Chinese
也即，那些等等，幻化的事物也是真谛。如是，瓦拉ഹി也是，具足一切相，无有穷尽地显现，然本体无有分别。如是，因自证故，不虚妄，不可言说，故为语言之基础。复次，如幻化般不可执取的，灭除分别念之智慧，与此为一味。具足一切相，具足空性大，无有分别。金刚虚空之自性，恒常存在。百亿众生之清净布施母。权能之网，焚烧分别念，我顶礼。如是，不可言说，无有分别。自证，不可摧毁，证悟无我之智慧。具足一切相者。瓦阿儿阿哈阿伊。宣说彼等之义。因此等等。如是宣说之义，与彼等所具足之道真实宣说时，从何处至清楚宣说之间，以忆念为一，若从假设至随后开展之间，以广大，彼最终至知晓之间，以旃达利及其眷属追逐至无有贪欲之间，以光明，光明之支分拙火等等于他处至，确定证悟之间，以大乐身双运，恒常真实等等为结尾。其中，忆念为一者，为何等等之义。无论何人，若证悟，则证悟大乐，即是不坏明点，此阿赖耶识流浪，无有自性，证悟自性之智慧时，即成佛。因此，彼等无明力所致，色等等相等等。阿赖耶识彼者，其体性为何？所依等等，即彼习气之自性。若然，彼之法性于智慧亦是，若忆念不坏明点，则如何？不可言说，然仅已述说少许。彼为所依能依之关系吗？非也。如是，然习气彼之非自性力所致，显现为身与坛城无量。支分等等，观想具足神面手者，亦是为清净此习气而观想，然较彼更殊胜者，支分即是取面手，以此触及不坏明点，即是不坏等等。彼亦以此之修持延续，忆念
English
Also, those etc., illusory things are also the ultimate truth. Likewise, Varahi is also, possessing all aspects, appearing without end, but the essence is without distinction. Thus, because of self-awareness, it is not false, unspeakable, therefore it is the basis of language. Furthermore, like an illusion, the wisdom that cannot be grasped and destroys conceptual thoughts is of one taste with this. Possessing all aspects, possessing great emptiness, without distinction. The nature of Vajra space, always exists. The pure giving mother of hundreds of millions of beings. The net of power, burning conceptual thoughts, I prostrate. Thus, unspeakable, without distinction. Self-awareness, indestructible, the wisdom of realizing selflessness. Those who possess all aspects. Va Ar Aha Ah I. Explaining the meaning of these. Therefore, etc. The meaning of such explanations, when truly explaining the path possessed by them, from where to clearly explain, with remembrance as one, and if from assumption to subsequent development, with vastness, that ultimately to knowing, with Chandali and her retinue chasing to no desire, with luminosity, the limbs of luminosity, Tummo etc. elsewhere to, definitely realizing, with great bliss body union, always true etc. as the ending. Among them, remembrance as one, what is the meaning of why etc. Whoever, if realizes, then realizes great bliss, that is the indestructible bindu, this Alaya consciousness wanders, without self-nature, when realizing the wisdom of self-nature, then becomes Buddha. Therefore, those caused by the power of ignorance, form etc. appearance etc. What is the nature of that Alaya consciousness? The support etc., that is the nature of its habitual tendencies. If so, what about its Dharma nature also in wisdom? If remembering the indestructible bindu, then how? It is unspeakable, but only a little has been said. Is that the relationship between the supported and the supporter? No. Thus, but caused by the non-self-nature power of that habitual tendency, appearing as countless bodies and mandalas. Limbs etc., visualizing those with divine faces and hands is also visualizing in order to purify this habitual tendency, but what is more excellent than that, the limb is taking the face and hands, touching the indestructible bindu with this, that is indestructible etc. That is also by the continuation of this practice, remembrance.
Chinese
不仅仅是这样，习气，除了佛的智慧之外，无法完全断除，断除之后，连同享受等修法，比这更微细的是佛等。忆念佛陀如同忆念天神，忆念佛法如同忆念明点一样。 极其微细的就是这样等。恒常就是那些等，这些都已阐述。 这是黑汝迦，即具德等，像这样获得忆念唯一之后，即使修持幻身，入定也是重要的。等等。那时，舍弃幻觉的执着，树木等修法，就是幻化的等，由后得的那些本身来阐述。 梦境就是昏厥等，昏厥就是意识疲劳收摄于内，长久处于某种境界，沉溺于喜悦之中等等。在境界中，散乱心就是对它分别散乱。如何等等，这二者习气相似，所以这样修持。 精、尘等三种功德，在哪个为主的梦中也有三种相。因此，要修习它的方法。 修法就是诸法等。言说等，梦境的两个原因，以及从中如何产生，醒来时也是如此，已经阐述。言说是语，即它的精华，称为语的明点。醒来时也是身体的明点在动摇，其他方面是相同的。 这些也是自性和道所清净的。就是说自性等。通过习惯梦境，从那以后，根据根器的利钝差别，或者等等，这样阐述。 像这样幻身修到究竟之后，对于拙火，首先是明点堪能，以及风堪能这二者。第一个是执持，以及增长，第二个是，下泄和命气自在。四者的第一个是，那之后等等，旁生的意义在哪里等等。第二个是微细等等。稳固也是，见到究竟的征兆，如果想成就现量，就是自在等，因为喜悦而束缚明点，束缚明点就是成就。就像那样等等。那些的果实是恒河的等等，以及多少等等。第三个是那之后等等。第四个是命等等，圆满次第的瑜伽，连同念诵和开展，以及其他胜义金刚持。
English
It is not just that. Habits, apart from the wisdom of the Buddha, cannot be completely abandoned. After abandoning them, along with practices such as enjoyment, what is more subtle than these methods of cultivation are the Buddhas, etc. Remembering the Buddha is like remembering a deity, and remembering the Dharma is like remembering a bindu. Extremely subtle is like that, etc. Constant is like those, etc. All of these have been explained. This is Heruka, that is, the glorious, etc. After obtaining such a single recollection, even when practicing the illusory body, samadhi is important. Etc. At that time, abandoning the attachment to illusion, the practice of trees, etc., is the illusion, etc., explained by those very subsequent attainments. Dreams are like fainting, etc. Fainting is when consciousness is tired and withdrawn inward, staying in a certain state for a long time, indulging in joy, etc. In the realm, a distracted mind is scattered and confused about it. How, etc., these two have similar habits, so cultivate in this way. The three qualities of essence, dust, etc., also have three aspects in dreams where one is predominant. Therefore, one should practice the method of refining it. The method of cultivation is all dharmas, etc. Speech, etc., the two causes of dreams, and how they arise from them, and the same is true when awake, have been explained. Speech is language, that is, its essence, called the bindu of speech. When awake, the bindu of the body is also moving, and other aspects are the same. These are also purified by nature and the path. That is to say, nature, etc. By getting used to dreams, from then on, according to the difference between sharp and dull faculties, or etc., this is explained. After the illusory body is cultivated to completion in this way, for tummo, first, the bindu is capable, and the wind is capable, these two. The first is to hold and increase, and the second is to eliminate downwards and control the life force. The first of the four is, after that, etc., where the meaning of the offshoot is, etc. The second is subtle, etc. Stability is also, seeing the signs of completion, if you want to achieve direct perception, it is freedom, etc., binding the bindu with joy, binding the bindu is achievement. Just like that, etc. The fruits of those are the Ganges, etc., and how many, etc. The third is after that, etc. The fourth is life, etc., the yoga of the completion stage, along with recitation and expansion, and other ultimate vajra holders.
Chinese
于脉之自性光明，显现为嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），并专注于所缘境；安住于阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿），一心一意地明观；止息于吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），不作任何思虑。从入定到出定这三个阶段，皆是三字真言的自性，因此，此道是真实的。没有生起次第或有戏论的金刚念诵。金刚念诵之气融入中脉，使拙火燃烧。然后，刹那间直接显示拙火，使光明显现，即是不坏明点燃烧。念诵吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，应如何观想大乐等燃烧呢？如金刚持供养等。顺便说一下，为了普遍稳固专注，专注等等。拙火稳固的征象是光明等等。地风稳固的征象。臂膀丰满等，是智慧之风止息的征象。近期的征象是无实等等。如此这般，习惯于拙火等，便可进入光明。以下劣根器之人，按次第而行。实际的进入方式是从那时起等等。显现次第收摄，即是收摄粗大外境之显现。明次第收摄，即是有境。殊胜喜是指微细心所皆是动摇不定，因此是有境，此时显现为动摇。其最终是空性，即是诸根没入。俱生喜是胜义谛，是譬喻光明之自性。依靠拙火而生起光明，经文显示说：风等等，是显示原因的续部，等等。在因果二种拙火中，有自性瑜伽等三种分类。因之诸法只是进入之门径，其他则是实物。由此成就的光明是明等等。征象是虚空等等。光明本身的安乐自性称为俱生，对此的解释是：俱生等等，经文显示，圆满的征象是：从何处等等。此外，从誓言印中获得所欲，燃烧四种阿吒。从智慧印中获得喜，胜喜、离喜、俱生，从印中生起动摇、显现、胜利、睡眠之地。从大手印中，颤动、没入、明点、那达，这四种四种，作为主要和十二眷属显现，这些从任何想要的事物中，也能进入本来的光明，是满足一切愿望的意义，刹那间显现的方式
English
Regarding the manifestation as being under the power of the channels, it is to contemplate on the object with Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡); to abide is to contemplate clearly with single-pointedness with Āḥ (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿); to cease is to not think with Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Since the three stages of entering and rising are the nature of the three syllables, this path is truthful. There is no Vajra recitation of the generation stage or with elaboration. By the wind of Vajra recitation dissolving into the dhūtī, it causes the fierce fire to blaze. Then, the actual manifestation of the caṇḍālī of moments etc. is shown, and the appearance of clear light is the burning of the indestructible bindu. How should one meditate on the burning of great bliss etc. by reciting the syllable Haṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)? Like Vajradhara offering etc. Incidentally, for the sake of generally stabilizing the focus, focus etc. The sign of the fierce fire being stable is clear light etc. The sign of the elemental winds being stable. The sign of the wisdom wind ceasing is the fullness of the arms etc. The near signs are immaterial etc. Thus, by becoming accustomed to the fierce fire etc., one enters the clear light. Those of inferior faculties proceed gradually. The actual way of entering is from then on etc. The near gathering of appearances is when the gross appearance of objects is gathered. The near gathering of clarity is with objects. Special joy is because the subtle mental events are moving, therefore they are with objects, and at that time they appear to be moving. At the end of that is emptiness, which is when the senses are submerged. Co-emergent joy is the ultimate truth, it is the nature of exemplary clear light. The scriptures show that clear light arises dependent on the fierce fire: wind etc. are the tantras that show the reason, etc. In the two fierce fires of cause and effect, there are three divisions of self-nature yoga etc. The cause of all of these is just the gateway to enter, and the others are entities. The clear light accomplished by that is clear etc. The sign is the sky etc. The blissful nature of clear light itself is called sahaja, and what is explained about that is: co-emergent etc. The scriptures show, and the sign of completion is: from where etc. Also, from the samaya seal, whatever is desired is obtained. The four blazing aṭṭa. From the wisdom seal, joy is obtained. Supreme joy, joy of separation, co-emergent, from the seal, movement arises, victory, the place of sleep. From the great seal, trembling, submerging, bindu, nāda, these four fours, appearing as the main and twelve retinues, from whatever those desire, one can also enter the clear light of the natural state, it is the meaning of fulfilling all wishes, the way the moments appear
Chinese
那么手印之中哪个最为重要？寂止安乐稳固等等，虽然存在一些不同的分类，但除此之外，孩子，你要运用智慧去思考。这是与生俱来达到究竟的征兆。在这些征兆等等的道路上，暂时依靠智慧手印最为重要。当对它熟练之后，就要努力修持大手印。拙火瑜伽等等是事业手印的瑜伽。金刚部的拙火是歌舞者的莲花之光，拥有莲花者是殊胜的。ཨཾ་གུ་ལི་（藏文，梵文天城体：अंगुलि，梵文罗马拟音：aṅguli，汉语字面意思：指头）是手指或者木头所制，或者是布料等，有根部坚硬和柔软的区别。结合之后，各自的卡拉那弯曲和绳索等等。欲妙是明妃交合的等等。其中有些人首先习惯于母语，然后是智慧友（ཛྙཱ་ན་མི་ཏྲ་）。要了解进入事业手印的次第。这些能够成就譬喻光明达到究竟之名。那么想要进入大乐，需要多长时间呢？如果问到诸如形态等如何是智慧光明的身，那么就是光明等等。如果问到如何修持，那么就是如何等等，如果问到为何修持，那么就是因为寂止稳固的究竟能够获得大乐。虽然如此，为了让自己习惯光明，那么此处的喜悦次第的前面三个非常迅速，第四个的安乐瞬间非常深邃和细微，因此那个时候如果不能领悟，要知道暂时难以领悟。当对它熟练达到究竟，就能显现意义的光明。然后就会转变为双运。那些显现的征兆就是成佛等等，瑜伽稳固的方法就是大乐等等。在止观双运中修持的等持，从名为虚空开始，到确定征兆为止。这既是显示果，如果问到如何是虚空等的光明法身，就是殊胜大乐等等。殊胜等等的大乐色身是显示。如此，在所有这些道路上，也恒常正确等等。归纳道路的次第是，如此金刚等等。根器上中下的调伏方式，具缘等等圆满的殊胜次第等等是结尾。夺取生命的是智慧之风。智慧高