Chinese
为了确定，特别是将三界的事物归纳为身体的三个部分：粗大的消融，身体和咒轮以及（བཾ་，vam，വം，种子字）字依次归纳，三种显现，那达（nāda）也归纳为光明，这象征着基础时轮回的死亡再次出现，以及道路时修持光明的因，以及结果时色身归纳为不可见。再次，禅定间隙的本尊升起，象征着从那之中进入中阴，升起为双运之身，也象征着身和化身永不间断。或者，以此代替，在禅定间隙的本尊祈祷之后，法生咒鬘月亮（བཾ་，vam，വം，种子字）字变成金刚亥母，从肉脉中经过，从右鼻孔出来，净化所有众生的罪障，变成金刚亥母，全部聚集，从左鼻孔进入，经过左脉来到脐轮，双足抵住左右脉的端部，那二者消融于足，进入智慧脉后向上行，中脉连同身体越来越短而消失，稍微处于无分别的状态。也有从左鼻孔出来的迁识，但这个看起来更好。这里也和上面相同，从那之中升起，显示了涅槃之相，所以众生看不见，但实际上没有断灭的涅槃，事业恒常不断地进行。像那样，所有那些都是将果转化为道，以及不舍弃轮回而转化为道，是转变基础，因此，对于那个和那个所缘境，必须生起那个和那个结果的傲慢，以及相信那个和那个基础的法是完全清净的自性。据说这个所缘境与迁识有关。还有，据说（བཾ་，vam，വം，种子字）字连同月亮咒鬘象征着嘿汝嘎（Heruka）的精液，以及亥母的明点混合成一个。对此，内在心性的自性（བཾ་，vam，വം，种子字）字是非常清澈的细微风心，是所净化的细微风心。那是能净化的三摩地心。月亮咒鬘是风心主要所依赖的红白混合的明点，被称为精液，是所净化的粗大心和产生粗大身体的红白明点，是能净化的智慧心。
English
For certainty, especially the objects of the three realms are summarized into the three parts of the body: the gross dissolves, the body and mantra wheel and the syllable (བཾ་，vam，വം，seed syllable) are gradually summarized, the three appearances, nāda is also summarized into luminosity, which symbolizes the death of cyclic existence occurring again at the base stage, and the cause of practicing luminosity at the path stage, and the form body being summarized into invisibility at the result stage. Again, the deity of the meditation break arises, symbolizing the intermediate state from that, arising as the unified body, and also symbolizing that the body and emanation are never interrupted. Alternatively, instead of this, after praying to the deity of the meditation break, the dharma origin mantra garland moon syllable (བཾ་，vam，വം，seed syllable) becomes Vajrayogini, passes through the flesh channel, comes out from the right nostril, purifies the sins and obscurations of all sentient beings, becomes Vajrayogini, all gather, enters from the left nostril, passes through the left channel and comes to the navel, the two feet touch the ends of the left and right channels, so those two dissolve into the feet, enters the dhūti and goes upwards, the central channel along with the body becomes shorter and shorter and disappears, slightly remains in a non-conceptual state. There is also transference that comes out from the left nostril, but this seems better. Here also it is the same as above, arising from that, showing the manner of nirvana, so beings do not see it, but in reality there is no nirvana of cessation, and the activity is constantly performed without interruption. Like that, all those are transforming the result into the path, and transforming samsara without abandoning it into the path, it is transforming the base, therefore, for that and that object of focus, one must generate the pride of that and that result, and believe that that and that base dharma is the nature of complete purity. It is said that this object of focus is related to transference. Also, it is said that the syllable (བཾ་，vam，വം，seed syllable) along with the moon mantra garland symbolizes the semen of Heruka, and the bindu of Vajravarahi mixed into one. To that, the nature of the inner mind, the syllable (བཾ་，vam，വം，seed syllable) is the very clear subtle wind mind, it is the subtle wind mind to be purified. That is the samadhi mind that can purify. The moon mantra garland is the red and white mixed bindu on which the wind mind mainly relies, it is called semen, it is the gross mind to be purified and the red and white elements that produce the gross body, it is the wisdom mind that can purify.
Chinese
身的身体是被净化的。身心所依和能依非常粗大。净化者是誓言心。根本时也是进入轮回，出生的时候，这三者前前为因，后后产生，轮回止息。死亡等等的时候，后后融入前前。所以，这个时候也和那个样子相似地修习，是圆满次第和果时光明，显现一切空性的殊胜之因。这个时候，有些上师说，上面所说的精液和明点，红色部分变成太阳，白色部分变成颅骨等等，有很多这样的说法。需要考察。行为的瑜伽是，在进入行为的时候，为了守护障碍而穿戴盔甲，结界，为了不离开身语意的道路，忆念三清净，为了增长一座的善根，发愿利益他众等等之后，进入行为，不离开身语意的道路。然后是睡眠的瑜伽，如果按照生起次第睡眠，就在天物的床座上，金刚瑜伽母以具有装饰，舍弃法器的姿势睡眠。如果按照圆满次第睡眠，就按照不可思议的瑜伽次第睡眠，如是应允。然而，这个和一座之间的本尊身像，并不是必须舍弃法器而修习的，对于初学者来说，对根本的对境稍微有些损害，所以和一座的对境相同地修习是很好的。起身的瑜伽也是，安住在虚空中的勇父瑜伽母们发出手鼓的声音和心的声音，睡眠的光明醒来，从空性的状态中起身为本尊身像，或者对本尊身像本身，不作意，无念地醒来，应该这样信解。这样，从上师前辈们的教言中说，睡眠和起身以及享用甘露，无量上师生起为自身本尊，清净有情的瑜伽和，勇父空行加持，语念和意念二者是一，不可思议瑜伽和，行为的瑜伽，这样是十一种瑜伽。像这样，清净有情是，加持的瑜伽。
English
The body of the body is to be purified. The body and mind, the dependent and the depended, are very coarse. The purifier is the vow mind. The root time is also entering into samsara, at the time of birth, these three, the former is the cause of the former, the latter is produced later, and samsara ceases. At the time of death, etc., the latter merges into the former. Therefore, at this time, also practice in the same way, it is the supreme cause of the perfection stage and the light of the fruit time, manifesting all emptiness. At this time, some lamas say that the semen and bindu mentioned above, the red part becomes the sun, the white part becomes the skull, etc., there are many such statements. It needs to be examined. The yoga of behavior is, when entering into behavior, to wear armor to protect against obstacles, to bind the boundary, to remember the three purities in order not to leave the path of body, speech, and mind, to make aspirations for the benefit of others in order to increase the merit of the session, and then to enter into behavior, without leaving the path of body, speech, and mind. Then there is the yoga of sleeping, if sleeping according to the generation stage, then on the seat of the heavenly object, Vajrayogini sleeps in the posture of having ornaments and abandoning the instruments. If sleeping according to the perfection stage, then sleep according to the order of inconceivable yoga, as agreed. However, this and the deity image between the sessions, it is not necessary to abandon the instruments and practice, for beginners, it is slightly harmful to the root object, so it is good to practice in the same way as the object of the session. The yoga of getting up is also, the heroes and yoginis who dwell in the sky make the sound of the hand drum and the sound of the heart, the light of sleep awakens, from the state of emptiness, get up as the deity image, or to the deity image itself, without thinking, awaken without thought, one should have such faith. In this way, from the teachings of the former lamas, it is said, sleeping and getting up and enjoying nectar, immeasurable lamas arise as one's own deity, the yoga of purifying sentient beings and, the heroes and heroines bless, speech recitation and mind recitation are one, inconceivable yoga and, the yoga of behavior, thus there are eleven yogas. Like this, purifying sentient beings is, the yoga of blessing.
Chinese
关于“惹”的后续修法：那若巴的印度论著中已阐明，如是行持则甚佳。同样，在小论著和十一瑜伽的总结中虽未明示，但食子瑜伽、食物瑜伽、沐浴瑜伽和后续生起瑜伽等，可以通过无上部共同的方式来理解。十斋日供养、会供轮、供养少女、大小火供、手供等需要学习，以及道之支分中的微细会供等，也应如诀窍般了解。现在将简略的教证与此结合：此法虽出自成就者那若巴的论著，但若问依于何续而安住，此处所涉甚多，暂且说依于何者而造，即依于根本续和行续，特别是为了明晰圆满次第等，则依于行续。其中，根本续第一品中说：“使者俱生之修持，有上等、中等与下等，以意融入于内，成办欲乐之悉地。”这是两种次第的扼要指示。此处是指，仅修持使者女中的上等金刚瑜伽母俱生女，便能成就欲乐之悉地。如何修持呢？第二品中说：“金刚亥母极怖畏，面向嘿汝嘎，三目具忿怒相，颅器满盈安达，口中流淌人血，对于天人及人类，于一切方作威吓。”以及第三十二品中说：“彼之颜色持兵器。”这是指示手印。嘿汝嘎的自性面向卡杖嘎，卡杖嘎对于一切男女本尊，都以母与父来显现等，这是诸续中所说的。盔甲是第八品中说的：“嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽），舍（藏文：ཧྲིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：舍），舍（藏文：ཧྲེཾ，梵文天城体：ह्रें，梵文罗马拟音：hreṃ，汉语字面意思：舍），吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），啪特（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪特）。字母班（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：班）与扬（藏文：ཡོཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）本身，字母蒙（藏文：མོཾ，梵文天城体：मों，梵文罗马拟音：moṃ，汉语字面意思：蒙）与舍（藏文：ཧྲིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：舍）本身，吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）与啪特（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪特）结合，是为六瑜伽母。”是这样说的。誓言与智慧融合是第二十八品中说的：“上中下等一同迎请。”以及眉间之法生和明点是第四品中说的：“阿瓦都帝之位，定于眉间安住。”是这样说的。秘密修持是第四品中。
English
Following the 'Ra': It is clearly stated in Naropa's Indian treatises, and it is good to practice accordingly. Similarly, although it is not clear in the small treatises and the summary of the eleven yogas, the Torma Yoga, Food Yoga, Bathing Yoga, and Subsequent Generation Yoga can be understood through the general practice of the Unsurpassed. The tenth-day offering, Tsogkhor, offering of young women, large and small fire offerings, hand offerings, etc., need to be learned, and the subtle gatherings from the branches of the path should also be known as instructions. Now, let's combine the summarized scriptures with this. Although this comes from the treatises of the great accomplished Narotapa, if asked which tantra it relies on, there are many here. For now, what it relies on to create is the Root Tantra and Conduct Tantra. In particular, to clarify the Completion Stage, etc., it relies on the Conduct Tantra. Moreover, the first chapter of the Root Tantra says: 'The practice of co-emergent messengers, there are superior, intermediate, and inferior. By immersing the mind within, accomplish the desired Siddhi.' This is a concise instruction for both stages. Here, it means that by meditating only on the supreme Vajra Yogini co-emergent female messenger, the Siddhi of desire will be accomplished. How to meditate? The second chapter says: 'Vajravarahi, extremely terrifying, facing Heruka, with three eyes and a wrathful form, a skull cup filled with Andra, blood dripping from her mouth, threatening gods, demons, and humans in all directions.' And the thirty-second chapter says: 'Her color holds weapons.' This indicates the hand symbols. The nature of Heruka is facing the Khatvanga, and the Khatvanga manifests as mother and father to all male and female deities, as stated in the explanatory tantras. The armor is mentioned in the eighth chapter: 'Om（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）, Hum（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）, Hrim（藏文：ཧྲིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：舍）, Hrem（藏文：ཧྲེཾ，梵文天城体：ह्रें，梵文罗马拟音：hreṃ，汉语字面意思：舍）, Hum（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）, Phat（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪特）. The letters Bam（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：班） and Yam（藏文：ཡོཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬） themselves, the letters Mom（藏文：མོཾ，梵文天城体：मों，梵文罗马拟音：moṃ，汉语字面意思：蒙） and Hrim（藏文：ཧྲིཾ，梵文天城体：ह्रीं，梵文罗马拟音：hrīṃ，汉语字面意思：舍） themselves, Hum（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽） and Phat（藏文：ཕཊ，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪特） combined are known as the six Yoginis.' This is what it says. The merging of Samaya and Wisdom is mentioned in the twenty-eighth chapter: 'Simultaneously invite the superior, intermediate, and inferior.' And the Dharma origin and Bindu between the eyebrows are mentioned in the fourth chapter: 'The position of Avadhuti, definitely place it between the eyebrows.' This is what it says. Secret meditation is in the fourth chapter.