Chinese
将伊字抛弃，其光芒使吽字和明点的自性，明点也在法轮之下。像这样，能依和所依的自性，在芝麻粒大小的范围内，诸佛显现，是明点次第的细微瑜伽。这些瑜伽，对于根器上等和上等中的上等，无有分别的喜乐等，应特别信奉。此瑜伽是曼荼罗胜王，之后说是事业胜王。于此加入具有贪欲和远离贪欲的现证菩提。此瑜伽焚烧凡夫的慢心之身，清净蕴、界、处等。对此，在脐轮燃起拙火，焚烧五如来，也焚烧眼等，焚烧后，兔持者滴下吽(藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽)。这是金刚部所说的偈颂的意义。因此，薄伽梵所说：总而言之，五蕴，被称为五佛，金刚生处无有他，菩提萨埵胜曼荼罗。这是说，色等五蕴是极清净的法界自性。以此瑜伽清净，则成为现证五佛。金刚生处无有他，这是四大种的自性，因此是眼母等四位天女，即地等五蕴所摄。诸处也为五蕴所摄。蕴、界、处皆是极清净的法界自性，以此次第也显示了最初的结合。三摩地中的最初瑜伽是，以蕴等的清净而普遍显现的清净。曼荼罗胜王是如轮旋转的那达自性的种子，是天尊身之自性。事业胜王也是二谛的自性，方便和智慧的自性，月亮和太阳的自性。或者说，科拉伊热达阿波拉尼，波是金刚，即是说
English
Casting aside the letter 'I,' its radiance causes the nature of the syllable Hūṃ and the bindu, with the bindu also being below the Dharma wheel. Thus, with both the dependent and the relied-upon nature, all deities appear within the space of a sesame seed, which is the subtle yoga of the sequence of bindus. These yogas, for those of superior faculties and the most superior of the superior, should be especially revered in joy and so forth, without distinction. This yoga is the supreme king of the mandala. Afterwards, it is said to be the supreme king of action. To this, add the manifest complete enlightenment with attachment and without attachment. This yoga burns the body of the pride of ordinary beings, purifying the aggregates, elements, sense bases, and so forth. That is to say: By kindling the fierce woman at the navel, the five Tathāgatas are burned, and also the eyes and so forth are burned. By burning, the hare-bearer drips Hūṃ (ཧཾ，हं，haṃ，Hūṃ). This is the meaning of the verses spoken in the Vajra family. Therefore, the Bhagavan said: In short, the five aggregates are well known as the five Buddhas. The Vajra birthplace is none other than the supreme mandala of the Bodhisattva. This means that the five aggregates, such as form, are the nature of the utterly pure Dharmadhatu. If purified by this yoga, one becomes the manifest five Buddhas. The Vajra birthplace is none other than this, which is the nature of the four great elements, therefore it is the four goddesses, such as Locanā, which are encompassed by the five aggregates, such as earth. The sense bases are also encompassed by the five aggregates themselves. All the aggregates, elements, and sense bases are the nature of the utterly pure Dharmadhatu, and this sequence also shows the initial union. The first yoga among the three samādhis is the purity that appears universally through the purity of the aggregates and so forth. The supreme king of the mandala is the seed of the nature of Nada, which transforms like a wheel, and is the nature of the deity's body. The supreme king of action is also the nature of the two truths, the nature of method and wisdom, the nature of the moon and the sun. Or, Kolla Ireti Abolani, Bola is Vajra, that is to say
Chinese
是金刚持。叫做“穆穆尼热嘎郭拉”的“郭拉”是莲花法生无我母。嘎涅扎比扎霍瓦匝伊是恒常，二者无别。嘎汝涅给阿那若拉。这是三金刚无别。嘎汝尼给是执持俱生乐智慧，故是悲心菩提心。因此，若拉是不相违背，世俗谛和胜义谛无别，即是第四俱生。达亨巴汝卡匝伊嘎登，这是因为彼有彼的俱生，所以没有对身体的执着。玛阿那比匝伊是没有对心的执着。哈列刚匝惹巴尼阿伊是没有对语的执着。度努汝瓦匝阿伊是没有对空性的执着。这是怎么样的呢？因为匝吾萨玛是大种的自性。嘎斯努热斯哈嘎布惹拉伊阿是三身无别。玛拉印札尼是镜子等五种智慧的自性。萨林匝达亨巴汝卡 伊阿伊，这是全部。萨林匝是彼。达亨是于彼。巴汝卡伊阿是以无余的方式食用，所以出现极清净的法界。那怎么样呢？帕日卡那凯达嘎然德，帕让卡那是光，是摄集胜义谛。凯达是行，是散布世俗谛，胜义谛与世俗谛无别。是什么呢？秀达秀达那穆尼阿阿伊。秀达是胜义谛。阿秀达是世俗谛。二者无别，也不是二者。另外，是什么呢？尼让秀昂给匝扎达比达亨匝萨惹瓦巴尼阿阿伊，尼让秀是光明。昂给匝扎达比阿是此之自性，即是做成三身。匝萨惹瓦巴尼阿阿伊，匝是有意义的风的音声的别名。萨惹瓦是尸体，因为是法界的明点，所以是音声。
English
Is the Vajra Holder. "Mummunire Kakko La," where "Kakko La" is the lotus-born, selflessness mother of Dharma. Gane Zabi Zha Hova Zha I is constant, the two are inseparable. Karune Ge A Na Ro La. This is the indivisibility of the three vajras. Karune Ge is holding the wisdom of co-emergent bliss, hence it is the heart of compassion and bodhichitta. Therefore, Ro La is non-contradictory, the conventional truth and the ultimate truth are inseparable, which is the fourth co-emergent. Da Hing Ba Ru Kha Zha I Ga Deng, this is because it has the co-emergent of having that, so there is no attachment to the body. Ma A Na Bi Zha I is without attachment to the mind. Hale Gang Zha Ra Bani A I is without attachment to speech. Du Nu Ru Wa Zha A I is without attachment to emptiness. How is this? Because Tsa Wu Sa Ma is the nature of the great elements. Kasnu Res Ha Ga Bu Ra La I A is the indivisibility of the three bodies. Ma La Indra Ni is the nature of the five wisdoms such as mirrors. Sa Lin Zha Da Hing Ba Ru Kha I A I, this is all. Sa Lin Zha is that. Da Hing is in that. Ba Ru Kha I A is eating in an exhaustive way, so the extremely pure realm of Dharma arises. How is that? Pari Kha Na Ke Da Ga Rante, Parang Kha Na is light, it is the collection of the ultimate truth. Ke Da is action, it is the spreading of the conventional truth, the ultimate truth is inseparable from the conventional truth. What is it? Shuda Shuda Na Muni A A I. Shuda is the ultimate truth. A Shuda is the conventional truth. The two are inseparable, and neither are they two. Furthermore, what is it? Ni Rang Shu Ang Ge Tsa Zha Da Bi Da Hing Zha Sa Ra Wa Bani A A I, Ni Rang Shu is light. Ang Ge Tsa Zha Da Bi A is the nature of this, which is to make the three bodies. Zha Sa Ra Wa Bani A A I, Zha is another name for the sound of meaningful wind. Sa Ra Wa is a corpse, because it is the bindu of the realm of Dharma, so it is sound.