English
In solitary places, meditate on the protective circle from the letter Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) and destroy the demons. The ritual of subjugation should be performed in this way. Secondly, the pure results of the five manifest enlightenments: The symbol of Āli is Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Oṃ) and the symbol of Kāli is Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आ, Sanskrit Romanization: āḥ, Literal Chinese meaning: Āḥ), which are the seeds of the sun and moon. Āli and Kāli are the signs of the sun and moon. Among the two roots, the odd number is the moon and the even number is the sun, which are pure. Thus, the sun and moon are united. These are completely purified by the purity of mirror-like wisdom. When the seed and hand gesture become signs, I say that this is the pure place of discriminating wisdom. When all the sun, moon, seed, and hand gestures become one, it is the purity of equality wisdom. Radiating and gathering light, accomplishing the benefit of beings is the wisdom purity of diligent activity. The image of the chief consort, the face, hands, etc., are completely perfect, which is the purity of the wisdom of the sphere of reality, etc. Thirdly, the actual path to be taught: the form of the union of the male and female deities, that is, having the body of union, and the three vajras. Blessing, or even if they are not actually present, the three vajras must be complete as the path because the deity meditation, mantra recitation, and emptiness are complete. The complete limbs are necessary for all yogis of the deities of all mantras. As it is said, this is in terms of this unsurpassable vehicle. If all paths are gathered, they are gathered into the three: secret generation stage, great secret completion stage, and extremely secret conduct. The yoga generation stage, and the yoga, great yoga, the completion stage of one's own body that can symbolize the co-emergent as it is, and those who have the samadhi mantra combination with a greater emphasis on emptiness following yoga, and the secret of vastness and great vastness from extremely yoga. These four, divided into four each, are the sixteen, and if the emptiness base wisdom is gathered, then the three aspects of appearance, increase, and attainment, and the mantra combination associated with them, are the chief of all mantra tantras, the path of the unsurpassable vehicle, and although they are the expressers, they are also established as their tantras. The indestructible bindu, the bindu in the heart and the mantra bindu wind, that is, meditating on the tip of the nose, and the material bindu residing in the jewel, the three bindus I have extensively explained in the tantras or
Chinese
简而言之，从乐空的状态中生起，并且不离其体验的生起次第和圆满次第，对于没有考察实相而生起的，称为加持的瑜伽，仅仅是分别念修的生起次第和圆满次第是遍计的瑜伽，没有考察而自生的，以乐空为自性，在实相上成立的是圆满的瑜伽，瑜伽三种。莫。第四，道的界限是，生起次第和圆满次第的光明不稳固不扩展，是不明显状态的补特伽罗，生起次第和圆满次第纯熟，对本尊身或乐受任何一个光明稳固且扩展是小智慧的状态，对两者都稳固且扩展是智慧明显的状态，对两者的光明广大扩展是智慧大的状态，安住于四种状态的补特伽罗被称为四种。多。第五，空性见的总义是，色蕴没有，受、想、行、识蕴也分离，不是那些。根、境和识，十八界没有，也不是。烦恼习气以及有者没有也不是，菩提也只是暂时断除的部分，所以自性上没有。目标事物没有，非事物也没有，修行者和修行也没有。在那上面功德增长没有，过失减少没有。非事物的常法不是，无常也不是。心和言语上，存在和不存在，存在不存在二者是或不是都无法安立并且超越。哦。这个胜义谛里，人无我和法无我，因为没有那个，所以其他也没有。真实上心无法衡量，也不是不真实，虚假的实有和非实有也不是。不是由因缘造作和止息，或者依赖因缘而安立的空性，是所有法本身的自性。是那个就被称为胜义谛的般若波罗蜜多。多。第六，善巧方便的差别是，从执着目标和无目标被目标遮止之外，一切行为，显现却从不执着，显现却从一开始就解脱，成为自他殊胜智慧之因，做什么
English
In short, arising from the state of bliss and emptiness, and the arising and completion stages that do not depart from its experience, for those that arise without examining reality, it is called the yoga of blessing, and the arising and completion stages that are only conceptual meditation are the yoga of complete calculation, and what arises spontaneously without examination, with bliss and emptiness as its nature, and is established in reality, is the complete yoga, three yogas. Mo. Fourth, the boundary of the path is that the clarity of the arising and completion stages is not stable and does not expand, it is the person in an unclear state, the arising and completion stages are pure, and the clarity is stable and expands to any of the deity's body or bliss, it is the state of small wisdom, and the stability and expansion to both is the state of clear wisdom, and the vast expansion of the clarity of both is the state of great wisdom, and the person who abides in the four states is called four types. Do. Fifth, the summary of the meaning of emptiness is that the form aggregate is absent, and the aggregates of feeling, perception, formation, and consciousness are also separated, and are not those. The senses, objects, and consciousness, the eighteen realms are absent, and are not. Afflictions, habits, and those with them are absent and are not, and Bodhi is only a temporarily abandoned part, so it is not in nature. The object of focus is absent, and non-objects are also absent, and the meditator and meditation are also absent. On that, there is no increase in qualities and no decrease in faults. The permanence of non-things is not, and impermanence is also not. In mind and speech, existence and non-existence, the two of existence and non-existence cannot be established as either being or not being, and are beyond. Oh. In this ultimate truth, there is no self of person and no self of dharma, and because there is no that, there is also no other. The mind cannot measure in truth, and it is not untrue, and false reality and non-reality are also not. It is not the emptiness that is created and ceased by conditions, or established in reliance on conditions, but the very nature of all dharmas. That is what is called the Prajnaparamita of the ultimate truth. Do. Sixth, the difference of skillful means is that, from beyond grasping the object and the non-object being blocked by the object, all actions, appearing but never grasping, appearing but liberated from the beginning, become the cause of the supreme wisdom of oneself and others, whatever is done
Chinese
进行区分使用。任何成就明咒者，处于结合道位或获得圣者之位的菩萨安住于方便之行。是也。诛杀、驱逐、区分等也如幻术摧毁幻术一般，供养佛陀也如幻术供养幻术一般。不执着，成办重大意义，虽然恒常显示与轮回相符，却不被轮回所染污的，以善巧方便之行，如梦中无所作为却显现作为一般，是为明咒之行。第七，事业之秘密，如以法性之火焚烧一般，以事物各自的自性之力，与女性一同结合，从安乐中不分别而生出般若波罗蜜多的种姓。由此，风息单独执持，能取所取的动摇平息，生起安乐，强烈分别念的自性断除。因此，对于该女性，要极度修持乐空。此融乐以胜义谛无边无中亦不可执持的觉性。此乃胜义谛金刚，即不变之坛城。<之义为取乐之精华>。第八，二次第之秘密是，显现为天尊的，以庸常的分别念而完全断除分别念，因此要修持生起次第。以贪欲修持安乐，贪欲的安乐接近光明，同样结合，嗔恨和愚痴等，光明最为接近的，道路之因是，不共的安乐和风心的本尊幻化自性，于心间汇集风心，修持不分别而得以清净。第九，道路之分类是，以信解而行持之地分为十二地。存在的是，自性与田地的使女和主要结合的乐空之真如，以及二十四脉和彼彼之界，以及动摇的风之运行的，气息出入等停止的智慧之差别有十二种。之后，紧随其后而成就智慧双运之身。此身无脉亦无界，风的运行也不存在。是庸常之身。
English
To use separately. Any accomplished mantra practitioner, a Bodhisattva who has attained the stage of union or the position of a noble being, abides in the practice of skillful means. Yes. Killing, expelling, distinguishing, etc., are like destroying illusion with illusion, and offering to the Buddha is like offering illusion with illusion. Without attachment, accomplishing great meaning, although constantly showing conformity with samsara, yet not being defiled by samsara, with skillful means of practice, like in a dream, there is no action but it appears as action, this is the practice of mantra. Seventh, the secret of action is like burning with the fire of Dharma-nature, with the power of the self-nature of each thing, uniting with a woman, from bliss without discrimination, generating the lineage of Prajnaparamita. Therefore, the movement of grasping and being grasped by the single holding of the breath is pacified, bliss arises, and the self-nature of strong discrimination is cut off. Therefore, for that woman, one must cultivate the bliss-emptiness to the utmost. This melting bliss is the ultimate truth, the awareness that is boundless and without a center, and cannot be grasped. This is the ultimate truth, the Vajra, the unchanging mandala. <The meaning is to take the essence of bliss>. Eighth, the secret of the two stages is that, appearing as a deity, the ordinary discrimination is completely cut off, therefore one must practice the generation stage. By cultivating bliss with desire, the bliss of desire approaches luminosity, and similarly combining, hatred and ignorance, etc., the cause of the path of the most approaching luminosity is, the uncommon bliss and the illusory nature of the wind-mind deity, gathering the wind-mind in the heart, cultivating non-discrimination and being purified. Ninth, the classification of the path is, dividing the ground of practice with faith into twelve grounds. What exists is, the self-nature and the female messenger of the field and the Suchness of bliss-emptiness of the main union, and the twenty-four channels and their respective realms, and the movement of the wind's movement, the twelve kinds of wisdom distinctions where the breath comes and goes, etc., cease. Then, immediately following that, the wisdom dual union body is accomplished. This body has no channels and no realms, and the movement of the wind does not exist either. It is an ordinary body.
Chinese
语、语、意三者止息，获得智慧之身、语、意之故。然而，仅有心之幻化，如细微脉等之显现。心识显现之界与脉气，以及彼等止息，由此生起圣道之十二地。与使者女尊等结合之成就，与化身之形象相似之天众坛城，此乃大乐之自性。持明者、密咒士等称之为十二地。此乃地之自性。第十，宣说七种补特伽罗：初学者于三摩地无有明相，瑜伽士仅生起明相，修行者，事业无碍成就且能成就悉地者，成就者获得共同大中小悉地，最胜成就者获得最胜悉地，仅是获得地者，以及大心者，乃是第八地以上之所有菩萨。所谓金刚萨埵，乃是无上佛，即是宣说七种次第之密咒行者。并且，精进者依靠上师之恩德，于一生中圆满显现七者。第十一，开示事物之自性：于任何处皆非可执持之空性，亦非心之境之非空性。此无垢自性之心，乃是诸法之如是性。如同虚空无有分别，然器物之分别乃是于分别念前所作。如是，初学者等七种状态中，不知如是性之世间者，作分别。心之金刚自性不变。轮回与涅槃之状态中，无有穷尽之次第之乘，彼等之心之界，乃是不坏且不动摇。如同虚空不为地水火风所染，如是亦不为诸法所染。若问轮回之显现为何，如眼有翳障者，于虚空中虽无毛发却见之。如是，轮回之所有显现皆是分别念。于事物之实相中，无有轮回，亦无有轮回者。第十二，宣说密咒之誓言之秘密：因此，舍弃造作之轮回之所有分别念之后，分别念