English
And, there are two hidden meanings of the Dharma of desire. The first is: "Constant" means the meaning of constant practice. Wisdom is the woman, and the center of the means (male) genitals, that is, the hero residing at the tip of the secret place, the mind is focused on the bindu of the nature of bliss. With the sound of "Kesar," the wind-mind merges into the central channel in the Kakamukha vein, so one will obtain the one with the secret wisdom realm. The second is: Wisdom and means, in the name of Mingfei and practitioners, etc., have three concepts such as the blessing of the secret of the void, so it shows that it must be practiced. The navel wheel is the vajra jewel tip residing in the center of the secret lotus, the bindu of the co-born wisdom is truly stable, in order to destroy the eighty kinds of self-nature distinctions, it is a hero. Gesa is the vein of Vajradhatu自在母 residing in the center of the lotus of the wisdom mother. The secret realm is the secret hole of convenience, the meaning of which is completely running there. The main point of this meaning lies in the combination with the lower door mantra yoga. Fourth, from "mind" to "display." There are also three types of common meaning, hidden meaning, and ultimate meaning. The first is: All the decided dharmas are five types. Mind is the eight consciousness aggregates, no mind is the appearance as meaning, void, etc., the nature of mind is mental factors, self-knowledge is the wisdom of the path, and the essence of the knowable is the Dharmadhatu. These are what the self-respectful Heruka is saying now, what was shown before and what will be shown later. These are the profound Dharma said by the Buddha, which is shown without error. The second is: The wisdom of bliss and emptiness cultivated in the two stages is also the five wisdoms of the path and the essence of the three bodies. Because it resides in the nature of bliss and clarity, it is called mind. Mirror-like wisdom, and the formless appearance that emanates from it is no mind, that is, equality wisdom. Wisdom itself knowing its own nature is the nature of mind, that is, wonderful observation wisdom, and clearly understanding all things of self and other vessels, and knowing the manifestation of that and that as emptiness.
Chinese
自性智慧，即成所作智，以及外和内如何显现的一切都是所知，将其于乐空智慧中证悟为一味，是主宰之义，即法界体性智。此二者从不分别的角度安立，其余三者从乐明的角度安立。将彼三者归纳为三，我将宣说，智慧本身不是分别的对境，因此深奥的是法身，由此摧毁所断并证悟事物实相的智慧得以增长，因此成佛是报身，对如是未证悟的众生生起大悲心，想要如自己证悟般向他人展示的是化身。如是，空性是法身，智慧是报身，大悲是化身，如是结合。又，深奥是空性，成佛是安乐，教法是显现种种之义，空性是法身，安乐是报身，光明是化身，是如此宣说的宗派。第三是，心和心雄思维之色，智慧所知之自性主宰。如是应如黑行者的注释中所许诺的那样去做，因为远离分别的心将如所有性和尽所有性二者都如实地照见，因此，如明镜般的心被称为心，因为他看见自己的法性周遍存在于一切众生之中，所以平等性是心雄，因为他看见远离我与法的唯心之法全部不紊乱地依缘而起，所以个别地分别就是思维之色，即使分别念止息，也因愿力的作用如如意宝般成办众生之事，因此，对于成办事业来说，就称为智慧，因为自性无垢的体性是一切法的法性，所以法界体性智就是所知之自性和主宰。如是五种智慧归纳为三，我将宣说，因为极其清净的界是他者所不能体验的，所以法身是深奥的，显现于佛陀自身的色身，或显现于十地菩萨们具有相好的报身就是佛陀，
English
Self-nature wisdom, which is the wisdom of accomplishing activities, and all that appears outwardly and inwardly are knowable objects. Realizing them as one taste in the wisdom of bliss and emptiness is the meaning of mastery, which is the wisdom of the Dharmadhatu. These two are established from the aspect of non-discrimination, while the other three are established from the aspect of bliss and clarity. I will explain how to condense these three into three. Since wisdom itself is not an object of discrimination, the profound is the Dharmakaya. By destroying what is to be abandoned and realizing the reality of things, wisdom increases, so becoming a Buddha is the Sambhogakaya. Having great compassion arise for sentient beings who have not realized this, and wanting to show others as one has realized oneself, is the Nirmanakaya. Thus, emptiness is the Dharmakaya, wisdom is the Sambhogakaya, and compassion is the Nirmanakaya, thus they are combined. Also, profound is emptiness, becoming a Buddha is bliss, and the teachings are the meaning of various appearances. Emptiness is the Dharmakaya, bliss is the Sambhogakaya, and clarity is the Nirmanakaya, this is how it is explained. The third is: "Mind and hero mind, the form of thought, wisdom, the nature of knowable objects, mastery." Thus, one should do as promised in the commentary of Krishnacharya, because the mind free from discrimination directly sees both suchness and all that exists, therefore, the mind like a mirror is called mind, because he sees his own Dharma nature pervading all sentient beings, so equality is the hero mind, because he sees all the phenomena of mind-only, empty of self and phenomena, arising without confusion in interdependence, so individual discrimination is the form of thought, even though conceptual thought ceases, it accomplishes the benefit of sentient beings like a wish-fulfilling jewel due to the power of aspiration, therefore, for accomplishing activities, it is called wisdom, because the nature of self-nature without defilement is the Dharma nature of all phenomena, so the Dharmadhatu wisdom is the self-nature and mastery of knowable objects. I will explain how to condense these five wisdoms into three. Because the extremely pure realm is not experienced by others, the Dharmakaya is profound, the form body appearing to the Buddha himself, or the Sambhogakaya appearing to the Bodhisattvas of the ten bhumis with marks and signs is the Buddha,
Chinese
为了将圆满兴盛完全赐予共同的所化，示现各种各样的事业和各种各样的法，是化身，即是教法。其中，法界智是法身，如镜智是报身，成所作智是化身，剩余的两种智慧根据需要酌情归纳，暂时归纳为报身。第五是，从“阿黎嘎黎”到“以形色”，这里有将所修与所缘相结合，以及将所行与道相结合两种。第一是，“阿黎嘎黎共同做”，意思是，在罗玛脉中，有三十二个嘎黎，在江玛脉中有双倍的三十二个阿黎，这样字数相等的字母用（ཧཱུྃ，Hum，ഹ്ം，吽）字的绳子串起来。图画是脐轮的（ཨཾ，Am，अं，唵）字，将风和心结合于此，从这个图画中，拙火智慧之火向上燃烧，（ཧཾ，Ham，हं，航）字融化的明点向下滴落。那么如何滴落呢？精液菩提心滴落，因为具有产生殊胜安乐智慧和使寿命延长等能力，所以是甘露，观想这个滴落的形状或形象，就会产生智慧。第二是，阿黎嘎黎江玛和罗玛的风，使之平等运行，将图画，即阿瓦都帝脉融入其中。其中，“平等”表示风进入中脉，“与图画结合”表示安住于中脉。图画之上等表示已经进入中脉的作用，因此表示的就是这个，即在中脉中风融入时，脐轮的线拙火智慧之火从罗玛脉的道路经过，焚烧所有四个脉轮，到达顶轮。而且，在风融入时出现的次第是，在脐轮的坛城中看到蹄印等五种征兆，从罗玛脉燃烧时，由于新开脉的力量，会产生与痛苦相关的禅定，三时中被称为恶时的是痛苦之时。而且，是血液和胆汁的界。
English
In order to fully bestow perfect prosperity upon the common disciples, the manifestation of various activities and various teachings is the emanation body, which is the teaching. Among them, the wisdom of the Dharmadhatu is the Dharmakaya, the mirror-like wisdom is the Sambhogakaya, the wisdom of accomplishing activities is the Nirmanakaya, and the remaining two wisdoms are summarized as appropriate according to needs, and temporarily summarized as the Sambhogakaya. The fifth is, from "Ali Kali" to "with form," here there are two types: combining the object of meditation with the object of focus, and combining the path to be traversed with the path. The first is, "Ali Kali done together," meaning that in the Roma channel, there are thirty-two Kali, and in the Kyangma channel there are twice thirty-two Ali, so that the number of letters is equal, strung on a string of the letter (ཧཱུྃ，Hum，ഹ്ം，吽). The picture is the letter (ཨཾ，Am，अं，唵) of the navel chakra, and wind and mind are combined with it, and from this picture, the fire of Tummo wisdom burns upwards, and the melting bindu of the letter (ཧཾ，Ham，हं，航) falls downwards. Then how does it fall? The semen bodhicitta falls, because it has the ability to generate supreme bliss wisdom and prolong life, so it is amrita, and wisdom will arise from contemplating the shape or form of this falling drop. The second is, the wind of Ali Kali Kyangma and Roma, making it flow equally, and the picture, that is, the Avadhuti channel, should be thoroughly integrated into it. Among them, "equal" indicates that the wind enters the central channel, and "combined with the picture" indicates that it abides in the central channel. Above the picture, etc., indicates the function of having already entered the central channel, so it indicates this, that is, when the wind merges into the central channel, the line of the navel chakra, the fire of Tummo wisdom, passes through the path of the Roma channel, burns all four chakras, and goes to the crown chakra. Moreover, the sequence of events that occur when the wind merges is that in the mandala of the navel chakra, five signs such as hoofprints are seen, and when burning from the Roma channel, due to the power of newly opened channels, a samadhi associated with suffering will arise, and the time called the evil time among the three times is the time of suffering. Moreover, it is the element of blood and bile.
Chinese
以为是骚动。{嗡}（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）信心大且生热，到了心间则意识漂浮，到了喉间则颤抖、声音嘶哑等产生，接近到达头顶时，那些地方会刺痛等。之后到达头顶时，菩提心从单行道向下流动。那时，伴随着强烈的执着的安乐体验会大量产生，在过去、现在、未来三时中，称为安乐的好时机。对此，也会有觉得脉的运行不稳定的情况，也会稍微出现觉得风和寒气增长的时候，然而，在三个脉轮融化时，会有安乐和明亮，以及少许的无分别的体验。当各个脉轮的脉结进行三次燃烧滴漏逆转时，会伴随着刺痛。上师如是说。菩提心与脐轮的火相遇之时，俱生法尔之智慧产生，以此为缘，风心更加停止。由此，拙火之火变得非常锐利，具有力量，打开中脉之门后，中脉内的脉结逐渐解开，到达头顶时，{吽}（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的精华完全融化，依次经过四个脉轮，流到脐轮。从那儿更加猛烈地燃烧，比燃烧更加猛烈地滴漏，在中脉中燃烧滴漏一次相合时，燃烧滴漏会同时产生。在中脉内燃烧会变成空性和无分别，{吽}（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字融化则是大乐。因此，所谓如甘露滴落之状，是指中脉内的燃烧滴漏稳定，是过去、现在、未来三时中不可思议之时，是无分别。对此，从最初燃烧之时开始，中脉的脉结稍微解开，比最初滴落时，也会相应地生起三种喜的证悟，因此会获得许多功德的差别，并且从一切障碍中自然解脱。如果将此取出精华，不久将变成结合道的极大暖相。第六，从“任何任何”到“自性滴落”之间，也就是无论从眼睛等任何感官的途径，对色等境产生识别的现象
English
Thinking it is a disturbance. {Oṃ} (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) Great faith and generates heat, when it goes to the heart, consciousness floats, when it goes to the throat, trembling and hoarseness occur, etc. When it is close to reaching the crown, there will be stinging in those places, etc. Then, when it reaches the crown, the bodhicitta flows downwards from the single path. At that time, a great deal of blissful experience with strong clinging will arise, and among the three times of past, present, and future, it is called a good time of bliss. In this regard, there will also be times when it feels that the movement of the elements is unstable, and there will also be slight times when it feels that wind and cold are increasing, however, when the three chakras melt, there will be bliss and clarity, and a little non-conceptual experience. When the knots of each chakra are reversed three times by burning and dripping, it will be accompanied by stinging. The Lama said so. When the bodhicitta meets the fire of the navel chakra, the wisdom of co-emergent reality arises, and because of this, the wind-mind will stop even more. Therefore, the fire of tummo becomes very sharp and powerful, and after opening the door of the central channel, the knots in the central channel gradually unravel. When it reaches the crown, the essence of the syllable {Hūṃ} (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) completely melts, and sequentially passes through the four chakras, flowing to the navel chakra. From there, it burns even more intensely, dripping even more intensely than burning, and when burning and dripping meet once in the central channel, burning and dripping will occur simultaneously. Burning in the central channel will become emptiness and non-conceptuality, and the melting of the syllable {Hūṃ} (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) is great bliss. Therefore, the so-called state of nectar dripping is when the burning and dripping in the central channel is stable, it is an inconceivable time in the three times of past, present, and future, it is non-conceptual. In this regard, starting from the time of the initial burning, the knots of the central channel slightly unravel, and even more than the initial dripping, the realization of the three joys will arise accordingly, therefore many differences in qualities will be obtained, and there will be natural liberation from all obstacles. If this is extracted, it will soon become the great heat of the path of union. Sixth, from "whatever whatever" to "naturally dripping", that is, the phenomenon of recognizing forms and other objects through the path of whatever sense organs such as the eyes.