English
Then, bless the three doors with Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵), Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). That is, the nature of the Sambhogakaya, great bliss, and compassion. Although its body, speech, and mind are one in essence, when divided from different perspectives, the body focuses on sentient beings, the speech focuses on the Dharma, and the mind focuses on the compassion of no focus, all of which are the nature of the Buddha's wisdom, sudden and pure. One's own three doors should also be known as that nature. Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵), Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), etc., are the indestructible sounds of one's own speech, and the mind vajra of Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵), Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), etc., is the mind vajra that is inseparable from emptiness and bliss. The nature of this body of Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵), Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵), etc., is also the nature of Dharma, but it transcends material Dharma and is already present as an illusory Buddha body. Here, it is made clear. To represent holding these three, one should also make the mudra of holding and embracing the symbolic vajra bell. The key to holding the life vajra in the heart of the basis mentioned above can also be understood from this. Or here, speech is the sound of emptiness in all aspects, mind is the Bodhicitta Samantabhadra, and body is the remembrance of the deity's body, etc., as it appears in the Yoga Tantra, it should be understood according to the differences in faculties, in short, it is the meaning of the three samayas. After explaining in this way, the meaning of accomplishment, the order of practice is: during the basic branch, greatly abide in equanimity in the essence of one's own mind. Arising from that, practice thinking that this mind is pure in nature. When blessing the purifying water, also with the thought that there is no impurity of the mind at all, contemplate the nature of wisdom as the appearance of a stream of water. Then, contemplate that the impurities mentioned earlier are purified, and when blessing the wind, first focus the mind on the wind and abide in non-objectivity. Arising from that, contemplate that the nature of this wind is the Sambhogakaya Vajrasattva. When blessing the three doors, when reciting Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵), generate compassion for the suffering of sentient beings. When reciting Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), the mind abides in equanimity in the illusory appearance. When reciting Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), abide in equanimity without the appearance of external objects in the state where everything has no essence. Oṃ (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：唵), Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), Svāhā, Gaṇḍa, etc., first the nature of the body, the sound of speech, the essence of the mind, etc., are greatly
Chinese
观察之后，忆念之前所说，以分别念的方式。瑜伽士稍微现前三摩地，如果知道不坏语之音声等稍微随顺，则对此要努力。分别念成为意义的药资是什么呢？此处说：孩童的语句之连贯如乌昙跋罗花，谁说适合成为大人物的颈饰呢？少数人自以为是雄辩家，同样，也见到有人持有奇特的自宗。没有错乱，一切佛法融为一体，为何不努力修持此善道？反而追随恶毒的上师，百般辛苦，行为比在家众还不如。唉呀，说多了有什么用呢？此处连风也是光明心之光彩，完全清净之身乃大乐，不坏音声，不变如水中月之自性。如是宣说了胜义谛的助缘支分后，现在是世俗谛的助缘支分：从自己的心间放光，迎请资粮田，做七支供等，这很容易理解。这些是助缘支分，为什么是助缘支分呢？因为清净的沐浴是遣除不顺品，加持风是所缘的助缘道，加持三门是无间助缘道，忆念金刚三之三昧耶是增上缘道，这是就主要而言。此处的决定是：缘于圆满报身，是谁呢？自性光明者。如何缘呢？如三悲之方式。于何处缘呢？于三昧耶三之三摩地。总之，因为那个理由，是助缘支分。此处说：具德遍主圆满报身，于刹土与有情之行为，以及不坏身以无缘的方式，成为殊胜的缘。不为庸常分别念所动摇，安住于殊胜的实相，身语意之自性清净，自然证悟自性清净。之后是本体支分，即嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），Śūnyatā（藏文：ཤཱུ་ནྱ་ཏ་，梵文天城体：शून्यता，梵文罗马拟音：śūnyatā，汉语字面意思：空性）等，其意义是空性智慧金刚的自性即是我，自性光明
English
Having observed, one should recall what was said before in the manner of discursive thoughts. If the yogi slightly manifests samadhi, and if there is even a slight conformity to knowing the indestructible sound of speech, then one should strive for that. What is the medicine and benefit of discursive thought? Here it is said: The string of words of a child is like an udumbara flower, who says it is suitable to be a necklace for a great person? A few people think they are eloquent speakers, likewise, it is also seen that some hold onto strange self-views. Without being corrupted, all the Dharma is integrated into one, why not strive to practice this good path? Instead, following a malicious teacher, with a hundred hardships, one's behavior is even worse than that of a householder. Alas, what is the use of saying more? Here, even the wind is the radiance of the clear light mind, the completely pure body is great bliss, the indestructible sound, the unchanging nature of the moon in water. Having thus explained the limb of the condition of the ultimate truth, now is the limb of the condition of the conventional truth: radiating light from one's heart, inviting the field of merit, doing the seven-limbed practice, etc., which is easy to understand. These are the limbs of the condition, why are they the limbs of the condition? Because the purifying bath is the removal of unfavorable factors, the blessing of the wind is the path of the condition of the object of focus, the blessing of the three doors is the immediate path of the condition, and remembering the samaya of the three vajras is the path of the dominant condition, which is the main one. The certainty here is: focusing on the complete enjoyment body, who is it? The self-nature clear light. How to focus? In the manner of the three compassions. Where to focus? In the samadhi of the three samayas. In short, because of that reason, it is the limb of the condition. Here it is said: Glorious, all-pervading, complete enjoyment body, in the behavior of the field and sentient beings, and the indestructible body, in a non-referential way, becomes the supreme condition. Without being shaken by ordinary discursive thoughts, having settled in the supreme suchness, the self-nature purity of body, speech, and mind, naturally realizes self-nature purity. Then is the limb of the essence, which is Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Roman transliteration: oṃ, Chinese literal meaning: Om), Śūnyatā (Tibetan: ཤཱུ་ནྱ་ཏ་, Sanskrit Devanagari: शून्यता, Sanskrit Roman transliteration: śūnyatā, Chinese literal meaning: emptiness), etc., its meaning is that the self-nature of emptiness wisdom vajra is me, self-nature clear light.
Chinese
又彻底地体验，即使在觉性本身中也体验，因为觉性的体性或自性在任何方面都不成立。所以，体性的支分被安立为空性。对于那个空性，第二佛陀龙树也如是说：“对于谁，空性是可能的，对于他，一切都是可能的。”如是说，因为显现为无碍、不变的大乐，所以是智慧金刚。所谓的“其自性”是，正如中观中所说：“自性即非造作，亦不依赖于他。”意即，不由任何因缘所造，而是从原始以来就有的，如火的热性一般。谁呢？就是“我”的意思，这是在基础支分的章节中所说的。修习的方法是，在念诵空性等时，首先认为一切事物如幻，虽然显现却不成立，最终，如果以觉性来观察，什么也找不到，就在那样的状态中不作意而安住。虽然不需要遮止显现，然而，应当了知心无显现的空性是主要的。在此说道：真俗二谛光明如水月般嬉戏者，以百千三摩地幻化的舞蹈，使夺取双运的城市变得赏心悦目，无偏地普遍显现是幻化的自性。现在是道之支分，即守护轮等。那也是首先摇动金刚杵并摇动铃铛之后，将（ཧཱུྃ，梵文天城体：हुं，梵文罗马转写：hūṃ，汉语字面意思：吽）唱诵三遍，守护自己的身语意三，即是自守护，并以（ཧཱུྃ，梵文天城体：हुं，梵文罗马转写：hūṃ，汉语字面意思：吽）手印驱逐因陀罗等方位守护神等的障碍，在各个方位观想金刚墙、上方观想帐篷、下方观想地基，即是守护处所。此处没有出现观想自己为根本本尊身像的说法。然而，导师自己在此处以五股金刚杵手印，详细观察守护轮，伟大的环绕是誓言之王，摧毁一切鬼神之害。如是忿怒（ཧཱུྃ，梵文天城体：हुं，梵文罗马转写：hūṃ，汉语字面意思：吽）嘎惹，以自己的手印支分，摧毁障碍且恒常地，善加守护自身处所瑜伽士。如是所说与事部并不相符，因为此处安立为与无上瑜伽相顺应，所以，自己是忿怒甘露漩涡金刚和铃铛
English
And also thoroughly experiencing, even in awareness itself experiencing, because the nature or essence of awareness is not established in any way. Therefore, the branch of essence is established as emptiness. Regarding that emptiness, the Second Buddha Nagarjuna also said: "For whom emptiness is possible, for him everything is possible." As it is said, because it appears as unobstructed, unchanging great bliss, it is wisdom vajra. What is called "its own nature" is, as it is said in the Middle Way: "Own nature is uncreated and does not depend on others." That is, it is not made by any cause or condition, but has been there from the beginning, like the heat of fire. Who is it? It means "I", which is what was said in the chapter on the basis branch. The method of practice is, when reciting emptiness and so on, first think that all things are like illusions, although they appear, they are not established. Finally, if you examine with awareness, you will not find anything, and you will abide in that state without thinking. Although it is not necessary to negate appearances, however, you should know that emptiness without mind appearance is the main thing. Here it is said: Those who play with the luminosity of the two truths like the moon in water, with hundreds of thousands of samadhi illusory dances, make the city that seizes union delightful, and the impartial universal appearance is the nature of illusion. Now it is the branch of the path, which is the protection wheel and so on. That is also after first shaking the vajra and ringing the bell, chanting (ཧཱུྃ，梵文天城体：हुं，梵文罗马转写：hūṃ，Literal meaning: Hum) three times, protecting one's own body, speech, and mind, that is self-protection, and with the (ཧཱུྃ，梵文天城体：हुं，梵文罗马转写：hūṃ，Literal meaning: Hum) mudra, expelling the obstacles of the directional guardians such as Indra, in each direction visualize the vajra fence, above visualize the tent, below visualize the foundation, that is protecting the place. Here, there is no mention of visualizing oneself as the body image of the root deity. However, the teacher himself here with the five-pronged vajra mudra, examines the protection wheel in detail, the great encircling is the king of vows, destroying all the harms of ghosts and spirits. Likewise, the wrathful (ཧཱུྃ，梵文天城体：हुं，梵文罗马转写：hūṃ，Literal meaning: Hum) Kara, with his own mudra branches, destroys obstacles and constantly, well protects the yogi of his own place. As it is said, this does not correspond to the Kriya Tantra, because here it is established in accordance with the Anuttarayoga Tantra, therefore, oneself is the wrathful nectar swirling vajra and bell.