Chinese
不散乱的感官，依止具有智慧福分者。杜木杜拉，无福分者，舍弃随心所转的庸常感官。感官自显现，是首先使具福分者的感官，以及该感官的加持自显现，是两种意义的方式。也就是，擦吾萨玛内，形色悦意，嘎匝苏日，声音悦耳，斯哈尔，气味芬芳，嘎布拉，味道鲜美，玛拉萨匝，触感柔滑等等。等等五者是五种欲妙，也就是形色等等。巴汝喀，充满和满足，使感官愉悦，因饱食满饮，加持无分别显现。与行为混合，即是进入和行持。进入，无论是进入饮食等任何事物，卡塔嘎拉，进入和行走无常，帕喀纳，来往和返回无常。行持，即是舒达，清净与不清净，干净与不干净，悦意与不悦意等等，不应仅仅执着。果实圆满，是观看等一切的巨大果实，所依是身体，能依是心，方便智慧无二无别。所依，也是存在于一切有情身中，让秀，感官愉悦的中央融化，那是圆满的方法。能依的心，如同味道一般，没有分别念的刺痛，无分别自然安住，即是智慧。现在为了显示无二无别，玛拉匝，如同水和牛奶，以及天空一般，格央，聚集且无二无别。也就是，昆度巴塔伊，自证觉性，昆度汝，完全结合。能依的心，萨拉瓦，如同味道一般，没有分别念的刺痛，如同太阳的光芒温暖明亮地遍布一切一般，身体的精华和心的精华无二无别，因此对于庸母等恶劣种姓，和善良种姓没有差别，果实是玛哈穆扎，如同铁室燃烧一般显现却不结合。同样，饿鬼和天人的享受普遍显现也不结合。迪尼玛，不舍弃庸母等，因为自证觉性的无量光芒显现，五大和五智等种姓的差别完全圆满。或者，无上种姓的差别完全圆满
English
Relying on the undisturbed senses, possessing the fortune of wisdom. Dumdura, the unfortunate, abandoning the ordinary senses that follow the mind. Sensory self-appearance is to first make the senses of the fortunate ones, and the blessing of those senses self-appearing, are two kinds of meanings. That is, Tsa-u-sa-ma-ne, form is pleasing, Ga-za-su-ri, sound is pleasant, Si-har, smell is fragrant, Ga-bu-la, taste is delicious, Ma-la-sa-za, touch is smooth, and so on. The five etceteras are the five objects of desire, that is, form and so on. Bharukha, being full and satisfied, makes the senses happy, and because of eating and drinking to satisfaction, blessings appear without discrimination. Mixing with conduct is entering and practicing. Entering, no matter what one enters, such as eating, Kata-ga-ra, entering and walking are impermanent, Pakana, coming and going are impermanent. Conduct, that is, Shuddha, purity and impurity, cleanliness and uncleanliness, pleasantness and unpleasantness, etc., should not be merely clung to. The complete fruit is the great fruit of all things such as seeing, the support is the body, and the dependent is the mind, method and wisdom are inseparable. The support, which also dwells in all sentient beings, is Ramshu, the melting in the center of sensory pleasure, which is the method of completion. The dependent mind, like taste, has no sting of discrimination, so non-discrimination naturally abides, which is wisdom. Now, in order to show non-duality, Mala-dze, like water and milk, and like the sky, Gye-am, gathered and non-dual. That is, Kundu-bata-i, self-awareness, Kundu-ru, completely combined. The dependent mind, Sarava, like taste, has no sting of discrimination, just as the warm and bright rays of the sun pervade everything, the essence of the body and the essence of the mind are inseparable, therefore there is no difference between inferior lineages such as Yungmo and good lineages, the fruit is Mahamudra, like an iron chamber burning, it appears but does not combine. Similarly, the enjoyments of pretas and gods universally appear but do not combine. Dindi-ma, not abandoning Yungmo and others, because the infinite light of self-awareness appears, the differences of the five elements and the five wisdoms, etc., are completely fulfilled. Or, the differences of the supreme lineage are completely fulfilled.
Chinese
于此圆满。如此行持，则生起三种征相，即执持之征相，成就悉地之征相，以及融入彼性之征相。或者，见之征相，修之征相，行之征相。吉祥喜金刚续中之金刚歌。二观察之义亦在于此，且于道之次第近于圆满时，最终近于大印。今为显示金刚舞故。不为念夺之瑜伽者，即不散乱者。黑汝迦之身形舞。即摄集诸部，以身之威仪。离贪非习心者，即何者之黑汝迦，即非离喜者。贪欲心者，即胜喜或方便之差别也。禅修即俱生。今为共同显示歌与舞之功德分。金刚法乃无量光，语之部类，即歌也。佛陀乃毗卢遮那，即舞也。瑜伽母乃随逐之境。母乃舞之随逐境，彼等乃意也。歌与舞乃具足此等之前相也。歌唱舞亦作，乃黑汝迦之慢，具足身与语之功德，故具足意之境瑜伽母与母也。又，金刚法佛陀乃身色白色之歌之友伴而示，瑜伽母与母乃舞之友伴，果黑汝迦作舞而示也。今为显示彼之利益，众守护乃眷属也。我之主或作者也。令世间自在乃迷醉也。明咒之复诵乃歌也。舞禅修如前也。今为显示次第之故，众之主先作，乃于上师之歌与舞中禅修，或真实首先作也。香气乃悉地吉祥之相，舞之也。蒜之气味乃恶臭也。鹫之气味乃稍许恶臭也。樟脑乃香甜也。摩罗耶渣乃喜马拉雅渣，即从雪山所生，即檀香极香甜也。今歌之相之最初乃最初之声也。蜂乃中间也。牛犊之声乃最终也。彼于何处耶？于歌之末尾平等作乃香
English
Here ends the perfection. By doing so, three signs will arise: the sign of holding, the sign of accomplishing the siddhi, and the sign of merging into that very nature. Alternatively, the sign of view, the sign of meditation, the sign of conduct. The Vajra Song from the Shri Hevajra Tantra. The meaning of the two investigations also resides here, and when the stages of the path are near completion, one ultimately dwells near the Great Seal. Now, to show the Vajra Dance. "The yoga that is not stolen by mindfulness" means not being distracted. "Dance with the form of Heruka." This means gathering the lineages with the demeanor of the body. "Not separated from attachment, the mind is accustomed." This means whichever Heruka, that is, not separated from joy. "With the mind of desire" means supreme joy or the distinction of means. Meditation itself is innate. Now, to show the qualities of song and dance in common. Vajra Dharma is Amitabha, the category of speech, which is song. Buddha is Vairochana, which is dance. Yogini is the object of pursuit. Mama is the object of pursuit of dance, these are the mind. Song and dance possess these previous characteristics. Singing and dancing are also done, which is the pride of Heruka, possessing the qualities of body and speech, therefore possessing the object of mind, Yogini and Mama. Alternatively, Vajra Dharma Buddha is shown as the companion of the white-bodied song, and Yogini and Mama are the companions of the dance, the fruit Heruka shows the dance. Now, to show its benefits, the protector of the assembly is the retinue. The lord or doer of myself. To subdue the world is to enchant. The repetition of mantras is song. Meditating on dance is as before. Now, to show the order, the lord of the assembly is done first, which is meditating on the guru's song and dance, or actually doing it first. The scent is the auspicious sign of the siddhi, of the dance. The smell of garlic is bad. The smell of vulture is slightly bad. Camphor is sweet. Malaya-ja is Himalaya-ja, which is born from the snowy mountains, which is sandalwood, very sweet. Now, the first sign of the song is the first sound. The bee is in the middle. The sound of the calf is at the end. Where is that? At the end of the song, to make equal is the scent.
Tibetan
་ལ་བུའི་སྒྲ་མཐའ་ལྟ་ བུའོ། །གནས་གང་དུ་ཞེ་ན། ཕྱི་རོལ་གྱི་ཚལ་དུ་སྐྱེ་ཤིང་གི་ར་བའམ་དུར་ཁྲོད་དུའོ། །གླུའི་བྱིན་རླབས་མཚན་ཉིད་ནི་དངོས་གྲུབ་བམ་ཤིས་པ་བརྗོད་པའོ། །ད་ནི་ཕྱག་རྒྱའི་ལན་ཕྱག་རྒྱ་རྟགས་དང་མཚན་མ་ལ་སོགས་པའོ། །འདི་ནི་རིགས་མཚོན་པ་སྟེ་བསྐྱེད་པའི་རིམ་པ་མཐའ་དག་རྣམ་པ་གཉིས་ཏེ། ཞི་བའི་རྣམ་པ་དང་ཁྲོ་བོའི་རྣམ་པའོ། །དེ་དག་ཐམས་ཅད་ཀྱང་རྒྱལ་བ་རིགས་ལྔ་ལས་མི་འདའ་སྟེ། རྒྱུ་སེམས་ཅན་གྱི་གནས་སྐབས་ནས་སྦྱང་གཞི་རྣམ་པ་ལྔ་ཡོད་པས་དེ་སྦྱོང་བྱེད་ཀྱང་རིགས་ལྔ་སྟེ། དེ་སྐད་དུ་ཡང༌། ཞི་བ་ཡི་ནི་དཀྱིལ་འཁོར་རོ། །ཁྲོ་བོ་ཡི་ནི་དཀྱིལ་འཁོར་ཏེ། །རྗེས་སུ་གཟུང་བ་བྱ་ཕྱིར་རམ། །གཞན་དག་ཚར་གཅད་བྱ་ཕྱིར་བཤད། །ཡང་ལྷ་དང་ལྷ་མོ་ཐ་དད་པ་དང་དེའི་རིགས་འབྱུང་སྟེ་དེ་མེད་ཀྱང་ནི་དེ་ཡོད་ནི། འགྲོ་བའི་དོན་དུ་བསྟན་པ་ཡིན། །ཞེས་གསུངས་སོ། །དེ་རྣམས་ཀྱི་རྒྱུ་མཚན་ནི་འོག་ནས་འཆད་དོ། །ཡང་རྣལ་འབྱོར་མ་རྣམས་ཀྱི་ས་བོན་ནི་ཨཱ་ལི་དང་པོ་ལ་སོགས་པ་སྟེ་དེ་བཞིན་ནོ། །ད་ནི་རྩའི་གྲངས་ལས་རྣལ་འབྱོར་མའི་གང་བསྟན་པའི་ཕྱིར། རིགས་ཀྱི་ལེའུ་ལས་རྩ་རྣམས་གང་ཞེས་པ་ནི་ལེའུ་དང་པོ་ལས་སོ། །བཅུ་དྲུག་གཉིས་གསུངས་པ་ནི་སྔོན་དུ་དྲིས་པ་སྟེ། བདེན་ཏེ་ཞེས་པ་ནི་ལྷག་མའོ། །ཇི་ལྟ་བུ་ཞེ་ན་རྩ་ནི་གཉིས་གཉིས་ཞེས་པ་ནི་ཐབས་དང་ཤེས་རབ་ཀྱི་རྩ་གཉིས་སྡོམ་པའོ། །རྣལ་འབྱོར་མ་རེ་རེ་ཞེས་པ་ནི་རྡོ་རྗེ་རྣལ་འབྱོར་མ་ལ་སོགས་པའོ། །གསུམ་དུ་བརྗོད་ཅེས་པ་ནི་བརྐྱང་མ་ལ་སོགས་པའོ། །བདག་མེད་རྣལ་འབྱོར་ཞེས་པ་ནི་རྩ་གསུམ་སྐུ་གསུང་ཐུགས་ཀྱི་རང་བཞིན་དུ་གཅིག་པའོ། །འོ་ན་རྣལ་འབྱོར་མ་རྣམས་ཀྱི་ས་བོན་ཐ་མ་ལྷག་པ་དང་རྩ་རྣམས་ཀྱི་ཐ་མ་ལྷག་པ་ཅི་བྱེད་ཅེ་ན། དེའི་ཕྱིར་གང་ཕྱིར་བཅུ་དྲུག་ཆ་མེད་ཅེས་པ་ནི་དབྱངས་ཡིག་བཅུ་དྲུག་པ་མེད་པའོ། །ཆ་མེད་ཅེས་པ་ནི་རྩ་སུམ་ཅུ་རྩ་གཉིས་པ་མེད་པའམ་བདག་མེད་མ་བཞིན་དུ་མཁའ་སྤྱོད་མ་གསུམ་འདུས་པའོ། །འབད་པ་ནི་བླ་མ་ལས་རྙེད་པའི་མན་དག་གིས་ཏེ་དབྱངས་ཡིག་བཅོ་ལྔ་པ་ལས་བཅུ་དྲུག་པ་ཐིག་ལེ་བྱང་ཆུབ་ཀྱི་སེམས་ཀྱི་རང་བཞིན་ལ་མེད་པ་དང༌། དྲི་བ་དང་བརྗོད་པ་ཙམ་དུ་ནི་ཡོད་དོ། །རྩ་བདུང་འདྲལ་མ་ཡང་བྱང་ ཆུབ་ཀྱི་སེམས་གནས་པ་ཙམ་ལས་འཕེལ་བ་དང་འགྲིབ་པའི་བྱ་བ་མི་བྱེད་དོ། །དེའི་ཕྱིར་སྤང་བའོ། །དཔེར་ན་ཕྱིའི་ཟླ་བ་དཀར་པོ་དང་ནག་པོའི་ཕྱོགས་འཕེལ་བ་དང་འགྲིབ་པ་བཅོ་ལྔ་ལས་མེད་པ
Chinese
如同“拉布”的语音结尾。 在何处呢？在外部的园林中，树木的篱笆处或墓地中。 歌的加持特征是成就或表达吉祥。 现在是手印的回答，手印是标志和象征等等。 这是代表种姓，即所有生起次第有两种形态：寂静的形态和忿怒的形态。 所有这些都不会超出五部佛，因为从众生的状态开始，有五种所净化的对境，因此净化的方法也是五部。如是说：寂静的是坛城，忿怒的也是坛城，为了随后摄受，或为了调伏其他而宣说。 此外，天神和天女是不同的，并且它们的种姓出现，即使没有它们，它们也是存在的：是为了利益众生而示现的。 如是说。它们的理由将在下面解释。 此外，瑜伽母的种子是第一个阿字等等，就是那样。 现在，为了说明从脉的数量中所示的瑜伽母。 种姓品中“脉是什么”是指第一品。 说十六和二是指先前的问题，说“是的，真实”是剩余的部分。 如何呢？“脉是两个两个”是指方便和智慧的脉的总和。 “每个瑜伽母”是指金刚瑜伽母等等。 “说成三个”是指伸展母等等。 “无我瑜伽”是指三脉在身语意自性中是一体的。 那么，瑜伽母的最后一个种子和脉的最后一个剩余部分做什么呢？因此，因为十六没有部分，是指没有第十六个元音。 “没有部分”是指没有三十二脉，或者像无我母一样，三个空行母聚集在一起。 努力是通过从上师那里获得的诀窍，即从第十五个元音开始，第十六个明点菩提心的自性中没有，只是在提问和陈述中存在。 脉的茎干即使分开，也只是菩提心存在，不会做增长和减少的行为。 因此要舍弃。例如，外面的白色和黑色月亮，增长和减少没有超过十五。
English
Like the sound ending of "la bu". Where is it? In an external garden, in a hedge of trees, or in a cemetery. The characteristic of the blessing of song is accomplishment or expressing auspiciousness. Now is the answer to the mudra, mudra is a sign and symbol, etc. This represents the lineage, that is, all generation stages have two forms: the peaceful form and the wrathful form. All of these do not go beyond the five Buddha families, because from the state of sentient beings, there are five objects to be purified, so the method of purification is also the five families. It is said: Peaceful is the mandala, wrathful is also the mandala, in order to subsequently take hold, or to subdue others, it is taught. Furthermore, gods and goddesses are different, and their lineages arise, even if they do not exist, they are there: it is shown for the benefit of beings. Thus it is said. The reasons for these will be explained below. Also, the seeds of the yoginis are the first A, etc., it is like that. Now, in order to explain the yogini shown from the number of channels. In the chapter on lineage, "What are the channels" refers to the first chapter. Saying sixteen and two refers to the previous question, saying "yes, it is true" is the remaining part. How is it? "The channels are two and two" refers to the sum of the channels of method and wisdom. "Each yogini" refers to Vajrayogini, etc. "Said as three" refers to Pratyangira, etc. "Selfless yoga" refers to the three channels being one in the nature of body, speech, and mind. Then, what do the last seed of the yoginis and the last remaining part of the channels do? Therefore, because sixteen has no part, it means there is no sixteenth vowel. "No part" means there are no thirty-two channels, or like the selfless mother, the three dakinis are gathered together. Effort is through the instructions obtained from the lama, that is, from the fifteenth vowel, the sixteenth bindu is not in the nature of bodhicitta, it only exists in questioning and stating. The stem of the channel, even if separated, only has bodhicitta residing, it does not do the action of increasing and decreasing. Therefore, it should be abandoned. For example, the outer white and black moon, the increase and decrease does not exceed fifteen.