English
Therefore, there is no need to go anywhere. Other rituals of eating and drinking are: śuddha (Sanskrit Devanagari: शुद्ध, Sanskrit Romanization: śuddha, literal Chinese meaning: pure), which means pure; aśuddha (Sanskrit Devanagari: अशुद्ध, Sanskrit Romanization: aśuddha, literal Chinese meaning: impure), which means impure. muni a i (Sanskrit Devanagari: Unknown, Sanskrit Romanization: Unknown, literal Chinese meaning: Muni A Yi), which means not looking. Because there is no purity and impurity, one does not look at purity and impurity, but cultivates by realizing as a deity; tahiṃ bala (Sanskrit Devanagari: Unknown, Sanskrit Romanization: Unknown, literal Chinese meaning: Tahin Bala), which means eating strength; gaḍḍheṃ (Sanskrit Devanagari: Unknown, Sanskrit Romanization: Unknown, literal Chinese meaning: Gadhem), which means trying to drink alcohol, which is enjoyment. Then the vow is ca uma (Sanskrit Devanagari: Unknown, Sanskrit Romanization: Unknown, literal Chinese meaning: Cha Uma), which means four equalities and so on. a i bharu khai (Sanskrit Devanagari: Unknown, Sanskrit Romanization: Unknown, literal Chinese meaning: A Yi Bharu Khai), which means eating and drinking there fully. Realization is the confusion of direct perception, which should be known. There are two types of gatherings: equality of place and equality of union. Now the order of words is reversed again. That equality of place is ḍi ma (Sanskrit Devanagari: Unknown, Sanskrit Romanization: Unknown, literal Chinese meaning: Di Ma), which means not being approached by a young woman, that is, not abandoning and practicing until a Brahmin woman. kaye hahi ni bha ja'i (Sanskrit Devanagari: Unknown, Sanskrit Romanization: Unknown, literal Chinese meaning: Kaye Hashi Ni Ba Zhai), which means saying not to abandon. Equality of union is mala ja (Sanskrit Devanagari: Unknown, Sanskrit Romanization: Unknown, literal Chinese meaning: Mala Zha), which means the equal parts of the bodies of the parents, and kundu ru bhata hi (Sanskrit Devanagari: Unknown, Sanskrit Romanization: Unknown, literal Chinese meaning: Kundu Ru Bhata Hi), the melting that arises from entering into samadhi, that equality is not abandoned. Now, in order to show the dharma that arises following reliance on the wisdom of another body, the four words are divided into two parts to be accepted. There are also four types: having the union of entering into samadhi, having the union with the distinction of abandoning qualities, having the union with the distinction of obtaining qualities, having the union with the distinction of meditating on the inseparability from union. Among them, the dharma of the union of entering into samadhi is kolla iri (Sanskrit Devanagari: Unknown, Sanskrit Romanization: Unknown, literal Chinese meaning: Kola Iri), which is the first body of the yogi, that is, the secret body. mummu (Sanskrit Devanagari: Unknown, Sanskrit Romanization: Unknown, literal Chinese meaning: Mumu), which is the body of the yogini, and kakkola (Sanskrit Devanagari: Unknown, Sanskrit Romanization: Unknown, literal Chinese meaning: Kakola), which is the secret place. ghaṇa (Sanskrit Devanagari: Unknown, Sanskrit Romanization: ghaṇa, literal Chinese meaning: Gana), which means meeting and entering. kṛpi ṭa ho bjra i (Sanskrit Devanagari: Unknown, Sanskrit Romanization: Unknown, literal Chinese meaning: Kripita Ho Bjra I), showing the language of sadness and love. kāruṇi ka a i ṇa rol (Sanskrit Devanagari: Unknown, Sanskrit Romanization: Unknown, literal Chinese meaning: Karuni Ka A I Na Roul), which means that the mind of attachment and sadness increases greatly. Then ḍi ṇi ḍi ma ta hi nna b jji a i (Sanskrit Devanagari: Unknown, Sanskrit Romanization: Unknown, literal Chinese meaning: Di Ni Di Ma Ta Hi Na Ba Ji A I), therefore also do not abandon young women and so on. mala sa ja 'dus pa (Sanskrit Devanagari: Unknown, Sanskrit Romanization: Unknown, literal Chinese meaning: Mala Sa Ja 'Dus Pa), the union of equal bodies, the melting is comfortable and the parts are equal. Then, having the distinction of abandoning qualities, bala khā jja i (Sanskrit Devanagari: Unknown, Sanskrit Romanization: Unknown, literal Chinese meaning: Bala Kha Jja I), which means that after the mixture of joyful awareness, one enters into non-awareness. gaḍḍheṃ ma (Sanskrit Devanagari: Unknown, Sanskrit Romanization: Unknown, literal Chinese meaning: Gadhem Ma), which means trying not to leave the melting. After drinking, as a vow, the body does not weaken, but becomes strong. hale kāli (Sanskrit Devanagari: Unknown, Sanskrit Romanization: Unknown, literal Chinese meaning: Hale Kali), which means having the fortune of being born together. duṃ du ra ni (Sanskrit Devanagari: Unknown, Sanskrit Romanization: Unknown, literal Chinese meaning: Dum Du Ra Ni), which means abandoning without fortune.
Chinese
抛弃诸如贪执等无缘之物。然后，两句偈颂的结合方式与之前相同。现在，获得功德的差别是，对于瑜伽母，恰乌萨玛等五蕴自性的精华汇集，如甘露一般，啊阿伊巴茹，身体充满，获得本初的智慧。瑜伽母则是恰乌萨玛等五大元素的精华自性汇集，具有太阳的形象，一切汇集充满身体，获得本初之身。两句偈颂的结合方式，在这里也与之前相同。现在，无别禅修的差别是，世俗菩提心，作为口诀的方式接受，并作为誓言食用。口诀的修持是，地下、地上、地上之上，是天空的中心，ཕྲེཾ་ཁ་ཎ་（藏文，梵文天城体，phrem khana，无障碍运行），没有来回的疑虑，毫不动摇地接受。誓言的方式是，不用手和容器，无论清净与不清净，无论干净与不干净，都用舌头接受。而且，用口诀接受的是，ནི་རཾ་ཤུ་（藏文，梵文天城体，niramshu，无骨），身体全部用类似骨头的东西装饰，进入本初的安乐。而且，作为誓言食用的是，如ཏ་ཧིཾ་ཛ་ས་ར་ཝ་（藏文，梵文天城体，tahimjasarava，精华）的味道一般，毫无分别地进入。不舍弃少女，以及始终如一的如尼，如前一样与其他结合。自身具备方便的是，ཀོ་ལ་ཨི་རི་ཊྛྲི་（藏文，梵文天城体，kola iritri，头顶），是头部的处所。བོ་ལ་（藏文，梵文天城体，bola，语），是ཧཾ་（藏文，梵文天城体，ham，种子字）。མུ་མྨུ་（藏文，梵文天城体，mummu，喜），是脐。ཀཀྐོ་ལ་（藏文，梵文天城体，kakkola，大喜），是ཨོཾ་（藏文，梵文天城体，om，种子字）。གྷ་ཎ་（藏文，梵文天城体，ghana，坚固），是菩提心流上下汇集。ཀྲྀ་པི་ཊ་（藏文，梵文天城体，kripita，细微），是那达的声音，从头发尖端滴落而细微。ཀཱ་རུ་ཎི་（藏文，梵文天城体，karuni，悲悯），是贪执地向内观看。ཨ་ཨི་ན་（藏文，梵文天城体，aina，不散乱），是不向外散乱。པ་ལ་ཁཱ་དྫ་（藏文，梵文天城体，palakhadja，食肉），是抛弃外在的分别念。ག་དྷེཾ་（藏文，梵文天城体，gadhem，吞咽），是品尝内在的精华。ཧ་ལེ་ཀཱ་ལི་（藏文，梵文天城体，halekali，风的能量），是具备风的能量而纳入内在。དུཾ་དུ་ར་（藏文，梵文天城体，dumdura，烟云），是抛弃对外在分别念所执着的对境。恰乌萨玛等是五种烦恼。ག་ཎ་བཟའ་（藏文，梵文天城体，ganabhaksa，食子），是不分别那些自明光明的状态。ཕྲེཾ་ཁ་ཎ་（藏文，梵文天城体，phrem khana，无障碍运行），是从上方菩提心流动，从下方风和光芒流动，对于那两者，ཤུདྡྷ་ཨ་ཤུ་དྡྷ་（藏文，梵文天城体，shuddha ashuddha，清净非清净），不分别好坏。ནི་རཾ་ཤུ་（藏文，梵文天城体，niramshu，无骨），是融化汇集，是阳萨尔巴，不分别产生如精华般的安乐。对此
English
Abandoning inauspicious things such as attachment. Then, the combination of the two verses is the same as before. Now, the difference in obtaining merits is that, for the yogini, the essence of the five aggregates such as Ca-u-sa-ma is collected, like nectar, A A I Ba Ru, the body is filled, and the primordial wisdom is obtained. The yogini is the essence of the five elements such as Ca-u-sa-ma, which is collected, has the appearance of the sun, and all are collected and filled the body, obtaining the primordial body. The combination of the two verses is the same as before. Now, the difference in non-dual meditation is that the conventional Bodhicitta is taken as a secret instruction and eaten as a samaya. The practice of secret instruction is that the ground below, the ground above, and the ground above are the center of the sky, phrem khana (藏文，梵文天城体，phrem khana，Unobstructed movement), without the doubt of coming and going, it is taken without moving. The way of samaya is that without hands and containers, whether pure or impure, whether clean or unclean, it is taken with the tongue. Moreover, what is taken with secret instructions is niramshu (藏文，梵文天城体，niramshu，Boneless), the whole body is decorated with things like bones, entering the primordial bliss. Moreover, what is eaten as samaya is like the taste of tahimjasarava (藏文，梵文天城体，tahimjasarava，Essence), entering without discrimination. Do not abandon the young woman, and always apply the Runi to others as before. One's own body has the means, kola iritri (藏文，梵文天城体，kola iritri，Head), is the place of the head. bola (藏文，梵文天城体，bola，Speech), is ham (藏文，梵文天城体，ham，Seed syllable). mummu (藏文，梵文天城体，mummu，Joy), is the navel. kakkola (藏文，梵文天城体，kakkola，Great joy), is om (藏文，梵文天城体，om，Seed syllable). ghana (藏文，梵文天城体，ghana，Solid), is the flow of Bodhicitta gathered up and down. kripita (藏文，梵文天城体，kripita，Subtle), is the sound of Nada, subtle from the tip of the hair dripping. karuni (藏文，梵文天城体，karuni，Compassionate), is looking inward with attachment. A aina (藏文，梵文天城体，aina，Undistracted), is not distracted outward. palakhadja (藏文，梵文天城体，palakhadja，Meat eating), is abandoning external discriminations. gadhem (藏文，梵文天城体，gadhem，Swallowing), is tasting the inner essence. halekali (藏文，梵文天城体，halekali，Wind energy), is having the energy of wind and incorporating it inward. dumdura (藏文，梵文天城体，dumdura，Smoke cloud), is abandoning the objects of attachment to external discriminations. Ca-u-sa-ma etc. are the five afflictions. ganabhaksa (藏文，梵文天城体，ganabhaksa，Feast), is not distinguishing those self-luminous states. phrem khana (藏文，梵文天城体，phrem khana，Unobstructed movement), is the flow of Bodhicitta from above, and the flow of wind and light from below, for those two, shuddha ashuddha (藏文，梵文天城体，shuddha ashuddha，Pure impure), do not distinguish good from bad. niramshu (藏文，梵文天城体，niramshu，Boneless), is melting and gathering, is Yangsarpa, not distinguishing the arising of bliss like essence. About that
Chinese
如是彼者，对于幼女等不观待，且无取舍，乃内之周遍合和。无二大印有六：见、行、修、根自显、行与混合，以及果等。其中，见者为โคllaอิเร，即事物रूप等，蕴、界、处皆显现。มุมมุဏิ为一与无别，所知空且无我，不分别且不执著，乃无我之智慧。二者无别而作。行有二：行与行之因。行者为गग，即略微疯狂之金刚颅器行，以我慢而修习，以及कृपोत，即以铙钹之声念诵。修之因者为कारुण，即对一切有情生起悲悯，以及बलाख्वद्ज，即无有嗔恨，以分别之力量食用食物，以及ཌྷེཾ་མ་ཨ་ཎི་པ་，即具有饮用安乐味之修习，乃以努力之方式而行。又，修之所依坐垫者为हलेकालिञ्ज，即依止不散乱之根，具有智慧之分者。दुंदुरा，即非分者，乃舍弃随逐于意之庸常根。根自显者，乃首先作具分之根，以及彼根之加持自显现，乃二种意义之方式。彼亦为चাউসামানে色，སྡུ་གུ་ཀཙྚྶུ་རི་声，སྦྲ་好听，སི་ཧལ་香，ཀཔྤུ་ར་味，མ་ལ་སཱ་ཛ་触等。五者为五欲，即色等。भरुख，即充满且满足，故根调柔，以及饱食畅饮，故加持不分别而显现。与行混合者，乃进入与行持。进入者，无论进入何种饮食等，खाटकारा，即进入与行走无常，以及फराखाण，即来往返回无常。行持者，शुद्ध，即对于清净与不清净，以及干净与不干净，以及悦意与不悦意等，不应仅作执著。圆满之果者，乃见等一切之大果，即所依之身与能依之心，方便智慧力。
English
Thus, that very one, without depending on young girls, etc., and without acceptance or rejection, is the union of the inner all-pervading. The non-dual great seal has six: view, conduct, meditation, self-manifestation of the senses, mixing with conduct, and results, etc. Among them, the view is kollaire, which is that objects, rupa, etc., aggregates, elements, and sources all appear. Mummuṇi is one and without separation, the knowable is empty and without self, without conceptualization and without grasping, it is the wisdom of selflessness. These two are made inseparable. Conduct has two: conduct and the reason for conduct. Conduct is gaṇa, which is practicing pride with the conduct of a slightly crazy vajra skull cup, and kṛpoṭa, which is reciting with the sound of cymbals. The reason for purification is kāruṇa, which is generating compassion for all sentient beings, and balakhvadja, which is eating food with the power of discrimination without hatred, and ḍheṁa aṇipa, which is possessing the meditation of drinking the taste of bliss, which is practicing conduct with effort. Also, the support for meditation, the seat, is halekāliñja, which is relying on the senses that are not distracted, possessing a share of wisdom. Duṁdura, which is non-share, is abandoning the ordinary senses that follow the mind. The self-manifestation of the senses is first making the senses of the fortunate, and the blessing of those senses is self-manifesting, which are two ways of meaning. That is also cau samane color, sḍugu kaṣṭasuri sound, sbra pleasant, sihal fragrance, kappura taste, mala sā ja touch, etc. These five are the five objects of desire, which are color, etc. Bharukha, which is filling and satisfying, so the senses are tamed, and eating and drinking to fullness, so the blessing appears without conceptualization. Mixing with conduct is entering and practicing. Entering is whatever one enters into, such as food, khaṭakara, which is entering and going impermanent, and pharakhaṇa, which is coming and returning impermanent. Practice is śuddha, which is not to be attached to purity and impurity, cleanliness and uncleanliness, pleasantness and unpleasantness, etc. The complete result is the great result of all views, etc., which is the body as the basis and the mind as the dependent, skillful wisdom power.