Chinese
不被其他分别念头打断，起身化为金刚萨埵或智慧空行母之身。对内外一切修习如幻之想，也要修习与中阴结合之想。如是说。然而梦境与中阴的诀窍，依赖于五个字，这似乎是将玛尔巴传承的诀窍总规安插于此。互相补充也并非不合理。然而此根本之规，是依靠宝瓶佛塔的诀窍，额外加上摄取明点和后破之观想，从而融入光明，起身化为本尊身。修习如幻之想。习惯之后，执持睡眠光明，修习梦中显现本尊身。习惯之后，修习将这一切与中阴之想结合，从而中阴幻身之诀窍将变得无上。如此，那么对于圆满次第的瑜伽，能遍与所遍的差别如何呢？例如，修持牛足印时，在其支分中加上不可思议和业印大欲乐道两种，则成为其完整的道。牛足印将风心融入中脉的光明空性之觉性，转化为殊胜的融乐体验，并且收集未聚集的风，使已聚集的风融入，使脉结松弛等，这些增益大多是业印的作用。将体验的智慧提升到无分别的法界中，使其更上一层楼并得以稳固，则是不可思议的作用。同样，对于瓦努、水树穗和宝瓶佛塔等，也以此类推。无论修习四种所遍中的哪一种，两种能遍都普遍融入，因此称为能遍。对此也有道之决断和道之次第两种。第一种是，先生起次第，然后仅修习四种所遍中的任何一种，增益并提升能遍睡眠，从而生起暖乐智慧。之后，通过行为和近取因相结合，从而使果显现。这是不必由一个人次第修习全部四种所遍的规矩。第二种是，一个人对全部四种所遍的诀窍
English
Without being interrupted by other discursive thoughts, arise as the body of Vajrasattva or a wisdom dakini. Cultivate the thought of illusion-like appearance for all internal and external phenomena. Also, practice the thought of combining with the bardo. Thus it is said. However, the instructions on dreams and the bardo, which rely on the five letters, seem to be an insertion of the general instructions of the Marpa tradition here. It is not unreasonable to supplement each other. However, the method of this root itself is based on the instructions of the vase stupa, with the additional contemplation of grasping bindu and subsequent destruction, thereby merging into clear light and arising as the deity's body. Practice the illusion-like appearance. Having become accustomed to this, hold the clear light of sleep, and practice the appearance of the deity's body in dreams. Having become accustomed to this, practice combining all of this with the thought of the bardo, thereby the instructions on the illusory body of the bardo will become unsurpassed. Thus, what is the difference between the pervasive and the pervaded in these yogas of the completion stage? For example, when meditating on the footprint of a bull, if one adds the two paths of the inconceivable and the karma mudra great bliss, then it becomes the complete path. The footprint of a bull transforms the luminosity and emptiness awareness of the wind-mind entering the central channel into a special experience of melting bliss, and gathers the winds that have not been gathered, causes the gathered winds to dissolve, loosens the knots of the channels, etc. Most of these enhancements are the function of the karma mudra. Elevating the wisdom of experience into the realm of non-conceptual reality, making it ascend higher and become stable, is the function of the inconceivable. Similarly, this can be applied to vanu, water tree spike, and vase stupa. Whichever of the four pervaded ones one meditates on, the two pervasive ones are universally incorporated, therefore they are called pervasive. There are also two types of paths: the path of decisiveness and the path of gradualness. The first is that, having first gone through the generation stage, one then cultivates only one of the four pervaded ones, enhancing and elevating the pervasive sleep, thereby generating the wisdom of heat. Then, by combining conduct and proximate cause, the result will manifest. This is the rule that one person does not need to cultivate all four pervaded ones gradually. The second is that one person
Chinese
作为助缘聚合，牛蹄能使气在中脉中阻塞。母牛的乳房能使粗猛的拙火燃烧，并生起降下菩提心的乐暖燃烧滴漏。水树穗能首先使脉结松弛，中间分开，最后解脱。佛塔宝瓶能使粗细次第的诸元素消融于中脉中的安乐明点中。像这样的乐空智慧就被称为光明。龙王盘绕的口诀是，都包含在那四者之中。内火供和母牛乳房的时候必定需要，水树穗的时候也稍微用上。实际上是点燃梵天之火，从而使脐轮拙火燃烧的特殊方法。其中，牛蹄指的是心间和脐轮中间的中脉脉结，但即使是那两者，主要也是心间，次要的是脐轮。在那两者中，粗猛的气作了入、住、融三种之后，另外两个轮也自然而然地被触及要害，心间的能力触及喉间，脐轮的能力触及顶轮。然而，这似乎只是以下面的两个轮为主。还有，母牛的乳房指的是顶轮和舌下脉这两个，有时也指方便智慧的秘密尖端。也就是，之前使粗脉中的粗气阻塞为因，这里粗猛的拙火燃烧，从而完整地引来粗猛的界精华融化的四喜。代表俱生的地方必须是方便智慧的尖端，顶轮的表征是宝珠，舌下脉的表征是母穴，这个方法是通过燃烧滴漏，总的来说，使四个脉轮都平等地被触及要害。特别是，专注于哪个目标，就触及哪个的要害。如果明点降下的道路是通过舌下脉，就能消除衰老、毒、饥渴等，从而产生众多的暂时功德。还有，水树穗指的是，与其它续部中所说的“春”意义相同，虽然是心间中间的脉，但比牛蹄还要细微，是极其细微的中脉。
English
As a contributing factor, the ox hoof can cause the wind to be blocked in the central channel. The cow's udder can cause the coarse fierce fire to burn, and generate the bliss-warmth burning dripping of the descending bodhicitta. The water-tree spike can first loosen the knot of the channel, then separate it in the middle, and finally liberate it. The stupa vase can cause the subtle and coarse levels of the elements to dissolve into the bliss bindu within the central channel. Such bliss-emptiness wisdom is called luminosity. The oral instruction of the coiled Naga king is contained within those four. It is definitely needed during the inner fire offering and the cow's udder, and also slightly used during the water-tree spike. In essence, it is a special method of igniting the Brahma fire, thereby causing the navel wheel fierce fire to burn. Among them, the ox hoof refers to the two central channel knots in the middle of the heart and navel, but even among those two, the main one is the heart and the secondary one is the navel. In those two, after the coarse winds have done the three of entering, abiding, and dissolving, the other two wheels will also naturally be touched at their vital points, the power of the heart touching the throat and the power of the navel touching the crown. However, this seems to mainly focus on the two lower wheels. Also, the cow's udder refers to the crown wheel and the sublingual channel, and sometimes it also refers to the secret tip of skillful means and wisdom. That is, previously, causing the coarse wind to be blocked in the coarse channel was the cause, here the coarse fierce fire burns, thereby completely drawing in the four joys of the coarse element essence dissolving. The place representing coemergence must be the tip of skillful means and wisdom, the symbol of the crown wheel is the jewel, and the symbol of the sublingual channel is the mother's vulva, and this method is through burning and dripping, in general, causing all four channel wheels to be equally touched at their vital points. In particular, whichever target is focused on, that one is touched at its vital point. If the path of the bindu descending is through the sublingual channel, it can eliminate aging, poison, hunger, thirst, etc., thereby generating many temporary qualities. Also, the water-tree spike refers to, having the same meaning as "spring" spoken of in other tantras, although it is the channel in the middle of the heart, it is even more subtle than the ox hoof, it is an extremely subtle central channel.
Chinese
在其中进行微细明点的燃烧，能使心间的脉结解开。心间脉结解开的同时，拙火燃烧能解开喉间和顶轮的脉结。明点降落能解开脐轮和密处的脉结。这里也有触及智慧脉，修持智慧拙火燃烧的阶段，以及属于微尘法的脉气暖热燃烧这两种。之后，所谓的宝塔瓶，是心轮朝下，脐轮朝上，虽然相距遥远，但被其他脉连接着，像宝塔瓶一样显现，所以这样称呼。这两个轮中，主要的是心轮，次要的是脐轮。牛足印和这两者作用不同，那里只是粗分的风进入、住留、消融这三者，而这里是微细和粗大的风，随着生起、消融次第的究竟，消融于安乐明点中。之后，譬喻的大光明在相续中生起，圆满次第的智慧幻身得以成就，因此说这和幻化三身相连的原因也在此。然而应当这样理解，现在初学者所修的这四个周遍的圆满次第，以及幻化三身的修习，都是初学者的修习次第。这些被地道所摄的智慧，会变成修道的影像，非常熟悉之后，在各个阶段，会生起各个道的智慧，这是不共的因。还有，在这里我的理解是这样，生起次第的微细明点，和不可思议是各自收摄，禅定是代替。后面的这些如果由初学者修持，那么牛足印是命勤的先前一半，哇囊是后面一半，水树穗是执持的先前一半的阶段和后面一半都包括，宝塔瓶只是先前一半，内火供只是后面一半的影像，是随念和，禅定……
English
Within it, the burning of subtle bindus causes the heart's knot to unravel. As the heart's knot unravels, the burning of inner heat (tummo) unravels the knots of the throat and crown. The descent of bindus unravels the knots of the navel and secret place. Here, too, there are two stages: touching the wisdom channel and practicing the burning of wisdom inner heat, and the burning of the warmth of the subtle elements belonging to the dust dharma. Then, the so-called stupa vase is when the heart wheel faces downward and the navel wheel faces upward. Although they are far apart, they are connected by other channels, appearing like a stupa vase, hence the name. Of these two wheels, the main one is the heart wheel, and the secondary one is the navel wheel. The cow's hoof print and these two have different functions. There, it is only the three coarse winds of entering, abiding, and dissolving. Here, the subtle and coarse winds follow the ultimate sequence of arising and dissolving, dissolving into the bliss bindu. Then, the great clear light of example arises in the continuum, and the illusory body of wisdom of the completion stage is accomplished. Therefore, the reason for explaining that this is connected to the three illusory bodies is also this. However, it should be understood in this way: now, these four pervasive completion stages practiced by beginners, and the practice of the three illusory bodies, are all stages of practice for beginners. These wisdoms, which are included in the grounds and paths, become images of the path. When one becomes very familiar, in each stage, the wisdoms of each path will arise, which is the uncommon cause. Also, here my understanding is like this: the subtle bindu of the generation stage, and the inconceivable, are individually gathered, and meditation is a substitute. If the latter are practiced by beginners, then the cow's hoof print is the first half of the life force exertion, the wa-nu is the second half, the water tree spike includes both the stage of the first half of grasping and the second half, the stupa vase is only the first half, and the inner fire offering is only an image of the second half, which is mindfulness and, meditation...
Chinese
执持乃是为了那些自身果实之故。没有另外指示幻相的所缘，而贪欲道的印契是，我认为在所有这些情况下，都应根据具体情况进行结合。实际上，从意义的角度来看，没有比这更进一步的了。然而，由于以前的汉藏译师们没有那样结合，所以很难让其他人相信。这里要说的有很多，但无法全部写下来，不过像牛蹄等等就是这样。像这样的所缘属于那个，在说的时候，必须认识到各自的自性，所以要驳斥像后来出现的一些人那样随意说的情况，如果有人真正追求意义，那么就只是为了展示智慧之光的门径而稍微提及而已。此外，这部瑜伽母续之王，被称为四座。也就是，自之座、他之座、结合之座和秘密之座。其中，座的意思是处所，处所的意思也是指，能显示那个所要表达的意义的经文的章节，成为处所的那些经文词句，是安住者，那个所要表达的意义安住的地方。是这个意思。金刚是不变，也就是法界。为了证悟它所用的方法也称为金刚。因此，显示金刚意义的词语就是金刚的处所或座。也就是说，原因续是自之座，灌顶和生起次第是他之座等等，虽然像前面所说的那样解释也没有太大的矛盾。然而，应该这样说，如果按照字面意思来理解，那么，作为基础的轮回的一切法自性本空是自，使像其他相续一样的本尊感到高兴是他，咒语和续部的各种结合是结合，内在脉、气、明点的瑜伽圆满次第是秘密。此外，如果按照隐藏所要表达的意义的精髓的方式来理解，那么，法性不可思议的智慧是自，在续部的最初请问的时候，四大之识如何成为智慧，以及十二宫，和第三品中空性的自性广