Chinese
因此，（从那之中）产生法和化身，以及自性身和圆满报身，并能生起和收摄。如是说。这是一种其他的口诀。其中，金刚是指无上的智慧，是无自性的支分。执持此金刚者，即大悲心完全执持空性，从而不间断，不停止，这是暗示。金刚空行母等，表示双运，也暗示了大乐和圆满报身的支分。这样，融化是指生起次第的阶段中，明点的光团，以及圆满次第的阶段中，明点菩提心，以及果位的阶段中，乐空无二无别的真实边际。以歌劝请，是劝请化现为本尊之义，以及明点燃烧滴落出入之义，以及为利他而化现色身之义，这三种劝请。第七，外内秘密如是之性的四种解释中，第一是：如是恒常以恭敬之门，安住于誓言且具足，因此能获得结合瑜伽的成就。其中，恭敬是：对本尊和上师恭敬，对根本法恭敬，对誓言物恭敬，对法恭敬，以及对圣者等众生恭敬，共有五种。一切都归于对学处和誓言恭敬。这些能够守护所有的密咒誓言，因为对法恭敬，所以不舍弃经教之法，虽然没有宗派，但以珍爱法，所以不对非法器宣说，不舍弃道之修持，不舍弃修法，所以不违越佛陀的教言，这两者暗示了从三乘中执持词句和修持意义。根本堕罪的剩余部分也归于诽谤上师，心和誓言物，以及根本法，对这些恭敬，就能舍弃这些，特别是应当依止，要知道誓言物从广大中分为五部，要知道根本法五烦恼的自性是智慧，以及要知道众生的身语意三是身语意金刚，因此应当修持的誓言也能成就。
English
Therefore, (from that) arise the Dharma and the Nirmanakaya, as well as the Svabhavikakaya and the Sambhogakaya, and it can generate and gather. Thus it is said. This is another instruction. Among them, Vajra refers to the unsurpassed wisdom, which is a part of non-self-nature. The great holder of this Vajra is the great compassion that completely holds emptiness, so that it is uninterrupted and unstopped, which is implied. Vajra Dakinis, etc., indicate union, and also imply the parts of great bliss and Sambhogakaya. In this way, melting refers to the sphere of light of Bindu in the stage of the generation stage, and the Bindu Bodhicitta in the stage of the completion stage, and the true limit of inseparable bliss and emptiness in the stage of fruition. Encouraging with song is to encourage the meaning of manifesting as a deity, and the meaning of the burning and dripping of Bindu, and the meaning of manifesting the Rupakaya for the benefit of others, these three encouragements. Seventh, among the four explanations of outer, inner, secret, and suchness, the first is: Thus, constantly with the door of reverence, abiding in the vows and being endowed, therefore, one will attain the accomplishment of union yoga. Among them, reverence is: reverence for the deity and the Guru, reverence for the root Dharma, reverence for the objects of vows, reverence for the Dharma, and reverence for sentient beings such as the holy ones, there are five kinds. All of them are included in reverence for the precepts and vows. These can protect all the mantra vows, because of reverence for the Dharma, so do not abandon the Dharma of scriptures, although there is no sect, but cherish the Dharma, so do not explain to non-vessels, do not abandon the practice of the path, do not abandon the practice Dharma, so do not violate the Buddha's teachings, these two imply holding words and practicing meanings from the three vehicles. The remaining part of the root downfall also belongs to slandering the Guru, the mind and the objects of vows, and the root Dharma, and by respecting these, one can abandon these, especially one should rely on them, one should know that the objects of vows are divided into five families from the vastness, one should know that the nature of the five afflictions of the root Dharma is wisdom, and one should know that the three body, speech, and mind of beings are the Vajra of body, speech, and mind, therefore, the vows that should be practiced can also be accomplished.
Chinese
诺。如是说，如《金刚心要庄严》等，众多续部中所说，于解脱之明点中引证：贪欲嗔恚痴，贪与行增长，此五法诸胜士所说。粪尿精液泪与血，滴漏四大所聚集，以观修之智慧证悟故，恒常食用作火供。如是说。金刚持誓句者，莫轻蔑从业所生男女之众多形相。如是等等所说。如是安住于誓句，每日四座瑜伽勤修故，极近于成就悉地，故当勤修。彼复有何益？谓庄严，谓一切现证皆得圆满，及以香花表诠之菩提道七支等，入彼而为庄严。彼之后，果位三身佛即真实赐予，彼之近因，谓得圣位。云何耶？谓如佛之三身，谓如其形相，谓从初地即得之义。如是之殊胜悉地决定得之，得彼，则百踰缮那之量，仅为表诠，于无量刹土，生无量身之化身，及以语宣说正法，及以意之智慧光明，此身乃极明耀显现。彼中殊胜悉地，庸常者从见道得，主要者乃佛陀自身。与佛陀相应之三身者，亦即此等：法性现证乃法身，相好随顺之智慧身乃报身，以种种化身作有情利乐者乃化身。彼等道之根本，亦即信与慧二根，以平等和合而令行持与见地清净，及当成办从圣教所说之九分律藏中所出之任何义理。二者，如是恒常以恭敬瑜伽之精进修持，则瑜伽乃实
English
No. Thus it is said, as in the "Vajra Heart Essence Ornament" and other numerous tantras, quoted in the liberated bindu: Attachment, hatred, and delusion, craving and action increase, these five dharmas are spoken by the noble ones. Excrement, urine, semen, tears, and blood, dripping, gathered from the four elements, by the wisdom of contemplation, constantly eat and make fire offerings. Thus it is said. The Vajra-holder with vows, do not despise the many forms of men and women born from karma. Thus and so forth it is said. Thus abiding in the vows, diligently applying oneself to the four sessions of yoga each day, one becomes very close to accomplishing siddhis, therefore one should cultivate it. What benefit does it have? It is an ornament, meaning all direct perceptions are perfected, and the seven branches of the path to enlightenment indicated by incense and flowers, etc., enter into it and become adorned. Immediately after that, the fruit, the three kayas of the Buddha, are actually bestowed, and the proximate cause of that is attaining the state of an Arya. How is it? It is like the three kayas of the Buddha, like their form, meaning it is attained from the first bhumi. Such supreme siddhi will definitely be attained, and having attained it, the extent of a hundred yojanas is just a representation, in immeasurable realms, one generates immeasurable emanations of bodies, and teaches the Dharma with speech, and with the light of wisdom of the mind, this body is extremely clear and manifest. Among them, ordinary supreme siddhis are attained from the path of seeing, and the main one is the Buddha himself. The three kayas that correspond to the Buddha are also these: the direct realization of dharmata is the Dharmakaya, the wisdom body that conforms to the marks and signs is the Sambhogakaya, and the one who benefits sentient beings with various emanations is the Nirmanakaya. The root of the practice of those paths is also the two faculties of faith and wisdom, by equally uniting them, conduct and view become pure, and one should accomplish whatever meaning arises from the nine divisions of scripture spoken in the holy Dharma. Secondly, if one constantly cultivates with diligence of reverence and yoga on the path, then the yoga is actual.
Chinese
因此，修习会带来成果。在生起四喜的四个时段，以一心一意专注的卓越习惯，今生就能成就悉地。而且，在第三喜的最后，成就风心之身，那时所有的装饰都圆满具足，此身的光芒遍布并照耀着成百上千的由旬。仅仅是成就之时，香、花等各种装饰的供养云聚自然而然地显现。《次第五》中说：“主尊一切安乐自性，大心行走与安住，处所、食物与衣物等，刹那间从虚空获得。”据说成就此身时，会获得虚空藏的等持之类。如何赐予殊胜三身？是指，明晰坛城之轮是化身，风心明点止息的安乐是报身，无分别的空性是法身。二根是脉和明点，在那里以风心收摄的方式平等结合，从九门生起的风息止息，智慧就会生起。第三是，如此极其恭敬地与明妃结合，会成为结合的悉地。从中生起妙善智慧，就应当行持。四时是四个时段，也是四喜，即在四个时段中长久串习四喜的智慧，并且将此广大地扩展，以仪轨的嬉戏来善加结合，凭借卓越的串习，就能成就所欲的悉地。完全进入所有装饰都圆满具足的天神装束中，用香、花等供品和会供轮的所有用具来完全装饰，并且不舍弃特别的誓言，即从九门生起的物质，在四个时段中平等结合方便与智慧的二根。如《密集金刚》中所说：“四时如仪轨，每日修持金刚女。”就是这样。这是有修饰的，对于无修饰的，如果没有圆满的装饰和用具，随力即可。
English
Therefore, practice will bring results. In the four periods when the four joys arise, with the excellent habit of focusing single-mindedly, one can achieve siddhi in this very life. Moreover, at the end of the third joy, the wind-mind body is accomplished, at which time all the ornaments are completely fulfilled, and the light of this body pervades and illuminates hundreds of thousands of yojanas. Just at the moment of accomplishment, clouds of offerings adorned with incense, flowers, and so on, naturally appear. In the 'Five Stages,' it says: 'The main deity is the nature of all bliss, the great mind goes and abides, places, food, and clothing, etc., are obtained from the sky in an instant.' It is said that when this body is accomplished, one will obtain something like the samadhi of the treasury of space. How does one bestow the supreme three bodies? It refers to the fact that the clear wheel of the mandala is the Nirmanakaya, the bliss of the cessation of wind-mind bindu is the Sambhogakaya, and the non-conceptual emptiness is the Dharmakaya. The two powers are the channels and bindus, where they are equally united by the method of gathering wind and mind, and when the winds arising from the nine gates cease, wisdom will arise. Thirdly, by uniting with the vidya in such a highly respectful manner, it will become the siddhi of union. If excellent wisdom arises from this, then one should act. The four times are the four periods, and also the four joys, that is, in the four periods, one should practice the wisdom of the four joys for a long time, and greatly expand it, and by skillfully combining it with the play of the ritual, one can achieve the desired siddhi through excellent practice. One should fully enter into the attire of a deity with all ornaments completely fulfilled, fully adorned with offerings such as incense and flowers, and all the implements of the tsok wheel, and not abandon the special samaya, that is, the substances arising from the nine gates, and equally unite the two powers of skillful means and wisdom in the four periods. As it is said in the Guhyasamaja Tantra: 'In the four times, according to the ritual, the Vajra woman is practiced daily.' That's how it is. This is with elaboration, for the unelaborated, if there are no complete ornaments and implements, it is sufficient to do as much as one can.
Chinese
于无所增损中，唯是意之手印，混合睡眠与禅定。如是之行持，能成办未成就之幻身，能获得未获得之光明，且于双运成就后，亦能与果位作连接，故能定获如昔诸佛之三身，如是赐予胜妙之成就。此处黑行者所开显之手印道中，总说不退转之安乐修法，虽亦不违别说行持，然“严饰”等之装束与供养之差别，以唯于行持尤为需要之故，除首二句外，当与行持及果位合之。于其他口诀中，谓彼时修观手印之形相之乐，令行于眼中之风融入中脉，眼识转为大乐等，九门中，凡何生起之义。二根等与明妃和合，以内大乐令脉结解脱，且令脉、界、风等清净之义。如是说也。第四，若恒常以恭敬心修持道，则速得成就者，谓于加行道之忍位究竟时，诸佛化身作灌顶，而生起现证菩提之次第，四时者，谓四喜与四空也，其初三者，谓加行道之顶位，第四者，谓见道也。此后，为成办大手印金刚持之义，当极度串习修道。何者当串习耶？谓获得圆满双运之身庄严与供养，彼即与俱生智之乐根，及虹身之根，平等和合为一，串习彼者，能获得并串习自初地至九地间，凡何生起之定与功德之差别也。彼双运即名赐予三身胜妙之成就，谓光明无分别之法身，虹身无漏之报身，及后得中
English
In the realm of non-elaboration, it is solely the mind's mudra, blending sleep and meditation. Such conduct enables the accomplishment of the unaccomplished illusory body, the attainment of the unattained luminosity, and, upon the achievement of union, connects with the resultant state. Therefore, one will assuredly obtain the supreme siddhi that bestows the three bodies of the Buddhas of yore. Here, in the path of mudra revealed by Krishnacharya, the general method of cultivating immutable bliss is explained. Although it does not contradict the specific conduct, the adornments and the distinctions of offerings, such as "ornaments," are particularly necessary for the conduct itself. Therefore, except for the first two lines, it should be combined with the conduct and its result. In other instructions, it is said that at that time, meditating on the bliss of beholding the form of the mudra causes the wind moving in the eyes to enter the central channel, transforming the eye consciousness into great bliss, and so forth. It means whatever arises from the nine gates. Combining the two faculties with the consort, the great inner bliss dissolves the knots of the channels and purifies the channels, elements, and winds. Thus it is said. Fourth, if one constantly cultivates the path with reverence, one will quickly attain siddhi. When the forbearance of the path of joining is perfected, the incarnate Buddhas bestow empowerment, and the stages of manifest enlightenment arise. The four times are the four joys and the four emptinesses. The first three are the peak of the path of joining, and the fourth is the path of seeing. Thereafter, to accomplish the meaning of the Great Seal Vajradhara, one should supremely cultivate the habit of the path of meditation. What should one cultivate? Having obtained the complete adornments and offerings of union, that itself, the faculty of bliss innate to the mind, and the faculty of the rainbow body, are equally combined as one. By cultivating that, one obtains and cultivates the distinctions of samadhi and qualities that arise from the first to the ninth bhumis. That union is called the siddhi that bestows the supreme three bodies: the Dharmakaya of luminosity and non-discrimination, the Sambhogakaya of the rainbow body without defilements, and in the subsequent attainment,