Chinese
应当宣说带来精进习惯之殊胜成就果位的咒语文字，如是承诺。虽然是所有佛的密意，但未提及瑜伽母，是因为此续是母续，为了表明密咒续以瑜伽母为主。对于何者思念等，不是有密意者，以及密意解释两种。第一种是：任何人的思念，即心中作意并习惯，仅仅如此，就能使气融入中脉，作住、融入三事，并且由此生起乐空之智慧，这是瑜伽母之殊胜，是给予般若波罗蜜多之智慧，即成为能够获得之方便。这是最初的文字，因为是所有学习文字者的最初，所以以嗡字和气二者无别的结合，应当恒常呼出气息，由此就能成就无有之事物。位于八个字母组末尾的，具有明示字母哈字的元音阿，即吽字和带 bindu（藏文：ཐིག་ལེ）的，即以吽字瑜伽士将气息吸入，这是成就事物。从那二者的力量，也显示了气住和阿字结合，由此就能生起舍弃有事和无事之智慧。此处多次提到的前后结合，就是瑜伽，是修习之义。无事是衰老、生病、死亡和身体之事物耗尽之义，从瑜伽的力量束缚，就能使分别念耗尽。有事是寿命和身体增长以及分别念增多，此处在道上增长，就能使金刚身和智慧增长。舍弃成为过患的有事无事，安住于般若波罗蜜多母，这是气住的利益。此论典显示了金刚念诵，而金刚念诵的意义广大，必须如《吉祥金刚鬘续》和《五次第行摄》等中所说的那样了解。因为文字也会变得繁多，而且讲解此续的印度和西藏的先前上师们也没有说过，所以此处就不写了。从其他的口诀来说，是吸气住
English
The good letter of mantra that bestows the fruit of special accomplishments of habitual attainment should be explained. Thus he promised. Although it is the intention of all Buddhas, the Yogini is not mentioned because this tantra is a Mother Tantra, to show that the mantra tantra is mainly Yogini. Regarding whatever is thought, etc., it is not intentional, and there are two types of intentional explanations. The first is: Whoever thinks, that is, just by paying attention to the mind and being accustomed to it, the winds enter the central channel, and the three things of abiding and dissolving are done. And the wisdom of bliss and emptiness arising from that is the supreme of the Yogini, which gives the wisdom of the Perfection of Wisdom, that is, it becomes the means to obtain it. This is the first letter, because it is the first of all those who learn letters, so with the combination of the syllable Om and the wind being inseparable, the breath should always be exhaled. By that, the non-existent thing is accomplished. The vowel Ā, which is located at the end of the eight letter groups and has the clarifying letter Ha, is the syllable Hūṃ and is complete with bindu, that is, with the syllable Hūṃ, the yogi inhales the breath, which is the accomplishment of things. From the power of those two, it is also shown that the wind abides and the syllable Ā is combined, and from that, the wisdom of abandoning things and non-things arises. Here, many of the previous and subsequent combinations are yoga, which means to practice. Non-thing is the meaning of aging, sickness, death, and the exhaustion of the body's things. By the power of yoga, the conceptualization is exhausted. Thing is the increase of life and body and the increase of conceptualization. Here, growing on the path makes the Vajra body and wisdom grow. Abandoning the things and non-things that have become faults and abiding in the Mother of the Perfection of Wisdom is the benefit of the wind abiding. This text shows the Vajra recitation, and the meaning of the Vajra recitation is extensive, and it must be understood as explained in the Glorious Vajra Garland Tantra and the Condensed Practice of the Five Stages, etc. Because the letters will also become numerous, and the previous Indian and Tibetan lamas who explained this tantra have not said it either, so it will not be written here. From other instructions, it is inhaling and abiding.
Chinese
融摄之理是：从一至一，即一与一，意为各自单独遣除。如，将行仪融摄于行仪之中，将火供融摄于火供之中，直至此处。其含义是，当获得内心不被过患沾染的行仪时，便会了悟身语的行为无须取舍，身语的行仪自然融入于心的行仪之中，并非以思维舍弃身语的行仪。以此为例，真言是融入中脉之气的声音，器物是显现为空明之身的本尊，有勤作意是无勤作意，火供之业是融入燃滴的火供。虽未明说念珠，但也说是融入念珠的真如之中。第二是，真言等。对此，在基础阶段，众生的语是真言，身是形象，心是法性，而结合是它们的业。由此，显增得三者的三种智慧，以次第融入则是死有，以逆转之理显现生有时，虽显现生有，但也不会被有之过患沾染真言、形象、法三者的自性。应用于道上是：按照生起次第，为了遣除对语的执着而念诵真言，为了遣除对身的执着而观修生起次第的本尊形象，为了遣除对心的执着而修习诸法之自性空性的三种结合，通过习惯这些，从中获得最初之业、智慧降临、以及获得智慧自在的三种智慧，并且不被有之过患沾染，即是净化它们。应用于圆满次第上，对脉、气、明点进行要害击打是真言瑜伽，幻身是形象瑜伽，见解和光明自性空性是法瑜伽，这三种结合是业、智慧和大手印的结合。三种智慧是显现、显现增上、以及显现近得的证悟，主要是结合之道。
English
The principle of absorption is: from one to one, that is, one and one, meaning to eliminate each separately. For example, absorbing conduct into conduct, absorbing fire offerings into fire offerings, up to this point. Its meaning is that when one obtains the conduct of the mind that is not tainted by faults, one will realize that there is no need to accept or reject the actions of body and speech. The conduct of body and speech naturally merges into the conduct of the mind, and it is not that the conduct of body and speech is abandoned by thought. By way of example, mantras are the sound that merges into the central channel's air, implements are the deity's form that appears as the empty and luminous body, deliberate effort is effortless effort, and the actions of fire offerings are the fire offerings that merge into burning drops. Although the rosary is not explicitly mentioned, it is also said to merge into the suchness of the rosary. The second is mantras, etc. In this regard, at the foundational stage, the speech of sentient beings is mantra, the body is form, and the mind is the nature of dharma, and the union is their karma. From this, the three wisdoms of appearance, increase, and attainment are gradually absorbed into the intermediate state of death, and when the intermediate state of birth is manifested by the principle of reversal, although the intermediate state of birth is manifested, the nature of the three—mantra, form, and dharma—will not be tainted by the faults of existence. Applying it to the path: according to the generation stage, in order to eliminate attachment to speech, one recites mantras; in order to eliminate attachment to the body, one visualizes the deity's form in the generation stage; in order to eliminate attachment to the mind, one cultivates the union of the three—the emptiness of the nature of all phenomena. By becoming accustomed to these, one obtains the three wisdoms of initial action, the arrival of wisdom, and the attainment of mastery over wisdom, and one is not tainted by the faults of existence, which is to purify them. Applying it to the completion stage, striking the vital points of the channels, winds, and bindus is mantra yoga, the illusory body is form yoga, and the view and the clear light nature of emptiness are dharma yoga. These three unions are the union of action, wisdom, and the great seal. The three wisdoms are the realization of appearance, the increase of appearance, and the near attainment of appearance, which is mainly the path of union.
Chinese
之体性也。如是三种智慧完全生起，则不会被有之过患，即恶业所染污。为何不被染污？因为对于断除八十种自性分别念，是无间断地进入之故。如是亦于五次第中云：“此乃昔业之异熟，愚蒙之辈则生忧，以自性显现之方式，知彼即能得解脱。”如是说。与果位结合者，咒是语金刚，即报身，形是身金刚，即化身，法是意金刚，即法身。彼等从何而生？乃三种结合，即脉、气、明点之运行，或以令白、红、气三者之运行融入之方便，由此所生之三种显现之智慧，能现证真实之边际，由此则能断除有之过患、障碍等。其中，以第一现证菩提，断除八十种自性分别念后，现证相应之身语意金刚，乃是学道之双运。从脉、明点等之微细显现融入而生起之后一现证菩提，则能摧毁烦恼习气及一切所知障，而成为金刚持。彼等之中，应取何者为义之主要？总的来说，了知从基础时之形相，以道时之形相之瑜伽修习，能现证果时之形相等等，了知基础、道、果之关联后，主要修习生起次第形相之瑜伽，开始清净身体之垢染。修习圆满次第咒之瑜伽，主要清净语之垢染。共同以法之瑜伽，主要清净心之垢染。最终，同时断除三种垢染之时，则能现证三身。其中，咒能清净气，因为是作一切气之事业之故。彼首先宣说，因为对于所应修习之瑜伽，唯此最为重要之故。所谓形者，乃坛城轮之相，是所应修习之胜义坛城轮。
English
Is the nature of. When such three wisdoms are fully born, they will not be stained by the faults of existence, that is, evil deeds. Why are they not stained? Because they are uninterruptedly entering into abandoning the eighty kinds of self-nature discriminations. As it is also said in the five stages: "This is the result of past karma, the ignorant ones grieve, by the way of the appearance of self-nature, knowing it will be liberated." So it is said. Combining with the fruit, mantra is the speech vajra, that is, the sambhogakaya, form is the body vajra, that is, the nirmanakaya, and dharma is the mind vajra, that is, the dharmakaya. From what do they arise? There are three kinds of union, that is, the movement of the channels, winds, and essences, or by the means of causing the movement of the white, red, and wind to dissolve, the wisdom of the three appearances born from this can manifest the true limit, and thus can eliminate the faults and obscurations of existence. Among them, with the first manifestation of enlightenment, after abandoning the eighty kinds of self-nature discriminations, manifesting the corresponding body, speech, and mind vajras is the union of learning. From the subtle appearances of the channels, essences, etc., dissolving, the latter manifestation of enlightenment can destroy the habitual tendencies of afflictions and all cognitive obscurations, and become Vajradhara himself. Among them, which should be taken as the main meaning? In general, knowing the relationship between the base, path, and fruit, such as knowing the shape of the base time, practicing the yoga of the shape of the path time, and manifesting the shape of the fruit time, mainly practicing the yoga of the shape of the generation stage, and starting to purify the defilements of the body. Practicing the yoga of the mantra of the completion stage mainly purifies the defilements of speech. Commonly, the yoga of dharma mainly purifies the defilements of the mind. Finally, when the three defilements are simultaneously eliminated, the three bodies can be manifested. Among them, mantra can purify the wind, because it is the work of all winds. It is first declared, because this is the most important thing for the yoga to be practiced. The so-called form is the aspect of the mandala wheel, which is the ultimate mandala wheel to be practiced.
Chinese
因此，观修世俗的坛城轮也是一种形式。所谓的“法”，是诸法的真实性，为了观修它，就是瑜伽。如果诸法的自性仅仅是空性，那么为什么观修乐和明也被归为法的瑜伽呢？虽然是空性，但不是以否定“有”为特征的空性。伟大的导师库库日巴在名为《解脱愚昧的观察》的修法中说：“嘿（藏文：ཧེ，梵文天城体：हे，梵文罗马拟音：he，汉语字面意思：嘿）”是指一切法与因无关。“哈（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）”是指一切法没有增减。“诶（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）”是指一切法从分别念中解脱。“如（藏文：རུ，梵文天城体：रु，梵文罗马拟音：ru，汉语字面意思：如）”是指一切法如同回声。“ra（藏文：ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra）”是指一切法具有喜乐。“乌（藏文：ཨུ，梵文天城体：उ，梵文罗马拟音：u，汉语字面意思：乌）”是指一切法没有生灭。“嘎（藏文：ཀཱ，梵文天城体：का，梵文罗马拟音：kā，汉语字面意思：嘎）”是指一切法无处可住。“卡（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：卡）”是指一切法具有安乐。“阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）”是指一切法是无生之音。这样说之后，说要观修空性。一切法的自性被说成是具有喜乐的，如果它们以不同的实体存在，就不会成为自性，因此自性本身就是喜乐的意思。它也远离生、住、灭三者，无处可住，没有任何因产生它，从非真实的分别念中解脱，具有功德增长和过失减少的特征，如同岩石一般，从一和多中解脱，从原始以来没有从任何事物中产生，没有任何事物创造它，因此是无为法。这既是空性，也是智慧，但不是非真实的分别念。那么，什么是分别念呢？就是八识聚，以及心所，以及显现为三界的识。正如嘉瓦·米庞所说：“非真之分别念，心与心所三界性。”智慧本身就是如此，成就者古萨里为了阐明此续的明点瑜伽，