English
That seal should be held and practiced. Why? It is said that when one realizes one's own steadfastness from realizing one's own steadfastness, one should practice, that is the intention. Furthermore, practice is inseparable from the conventional and the ultimate, so one should practice and know it. One should take that seal and become familiar with it, meaning that I, Vajradhara, abide in steadfastness, from the wisdom of realizing that. Whoever takes the seal and practices it is not for enjoyment, but for the sake of liberation. Therefore it is said: Whatever is said to be of fearful form, practice is not spoken for enjoyment, is the mind stable or moving or what? It is for the sake of examining one's own mind separately. Whatever practice is liberated from the eight worldly concerns is very frightening, it is not for the desire of enjoyment, but only for the sake of liberation, that is the intention. Furthermore, whatever practice is said to be of fearful form, the activity that has the nature of the two truths is unspeakable, not an object of speech, because it transcends the path of language. That is not spoken for enjoyment. It means that it is truly accomplished without fabrication. Now, for the sake of the accomplishment of the seal, it is said that one should take the seal and practice, to this, because Vajragarbha has various discriminations, Vajragarbha said: One who possesses selflessness yoga, how is that the difference of the seal? Because of possessing the yoga of the selfless mother, the yogi is the seal, what is the difference of this seal? Thus it is distinguished, this is also a seal, and so is that other one. From the two seals, how does the accomplishment of the seal arise? The accomplishment of the great seal is the wisdom that is inseparable from wisdom and means. Here also, the man who possesses the yoga of the selfless mother is from the nature of the selfless mother being the nature of a woman, and this other seal is also from the nature of the seal, how does the non-dual accomplishment arise? That is the distinction. To this, the Blessed One taught: One should abandon the form of a woman and make another, one should make the form of the Blessed One. The female
Chinese
完全舍弃身体，变成世尊的身相。这是怎么样的呢？因此说，乳房舍弃后变成菩提心。kakkola（梵文，kakkola，kakkola，豆蔻）于中央如实安住。两个脸颊变成铃铛。枣核具有菩提心。剩余的是大自在的身相。是黑汝嘎的大乐。黑汝嘎是结合所生之人。不费力气就变成男子。乳房在心间变成菩提心金刚，菩提心中安住的是kakkola莲花。这说了什么呢？女人的乳房在心间。其中也安住着金刚和莲花。这些金刚和莲花是结合本身。男人的：两个种子的两个乳房。意思是舍弃乳房后变成菩提心。其中也有kakkola，即莲花和金刚无二无别。女人的标志是莲花。男人的金刚，即金刚和莲花二者也结合。因此，女人和男人之间没有任何差别，即无差别，即种子的差别和外在的差别。又是两个种子安住在心间，即两个乳房。上面是金刚，下面是莲花，这是女人的两个。这两个种子本身，下面是金刚，上面是莲花，这两个，意思是舍弃乳房等等。两个脸颊变成铃铛。意思是阿哩嘎哩那达的两串是铃铛，那是莲花和枣核。具有菩提心，意思是那达的两串。根本是枣核金刚。意思是，二者金刚和莲花无二无别。因此说，剩余的身相，即任何二者无二无别的是黑汝嘎金刚持的。有什么差别呢？大乐，即任何大乐无我母，即她的“哦”的意思。因此，黑汝嘎结合是无二的智慧所具有的。具有手印的无我母，即使不修习，这也是无二的智慧本身。不费力气，即没有勤作，就变成男子出生的自性本身。因此，能够明晰的瑜伽士。因为手印
English
Completely abandoning the body, it becomes the body of the Bhagavan. How is this so? Therefore it is said, having abandoned the breasts, it becomes bodhicitta. Kakkola (Sanskrit, kakkola, kakkola, cardamom) dwells perfectly in the center. The two cheeks become bells. The jujube has bodhicitta. The remainder is the form of the great lord. It is the great bliss of Heruka. Heruka is the person born from union. Without effort, it becomes a man. The breasts in the heart become bodhicitta vajra, and residing within the bodhicitta is the kakkola lotus. What does this say? The breasts of women are in the heart. Within it also reside the vajra and lotus. These vajra and lotus are the union itself. Of men: the two breasts of the two seeds. Meaning, having abandoned the breasts, it becomes bodhicitta. Within it also is kakkola, that is, the lotus and vajra are inseparable. The sign of a woman is the lotus. The vajra of a man, that is, the vajra and lotus, both also unite. Therefore, there is no difference between women and men, that is, no difference, that is, the difference of seeds and the external difference. Again, the two seeds dwelling in the heart are the two breasts. Above is the vajra and below is the lotus, these are the two of women. These two seeds themselves, below is the vajra and above is the lotus, these two, meaning having abandoned the breasts, and so on. The two cheeks become bells. Meaning the two strings of ali kali nada are bells, that is the lotus and jujube. Having bodhicitta, meaning the two strings of nada. The root is the jujube vajra. Meaning, both vajra and lotus are inseparable. Therefore it is said, the remaining form, that is, whatever two are inseparable is of Heruka Vajradhara. What is the difference? Great bliss, that is, whatever great bliss is the selflessness mother, that is the meaning of her "o". Therefore, Heruka union is possessed of non-dual wisdom. The selflessness mother with mudra, even without practice, this is the non-dual wisdom itself. Without effort, that is, without exertion, it becomes the very nature of a man being born. Therefore, the yogi who is able to clarify. Because of the mudra.
Chinese
的悉地转变。之所以这样说，是因为瑜伽士具有无二的智慧。手印的悉地会转变成大手印。有什么区别呢？能够显现的，既是显现也是能够，所以是能够显现的。谁拥有它，谁就是能够显现的。意思是说，那个手印具有显现。因此，生和灭也不能损害智慧和方便。智慧是手印，方便是瑜伽士。两者都不会受到损害，因为什么呢？因为生和灭，生起和止灭，生和死不会造成损害。或者说，生是实有，灭是非实有。它们是智慧和方便，是实有和非实有的自性。因为是金刚持的智慧，所以不会受到损害，不会有任何分别念。因为是安乐的自性。因为方便是生起，灭是智慧，到达有之尽头。方便是金刚持，生起是真实的自性生起，是世俗谛的自性。灭是涅槃，智慧是胜义谛。具有二谛自性的就是金刚持。到达有之尽头，意思是说有是生，尽头是灭，因为具有生和灭自性的甘玛智慧，所以说是到达有之尽头。或者说，甘玛是使有轮回到达尽头的智慧，意思是说，有和涅槃无别，是无我空性。因此，这没有完全的毁灭。也不是从那里面产生。有些会被毁灭耗尽，因为没有毁灭所以也没有耗尽。因此，金刚持本身没有毁灭和涅槃。因为什么呢？也不是从那里面产生，是从自己的自性中产生，意思是说，一切法本来就是不生的。凡是具有生之法性的，必定会毁灭，因为本来就不生，所以没有生，没有毁灭，也没有耗尽。到来的意思是说，因为什么
English
The siddhi transforms. The reason for saying this is that the yogi possesses non-dual wisdom. The siddhi of the mudra will transform into the great mudra. What is the difference? That which is able to manifest is both manifest and able, so it is able to manifest. Whoever possesses it is able to manifest. It means that the mudra possesses manifestation. Therefore, birth and destruction cannot harm wisdom and means. Wisdom is the mudra, and means is the yogi. Neither will be harmed, because of what? Because of birth and destruction, arising and ceasing, birth and death will not cause harm. Or, birth is existent and destruction is non-existent. They are wisdom and means, the nature of existent and non-existent. Because it is the wisdom of Vajradhara, it will not be harmed, and there will be no conceptualization. Because it is the nature of bliss. Because means is arising, destruction is wisdom, reaching the end of existence. Means is Vajradhara, arising is the true nature of arising, the nature of conventional truth. Destruction is nirvana, wisdom is ultimate truth. The one who possesses the nature of the two truths is Vajradhara. Reaching the end of existence means that existence is birth, and the end is destruction. Because of the Kama wisdom that possesses the nature of birth and destruction, it is said to reach the end of existence. Or, Kama is the wisdom that brings the existence of samsara to an end, meaning that existence and nirvana are inseparable, and it is selflessness. Therefore, there is no complete destruction in this. Nor does it arise from that. Some will be exhausted by destruction, because there is no destruction, there is no exhaustion. Therefore, Vajradhara himself has no destruction and nirvana. Because of what? Nor does it arise from that, it arises from its own nature, meaning that all dharmas are originally unborn. Whatever has the nature of birth will surely be destroyed, because it is originally unborn, so there is no birth, no destruction, and no exhaustion. The meaning of coming is, because of what
Chinese
因此，任何事物一旦衰竭，必然会毁灭。因为没有它，生与灭都不存在。因此，一切损害都是绝对不存在的，这是对两句偈颂的解释。因此，通过生起次第的瑜伽，具有苦行者应修习显现，将显现视如梦幻，通过显现来成就无显现。生起是指生，即清净的本尊形象。生起次第是通过它获得的，瑜伽是结合。通过生起次第的瑜伽，观修坛城的轮，应修习并入定于显现，如色蕴等。具有苦行者是指具有两种清净的自性。通过本尊瑜伽将显现视如梦幻，通过显现本尊形象来成就无显现。应证悟色蕴等无别。这指的是，当以本尊形象清净并习惯于色蕴等时，就像水和牛奶一样，即使是不同的，也会在瞬间无别地产生。或者，生起一词指的是真正的智慧。它的次第是获得，也就是瑜伽，通过智慧和方便无别。通过生起次第的瑜伽，从获得真正智慧中证悟无二，显现是扩展，通过收摄无显现来安住。扩展和收摄的自性本身就是智慧的意义。这是怎样的呢？因此， 经中说：如幻如梦，如中阴有。从恒常串习的结合中，坛城也会显现。通过无间断地串习，从证悟结合无二中，观修坛城本尊形象会分别显现。如幻是指在显现中既非真实也非虚假。如梦是指在非显现中既非真实也非虚假。如中阴有，指的是仅仅是识，没有对境的
English
Therefore, whatever diminishes will inevitably perish. Because of its absence, birth and destruction do not exist. Therefore, all harm is absolutely non-existent, which is the meaning of the explanation of the two verses. Therefore, through the yoga of the generation stage, the ascetic should meditate on manifestation, treating manifestation like a dream, and through manifestation, accomplish non-manifestation. Generation means birth, which is the pure form of the deity. The generation stage is attained through it, and yoga is union. Through the yoga of the generation stage, by meditating on the wheel of the mandala, one should meditate and enter into samadhi on manifestation, such as the aggregates of form. An ascetic means having the nature of two purities. Treating manifestation like a dream through deity yoga, one should accomplish non-manifestation through the manifestation of deity forms. One should realize that the aggregates of form, etc., are inseparable. This refers to the fact that when the aggregates of form, etc., are purified and habituated in the form of the deity, just like water and milk, even though they are different, they will arise in an instant without difference. Alternatively, the word generation refers to true wisdom. Its stage is attainment, which is also yoga, through the inseparability of wisdom and means. Through the yoga of the generation stage, from attaining true wisdom, by realizing non-duality, manifestation is expansion, and by gathering non-manifestation, one should abide. The nature of expansion and gathering itself is the meaning of wisdom. How is this? Therefore, It is said: Like illusion, like a dream, like the intermediate state of existence. From the constant practice of union, the mandala will also appear. Through uninterrupted practice, from realizing the union of non-duality, meditating on the mandala in the form of the deity will appear separately. Like illusion means that in manifestation, it is neither true nor false. Like a dream means that in non-manifestation, it is neither true nor false. Like the intermediate state of existence, it refers to only consciousness, without an object of