Chinese
彼。清净有四种，即外清净、内清净、秘密清净和彼性清净。第一，一切法以法界空性无二，故一面。虽从其性中本来未动，然略作区分，则有本初之谛实二者，世俗谛为左手，胜义谛为右手，此二无别双运即是唯一身。左足以方便悲心镇压怖畏涅槃之边，右足以智慧空性镇压时分轮回之边。如《现观庄严论》云：“智不住于有，悲亦不住寂。”故此不住之理与经部共通。又，以怖畏时分二者，表征断见与常见，亦以方便智慧二者遣除彼二。面向上方，谓功德更增胜。五个骷髅头，谓五佛部。五十顶鬘，谓清净五十心所。三眼，谓了知三时。颈饰为布施，手镯为持戒，耳环为忍辱，顶髻宝为精进，腰带为禅定，以之庄严之身，为智慧。裸体谓已舍弃一切分别念。钺刀断除自他之贪欲、嗔恚、我慢、无明、恶见、犹豫等六根本烦恼。头盖骨是斩断分别念之头盖，是无分别之智慧。充满内四魔之血，谓以彼智慧摧伏四魔。头发散开，谓二障清净。所谓卡章嘎，译成藏语是空杖，谓法身如虚空般未动，而显现色身。智慧之火燃烧，谓以证悟无我之智慧焚烧三有。
English
That. There are four kinds of purity: outer, inner, secret, and suchness purity. First, all dharmas are one-faced because the dharmadhatu is emptiness and non-duality. Although it has not moved from its nature since the beginning, if we make a slight distinction, there are two truths from the beginning: the left hand is the conventional truth, and the right hand is the ultimate truth. The union of these two without distinction is the only body. The left foot suppresses the fear of nirvana with skillful compassion, and the right foot suppresses the cycle of time with wisdom and emptiness. As the Ornament of Clear Realization says, "Wisdom does not abide in existence, nor does compassion abide in peace." Therefore, this state of non-abiding is common to the sutras. Furthermore, the two fears of time represent the views of annihilation and permanence, and the two, skillful means and wisdom, eliminate them. The face facing upwards means that the merits are increasing more and more. The five dry skulls represent the five Buddha families. The fifty head garlands represent the purification of the fifty mental factors. The three eyes represent knowing the three times. The necklace is generosity, the bracelet is discipline, the earrings are patience, the topknot jewel is diligence, the belt is meditation, and the body adorned with it is wisdom. Nakedness means having abandoned all conceptual thoughts. The curved knife cuts off the six root afflictions of self and others: greed, hatred, arrogance, ignorance, evil views, and doubt. The skull is the cutting off of the head of conceptual thoughts, which is the wisdom of non-discrimination. Being filled with the blood of the four inner demons means that the four demons are subdued by that wisdom. The hair is loose, which means that the two obscurations are purified. The so-called khatvanga, translated into Tibetan, is the sky staff, which means that the dharmakaya is like the sky and does not move, but manifests the form body. The burning fire of wisdom means that the three existences are burned by the wisdom of realizing selflessness.
Chinese
滴落。从吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）中菩提心滴落。头发散乱是快乐增长。裸体是以快乐断除分别念。五个手印是五蕴获得快乐而转为五部佛的坛城。第三是，主尊的身是智慧母，卡杖嘎是金刚独橛，与莲花平等结合，脉是白色，以空行母面容为标志，双足踩踏怖畏金刚父母，如此以等入之缘故，左右的行气停留在白脉中，双手是以此之缘故，上方的二脉融入中脉，以快乐的智慧断除烦恼，赐予一切悉地是双眼，其他与内释相同。第四是，道时的情况都包含在之前所说的那些之中，此处主要是与果时结合。法界周遍，自性大乐是大乐身，即一面，三眼是三身，双手是二资粮圆满，左足是智慧一切种胜妙具足的空性，无勤任运显现，不住于寂灭，右足是以方便大乐的智慧，将有寂的一切烦恼以无自性而自显自解的方式证悟而断除，不住于有寂，不住之理是密咒的不共之处。享用甘露是，以融乐之缘故，心的自性俱生显现，以弯刀从根拔除二障，卡杖嘎是阿瓦都帝处风和，赤白明点的运行全部融入。又，如“卡杖嘎是天神的身体，智慧是达玛茹的声音”所说，卡杖嘎是天神身清净的幻身，嘎巴拉是融乐究竟的智慧，掌托鼓是了知自性空性。如此，第一之成就义是，以基位时二谛无别的要诀，在道位修持方便智慧双运，消除恶见，功德越来越增长，降伏魔和烦恼，获得二身双运不住涅槃，第二之义是，左右上下的行气停留在中脉中，以燃滴乐空断除分别念，五部的坛
English
Falling. Bodhicitta drips from Hūṃ (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Literal Chinese meaning: Hūṃ). Disheveled hair is the increase of bliss. Nakedness is cutting off discursive thoughts with bliss. The five mudras are the five aggregates obtaining bliss and transforming into the mandala of the five families. The third is, the main deity's body is the wisdom mother, the khatvanga is the vajra single stake, equally united with the lotus, the veins are white, marked with the face of the dakini, the two feet trample on the Heruka father and mother, thus, due to the cause of absorption, the left and right moving energies stop in the white vein, the two hands are due to this cause, the two upper channels merge into the central channel, cutting off afflictions with the wisdom of bliss, granting all siddhis are the two eyes, the others are similar to the inner explanation. The fourth is, the occasions of the path time are all contained in those previously explained, here it is mainly combined with the result time. The Dharmadhatu pervades everywhere, the nature of great bliss is the body of great bliss, that is, one face, three eyes are the three bodies, two hands are the completion of the two accumulations, the left foot is the emptiness of wisdom, all kinds of supreme qualities are fully possessed, effortlessly manifesting, not abiding in peace, the right foot is with the wisdom of skillful means and great bliss, all the afflictions of existence and peace are realized and cut off in a way that is self-revealing and self-liberating without self-nature, not abiding in existence and peace, the reason for not abiding is the uncommon point of mantra. Enjoying nectar is, due to the cause of melting bliss, the innate nature of the mind manifests, with a curved knife, the two obscurations are pulled out from the root, the khatvanga is where the winds and, the movement of the red and white elements all merge in the Avadhuti. Also, as it is said, "The khatvanga is the body of the deity, wisdom is the sound of the damaru," the khatvanga is the pure illusory body of the deity, the kapala is the ultimate wisdom of melting bliss, the changteu is knowing the emptiness of self-nature. Thus, the first meaning of accomplishment is, with the key point of the inseparability of the two truths at the base stage, practicing the union of skillful means and wisdom on the path, eliminating wrong views, virtues increase more and more, subduing demons and afflictions, obtaining the non-abiding nirvana of the union of the two bodies, the second meaning is, the moving energies of left, right, above, and below stop in the central channel, cutting off discursive thoughts with burning, dripping, bliss, and emptiness, the mandala of the five families.
Chinese
显现于轮涅，以及第三者的意义。总的来说，是明妃交合的乐，特别是无与伦比的，因结合右脉的缘故，首先下方的两条脉道闭塞。之后上方的脉道也闭塞了。因此，殊胜的融乐，以上稳固下稳固的次第圆满的乐，断除烦恼并且获得一切成就。以及第四者的意义。身体是幻身，心是乐空，身心本体无别。在脉轮中，脉、气、明点的运行停止并且消融。因此，二资粮圆满并且不住涅槃，显现四身。此唯一本尊身，具有基道果之法皆圆满的方式。最终，在对那些一一都具有坚定信心的基础上，断除一切过失，圆满一切功德，生起“我就是一切佛之母金刚瑜伽母”的慢心。仅此就能消除诸多障碍，并且大大地产生证悟和加持。然而，对于慢心清晰显现的那个状态，如果能像看待幻象一样对待，并且能不加改造地运用到修行中，就被称为是证悟菩提的近道。如是说：以佛慢瑜伽，必定成就佛。也就是说，存在着平凡不清净的显现，以及执着于不清净的慢心。将那些转化为清净的明相，以及清净的慢心。如《喜金刚》所说：以分别念本身来清净分别念，以轮回本身来清净轮回。佛陀智慧尊也说：除了这个平凡分别念的延续之外，再没有其他的轮回痛苦了。与此相违背的心，因此会证悟显现的清净。具有甚深广大的自性，那是什么呢？那就是不产生一切分别念。第三，修习显现为空乐：以男性的所依来说，如是说：舍弃女性的形象，成为薄伽梵的形象。或者说，具有女性所依者，通过与方便相应的意念修习来引导融乐，或者依靠瑜伽道和使者道，在圆满次第的阶段，圆满乐，在身心显现为乐的状态中观修本尊。
English
Manifestation in samsara and nirvana, and the meaning of the third. In general, it is the bliss of union with a vidyā, and in particular, the incomparable, due to the union of the right channel, first the two lower channels are blocked. Then the upper channel is also blocked. Therefore, the extraordinary melting bliss, the bliss of completing the stages of upper stability and lower stability, cuts off afflictions and obtains all accomplishments. And the meaning of the fourth. The body is an illusory body, the mind is bliss and emptiness, body and mind are inseparable in essence. In the chakras, the movement of channels, winds, and bindus stops and dissolves. Therefore, the two accumulations are perfected and non-abiding nirvana, the four kayas are manifested. This single deity body has the way in which the ground, path, and fruit dharmas are all complete. Finally, on the basis of having firm faith in each of those, abandoning all faults, perfecting all qualities, generating the pride of "I am the Vajrayogini, the mother of all Buddhas." Just that is enough to eliminate many obstacles, and greatly generate realization and blessings. However, for that state where pride clearly manifests, if you can treat it like an illusion and know how to carry it on the path without modification, it is said to be a near path to achieving enlightenment. As it is said: With the yoga of Buddha pride, one will definitely achieve Buddhahood. That is to say, there is an ordinary impure appearance, and a pride that clings to impurity. Transforming those into pure clarity and pure pride. As the Hevajra says: Purify conceptual thought with conceptual thought itself, purify samsara with samsara itself. Buddha Yeshe Zhalnga also said: Apart from this continuum of ordinary conceptual thought, there is no other suffering of samsara. The mind that is contrary to this, therefore, will realize the purity of manifestation. Having a profound and vast nature, what is it? That is not generating all conceptual thoughts. Third, training in appearing as bliss and emptiness: In terms of the male support, it is said: Abandon the form of a woman, become the form of the Bhagavan. Or, for those with a female support, guiding the melting bliss through mental practice that corresponds to skillful means, or relying on the yoga path and the messenger path, in the stage of the completion phase, perfecting bliss, and meditating on the deity in the state where body and mind appear as bliss.
English
One should teach those who are clearly arrogant that (arrogance) is without self-nature. These three do not necessarily have to be in this order; it doesn't matter which one is practiced first. Furthermore, according to the instructions, secretly contemplate joy swirling in the Dharmodaya, generating bliss by rotating intensely; if there is an experience of (sexual) power, remembering it will bring bliss. Or contemplate joy swirling inside the outer skin of the brow center, or contemplate joy swirling in the sky of the brow center, rotating and generating emptiness and non-conceptual samadhi, like this, these should also be practiced. These two are the key points of the two places where co-emergent arises, the upward descent and the downward stability; it is a very important key point. Second, during the recitation yoga, it is done in the heart, or according to the instructions, this is immediately profound for beginners: bring the Dharmodaya seed syllable mantra garland down to below the navel or the secret place, and in the manner of reading, first do vocal recitation, then mental recitation. Moreover, during vocal recitation, mainly do as much inhalation and exhalation recitation as possible. For mental recitation, first is the recitation mentioned earlier, then the Dharmodaya rotates counterclockwise without interruption, and the mind focuses on the letters remaining still without rotating, and according to the practice, practice various vase breaths. Among them, vocal recitation is: in samsara, it purifies the conceptual thoughts of names, words, and letters, and the habitual tendencies of speech; the Vajra recitation vase breath and so on of the completion stage are preliminary practices for wind yoga, therefore it purifies the winds; the result is arranging the auspicious coincidence of perfecting the indestructible sound of speech. Mental recitation is: as it is considered a branch of the completion stage, it also abides in the meaning, although it does not combine with those objects to be purified of the previous whole, it has the supreme power of maturation and completion. The mantra to be recited, although the short text only mentions the heart mantra, according to the instructions, the extensive one is the thirty-two letters, the medium one is the mantra of the Buddha Dakini as directly shown in the text, and the concise one is the mantra of the Illuminating Mother, these are generally instructions, among which the first one is the main one. Up to this point is the actual yoga. Third, during the post-session interval, the inconceivable yoga is: now condensing the container and its contents into clear light, appearing as deity emptiness.