Chinese
所有显现都将转变为与其自身本性俱生、远离一切戏论的智慧。这样的智慧，也是由殊胜金刚阿阇黎在授予包含四种智慧的智慧灌顶时，以经验的方式完全安置于自身相续中，在二种次第瑜伽之时，也以增广的方式串习，从而使与一切佛的智慧等同之自性，本性俱生，融入并生起于相续之中。黑行派的注释中说：“以最极利益之瑜伽。”其中，最极是空性，利益是悲心，从二者双运的瑜伽中，宣说了获得一切佛之自性法身之义。此意即是，从融乐中获得的乐空无二之无分别大手印，是真实的法之瑜伽。它能使一切分别念显现为安乐之味，并且是道路的自性俱生，从相续中获得法身之主要方法。为了成就它，在一切生起圆满次第中以乐空增广，也是法之瑜伽。这是以因来命名果。第七是，誓言等，为了使具有食用之大誓言或殊胜瑜伽者转变为大成就，应当修持并食用具有巨大利益之甘露丸。详细内容将在下文阐述。第八，大供养有三种，即共同意义、秘密意义和究竟意义。第一是，宣说修持坛城的供养。金刚阿阇黎吉祥幻化大，以自身本族的印与极其结合而结合，即坛城之轮极其开展之瑜伽，以此显示了修持坛城。以及“具足五种欲妙，完全具备五种供养”，这是字面意思，即坛城供养。食子的仪轨也由此语句间接提及。加持的仪轨是，与食物加持相同，将在下文阐述。供养食子的咒语是，大阿阇黎古古日巴说：月密
English
All appearances will be transformed into the wisdom that is co-emergent with its own nature and free from all elaborations. Such wisdom is also fully established in one's own continuum in the manner of experience at the time of empowerment, which includes the four wisdoms of wisdom, by the supreme Vajra Acharya. During the yoga of the two stages, it is also accustomed in the manner of expansion, so that the nature of equality with the wisdom of all Buddhas, the co-emergent nature, descends and arises in the continuum. In the commentary of the Black Tradition, it says: "By the yoga of the ultimate benefit." Among them, the ultimate is emptiness, and the benefit is compassion. From the yoga of the union of the two, it is explained that the meaning of obtaining the Dharmakaya, the nature of all Buddhas. This meaning is that the non-dual Mahamudra of bliss and emptiness obtained from melting bliss is the true yoga of Dharma. It causes all discriminations to appear as the taste of bliss, and it is the co-emergent nature of the path, the main method of obtaining the Dharmakaya from the continuum. In order to accomplish it, expanding with bliss and emptiness in all generation and completion stages is also the yoga of Dharma. This is naming the result by the cause. The seventh is, vows, etc., in order to transform those who have the great vow of eating or the supreme yoga into great accomplishments, one should practice and eat the nectar pill that has great benefits. The details will be explained below. The eighth, the great offering, has three types: common meaning, secret meaning, and ultimate meaning. The first is, to explain the offering of practicing the mandala. The Vajra Acharya, the glorious great illusion, combines with the mudra of his own family, which is the yoga of greatly expanding the wheel of the mandala, thereby showing the practice of the mandala. And "endowed with the five desirable qualities, fully endowed with the five offerings," this is the literal meaning, which is the mandala offering. The ritual of the torma is also indirectly mentioned by this statement. The ritual of blessing is the same as the blessing of food, which will be explained below. The mantra for offering the torma is, the great Acharya Kukkuripa said: Moon Secret
Chinese
依照明点续和，与鬘持明母的证悟相符，举行朵玛仪轨。其他口诀中说：念诵“嗡 班匝 扎吉尼 额芒 巴陵 格日纳 格日纳 吽 啪 匝 吽 班 霍 萨玛雅 斯瓦 德热夏 霍”的咒语，以香供养世间和出世间一切。所谓“将成为律仪”是指：自己进入并接受灌顶，以及为弟子灌顶，即自己守护律仪，并使他人获得律仪。修行者的灌顶是获得二次第的能力，因此，为了自己的成就，应当修持坛城并了解供养。从那个大修行中，将获得非常稳固且不衰退的共同大成就。第二是：详细阐述下门咒语瑜伽，即通过安住于大幻化网父母本尊的观修结合，从金刚界自在母的脉和卡卡木卡的结合中，中脉下端被业风充满并扩张。如吉祥金刚鬘续中所说：勇士和瑜伽母，何时秘密二脉，再次以结合而接触，彼时虚空完全扩展。从虚空所生的风，其火完全苏醒。如是等等所说，猛烈的拙火燃烧，使吽（ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，含义：吽）字融化，变成红白交融。由此，将显现系缚菩提心无漏的大乐律仪。此外，智慧的自生是花朵，它融入我的中脉，拙火燃烧，念头止息的焚香，以及依靠在心间的燃烧滴漏的来回，显现光明之灯，菩提心遍布全身的殊胜香涂，以及一切根识显现为安乐的食物，即与五种供养完全具备。同样，以明妃结合的五种欲妙，心中忆念的乐空五三摩地，无论哪位修行者的根器，都应当了知融乐是离戏的，由此将获得殊胜的成就。
English
According to the Bindu Tantra and in accordance with the realization of the Garland Vidyadhara Mother, perform the Torma ritual. In other instructions, it is said: Recite the mantra "Om Vajra Dakini Imam Baling Grihna Grihna Hum Phet. Dza Hum Bam Hoh Samaya Tvam. Tri Shya Ho," and offer incense to all mundane and supramundane beings. The phrase "will become vows" means: entering and receiving empowerment oneself, and bestowing empowerment upon disciples, that is, maintaining one's own vows and enabling others to obtain vows. The empowerment of a practitioner is to gain the ability of the two stages. Therefore, for the sake of one's own accomplishment, one should practice the mandala and understand the offerings. From that great practice, one will obtain the great common accomplishment that is very stable and does not decline. The second is: to elaborate on the yoga of the lower gate mantra, that is, by abiding in the meditative union of the great illusory net father and mother deities, from the union of the vajra realm自在母's channel and the Kakhamukha, the lower end of the central channel is filled and expanded by the karma wind. As it is said in the glorious Vajra Garland Tantra: When the hero and the yogini, the two secret channels, touch again by union, at that time the sky is completely expanded. The wind born from the sky, its fire is fully awakened. As it is said, the fierce tummo blazes, causing the Hum (ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，meaning: Hum) syllable to melt, becoming a red and white mixture. From this, the great bliss vow that binds the bodhicitta without leakage will be manifested. Furthermore, the self-arisen wisdom is the flower, which dissolves into my central channel, the tummo blazes, the incense of ceasing thoughts, and the lamp of clear light appearing based on the burning and dripping going back and forth in the heart, the supreme fragrance of bodhicitta pervading the body, and the food of all sense consciousnesses arising as bliss, that is, fully endowed with the five offerings. Similarly, with the five desirable qualities of the consort's union, the bliss-emptiness five samadhis remembered in the mind, whatever the capacity of the practitioner, one should know that the melting bliss is free from elaboration, and from this, the supreme accomplishment will be very...
Chinese
将获得恒常。第三是，大幻化的极度结合，修行时，进入与天神瑜伽和如何适宜的装束相应的会众坛城。以外在和内在的五种妙欲的享受来充实，与手印众一同结合，一同观修光明，那么幻身也会收摄并融入光明中。原因是什么呢？名为与五供养完全具备，与上述相同，但这是现观，获得见道时，五者分开的近取灌顶，首先，焚香的意义是拙火猛烈燃烧，然后，香水的意义是菩提心融化，花朵的意义是与红分相联，稳固于顶轮，明灯的意义是见道义光明生起。食物的意义是五根识显现为安乐，在那结合之时，也会出现享用明妃五妙欲的时刻，从光明中起立的阶段，当境的显现生起之时也会出现。因此，那样的修行者凭借修行，必须懂得光明中的起落，由此将获得极度恒常且持续不断的俱生果位。以此类推，通过向下衡量，依靠修行来修持幻身的方法，以及向上衡量，依靠遍胜和近取大修行来修持无学双运佛果的方法，也应通过类比来了解，详细内容应从其他续部或上师的口中了解。第九，承诺讲述，以及顺便提及修行的前行次第二法的诀窍，以及详细讲述修行的利益。第一，从“谁知道”到“将讲述”，这里也有两种含义：直接含义和究竟含义。第一种是，修行者通过何种方法知道和证悟，其果实成就就是，在欲界和色界的天神处，迅速成为那些天神的明觉持有者的方法，那将由黑汝嘎我来讲述，天神
English
Constancy will be attained. The third is the great enchantment's complete union: during practice, the mandala of the assembly that enters into the attire appropriate for divine yoga. Having been filled with the enjoyment of the five desirable qualities, both outer and inner, and together with the assembly of mudras, meditating on the clear light together, then that illusory body will also be gathered and dissolved into the clear light. What is the cause? It is said to be fully endowed with the five offerings, the same as above, but this is the direct perception; when the path of seeing is attained, the five separate proximate empowerments: first, the meaning of incense is fierce fire blazing intensely; then, the meaning of scented water is the melting of bodhicitta; the meaning of flowers is being connected with the red element, stable at the crown; the meaning of lamps is the arising of the clear light of the meaning of the path of seeing. The meaning of food is the five sense consciousnesses arising as bliss. At the time of that union, the time of enjoying the five desirable qualities of the vidya will also occur, and at the stage of rising from that clear light, it will also occur when the appearance of objects arises. Therefore, that kind of powerful practitioner, relying on practice, must know how to rise and enter into the clear light, for from that, the coemergent fruit, which is extremely constant and continuous, will be attained. By this, inferring downwards, the method of practicing the illusory body by relying on practice, and inferring upwards, the method of practicing the state of nonlearning union, the state of buddhahood, by relying on the practice of great complete victory and proximate cause, should also be understood by analogy; the details should be understood from other tantras or from the words of the teacher. Ninth, the promise to explain, and incidentally, a brief explanation of the essential instructions of the preliminary stages of practice, the two stages, and a detailed explanation of the benefits of practice. First, from "who knows" to "that will be explained," here too there are two meanings: direct meaning and definitive meaning. The first is, by what means does the practitioner know and realize, the fruit of which is the attainment, the method by which one quickly becomes a holder of the awareness of those deities in the realms of desire and form, that will be explained by Heruka I, the deity.
Chinese
“尽情享用”是从“自己的身体就是自在主”之间。获得二次第第稳固，就是尽情享用五种妙欲，心中如何想的歌舞等等，阿喇里铺陈，或广或略，随心所欲地侍奉。这又分为有戏论和无戏论两种行事来解释，主要显现的是无戏论。那又是如何呢？修行者与成就的手印一位或五位等等，如何适合，一同住在一个地方，就是聚集的房屋，如果在地方游走，就没有聚集的房屋，随心所欲的地方。在那里，以会供轮的享用，随意享受妙欲，名为瑜伽大雄者，是进入彻底摧毁一切应断之众，所以是大英雄，恒常享用，是因为行持无戏论之行，所以恒常享用。与金刚瑜伽母等，是有戏论之行，会供的房屋以一切庄严来庄严，成就的手印，即使如何少，也与五者一起。其中五者，应当安放在天神的位置，与娇女等四位天女一起，是九尊的自性，如果加上花鬘母等四位，就是十三位，加上四位门母，就是十七位，在四个方位加上执持宝瓶的四位勇士，就变成二十一位的自性。如果瑜伽士和瑜伽母的会供非常多，就在每一位天神的位置上多住。那些也以种姓、颜色和想法的差别，与各自的种姓相符，安放在各个方位。如是的金刚瑜伽母众等一同享用。名为形形色色的形象，是改变装束的差别，穿戴由树木、矿物和草药制成的面具，或者变成各个天神的颜色，配上衣服和装饰，坐垫的差别也多种多样，莲花等等画在布上。法器等也需要拿在手上，对于许多法器来说，第一个法器本身就是了。瑜伽自在
English
“Enjoying to the full” is from “one’s own body is the Lord of All.” Obtaining stability in the two stages means fully enjoying the five desirable qualities, and serving with songs and dances, etc., as desired in the mind, with Aralli elaborations, either extensive or concise, as one pleases. This is explained as having two types of conduct, with and without elaboration, but the main one that appears is without elaboration. How is that? The practitioner and the accomplished mudra, one or five, etc., as appropriate, dwell together in one place, which is the assembled house, or if wandering in a place, there is no assembled house, but a place as desired. There, with the enjoyment of the assembly wheel, one enjoys desirable qualities as one pleases. The one called the Great Hero of Yoga is a great hero because he has entered into completely destroying all that should be abandoned. Constantly enjoying is constantly enjoying because of practicing conduct without elaboration. With the Vajra Yoginis, etc., is conduct with elaboration. The assembly house is adorned with all ornaments, and the accomplished mudra, even if few, is with the five. Among them, the five should be placed in the position of the deities, and with the four goddesses such as the coquettish woman, they are the nature of nine deities. If four more such as the flower garland mother are added, there are thirteen, and with the addition of the four gatekeepers, there are seventeen, and with the addition of the four heroes holding vases in the four directions, it becomes the nature of twenty-one. If the assembly of yogis and yoginis becomes very large, then many should dwell in the position of each deity. Those should also be placed in the various directions in accordance with their respective lineages, according to the differences in lineage, color, and thought. Such a gathering of Vajra Yoginis and others is enjoyed together. The so-called various forms are the differences in changing attire, wearing masks made of wood, minerals, and herbs, or changing into the colors of the various deities, with clothes and ornaments, and the differences in cushions are also various, with lotuses, etc., drawn on cloth. The implements also need to be held in the hand, and for many implements, the first implement itself is sufficient. Yoga Freedom