English
Which is attained through stages. Non-conceptual non-Buddhists, The discriminating evil intellect becomes enlightened, Any dharma possessing all aspects, Is unpolluted, supremely solitary. This is the Great Seal. E VAM MA YA is the supreme letter. Abides distinctly in the four wheels. Emanation, Dharma, and Enjoyment, Likewise, the Great Bliss Wheel. Seventy-two thousand, plus two hundred, Thirty-two, Twenty-three, Avadhuti, Eight wheels, The knots of the channels, The nine doors of the body, The four doors of speech, The two doors of mind, Life, Downward cleansing, Equal dwelling, Upward moving, Pervading, Naga, Turtle, Tsangpa, Devas, Victory over the bow, The colors of the winds, Measure, Number, Movement, Staff, Time, Transfer, Duration, Nature, Action, and the five elements, Six, Twenty-four, Semen and distinct particles, Dwelling equally, The arising of sixteen vowels, Darkness, And particles, The descent of vigor, These arise from E VAM. The sun, moon, and nada dwell, Twelve and sixteen likewise, From twelve, eight qualities arise, The subtle and coarse wheels turn. Great bliss is at the crown, Joy, satisfaction, and dwelling at the crown, Also become clear from intercourse and so on, At that time, the chief enjoys household bliss. Great bliss arises from perfect purity, The king of the Buddha's wisdom body, Nature, pride, and also, The heat of yogis. Wherever the mind goes, there the wind also, Dissolves, there is nothing superior to this. The letter of the bindu in the channels and so on, Whatever is meditated upon also completely ceases. When the two cease, they burn, When they burn, the central channel opens. Coming and going from the two channels, Burning and reversing in all the wheels. When the wisdom of the bindu arises, The Great Seal becomes manifest. Vase-like and dust-edged, Obstructing, likewise stiffening, Preventing in all the wheels, And mantra and essence likewise, The substance is also the third bindu, Imperishable, jewel, And light is also expressed as bindu. A is the supreme, excellent chief, Clear and like a lamp, Immutable, most
Chinese
蕴轮极结合。随后生起而降伏心，从此执取自性之象征，向上行进且具稳固，应修俱生。如是者，乃事业手印之智慧。以镜中之影像，象征幻化之身。诸颜色如彩虹，遍布如水中之月。诸法如幻而知后，修此自性之乐。一切显现皆为幻化，自性称为幻化之身。幻化之轮。语和受用所住处，于心亦现影像之相，梦中完全示现梦境，一切皆化为风之相。世俗谛即幻化，受用圆满身亦如是，其即中阴之有情，金刚身亦是彼。受用之轮。娇媚与亲近受用，歌舞等承侍，善入于幻术，应如水中之月。见与触，行如幻化一般。何者金刚萨埵等之，影像种种善变幻，随心所欲而幻化，不生，从彼取之则止息。或者以强力之结合，开启梵天之门。吉祥大乐怙主之，面容次第而来者。于无云之空中等持，以显现执着之见。由此幻化极成就，象征三种识。显现与遍计，如是次第融入者，睡眠与醒觉二二相予，于空性三者中辨识。显现与显现增长，近得与光明，空与极空，空大与一切空。心与心生无明，超越三者而显现象征。<密集五次第论所引之自性八十之认识>。离贪与中间。 <乃于境不悦意而执持，本体为田，彼亦执持之方式。>如是之大者们，于意中去而来往。<于境生心，复还于内生心，乃于心之分别。>忧恼<乃于悦意之境分离之痛苦，乃大
English
The wheel of accumulation is well joined. Subsequently, attachment arises, and the mind is subdued. From this, the symbol of self-nature is grasped. Ascending and possessing stability, one should meditate on the co-emergent. This is the wisdom of the action seal. With the image in the mirror, the illusory body is symbolized. All colors are like rainbows, pervasive like the moon in water. Having known all dharmas to be like illusions, one should meditate on the bliss of this self-nature. All appearances are transformations, and self-nature is called the transformation body. The wheel of transformation. Wherever speech and enjoyment reside, images also appear in the mind, fully revealing dreams within dreams. Everything is transformed into the aspect of wind. Conventional truth is illusion itself. The enjoyment body is also like that. That itself becomes a sentient being in the bardo. The vajra body is also that itself. The wheel of enjoyment. Charm and intimate enjoyment, serving songs and music, etc., and entering well into illusion, should be like the moon in water. Seeing and touching, acting like illusions. Whatever various images of Vajrasattva, etc., are well transformed, whatever is transformed according to the mind, is unborn, and taking from that ceases. Or, with forceful union, the door of Brahma is opened. From the order of the face of the glorious, blissful, great protector comes. Equanimity in cloudless space, with the view of manifest attachment. From that, illusion is greatly accomplished, symbolizing the three consciousnesses. Appearance and complete imputation, likewise, those that dissolve in order, sleep and wakefulness give each other in pairs, discerning in the three emptinesses. Appearance and the increase of appearance, near attainment and luminosity, emptiness and extreme emptiness, great emptiness and all emptiness. Mind, mental factors, and ignorance, transcending the three are manifestly symbolized. <Recognition of the eighty aspects of self-nature quoted from the Guhyasamaja Five Stages Treatise>. Detachment and the middle. <It is holding onto what is unpleasant in the object, the essence is the field, and that is also the way of holding. > Likewise, the great ones, go and come in the mind. <Thinking about the object and then thinking back inside, it is a division of thinking. > Sorrow <is the pain of being separated from a pleasing object, it is great.
Chinese
不给予<>不愿执持境。>布施者。<>欲求。>劝请<于他方。>以及如是勇士<欲从遮障解脱也。>和。无惭<者是不畏罪恶也。>和诳和毒。<者如前恶见即毒。>不驯服<于他无闻>和狡诈性。<>是欺骗二者之总合。>二者的自性等。中间贪著之刹那和。遗忘者和错乱和。不能言说和忧愁和。懒惰如是怀疑也。三者的自性等。自证仅之智慧乃。如虚空般无相。然此有差别。夜晚白天界限自体。夜晚显现之分即明<于纸上热>者日光之光芒散布显现增盛是。界限是获得显现自之自性等不一次而行。非夜非白天非界限何者自性等和离系者。彼即菩提刹那认为是上师殊胜说瑜伽士即境。如何云乃多种。颜色和形状乃各异。于虚空界中生起后。于彼中乃融入而变。如是自性一切乃。三显现之因具。无余入于境后乃。于光明中乃进入而变。一切显现和妇女结合和。死亡之心和入于睡眠。完整执持和随于他人而观察。二自性结合道中从证悟而作。风等以微细之形乃。识和真实混合已。从根门中生起后乃。于境等乃缘念而作。成为心要自命之外。三界中乃无有他者。幻化风之三界彼。如梦梦见般而见。地等四者和。如是空性四者也。生和灭之因性中。八事物名为了知。法之轮法之身。死和昏厥和睡眠和愚昧。从安乐乃自明。说法之身而明显说。法之轮也。如是者是光明之智慧。亲近天和上师。如幻化般而作意。具足悲悯心。
English
Not giving <> Unwilling to hold the object. > Giver. <> Desire. > Encouragement <In another place. > And likewise the hero <Desiring to be liberated from obscurations. > And. Shameless <Is not fearing evil. > And deceit and poison. <Like the previous evil view, which is poison. > Untamed <Unknown to others> and cunning nature. <> Is the sum of deception and trickery. > The nature of the two, etc. The moment of intermediate attachment and. Forgetful and confused and. Unable to speak and sorrow and. Laziness likewise doubt also. The nature of the three, etc. Self-awareness alone is wisdom. Like the sky, it is without characteristics. However, there is a difference in this. Night, day, boundary itself. Night is the part of appearance, that is clear <Hot on paper> The rays of the sun spread, the appearance increases. The boundary is that the appearance is obtained, and one's own nature, etc., does not go once. What is not night, not day, not boundary, separated from nature, etc.? That is said to be the moment of enlightenment by the supreme lama, the yogi himself is the object. How the clouds are various. The colors and shapes are different. Having arisen in the realm of the sky. In that very place it dissolves and changes. Likewise, all natures are. Having the cause of three appearances. Having entered into the object completely. In the clear light it enters and changes. All appearances and union with women and. The mind of death and entering into sleep. Complete holding and observing after others. The combination of two natures is realized from the path. The winds, with subtle forms. Consciousness and truth having mixed. Having arisen from the path of the senses. They focus on objects. Other than one's own life, which has become the essence. In the three realms there is no other. The three realms of illusion and wind. See it like dreaming a dream. The four elements, earth, etc., and. Likewise, the four emptinesses also. In the nature of the cause of birth and destruction. The eight objects are known as consciousness. The wheel of Dharma, the body of Dharma. Death and fainting and sleep and ignorance. Self-awareness from bliss. Clearly expressed as the body of Dharma. The wheel of Dharma. This is the wisdom of clear light. To be close to gods and lamas. Contemplate it like an illusion. Possessing a compassionate mind.
Chinese
巴拉！没有魔的恐惧。 不迷乱于无能的行为， 快乐、恐惧和不适， 对任何事都完全放下忧虑， 如无痛苦般行事。 身体为了所有胜者， 同样为了成办有情义利， 或者布施给损害者们， 断绝心的动摇。 心不转向其他， 以各种行为自己和他人， 平等性中善行事， 对此没有魔的恐惧。 脐间是风的住所， 胆汁在心和喉咙， 额头顶上有痰， 聚集是秘密的轮， 在那里结合便会平息。 能驱除寒病向下， 上行下行平等住，过患是热， 摧毁错乱轮的脉病， 也消除十风的过患。 颠倒错乱地结合， 何时都守护此菩提心。 从饮食行为结合中， 在那里平息心的过患。 是上师的口诀， 不是从其他处完全领悟。 也说是聚集和誓言， 以及喜金刚。 具有智慧也不行事， 那不会在此生证得菩提。 因此智慧安住于处所， 作欲贪之舞的嬉戏。 首先在夜晚秘密行事， 二者断绝，以普遍行事而增长。 如果获得温暖的作业， 便自诩为具有瑜伽。 从外获得圣者的地位， 那便从各方获得胜利。 如食肉般普遍行事， 或者在家中作戏。 次第首先是持明， 成办欲界和色界之神， 智慧身和现前菩提， 于地和地现前趋入， 如是现前证得大菩提。 行事之时有五种相， 若修生起次第伴随乐， 便是四种正念。 正断和神足， 根和力等伴随行事， 大乐菩提七支， 于地和地有八支。 然而对此有差别， 从脉等有十地， 伴随风的趋入也是十。 其他是智慧十地， 脉等融入智慧身。 十二地之自在是， 胜乐大乐金刚持。 出自瑜伽瑜伽母续部。
English
Pala! There is no fear of demons. Not confused by powerless actions, Joy, fear, and unease, Completely abandoning worries about anything, Acting as if without suffering. The body is for all the Victors, Likewise, for accomplishing the benefit of sentient beings, Or giving to those who harm, Cutting off the movement of the mind. The mind does not turn to other, With various actions, oneself and others, Acting well in equality, For this, there is no fear of demons. The navel is the abode of wind, Bile in the heart and throat, Phlegm on the forehead and crown, The union is the secret wheel, By combining there, it will be pacified. Having the ability to dispel cold diseases downwards, The upward-moving and downward-moving dwell equally, the fault is heat, Destroying the root diseases of the confused wheel, Also eliminating the faults of the ten winds. Inverting and confusingly combining, Always protect this Bodhicitta. From the combination of food, conduct, and actions, There, pacify the faults of the mind. It is the oral instruction of the holy Lama, Not fully understood from elsewhere. It is also said to be the union and vows, And Hevajra. Even possessing wisdom, one does not act, That will not attain Bodhi in this life. Therefore, wisdom abides in the place, Performing the play of desire's dance. First, secretly act at night, Cutting off the two, increasing by universally acting. If one obtains the activity of warmth, One claims to possess yoga. From the outside, obtaining the status of the noble ones, That will gain victory from all directions. Universally acting like eating meat, Or performing plays at home. The sequence is first Vidyadhara, Accomplishing the gods of the desire and form realms, Wisdom body and manifest Bodhi, Manifestly ascending to ground and ground, Thus, manifestly attaining great Bodhi. The time of action has five aspects, If meditating on the generation stage with bliss, Then there are the four mindfulnesses. Right exertion and miraculous feet, The faculties and powers, etc., accompanied by action, The seven limbs of great bliss Bodhi, On ground and ground, there are eight limbs. However, there is a difference in this, From the channels, there are ten grounds, Accompanied by the ascent of wind, also ten. The others are the ten wisdom grounds, The channels, etc., dissolve into the wisdom body. The twelfth, the lord of the ground, is, Supreme bliss, great bliss, Vajradhara. From the Yoga and Yogini Tantras.