Chinese
燃烧从中生起吽字（藏文：ཧཾ་ཡིག་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽字）的智慧时，能够象征自性之乐。如此智慧生起之处，源于在金刚身中击中要害。其中，流动的，若依风而言，则是有分别之风；若依明点而言，则是喉间菩提心。不流动的，则是无分别之风和不动的菩提心。七世间是四个脉轮和金刚宝、眉间、后颈结，这七个。一切世间都行于脉、风、明点的作用，因此即使是修行，但若未击中要害，则无法证悟该智慧。或者，对于流动和不流动等，有以流动和不流动所概括的七世间，即四大、虚空、识和法界之事物。众生虽行于这些，却不了解其自性，也为了了解其意义而宣说。其中的流动是识和法界的一部分心所，其余则是不流动的。如果等的意义是，即使未击中要害，也可能证悟智慧，但众生的作用轮回将变成空无。因此等的意义是，当风融入时，生起三种智慧，八十自性的分别念变得不明显。逐渐获得忍位时，现行将止息。字母，即成为三种显现之乘骑的风也融入而消失。从中，将获得唯有诸佛才能行境的智慧或光明智慧。这是其意义。如是，讲述了醒时因风止息而生起智慧的方式后，还有其他因止息而生起的方式，即瑜伽等的意义，瑜伽乐空之智慧，以及在入睡和做梦时正确地结合，也能使粗细脉和风融入，八十自性止息，从而现前四空。这是其意义，即清晰地展示了睡眠与禅定结合、梦与禅定结合的窍诀。第三是命勤
English
When the wisdom of the syllable Hūṃ (藏文：ཧཾ་ཡིག་，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Hūṃ syllable) arises from that burning, it can symbolize the bliss of self-nature. The place where such wisdom arises comes from striking the essential point in the Vajra body. Among them, the flowing, according to the wind, is the wind with concepts; according to the bindu, it is the Bodhicitta in the throat. The non-flowing is the wind without concepts and the immovable Bodhicitta. The seven worlds are the four chakras and the Vajra Jewel, the space between the eyebrows, and the knot at the back of the neck, these seven. All worlds operate on the functions of the channels, winds, and bindus, therefore, even if one practices, if one does not strike the essential point, one will not realize that wisdom. Or, regarding the flowing and non-flowing, there are seven worlds encompassed by flowing and non-flowing, namely the four elements, space, consciousness, and the objects of the Dharma realm. Although beings operate within these, they do not understand their self-nature, and it is also explained for the purpose of understanding their meaning. Among them, the flowing is consciousness and a portion of the Dharma realm, the mental factors, while the others are non-flowing. The meaning of "if etc." is that even if one does not strike the essential point, it is possible to realize wisdom, but the play of beings, Samsara, will become empty. Therefore, the meaning of "etc." is that when the winds dissolve, the three wisdoms arise, and the eighty aspects of conceptual thought become unclear. When gradually attaining forbearance, the manifest will cease. The winds that have become the mount of the letter, that is, the three appearances, also dissolve and disappear. From that, one will obtain the knowledge or clear light wisdom that is the sole domain of the Buddhas. This is its meaning. Thus, after explaining how wisdom arises from the cessation of wind during wakefulness, there are other ways of arising from cessation, namely the meaning of yoga etc., the wisdom of yoga bliss and emptiness, and also by correctly combining during deep sleep and dreaming, the subtle and coarse channels and winds dissolve, the eighty aspects of self-nature cease, and the four emptinesses are manifested. This is its meaning, that is, it clearly shows the instructions for combining sleep with meditation and dreams with meditation. The third is the life force
Chinese
当气融入智慧时，证道的智慧便会燃烧。一切器情万法的自性都是光明，众生都在使用它，却不了解它。唯有将睡眠融入光明，以极其无戏论的行持，才能显现实相，这是唯有佛陀才能达到的境界。这个口诀是秘密，无法用语言来表达。这是布须库的行为的开示。第三是，光团等。这其中有三点，如果按照共同意义来解释，生起次第光团瑜伽是：通过明点的光团的光芒的收放，将各个本尊观想为一个整体。这是它的意思。从隐藏的意义上讲，二取的显现是心的隐藏：明点瑜伽是在身体的中央进行观想，顶轮的明点以光团的形式隐藏起来，然后再次向上返回的光芒使诸元素融入。然后，在中脉中，将乐的明点延伸成一根细线的形状。总的来说，咒语光团瑜伽是所有明点瑜伽的名称。以世俗谛隐藏的是：光和气与心融为一体，成为一个光团，就像从粗糙的身体中分离出来，聚集在一起一样。观想为一个本尊的形象。这清楚地表明了不净幻身的特征。最终的解释是：成为光团的意义是，一切法的法性都汇聚在一起。光是光明的心的意思。心性观想为一个本尊的形象。这是清净幻身双运的意义。第六，观修和思考，以及开示的方式和利益，分为两部分。第一部分是九门等：从身体的九门产生的眼耳等，观想为五肉、五甘露等五部的誓言物。并且将它们观想为融化的甘露。在胜义谛上，凭借着了知能吃、所吃、吃的方式都是无自性的智慧，舍弃好坏取舍、干净不干净等的分别念，以无分别的智慧
English
When the movement of wind dissolves into wisdom, the wisdom of the path of seeing blazes forth. The nature of all containers and contents is luminosity, and all beings use it, yet they do not realize it. Only by integrating sleep into luminosity, through extremely non-elaborate conduct, can the true nature be manifested, which is the realm of activity of the Buddhas alone. This instruction is secret and cannot be expressed in words. This is the teaching of the conduct of Bhusuku. The third is, the sphere, etc. There are three aspects to this. If explained according to the general meaning, the yoga of the sphere of the generation stage is: through the emanation and reabsorption of the rays of light from the sphere of bindus, one should meditate on each of the deities as a single form. This is the meaning. In terms of the hidden meaning, the appearance of duality is the concealment of the mind: the yoga of bindus is to meditate in the center of the body. The bindu of the crown of the head becomes hidden in the form of a sphere, and the rays of light that return upwards cause the elements to dissolve. Then, in the central channel, the bindu of bliss is stretched into the form of a single thread. In general, the yoga of the mantra sphere is the name for all yogas of bindus. What is hidden by relative truth is: that light, those winds, and the mind become mixed into one taste, a sphere, which remains as if separated from the coarse body and gathered together. One meditates on it as a single form of a deity. This clearly shows the characteristics of the impure illusory body. The ultimate explanation is: the meaning of becoming a sphere is that the nature of all phenomena is gathered into one. Light is the luminous mind. The nature of mind is to be meditated upon as a single form of a deity. This is the meaning of the union of the pure illusory body. Sixth, meditation and contemplation, and the manner of teaching and benefits, are divided into two parts. The first part is the nine doors, etc.: the eyes, ears, etc., which arise from the nine doors of the body, are meditated upon as the nature of the samaya substances of the five meats, five nectars, etc., of the five families. And one contemplates them as melting nectar. In the ultimate truth, with the wisdom that realizes that the eater, the eaten, and the manner of eating are all without inherent existence, abandoning the thoughts of good and bad, acceptance and rejection, clean and unclean, etc., with non-conceptual wisdom,
Chinese
应当食用。第二，与恒常食用的誓言物相结合，以及与秘密灌顶相结合。第一是：将誓言物用左手拇指和无名指，即小指，取成丸状或滴状，在自己口中像如意宝珠一样接受甘露并食用，那么甘露即从不死之自性中产生的常恒不变之成就将会获得。第二是：上师与明妃一起，从菩提心金刚或莲花中用拇指和无名指取出，放入弟子的口中，由此产生如少女之乐般的体验甘露，生起灌顶之智慧。在修习二次第时，以此加持后修习，由此产生的常恒不变的安乐成就将会获得，这就是所说的。然后是章节的名称，如前所述，即瑜伽母自在母的大智慧。结合是修行的道路，明确理解并确定其意义的章节，即第二。如是说。此外，通过分别阐述食用的誓言、圆满次第和盔甲的行动，也阐明了生起次第和圆满次第的结合。特别是，为了确定道路的总纲，即咒语、形象和法三种，所以才这样说。第二章节的广释。第三章节是为了补充前面所说的两个章节的不足之处，其中：誓言物丸的修持方法；详细阐述补充生起次第；补充成就悉地的方便；详细展示清净誓言物的殊胜方便；阐述随后产生的普遍贪欲之方便；展示以外内等之歌声劝请；阐述清净断除之瑜伽道次第；展示无上果位的自性。这八个方面。第一是：从“此后当善说”开始，到“此经所说皆隐秘”为止。也就是，制作誓言丸时，通过念诵、修持和事业三种方式，丸药会变成悉地。也就是，第二章节之后，从那时起誓言之物。
English
It should be eaten. Secondly, it is combined with the vow of constant eating, and with the secret empowerment. The first is: taking the vow substance with the thumb and ring finger of the left hand, that is, the little finger, into a pill or drop shape, and taking and eating the nectar in one's own mouth like a wish-fulfilling jewel, then the nectar, that is, the constant and unchanging accomplishment arising from the nature of immortality, will be obtained. The second is: the master, together with the consort, takes it from the bodhicitta vajra or lotus with the thumb and ring finger and puts it into the disciple's mouth, from which arises the nectar of experience like the bliss of a young girl, and the wisdom of empowerment arises. When practicing the two stages, practice after blessing with this, and the constant and unchanging accomplishment of bliss arising from it will be obtained, that is what is said. Then there is the name of the chapter, as mentioned above, that is, the great wisdom of the Yogini Free Mother. Combination is the path of practice, the chapter that clearly understands and determines its meaning, that is, the second. So it is said. In addition, by separately explaining the vows to be eaten, the completion stage, and the actions of armor, the combination of the generation stage and the completion stage is also clarified by the condensed tantra. In particular, it is said so because of determining the general outline of the path, that is, the three of mantra, form and dharma. Extensive explanation of the second chapter. The third chapter is to supplement the deficiencies of the two chapters mentioned above, including: the method of practicing the vow substance pill; detailed explanation of supplementing the generation stage; supplementing the means of accomplishing siddhis; detailed demonstration of the excellent means of purifying the vow substance; explaining the means of general desire that arises afterwards; demonstrating the exhortation with songs of outer and inner etc.; explaining the yoga path sequence of purification and severance; demonstrating the nature of the unsurpassed fruit. These eight aspects. The first is: from "Then I will speak correctly" to "It is always hidden by what is said in this tantra." That is, when making the vow pill, the pill will become a siddhi through the three ways of recitation, practice and action. That is, after the second chapter, from then on, the vow substance.
Chinese
现在要讲述无误且正确的土地修持方法。这是最殊胜的誓言修持方法，与其他九种物质不同，是以上面所说的甘露合集作为食物，能赐予证悟一切智佛陀果位。因为是五部如来的誓言物，所以也间接赐予佛陀的果位。实际上，当药丸成就时，会赐予知晓他人心识等与一切智相符的果位。仅仅食用某种物质就能成就世间和出世间的金刚空行母，那就是甘露丸。这其中也有物质、时间、修持方法、药丸大小、利益和因隐藏在其他续部中而难以获得等六个要点依次存在。也就是，稳重缓慢行走的大象肉，快速行走的马肉，同样还有牛的肉，狗肉，以及伟大的是大肉，也就是与人肉完全混合，同样还有具备五种智慧清净的五甘露，共计十种物质。时间是上弦初八到上弦十四之间，这样白天和夜晚七天，也就是七个昼夜进行修持。如何进行非混合的分配呢？就是每种肉和每种甘露混合，中央是人肉和菩提心，东方是大象肉和大便，南方是马肉和小便，西方是牛肉和红菩提，北方是狗肉和脑髓，全部混合分配的意思。将从死亡之人身上取下的干枯狼舌放置在干燥的狼腹中，念诵三字咒，以将会显现的禅定进行修持。七天后，从狼腹中取出这些物质，将五种物质混合，做成泥土标记，由此成就，搓成芥菜籽大小的药丸。由此能够彻底证悟获得殊胜和共同成就的伟大果位。这是在此《大幻化网续》中所说的。
English
Now, I will explain the flawless and correct method of earth practice. This is the supreme method of fulfilling vows, different from the other nine substances. It involves consuming the collection of nectars mentioned above, which bestows the fruit of enlightenment, the all-knowing Buddha. Because it is the vow substance of the five Tathagata families, it indirectly bestows the fruit of Buddhahood. In reality, when the pill is accomplished, it bestows the fruit of knowing the minds of others and other qualities that align with omniscience. Merely consuming a certain substance can accomplish worldly and transworldly Vajra Dakinis, and that is the nectar pill. This also has six key points: substances, time, method of practice, size of the pill, benefits, and the difficulty of obtaining it due to being hidden in other tantras, which exist in order. That is, the steady and slow-moving elephant meat, the fast-moving horse meat, similarly the meat of a cow, dog meat, and the great one is the great meat, which is completely mixed with human meat, and similarly the five nectars with the purity of the five wisdoms, totaling ten substances. The time is from the eighth day of the waxing moon to the fourteenth day of the waxing moon, thus practicing for seven days and nights, that is, seven days. How to make the non-mixed distribution? That is, mix each meat and each nectar, in the center is human meat and bodhicitta, in the east is elephant meat and feces, in the south is horse meat and urine, in the west is cow meat and red bodhi, in the north is dog meat and marrow, the meaning of completely mixing and distributing. Place the dried wolf tongue taken from the body of a dead person well in the middle of the dry wolf belly, recite the three seed syllables, and practice with the samadhi that will appear. After seven days, take out these substances from the wolf belly, mix the five substances, make a mud mark, and from this accomplishment, roll the pills to the size of mustard seeds. From this, one will thoroughly realize and obtain the great fruit of supreme and common accomplishments. This is what is said in this Maha Maya Tantra.