Chinese
的念诵。正行是：观想心间不坏明点白色头朝下，发出蓝色光芒。观想三脉二轮脐间有ཨཾ་（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：嗡），然后摄住气，作燃烧滴降的观想。由此将证悟空性，即先前所证的幻身。之后，观想四轮拙火有ཧཾ་（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽），作燃烧滴降的观想，对于二者，都要事先从拙火的顶轮迎请所有佛的菩提心融入。光明融入是：首先将ཧཾ་（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字转化为金刚萨埵，然后将ཨཾ་（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：嗡）字转化为顶髻。之后，要知道三昧耶手印的次第，然后融入光明。也就是将ཧཾ་（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字转化为本尊，在燃烧滴降时，自己所获得的两个刹那，和从其他所获得的两个，会显现出大致相同的状态。熟悉三昧耶手印后，中等根器者融入“唉”字，上等根器者融入大手印。总之，俱生光明最初难以长久安住，所以要反复升起融入，之后安住的时间会越来越长，最终光明在醒时、睡时、梦中都能随心所欲地安住。当能从十六个刹那中的任何一个融入时，就叫做光明稳固。融入大乐是：在光明稳固后，对于俱生乐，在共时和后得都要反复努力忆念，这样十六个刹那就会清净为俱生。当心识追逐外境时，显现俱生之时，真正的大乐是：在入定时融入光明，通过刹那的次第，将自己和一切显现观想为本尊，在后得的一切行为中，都要了知根、境、识皆为本尊，并享用俱生乐。不会很久就能现证金刚持的果位。这里说即使只有一个具缘者也能做到，就像这里所说的那样。上等根器者在一次忆念时就能成就拙火，然后融入光明。有些人一开始就修习拙火，然后融入光明，中等根器者从醒时、睡时、幻身中的任何一个融入光明的次第，也要知晓。这样开示了现证之后。
English
recitation. The main practice is: visualize the indestructible white bindu at the heart, head pointing downwards, emitting blue light. Visualize the three channels and two wheels, with Aṃ (藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：Seed syllable Aṃ) at the navel, then hold the breath and practice the visualization of blazing and dripping. By this, emptiness will be realized, which is the illusory body previously realized. Then, visualize the four wheels, the blazing fire with Haṃ (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Seed syllable Haṃ), and practice the visualization of blazing and dripping. For both, it is necessary to first invite the bodhicitta of all Buddhas from the crown of the blazing fire and dissolve it into them. Entering the clear light is: first, transform Haṃ (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Seed syllable Haṃ) into Vajrasattva, then transform Aṃ (藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：Seed syllable Aṃ) into the ushnisha. Afterwards, one must know the order of the samaya mudras, and then enter the clear light. That is, transform the syllable Haṃ (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Seed syllable Haṃ) into a deity, and at the time of blazing and dripping, the two moments obtained from oneself, and the two obtained from others, will appear to be roughly the same. Having become familiar with the samaya mudras, the intermediate faculty enters the "E" syllable, and the sharp faculty enters the Mahamudra. In short, the co-emergent clear light is initially difficult to maintain for a long time, so it should be repeatedly raised and dissolved. Afterwards, the duration of abiding will gradually increase, and eventually the clear light can be maintained at will in waking, sleeping, and dreaming. When one can enter from any of the sixteen moments, it is called the stability of the clear light. Entering great bliss is: even after the clear light is stable, one should repeatedly and diligently recall the co-emergent bliss in both meditative and post-meditative states. In this way, the sixteen moments will be purified into co-emergence itself. When the mind follows external objects, at the time of manifesting co-emergence, the actual great bliss is: in the state of meditative equipoise, enter the clear light, and through the sequence of moments, visualize oneself and all appearances as deities. In all post-meditative activities, one should know that the senses, objects, and consciousness are all deities, and enjoy the co-emergent bliss. Before long, one will manifest the state of Vajradhara. Here it is said that even one fortunate individual can do it, just as it is said here. The sharp faculty can accomplish the blazing fire in one recollection, and then enter the clear light. Some initially practice the blazing fire and then enter the clear light, and the intermediate faculty can enter the clear light from any of waking, sleeping, or the illusory body. One should also understand these methods. Thus, having shown the actualization,
Chinese
现在开始进入词义的解释。其中，简要指示是光明显现等等，虚空是心间，高处是妙拂天（梵文：Vairochana），罗睺星是无坏明点。它的特点是周遍。本体是明点。作用是作为依赖和被依赖的幻化显现种种，因此而起作用。如果想知道幻化是什么样的，那么不清净的是境、根、识以及它们的眷属，清净的就像阳焰的显现等等。为什么是清净的呢？当任何事物显现时，同时根和境都融入中脉，我向它顶礼。它被风吹动，所以被称为拙火，它自身体验到，像闪电的光芒一样显现。从“世间、超世间、怖畏母、闪电变化”开始，到“摇动的身体也向不变的爱人、爱人顶礼”为止。为什么摇动呢？因为风。趋向于境的心或习气使明点变成微尘。而且，摇动的明点使它们摇动，但不仅仅是风的作用。从它的力量中遍布，遍布于一切事物，地及其自性，清净幻化的自体验，拙火（梵文：Caṇḍālī），那是欲望增长的自上而下的四喜，以及喜增长的光明等等四者。欲望和喜悦在心中唤醒并充满。在胜者的身形美丽之处显现喜悦。为什么在心中唤醒并充满呢？因为说了胜者的身形美丽。从欲望方面来说，是俱生的一切形象，从喜悦方面来说，是最初三个喜的尽头，圆满报身成就。像这样，当一切形象都归结为俱生时，我向空行母的网聚集顶礼。如果想知道清净瑜伽士的那些道路的果是什么，那就是咒和法身。两者都因二谛的区分而分为四种，进入具有形象和目标的幻化之神，从那之中，幻化身是乐空智慧，俱生智慧是法，大乐双运也是。法界和智慧，具光自在。幻化的作者仅仅被称为色。幻化网，周遍智慧忆念。那被称为胜义谛的咒语。大乐被称为法，以及各种形象的边际，幻术也是。遍主被称为身。
English
Now, let's delve into the meaning of the words. Among them, the brief instruction is the manifestation of clear light, etc. Space is the heart center, the high realm is Vairochana, and Rahu is the indestructible bindu. Its characteristic is pervasiveness. Its essence is the bindu. Its function is to appear as various illusions of dependence and being depended upon, thus it functions. If you wonder what that illusion is like, the impure are the objects, senses, consciousness, and their retinue, and the pure are like the appearance of mirages, etc. Why is it pure? When anything arises, the senses and objects simultaneously enter the central channel, I prostrate to it. It is stirred by the wind, so it is called Tummo, it is experienced by itself, appearing like the light of lightning. From "world, beyond world, fearful mother, lightning transformation" to "the moving body also prostrates to the unchanging lover, lover." Why does it move? Because of the wind. The mind or habitual tendencies that go to the objects turn the bindu into dust. Moreover, the moving bindus make them move, but it is not only the action of the wind. From its power, it pervades, pervading all things, earth and its nature, the self-experience of pure illusion, Caṇḍālī, that is the four joys of increasing desire from above downwards, and the four such as clear light from increasing joy. Desire and joy awaken and fill the mind. Joy manifests where the body of the Victorious One is beautiful. Why do they awaken and fill the mind? Because it is said that the body of the Victorious One is beautiful. From the aspect of desire, it is all the forms of co-emergence, and from the aspect of joy, at the end of the first three joys, the Sambhogakaya is accomplished. Like that, when all forms are summarized as co-emergent, I prostrate to the gathering of the net of dakinis. If you wonder what the fruit of those paths of pure yogis is, it is mantra and Dharmakaya. Both are divided into four by the distinction of the two truths, entering the illusory deity with form and object, and from that, the illusory body is bliss-emptiness wisdom, co-emergent wisdom is Dharma, and great bliss union is also. Realm and wisdom, glorious powerful one. The creator of illusion is only called form. Illusion net, pervasive wisdom remembrance. That is called the mantra of ultimate meaning. Great bliss is called Dharma, and the limit of various forms, illusion too. The pervasive lord is called body.
Chinese
即是，出自续部之王吉祥具德律仪。此外，一切行者不坏明点，是依凭所依的幻化之作者。彼以境之习气力，显现为风，故有受用之境相。由彼之力，微尘之界增长，故生起粗细分别念。彼之实事，自性不住而动摇变迁，以各别明点变迁之差别，成就业与烦恼及身体等。如是说，乃是轮回中轮回，是应断除之定解。此后广说中，说明了不适宜成为有寂等善道之器的原因。从彼之反面而宣说。如是说，否则道路与补特伽罗将徒劳无益，故而堕落。远离如此之善道，则显示不能获得生起次第之殊胜，此往何处？若说生起次第之本尊咒语等，是幻化身之因及成就之方便，则遮止彼，如珍宝之道，瑜伽等。幻化之乐，无有咒语执着的音声。禅定乃是从幻化本身迈步而生的俱生作者，乃是大乐之身。如是说，或者说，一切戏论之事业皆能成就，是不可思议等。此后与教证结合：其中，以“彼”字表示各自之间的入门之处。完全圆满地简要指示：自己的等。彼之自己的身是不坏明点，彼与幻化平等，修幻化是怎样的等。彼与以下诸句也以光明等指示。以根等进入俱生或光明，自性光明本身，以金刚等手印与空性等生起，以胜义等是大乐之身。或者光明等简要指示。从根至应断之间，从拙火至殊胜喜之间进入光明，胜义等是光明本身，恒常等是双运大乐。也可如是说。共同意义或共同者，在此论典中所示的如幻三摩地，所谓的幻化或幻身，与我加持的幻身不相同，然而梦幻与幻化则大致相似。所有这些被称为空行母之网律仪。
English
That is, from the glorious and virtuous discipline of the King of Tantras. Furthermore, the indestructible bindu of all goers is the agent of illusion that relies on a basis. It arises as wind due to the power of the habitual tendencies of objects, hence the appearance of objects to be experienced. From its power, the realm of particles expands, hence subtle and coarse conceptualizations arise. Its reality does not abide in its own nature but moves and changes, and through the distinction of the shifting of individual bindus, karma, afflictions, and the body, etc., are accomplished. Thus it is said, which is the definite understanding that samsara is samsara, which should be abandoned. Then, in the extensive explanation, having explained the reasons why some are unsuitable as vessels for the good path of existence and so forth, it will be explained in terms of reversing that. Thus it is said, otherwise the path and the individual will be wasted, hence falling into error. Having shown that the supreme of the generation stage is not attained by being separated from such a good path, where has it gone? If the deity mantras and so forth of the generation stage are said to be the cause of the illusory body and the means of accomplishment, then by blocking that, like the jewel path, yoga, etc. The bliss of illusion, the nada without attachment to mantra. Meditation is the coemergent agent that arises from stepping into illusion itself, which is the body of great bliss. Or, all the activities of elaboration are accomplished, which are inconceivable, etc. Then, combining with scripture: There, the word "that" indicates the entrance between each. The complete and perfect brief instruction is: one's own, etc. One's own body is the indestructible bindu, which is equal to illusion, meditating on illusion is like what, etc. That and the following verses are also indicated by luminosity, etc. Entering coemergence or luminosity through the senses, etc., the very nature of luminosity, and the arising of hand seals and emptiness, etc., through the vajra, etc., the body of great bliss through ultimate meaning, etc. Or luminosity, etc., is briefly indicated. From the senses to what should be abandoned, from tummo to supreme joy, entering luminosity. Ultimate meaning, etc., is luminosity itself, and constant, etc., is union great bliss. It can also be said like that. The general meaning or commonality is that the illusion-like samadhi, the so-called illusion or illusory body taught in this text, is not the same as the illusory body blessed by me, but dream illusion and illusion are mostly similar. All of these are called the net of dakinis, the discipline.