Chinese
安乐大境彼时节，此等禅定如是生，圆满修习瑜伽时，于彼当得坚固住，安乐彼得坚固故，于诸事物皆生喜，彼性无显现之时，亦如能力而显现。如是获得禅定之基的稳固，也显示了对显现生起欢喜，并因扩展而显现为安乐的自性。如果事业印的安乐变得稳固，并且智慧印的安乐显现之时，进入中脉的气和明点会遍布所有支分和细分的脉，并且内在的安乐会滋养所有的根识，当这些发生时，会显示各种境相，并且通过修持禅定，十方世界的，所有显现的动静事物，都将充满并扩展大乐的智慧，一切都将成为乐空一体的自性，这就是智慧印。如果获得了法印的禅定，此后就像需要以事业印的安乐来引导修持一样。虽然不需要依赖事业印，但修持事业印也不会成为障碍。因此，法印的意义精髓是：由于内在气脉心识止息于中脉的乐空之力的缘故，各种显现，如幻象般自然生起，而生起的这些，会成为内在智慧燃烧的助缘，像这样内外二者，心不分别而安住的禅定。对此，经续中说：饮食与倾注，睡眠与翻身，以及勇士时，从那里到，当如是修持胜义谛。之间已经阐述了。法印是大手印的真实修持，而事业印只是其因缘聚合而已。二是：无有形相，唯有光明，无有显现，无边无际，大乐，持续不断，尽其所能修持，如是观待。也就是说，没有世俗的色等，也没有内在的贪欲等各种形相，觉性的自性是脱离局限和偏颇的光明，没有能知所知，或者境与有境，或者能取所取的显现，不会
English
At the time of great bliss, such samadhi arises in this way. When the practice of yoga is complete, one should firmly abide in that. Because that bliss is made firm, joy arises in all things. Even when that nature is without manifestation, it appears according to its ability. Thus, when stability is attained in the basis of samadhi, it is also shown that joy arises in appearances, and through expansion, it appears as the nature of bliss. If the bliss of Karma Mudra becomes stable, and the bliss of Jnana Mudra manifests, then the winds and bindus that enter the central channel will pervade all the branch and sub-branch channels, and that inner bliss will nourish all the root consciousnesses. When these occur, various appearances will be shown, and through cultivating samadhi, all the moving and unmoving objects that appear in the ten directions of the world will be filled and expanded by the wisdom of great bliss, and everything will become the nature of one bliss and emptiness. This is the Jnana Mudra. If one attains the samadhi of Dharma Mudra, thereafter it is like needing to be guided by the bliss of Karma Mudra in practice. Although there is no need to rely on Karma Mudra, practicing Karma Mudra will not become an obstacle either. Therefore, the essential meaning of Dharma Mudra is: due to the power of bliss and emptiness when the inner winds and mind cease in the central channel, various appearances arise naturally like illusions, and these that arise become the aiding condition for the burning of inner wisdom. Like this, in both inner and outer, the samadhi of the mind abiding without discrimination. Regarding this, it is said in the tantras: "Eating, drinking, and pouring, sleeping and turning over, and when a hero," from there to, "One should definitely meditate on such ultimate truth." has been explained. Dharma Mudra is the actual practice of Mahamudra, while Karma Mudra is only the gathering of its causes. The second is: without form, only luminosity, without appearance, boundless, great bliss, continuous, as long as one is able to practice, one should contemplate in this way. That is to say, there are no mundane forms and so on, nor are there various forms such as inner desire, the nature of awareness is luminosity that is free from limitations and biases, there is no appearance of knower and known, or object and subject, or grasper and grasped, it does not
Chinese
如所思般，无边智慧之显现生起。其自性乃大乐，然此仅是无苦，并非安立于非是之处的安乐，而是于安乐本身中体验。然此大乐，与安乐之形态如何相似之比喻虽无，然于可作比喻者中，因无胜于俱生融乐者，故以此为喻。应如是理解，即有如是安乐之理。若仅以无苦及非乐非苦名之为大乐，则融乐便无作比喻之必要。所谓“相续不断”者，乃指大乐本身相续不断，而非指瑜伽士之等持与体验有增减或中断。因此，应于每一座中，尽己所能修习观视。如是说。此处之大手印，就金刚身而言，乃从脐轮燃起智慧拙火，遍布一切脉中。一切蕴、界、处、脉、处之精华汇聚于顶轮，因拙火燃烧之热力而融化，与（藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）相合。甘露如雨般降于诸脉轮中，并经由阿瓦都帝之路，从心轮降至脐轮，由此遍布一切脉处，充满明点精华。于燃烧时，脐轮之力量使心轮开启，由此亦开启顶轮与宝轮。于降下时，心轮之力量使脐轮开启，由此亦开启喉轮与密处。如是，从这种方式中生起心之等持，因于清净之身中生起如是之燃降，故能现见安住于心之自性俱生乐中。从燃烧之力中，生起无相与无边二者。从降下之力中，生起光明与无明之体性。经中云：“彼等非为一胜者。”等等。又云：“樟脑即无我母，乐为无我之体性，彼之乐即大手印。”乃至“具法界之自性。”如是宣说。
English
As thought, the appearance of limitless wisdom arises. Its essence is great bliss. This is not merely the absence of suffering, nor is it established as bliss in a place where it is not. Rather, it is experienced as bliss itself. Although there is no analogy for how similar this great bliss is to the form of bliss, among those that can be used as analogies, there is none better than co-emergent melting bliss. Therefore, this is used as an analogy. It should be understood that there is such a reason for bliss. If great bliss were merely named as the absence of suffering and neither bliss nor suffering, then there would be no need for melting bliss to be used as an analogy. The so-called "uninterrupted" refers to the great bliss itself being uninterrupted, not that the yogi's samadhi and experience have no increase or decrease or interruption. Therefore, in each session, one should practice and observe as much as one can. So it is said. Here, the Mahamudra, from the aspect of the Vajra body, is that from the navel chakra, the wisdom tummo blazes, pervading all the channels. The essence of all aggregates, elements, sources, channels, and places gathers at the crown chakra. When it melts due to the heat of the blazing tummo, it merges with (Tibetan: ཧཾ་, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: Hum). Nectar rains down like rain in the channels and chakras, and passes through the path of the Avadhuti, descending from the heart chakra to the navel chakra, and from there pervading all the channel places, filling them with the essence of bindus. When blazing, the power of the navel chakra opens the heart chakra, and thus also opens the crown chakra and the jewel chakra. When descending, the power of the heart chakra opens the navel chakra, and thus also opens the throat chakra and the secret place. In this way, the samadhis of the mind arise from this method. Because such blazing and descending arise in the pure body, one directly abides in the co-emergent bliss of the mind's nature. From the power of blazing, the two, formlessness and boundlessness, arise. From the power of descending, the characteristics of clarity and non-appearance arise. In the tantra it says, "These are not one supreme." And, "Camphor is the mother of no-self, bliss is the nature of no-self, its bliss is the Mahamudra," up to "Having the nature of the Dharmadhatu." Thus it is taught.
Chinese
礼敬！第三，从那之中起身之后，应当信解一切事物皆从大乐中生起，是瑜伽母轮的自性。这是说，虽然可以解释为座间之行，但并非如此。那么是什么呢？是说上面所显示的大手印已经习惯之后，从等持禅定中，自然而然生起的时候，一切显现都明明白白地成为乐空，并且坛城的轮仅仅是模糊地自然显现。从那个时候起，努力修习，在每一个座的开头修习大手印，并且从那之中起身之后，也就是刚起身的时候，观想未经分别的本尊身，是瑜伽母或者黑汝嘎轮的坛城的自性。这里信解的意义并非是显现执着的信解，而是说虽然不是真实的，但可以相似地做事情的能力的名称。首先，在自己相续的五蕴之处那样显现，然后范围越来越大，最终一切事物都从大乐中生起，并且变成具有安乐自性的坛城。这里所说的誓言手印，是指通过咒的身体和智慧的身体来区分的智慧的身体，是意义相同名称不同的异名。那又如续部所说：法界生出之智慧，与虚空相等俱生具方便。等等，以及：于明妃莲花大乐中，示现三十二相之导师。等等所表示的意义。以前的一些人说：觉窝弥勒巴是大学者静命的弟子，这似乎也是真实的，因为四手印和四刹那的要点大多相似。那么，弥勒巴的宗派说誓言手印在生起次第中解释等等，这是非常不理解的说法。自认为是印度手印的追随者的藏人，说弥勒巴和静命之间发生争论等等，这完全是虚假的诽谤之语。第十，后得行为的次第是：自己也要以各自觉知的广大安乐，再三地供养，为了迅速积累福德和智慧的资粮，积累修习的特殊集合之后。
English
Homage! Third, after rising from that, one should believe that all things arise from great bliss and are the nature of the yogini wheel. This is to say that although it can be explained as conduct in between sessions, it is not so. What is it then? It is said that when the great mudra shown above has become familiar, from that samadhi meditation, when it arises spontaneously, all appearances clearly become bliss and emptiness, and the wheel of the mandala appears vaguely and spontaneously. From that point on, strive to meditate, meditate on the great mudra at the beginning of each session, and after rising from that, that is, immediately after rising, visualize the body of the deity without discrimination, as the nature of the mandala of the yogini or Heruka wheel. Here, the meaning of belief is not the belief of manifest attachment, but rather the name of the ability to do things similarly even though it is not real. First, it appears that way in the place of the five aggregates of one's own continuum, and then the scope becomes larger and larger, and finally all things arise from great bliss and become that mandala with the nature of bliss. Here, the term "samaya mudra" refers to the wisdom body, which is distinguished by the mantra body and the wisdom body, and is a synonym with the same meaning but different names. That is also as stated in the tantra: "Wisdom born from the Dharmadhatu, is coemergent with space, together with skillful means." And: "In the great bliss of the lotus of the consort, the teacher shows the thirty-two marks." And so on, which indicates the meaning. Some of the ancients said: "Jowo Maitripa was a disciple of the great scholar Shantipa," which also seems to be true, because the key points of the four mudras and the four moments are mostly similar. Therefore, those who say that in the Maitripa tradition, the samaya mudra is explained in the generation stage, etc., are greatly misunderstanding. Tibetans who consider themselves followers of the Indian handprint, saying that Maitripa and Shantipa had a dispute, etc., are purely false slander. Tenth, the order of subsequent attainment behavior is: one must also repeatedly offer with the great bliss of self-awareness, in order to quickly accumulate the accumulations of merit and wisdom, after accumulating the special collection of practice.
Chinese
将迅速获得成就。也就是说，大手印和誓言手印同味的等持，也显示外在各种欲妙，并与各种行为混合，所有显现都变得伟大，并且与誓言即手印二者同味，各自以自生的觉性大乐多次供养自心，为了迅速积累福德和智慧资粮，圆满十度。将欲妙等一切显现观想为大乐，并且特别观想为坛城的轮转，一切行为都转变为积累广大有情利益资粮的方法，从而迅速获得大手印至上的成就。这显示了依止上师和弟子的行为，以及觉性瑜伽士的行为两者，主要在于觉性瑜伽，也间接包含了最初行者的欲乐行为。这些没有详细阐述，应在其他地方了解。第三，对从禅修中产生的道之界限进行区分，包括瑜伽稳定的程度和以三摩地进行区分。第一部分包括等持三摩地的形态、瑜伽二者的进入、真如的所缘和三摩地的利益四点。第一点是：引用第一品第八节的经文说：“一切众生从我生，三有世界从我生，此等一切我所遍，不观他人之自性，如是知之瑜伽士，应极勤修习等持，即使福德浅薄之人，亦能成就对此无疑。”这里所说的“我”，是心的自性大乐之名，从大乐我中，产生作为突发性染污之相的业、烦恼、痛苦三者的自性，六道的一切众生。地下、地上、地上之上的三有世界，也是从大乐我的俱生染污阿赖耶识，习气成熟的力量中产生的。但这并不是产生智慧的轮转
English
One will quickly attain accomplishment. That is to say, that very equipoise which is of the same taste as the great mudra and the samaya mudra, also manifests various outer qualities of desire, and by mixing with various behaviors, all appearances become great, and with the samaya, that is, the two mudras, of the same taste, one should repeatedly offer one's own mind with the great bliss of awareness, in order to quickly accumulate the accumulations of merit and wisdom, and to perfect the ten perfections. Meditating on all appearances such as desirable qualities as great bliss, and especially visualizing them as arising in the wheel of the mandala, and all behaviors become a means of accumulating a vast collection of benefits for sentient beings, thereby quickly attaining the supreme accomplishment of the great mudra. This shows both the conduct of relying on the teacher and the disciple, and the conduct of the awareness yogi, mainly the awareness yoga, and also indirectly includes the conduct of desire engagement of the initial practitioner. These are not elaborated in detail, and should be understood elsewhere. Third, distinguishing the boundaries of the path arising from meditation, including the degree of stability of yoga and distinguishing by samadhi. The first part includes four points: the form of equipoise samadhi, the entry of the two yogas, the object of suchness, and the benefits of samadhi. The first point is: Quoting the sutra words of the eighth chapter of the first section: "All beings arise from me, the three worlds arise from me, all these are pervaded by me, one does not see the nature of others, the yogi who knows this, should diligently practice equipoise, even a person with little merit, will achieve this without doubt." Here, the term "I" is the name of the great bliss of the nature of mind, from the great bliss I, arises the nature of karma, afflictions, and suffering as the form of sudden defilements, all sentient beings of the six realms. This world of the three existences, below the earth, on the earth, and above the earth, also arises from the co-emergent defilement of the great bliss I, the alaya consciousness, the power of the ripening of habits. However, this is not generating the wheel of wisdom.