English
These are examined by all the wise ones. From where is it said? As it is said, such as "many," different kinds of beings symbolize different flesh bodies. Here, the nature of one kind does not symbolize the division of many. In the "Glorious Names Truly Spoken," it is also said: "Bodyless is body, the best of bodies, The limit of body is the thinker, Showing all forms without exception, Great jewel, precious crown." Thus. Here it is also said: "Black bliss, yellow bliss, Red bliss, white bliss, Green bliss, blue bliss, All bliss, cause and non-cause, Wisdom bliss, means bliss, Likewise, bliss born everywhere, Bliss of things, bliss of non-things, It is said that bliss is Vajrasattva." Thus. With one and many, Why not symbolize difference? Difference is decay, that is, the turning away of the mind of enlightenment. Therefore, that is not to be done, is the meaning. The so-called "one tree" refers to the supreme body of the uniquely co-emergent, the indivisible and inseparable unique bliss, that is, the tree of the mind of enlightenment. It has also been said: "The root abides on the head, The branches are inside the bell, It is said that Dharma arises in the center, The co-emergent fruit is unsurpassed." And so on. Everything else is easily understood by the straightforward meaning. By this reasoning of "breath movement," this body should be spoken of as a charnel ground. The meaning of this is that it is also said in other tantras: "Dwelling in a corpse, outwardly, the sound of a corpse is the assembly of the dead whose life has perished. Therefore, because this is there, a corpse is the place of a charnel ground. Inwardly, a corpse refers to the prevention of the twenty-one thousand six hundred and more breaths that come and go. Therefore, because this is there, it is the place of the clouds of Dharma. Abiding there is abiding in a charnel ground. The one who kills the yakshas who are hindrances of demons, afflictions, knowable things, and meditative absorption is the lord of the yakshas, that is, the Bhagavan Vajrapani who was taught by the Tathagata. In the glorious union of all Buddhas, the Dakini Net Samvara also said: "From then on, how is a yaksha spoken of? Whoever has exhausted all afflictions, Whoever has exhausted all sounds, In the activities of those to be tamed,
Chinese
的ཕྱག་རྡོ་རྗེ། 因此被稱為གནོད་བྱིན། 這樣說的。那麼，為什麼說世尊是ཕྱག་ན་རྡོ་རྗེ呢？不可分割，各自獨立。因為能損害一切惡毒。རྡོ་རྗེ་是所有佛的自性。非常明確地闡述了菩提心。以法獅子的聲音，用各種眾生的語言，利益眾生。這樣說的。所謂的「母之家」，母是指與自己相似的智慧，家是指秘密的蓮花。 或者在寂靜處或邊緣地帶。指的是臍輪、心輪、喉輪和頭部。在這些地方，應修持無可改變的至上喜樂，這是確定的意義。稍微溫暖等等。也這樣說過：瑜伽士的心是無垢的，被授予金剛行灌頂。居家者、比丘、沙彌都可以。只要溫度還在變化，就秘密地進行這種行為。之後，對世界造成損害，對有能力的人去做吧。這樣說的。如果想要成就，想要進行大成就者的行為，如果說「如果」，這不是確定的。這就是應該實踐的行為，這是確定的意義。這裡也說過：所說的恐怖形象，並非為了享受行為而說。心是堅定還是動搖呢？仔細觀察自己的心。沒有智慧就不應該實踐行為，正如開示所說的，好等等。也說過：首先，空性的本質，境和功德，那個地方的自性轉變。完全進入蘊和界，再次對眼等諸根平等。醒覺和夢境等，進入至上的喜樂平等，不可摧毀地完全進入。明妃是佛的境，瑜伽士應尋找安住於金剛語。這個大印，對於那些因其他生的福德習氣的力量，以及從上師的口訣中得到指示的人，在許多時候，白天和夜晚，一切法遠離分別，僅僅是自心的顯現，一切相都具備，產生大空性俱生喜樂，不明顯
English
The ཕྱག་རྡོ་རྗེ། Therefore, it is called གནོད་བྱིན། So it is said. Then, how is the Bhagavan ཕྱག་ན་རྡོ་རྗེ? It is indivisible and separate. Because it harms all evil. རྡོ་རྗེ་ is the nature of all Buddhas. The Bodhicitta is very clearly explained. With the voice of the Dharma lion, with the languages of various beings, benefit beings. So it is said. The so-called "mother's house," mother refers to wisdom similar to oneself, and house refers to the secret lotus. Or in a secluded place or on the edge. It refers to the navel chakra, heart chakra, throat chakra, and head. In these places, one should meditate on the supreme unchanging bliss, which is the definite meaning. Slightly warm, and so on. It is also said: The yogi's heart is immaculate, and he is empowered to Vajra conduct. Householders, monks, and novices are all acceptable. As long as the temperature is changing, keep this conduct secret. After that, cause harm to the world, do it to those who are capable. So it is said. If you want to achieve, if you want to perform the actions of a great achiever, if it says "if," it is not definite. This is the conduct that should be practiced, which is the definite meaning. It is also said here: The terrifying image that is spoken of is not spoken for the sake of enjoying conduct. Is the mind stable or wavering? Carefully observe your own mind. Without wisdom, one should not practice conduct, as the teachings say, good and so on. It is also said: First, whatever is the nature of emptiness, the object and qualities, the nature of that place transforms. Completely enter into the elements and aggregates, and again be equal to the senses such as the eyes. Awakening and dreams, etc., enter into the supreme bliss of equality, and completely enter in an indestructible way. The consort is the realm of the Buddha, and the yogi should seek to abide in the Vajra words. This great seal, for those who, due to the power of the imprints of merit from other lives, and from the instructions of the precious guru, at many times, day and night, all phenomena are free from conceptualization, merely the appearance of one's own mind, all aspects are perfect, generating the great emptiness of co-emergent joy, not manifest.
Chinese
因此，通过这种不变的生起，那就是无生。抓住大手印并修行，这是确定的意义。如果关于唱歌等，吉祥金刚甘露中说：以悦耳的声音唱歌，以虔诚、救度、拍掌等，六生等数字，以各种各样和共同的，唱着这首歌，以喜悦和快乐的姿态，成就佛陀菩提。金刚甘露的大乐，有智慧的人不轻视歌唱，瑜伽母们因此而喜悦，像这样或其他的形态，瑜伽士们应该这样做。如若生起喜悦，应以解脱之因起舞。在其他续部中也说：念珠、旃檀、少女等，如若见到而生乐，那就是真实的喜悦，真实存在于一切众生心中。在金刚莲花中平等结合时，谁的心是清明的，那样的心的特征是什么？那就是伟大的喜悦。关于解脱，也曾说过：超越轮回，一切都存在于身体中，不被任何事物束缚，也不从任何事物中解脱，不变的至乐被称为解脱。那时，以金刚之足起舞，等持瑜伽士应这样做。关于此的确定意义，吉祥无垢光中说：什么是右腿弯曲，那就是左腿伸展。数量就像那样，立刻在两脉中，从中脉运行，变为平等的腿。左腿弯曲，变为右腿伸展。什么是莲花座和金刚座，就像次第那样，在虚空的坛城中，生命运行的时候，是地界的腿。风的坛城中，充分运行的时候，是圆形的脚步。火的坛城中，充分运行的时候，是嬉戏的脚步。水的坛城中，充分运行的时候，是莲花的坐姿。土的坛城中，充分运行的时候，是金刚的坐姿。像这样，平等和不平等，行走和不行走，生命之气充分运行的五种形态，以其清净的形态，诸神的脚步和坐姿
English
Therefore, through this unchanging arising, that is unborn. Grasp the Mahamudra and practice, this is the definite meaning. If about singing, etc., it is said in the glorious Vajra Amrita: Sing with a pleasant voice, with devotion, deliverance, clapping, etc., the numbers of six births, etc., with various and common, singing this song, with gestures of joy and happiness, accomplish Buddha's Bodhi. The great bliss of Vajra Amrita, the wise do not despise singing, Yoginis rejoice because of it, like this or other forms, Yogis should do this. If joy arises, one should dance with the cause of liberation. It is also said in other tantras: Rosary, sandalwood, maiden, etc., if seeing them brings happiness, that is true joy, truly existing in the hearts of all beings. When equally united in Vajra and Lotus, whose mind is clear, what is the characteristic of that mind? That is called great joy. About liberation, it has also been said: Transcending Samsara, everything exists in the body, not bound by anything, nor liberated from anything, the unchanging supreme bliss is called liberation. At that time, dance with Vajra feet, the Samadhi Yogi should do this. About the definite meaning of this, it is said in the glorious Immaculate Light: What is the right leg bent, that is the left leg stretched. The number is just like that, immediately in the two channels, running from the central channel, it becomes an equal leg. The left leg is bent, it becomes the right leg stretched. What are the lotus seat and the Vajra seat, just like the order, in the mandala of space, when life runs, it is the leg of the earth realm. In the mandala of wind, when fully running, it is the round step. In the mandala of fire, when fully running, it is the playful step. In the mandala of water, when fully running, it is the lotus posture. In the mandala of earth, when fully running, it is the Vajra posture. Like this, equal and unequal, walking and not walking, the five forms of life-air fully running, with their pure forms, the steps and postures of the gods.
Chinese
如是清净也。吉祥秘密庄严续中也说：安住喜乐瑜伽中，与四天女相伴随，薄伽梵欲自在作舞，金刚嬉戏等交合中，秘密心要极坚固，一切之主入彼后，与金刚天女俱合，于一切戏中作舞，歌为清净安住咒，舞为观修之相，是故歌与舞，瑜伽中恒常恒常行。如是说。药者，谓当食之物也。如是等中，药者，谓五甘露等也。此之义是：吉祥大乐现观大续中也说：以无分别信乐，最胜修行者当修，血与精液及肉，小便宣说亦如是。我所宣说之语者，誓言之名为努力，彼等一切如来也，于外道之语中，何时心与平等生，为利有情而入，恒常生起之彼心，何时有情皆不存，此之义以了悟，血即变为所食之物，食大血之时，往生无量光处。诸法无生者，以精液之声为声者，彼由了悟无生中，说为真实之食。诸事物之平等性者，名为肉而极明显，由无生离合中，显说名为食。何者心极流溢，于誓言义随顺合，彼说名为不动，由彼之业合而饮用。心安住或言说，少许亦皆不存在，彼说名为大便，彼无分别故而食。此乃誓言之，体性明说也。以决定了悟此义，佛
English
Thus it is pure. It is also said in the Glorious Secret Ornament Tantra: "Abiding in the joyful yoga, Accompanied by the four goddesses, The Bhagavan, the desire-free one, dances, In the union of vajra play and so on, The secret essence is very firm, After the master of all has entered there, United with the vajra goddess, He dances in all the plays. Song is pure and abides as mantra, Dance is the aspect of meditation. Therefore, song and dance, Should always, always be practiced in yoga." So it is said. Medicine is what is to be eaten. In these and so on, medicine is the five ambrosias and so on. The meaning of this is: It is also said in the Glorious Great Bliss Realization Great Tantra: "With non-discriminating faith, The supreme practitioner should practice, Blood and semen, as well as flesh, Urine is also explained as such. What I have said, The name of the vow is effort, All of them are thus gone, In the language of the heretics, When the mind arises with equality, Entering for the benefit of sentient beings, That constantly arising mind, When sentient beings do not exist, By understanding this meaning, Blood becomes food, When great blood is eaten, One goes to the place of immeasurable light. Those dharmas that are unborn, Whose sound is made by the sound of semen, That is said to be true food, From the realization of the unborn. The equality of all things, Is made very clear as flesh, From the union of the unborn, It is manifestly said to be food. Whoever's mind is very overflowing, Following the meaning of the vow, He is said to be immovable, From the union of his actions, it is drunk. The mind abiding or speaking, Even a little does not exist, That is said to be feces, Because it is non-discriminating, it is eaten. This is the clear explanation of the nature of the vows. By definitely understanding this meaning, Buddha