Chinese
拙火之外所生之乐，与脐间明点拙火观想之精进。以及，因见空性光明所引生之极喜悦意。以及，诸风因缘暂时融入中脉，心无分别之乐。以及，由神通等力，能成办众多利生事业，依此而生之极喜与乐。以及，与明妃交合融化之触乐。以及，如意智慧之手印现前，因脉气之作用而于体验中生起，由手印影像等之缘所生之乐。此等乐皆具暂时之过患。故非事物之实相，而自性胜义之大乐，乃非由因缘所生之骤然之乐，而是实相本身。第六，断除胜义界之歧途：庸常世俗之身语意三及由彼所生之一切，皆具譬喻。譬喻即能作比喻，贪欲，即供养时之赤裸道，以及贪欲中等，即显现白道，以及具足离贪，即获得黑道显现之所体验，乃至能以文字言说之境。或者，无论是否为次第之四喜，或者是否为灌顶与生圆之四喜。喜与极喜。以及，离喜等皆具分别之动摇，故不稳固。会坏灭。是也，四喜之前三者刹那坏灭，而最后者亦有明与不明之变化，且刹那坏灭。乐受与痛苦，以及暗示之舍受，皆为有知者。以及具知者，彼乃能知、所知、他知之相，而于自知亦有明与不明之义，皆为世俗假立之名相而已。彼等一切皆与其各自之自性，以及于彼无有心要，即无有以自性成立者。贪欲道之极喜，于贪欲彼者本身亦无有自体自性。以及，离贪道之离喜，亦无有以离贪自体成立者。以及，中脉道之乐，亦无有中脉之自体。彼。彼等一切皆为依缘而生之仅此而已。是故。第七，宣说大乐之自性：事物与事物
English
The bliss arising outside of Duti, and the effort of contemplating the Kundali fire at the navel chakra. And, the great joy of mind drawn by seeing the clear appearance of emptiness. And, the bliss of non-conceptual mind when the winds temporarily dissolve into the central channel due to circumstances. And, relying on the power of clairvoyance etc., being able to accomplish many activities for the benefit of beings, hence the great joy and bliss. And, the tactile bliss of melting through union with a female consort. And, the bliss arising in experience due to the activity of the channels and winds, as if the wisdom mudra of the mind is present, due to the circumstances of the image of the mudra etc. These blisses all have temporary faults. Therefore, they are not the reality of things, but the great bliss of the ultimate nature is other than the sudden bliss produced by causes and conditions, it is the reality itself. Sixth, cutting off the wrong paths of the ultimate sphere: All the ordinary, conventional body, speech, and mind, and everything that arises from them, are with examples. An example is something that can be exemplified, desire, that is, the naked path when offering, and intermediate desire, that is, the appearance of the white path, and also with detachment, that is, the experience of the appearance of the black path, up to the object that can be expressed in words. Or, whether it is the four joys of the gradual path, or the four joys of empowerment and generation-completion. Joy and great joy. And, detachment joy etc. are all with the movement of conceptualization, so they are not stable. They will be destroyed. That is, the first three of the four joys are destroyed in an instant, and the last one also changes from clear to unclear and is destroyed in an instant. The feeling of pleasure and suffering, and the implied equanimity, are all knowers. And with the knower, that is the aspect of knowable, knowing, and other-knowing, and in self-knowing there is also the meaning of clear and unclear, all of which are just conventional terms, just names, just mentally constructed. All of them are with their own essence, and there is no essence in them, that is, there is nothing established by their own essence. The supreme joy of the path of desire, in desire itself there is no self-nature of its own object. And, the joy of detachment of the path of detachment, there is also nothing established by the self of detachment. And, from the joy of the central channel path, there is also no self of the central channel. That. All of them are just arising from dependent origination and conditions. Therefore. Seventh, explaining the nature of great bliss: things and things
Chinese
远离一切相。这是万物的自性，即法性的事物。是存在的本体。此智慧的自性，十二缘起清净，不变的乐。安住于其中，通过禅修而显现。这是无法用比喻象征，无法用文字表达的。没有被分别念的动摇所染污，自性没有变异和坏灭。这是：胜义的自证自性，俱生大乐的自性。从驱使万有生起中自然解脱。涅槃的心性，这唯一的是胜义谛。第八，显示其为真实神圣的自我：轮回和涅槃一切都是由心所造，所以是万物的作者，而此（心性）没有作者。因为自身是离戏的。世间有知者也仅仅是略微了解此（心性），然后对此执著为自我和有情或有生命者，以及。微尘、黑暗、勇气平等混合的主体和自在等，以及其他宗派的分别论者和逝去的少分智慧。自宗的声闻二部、微尘等。一切都是不变的。只是对此不变的智慧以颠倒的见解进行分别。第九，显示了胜义的止观二道：这是不可摧毁的心性，是诸佛的化身之基。金刚萨埵，具有胜义的欲妙和相好的殊胜本尊。由于从未被尘垢所染污，所以是伟大的止，也是万有生起的法性。未被万有生起所染污的伟大的道谛。这是痛苦谛的法性，从未被二障所染污，所以是世俗谛的自性。一切染污世俗从一开始就已穷尽。此即是烦恼的法性。万法自性本初即是智慧安住的成佛者。这是二谛自性无别的道理，一切佛都已宣说。第十，宣说自性为一切之基：譬如夜晚在房屋里，在有五个窗户的房间里点燃灯。从五个窗户，从五个方向显现光芒的时候。灯的光芒显现为五个不同的部分。同样，能够显现各种世俗显现的明
English
It is devoid of all characteristics. This is the nature of all things, the reality of Dharma. It exists as the essence. The nature of this wisdom, the twelve links of dependent origination are purified, the unchanging bliss. Abiding in it, it is manifested through meditation. This cannot be symbolized by examples, nor can it be expressed in words. It is not stained by the movement of discursive thoughts, and its nature does not change or perish. This is: the self-aware nature of ultimate truth, the nature of co-emergent great bliss. It is naturally liberated from the driving force of all arising. The mind-essence of Nirvana, this alone is the ultimate truth. Eighth, showing it as the true sacred self: All of Samsara and Nirvana are created by the mind, so it is the creator of all things, but this (mind-essence) has no creator. Because it is free from elaboration. Even worldly knowledgeable people only slightly understand this (mind-essence), and then cling to it as self and sentient beings or living beings, as well as. The subject and the lords, etc., in which dust, darkness, and courage are equally mixed, as well as the separatists of other schools and the partial wisdom of the past. The two Hearer schools of our own school, dust, etc. Everything is immutable. It is only with a reversed view that this immutable wisdom is conceptualized. Ninth, showing the two paths of cessation and path of definitive meaning: This is the indestructible mind-essence, the basis of the emanations of all Buddhas. Vajrasattva, the supreme deity with the desires and marks of ultimate truth. Because it has never been stained by dust, it is the great cessation and also the Dharma nature of all arising. The great path truth that is not stained by all arising. This is the Dharma nature of the truth of suffering, never stained by the two obscurations, so it is the nature of the conventional truth. All defilements of the conventional are exhausted from the beginning. This is the Dharma nature of afflictions. The nature of all dharmas is the Buddha who abides in wisdom from the beginning. This is the way in which the nature of the two truths is inseparable, which all Buddhas have taught. Tenth, explaining the self-nature as the basis of everything: For example, at night in a house, a lamp is lit in a room with five windows. When light appears from the five windows, from the five directions. The light of the lamp appears as five different parts. Similarly, the clear mind that can manifest various conventional appearances
Chinese
仅仅将阿赖耶识视为火焰。当色等各种识显现不同时，就变化出五种感官意识。当阿赖耶识显现为色的名色之影像时，就称之为眼识等等。由于对现象的迷惑，就认为我通过眼识看到了色等等。五种感官意识的火焰，被意识所认知。也就是说，这五种识的显现，以及与它们相关的事物，被视为对象，并执持显现为名相和实义的识。此外，又将体验感受的世俗明觉之流误认为自我。认为六种光蕴和火焰阿赖耶识是不同的事物。另一种意识，即烦恼意，是由于迷惑。依赖于愚痴，其随从心识的生起，就是执着于我。如此看来，阿赖耶识如水，七种识如水波般生起。第十一个，功德无别的意义是：如此的阿赖耶识明觉之中，无分别的自性，自知自明，不显现世俗，那就是法界，也就是圆满佛的法身、智慧、事业的能力，显现为刹土的能力等等，任何法。一切都存在于每个众生的心性之中。身、智慧、功德等没有分别，如同地下的宝藏，十地以下的菩萨没有证悟智慧，无法见到。法界的智慧如同金矿，阿赖耶识如石头般存在。第十二个，解释任运成就的四金刚：身体是法性身，语是语，心是法性意，性行为等的乐是迷乱心识的智慧金刚。四金刚本来存在，显现出来。胜义谛的影像之身是化身，岩石的声音，即空性的胜义谛是报身，虚空的实性。也就是远离戏论、能取所取的法身，具有功德的如来藏。当自性胜义谛的乐远离垢染时，就称为大乐身。这些的缘起方式是：脐轮是化身，醒时喉咙是报身，梦中是心间的莲花。法身和无心。此外，头部，也就是顶轮是大乐身。
English
The alaya consciousness is merely regarded as a flame. When various consciousnesses such as form manifest differently, they transform into the five sense consciousnesses. When the image of form, which is the manifestation of consciousness in the alaya, appears, it is called eye consciousness, and so on. Due to delusion about phenomena, one thinks, "I see form through eye consciousness," and so on. The flames of the five sense consciousnesses are cognized by the mind consciousness. That is, these five manifestations of consciousness, and things related to them, are regarded as objects, and the consciousness that appears as name and meaning is held. Furthermore, the stream of mundane clear awareness that experiences feelings is mistaken as self. It is thought that the six aggregates of light and the flame alaya consciousness are different things. Another consciousness, namely afflicted mind, is due to delusion. Dependent on ignorance, the arising of its attendant consciousness is to grasp at self. Thus, the alaya is like water, and the seven consciousnesses are seen as arising like waves from water. Eleventh, the meaning of inseparable qualities: Within such an alaya clear awareness, the non-conceptual nature, self-knowing and self-illuminating, without the appearance of the mundane, that is the dharmadhatu, which is the dharmakaya, wisdom, and the power of activities of the complete Buddha, the ability to manifest as fields, etc., whatever dharma it may be. All exist within the mind essence of each sentient being. Body, wisdom, qualities, etc., are without distinction, like treasures underground, those below the tenth bhumi do not realize wisdom and cannot see it. The wisdom of the dharmadhatu is like gold ore, the alaya consciousness exists like stone. Twelfth, explaining the four spontaneously accomplished vajras: The body is the dharmata kaya, speech is speech, mind is the dharmata mind, and the bliss of sexual union etc. is the wisdom vajra of the deluded mind. The four vajras are inherently present and manifest. The image body of ultimate truth is the nirmanakaya, the sound of rock, that is, the emptiness of ultimate truth is the sambhogakaya, the reality of space. That is, the dharmakaya is free from elaboration, grasper and grasped, the tathagatagarbha is endowed with qualities. When the bliss of the ultimate truth of self-nature is purified of defilements, it is called the mahasukha kaya. The way these dependently arise is: the navel chakra is the nirmanakaya, the throat during waking is the sambhogakaya, the lotus in the heart during dreams. The dharmakaya and no-mind. Furthermore, the head, that is, the crown chakra is the mahasukha kaya.
Chinese
理智心中极善宣说。如是习气所致，众生之生死中阴三有，以二种解释，说为地下、地上、地上之上的三有众生。通常来说，头部被认为是三者共同之处。从四个脉轮产生，当四个脉轮清净时，三有即是四个轮。此处作了融入之安立。灌顶是洗净垢染之义，因断除不退转，故金刚智慧<即主要>以知晓一切所知，如是说。智慧之品中，有请问和回答二者。初者，其后请问者金刚亥母等出世间之如来母，以及安住十地之圣母，也以圣母之相示现者们，以及梵天等根本之世间空行母众，以及彼等之侍女之王，如月密明点中所说之二十八自在母，虽具咒之福分，然依世间自续之权势，如天女、人、龙、乾闼婆、药叉女、罗刹、非人女等无量之妇女，然为调伏喜好限量者之义，宣说如须弥山般无数，三十二之微尘数者，成为请问之因，成为疑惑，成为犹豫。请问之境，薄伽梵金刚萨埵，如何请问之方式，如是启请。根本续部中说：（1）过去之时金刚持，化现佛陀舒心坛城。所说之五部佛陀坛城，如来之舒心，佛陀金刚持金刚萨埵。舒心之坛城，如何向所化众生开示。（2）。其心要于此争斗之时等争辩。此时仅说少量续部之理由为何。（3）。定然贪欲大贪此。对此，为获佛陀之果位。定然宣说大贪欲道之理由为何。（4）。其后宣说诸咒语时。欲修明咒念诵者们。如何亲近本尊。需要如是章节。