump into the confluence of the Ganges and Yamuna rivers in the area of Prayaga, called the gate of the Ganges, and practice asceticism to die, or at the gate of the place of conquest, one should be sacrificed after a thousand cows, because in the peaceful tantra it is also said that these two are the cause of liberation. The fifteenth is: Then, what is the way to realize emptiness? It means that through the direct perception free from conceptualization, one realizes the meaning of freedom from elaboration like the sky and makes it reliable. Although this is not actually present in individual ordinary beings, because they do not pay attention, the practice of emptiness is similar to the way of realizing yogic direct perception. Therefore, individual ordinary beings do not have to meditate on emptiness only through inference, and when various types of minds are classified, they are also included in the minds that have not realized it, but it becomes a great method for generating yogic direct perception, which is due to the difference of skillful means. The sixteenth is: The object of one's own body, that is, when all the channels and essences are absorbed into the central channel and proceed, it is the non-conceptual mother, that is, the central channel devours the movement of the sun on the right and the movement of the moon on the left, so the clarity of the absorption of the grasped and the grasper. In the sky, which is free from the changing factors such as the darkness of the sun and moon, the clarity like the dawn appears. Furthermore, there is also the explanation of the non-conceptual mother as the bindu of the heart, the solar and lunar bindus, the white and red essences, the non-conceptual indestructible wind, the sun and moon, and the three appearances. The seventeenth is: Having completely abandoned the subject-object thought and the object to be thought, one should not think or contemplate about things being existent or non-existent, being two or not being two, and about the person being permanent or impermanent, and one should not think about what is not to be thought. That is to say, the great Brahmin said: Having completely abandoned thought and what is to be thought.
Chinese
如云：“如何安住于孩童之行，若能精进恭敬上师之教言，则无疑能生俱生智。”如是，光明生起之时，即是修持无分别之乐空之法。然而，有些班智达智者说，此时应讲解并修持境与有境之物各异，以及遮止四边、常断之理。第十八，远离对境之贪执，即若离于如前所说以五根之乐引生融乐之法，则不能现前俱生智，故当尽力断除，且无与空性相合之贪欲之乐，则会生起轮回之生等一切痛苦之过患，如前所说。又说，远离对境之贪执，乃是以观境之过患而断除。第十九，超越最初之三喜与三现，一切分别之相皆灭尽，故不作意，超越五识、意、心所作、受想行识、无明、烦恼意及其眷属，于第四刹那生起自性大乐，应如是认知。第二十之总义为：身之状况，心之状况，身心共同之状况。第一，面容手足，毛发指甲等微尘所成之有碍之物，是粗身。安住之脉，动摇之风，布置之白红菩提心，是细身。三现之所乘之风五光，特别是俱生风或不坏风，光明之所乘，是极细之身。第二，五根识是粗心，意与心所等是细心，四现与四喜，特别是光明俱生是极细之心。第三，总的来说，十境、十八界、五智，即粗分为二十五，细分为三现，以及八十自性，极细分为光明所乘。详细来说，地水等二十五者，五蕴五组相合，五者之后者比前者细，三现也是后者比前者极细，所乘比身体之法更依赖于细心，蕴界处与根识等也分