English
The perfect letter is YUM (Tibetan: ཡུཾ་མོ།, Sanskrit Devanagari: यं, Sanskrit Romanization: yaṃ, Chinese literal meaning: perfection). The seed of water is the seed of the Dakini SUM (Tibetan: སུཾ་མོ།, Sanskrit Devanagari: सुं, Sanskrit Romanization: suṃ, Chinese literal meaning: water). The seed of ignorance is the letter of the Lion Mother SMRAM (Tibetan: སྨྲཾ་ངོ༌།, Sanskrit Devanagari: स्मृं, Sanskrit Romanization: smṛṃ, Chinese literal meaning: ignorance). The seed of hatred is the letter of the Tigress HMRIYUM (Tibetan: ཧྨྲྱུཾ་ངོ༌།, Sanskrit Devanagari: ह्रुं, Sanskrit Romanization: hrūṃ, Chinese literal meaning: hatred). The seed that moves towards the heart is the letter of Jecyama YMRIYUM (Tibetan: ཡྨྲྱུཾ་ངོ༌།, Sanskrit Devanagari: ह्रुं, Sanskrit Romanization: hrūṃ, Chinese literal meaning: heart). The seed of livestock is the letter of the Owl KHSHMRIYUM (Tibetan: ཀྵྨྲྱུཾ་ངོ༌།, Sanskrit Devanagari: क्षृं, Sanskrit Romanization: kṣrūṃ, Chinese literal meaning: livestock). All stable and moving sentient beings are completely pervaded. The vessel and essence of the Samadhi of peaceful abiding bliss appear as bliss. If you ask whether it only appears as such bliss? As it is said, "Brahma and other gods and non-gods," the gods of the desire realm arise relying on the bliss of equanimity. If you ask whether that only transforms into the unwavering path, the bliss of meditation? As the sequence of "One step transcends suffering, one step is samsara, that itself becomes bondage, that itself becomes liberation," as long as the body remains, karma and non-karma will function, that is to say, when the mind is self-aware, and only has temporary stains, at the time when non-conceptual bliss has not arisen, the afflictions of karma and non-karma will function, and by the power of virtue and non-virtue, higher realms and lower realms will arise. Therefore, that single verse alone explains the truth of suffering and the truth of origin. Now, the truth of the path and the truth of cessation are shown, equal union is the four mudras. Meditating on union is meditating on the mind's own nature, free from the eighty conceptual thoughts of manifestation. When the body of conceptual thought is destroyed, at the time when the nature of bliss and emptiness, the form like an image, is self-blessed, having attained the first ground, the Joyous One, one will know that all that is stable and moving is emptiness. Thus, having shown cessation and the path, the result is explained, as it is said, "Know its color," which is to increase the elements with Vairochana, thereby knowing the emptiness of objects. As it is said, "Like being equal to the sky," which is to increase with the immovability of the mind, thereby meditating on emptiness like the sky. As it is said, "Transcending suffering," which is to meditate on the inconceivable luminosity, to increase with Vajrasattva, thereby knowing union. Therefore,
Chinese
像这样认识的心，不会被烦恼的障碍所沾染，并且清除了所知障的污垢。如是说：身体的形体已经逝去，应当修习无实的心性。心性不应被认为是常恒的，那也是不可思议的思。瑜伽士安住于心，不示现寂灭。如是说。这样讲述了解脱的道路后，现在将讲述贪执的道路。那道路是与金刚上师同时获得灌顶。女仆是与自己同时获得灌顶。女儿是自己给予灌顶。亲戚女是自己的弟子给予灌顶。这四种是咒生女，婆罗门女等四种是从处所等产生，世间所称。歌舞女等四种是田生的差别，成为低劣种姓，以甘露和五种勇士作为食物，由于串习分别念，所以分别念微小。这样讲述了瓦苏达一的差别后，现在将讲述方便的差别。以智慧方便的仪轨，以理智供养彼。这是无分别的第四喜的自性。无论如何都不要觉察。这是在分别的处所能够保密且具有誓言。应当努力去做是具有亲近修持而净治。不要隐瞒蛇和强盗，在地上行走感受痛苦。这是不使用的过患。这样开示了方便的差别后，现在将讲述手印的差别。对咒生女等四种，是五如来部的种姓，或者说是转变为百部自性的差别。又是，清净作用的自在天女，勇士天女是受命而生。从这个口诀开始，摄持心等支分二者是与种姓相符的，因为是同一因的集合。其中，婆罗门是从胎盘所生，以及具有种姓所生二者的差别。王族是具有王位的女子。吠舍种姓是掌管大象的种姓，所以是吠舍种姓的差别。
English
The mind that recognizes in this way is not stained by the obscurations of afflictions and has abandoned the defilement of the obscuration of knowledge. As it is said: The form of the body has passed away, one should meditate on the mind-essence, which is without substance. Mind-essence should not be regarded as permanent, and that too is an inconceivable thought. The yogi who abides in the mind does not show nirvana. Thus it is said. Having explained the path of liberation in this way, now I will explain the path of attachment. That path is to receive empowerment at the same time as the Vajra Master. The female servant is empowered at the same time as oneself. The daughter is empowered by oneself. The relative woman is empowered by one's own disciple. These four are mantra-born women, while the four, such as the Brahmin woman, are born from places and so on, and are known in the world. The four, such as the dancing girl, are a distinction of field-born, having become inferior castes, desiring nectar and the five heroes as food, and because of familiarizing with conceptual thought, conceptual thought is small. Having explained the distinction of Vasudhara one in this way, now I will explain the difference of means. With the ritual of wisdom and means, one should worship that very one with reason. This is the nature of the fourth joy, which is without conceptualization. By no means should one be aware of it. This means to be able to keep secrets in the place of distinction and to have samaya. One should strive to do it, which means to purify by being in a state of approach and accomplishment. Do not hide snakes and robbers, and suffer by walking on the ground. This is the fault of not using it. Having shown the difference of means in this way, now I will explain the difference of mudras. For the four, such as the mantra-born woman, it is the lineage of the five Tathagatas, or the distinction of transforming into the nature of a hundred families. Moreover, the goddess of purification and empowerment, the goddess of heroes is born by command. From this instruction, the two limbs, such as holding the mind, are in accordance with the lineage, because they are a collection of the same cause. Among them, the Brahmin is born from the placenta, and the distinction of having both lineage-born is made. The royal family is the daughter who possesses the kingdom. The Vaishya caste is the caste that takes care of elephants, so it is the distinction of the Vaishya caste.
Chinese
如果行持寂止等，这是种姓的差别。屠夫种姓等，是渔夫、屠夫和鞋匠等，是种种显现大者的种姓。剩余的四种种姓，应知与如来种姓之外的四种相符。年的分位等有无量的差别，但如来等的种姓是简略而说的。如是宣说差别后，显示其合理性是：如是即是再次返回。如是具德再次来临者。所谓此智慧，如相状的见解一样，自己证悟，向他人开示是：此种姓证悟智慧空性，此被称为如来。那是大学者智燃那巴的开示：如是自己了知后，再次到来，自己所见之道受持，即是瑜伽以现量觉性称呼女性为智慧。前者是与如来相状相符，因此称女性为如来，后者是如来了知后，女性们被极度开示智慧。以蕴、界、处、根和境、智慧来区分，有一百种姓。简而言之，显示为五种和三种的自性。或者，从五蕴和五大中产生种姓。金刚意母，莲花语，珍宝功德，轮宝具足音声和众多的金刚持事业种姓摄集。如是开示生起次第后，之后当说安住自性的道：无有修行者，即是远离执着。无有修所，即是远离所取。所谓无有咒语，即是没有造作的念诵。所谓无有本尊，即是舍弃造作的本尊。那么如何修本尊和念诵咒语等呢？说了无戏论的自性，修持光明自性。如是简略开示后，广说即是远离戏论的彼性，五种姓的自性，以及显现为梵天等的法界，是从证悟彼性而生起的。为何如是说
English
If one practices quiescence and so on, this is a distinction of caste. Butcher castes and so on, such as fishermen, butchers, and shoemakers, are the castes of the great manifesters of various kinds. The remaining four castes should be understood to correspond to the four other than the Tathagata caste. Although there are infinite distinctions such as the divisions of the year, the castes of the Tathagatas and others are spoken of in brief. Having thus explained the distinctions, showing its reasonableness is: Thus it is to return again. Thus, the glorious one who comes again. What is called this wisdom, like the view of characteristics, is realized by oneself, and showing it to others is: This caste realizes the emptiness of wisdom, this is called the Tathagata. That is the teaching of the great scholar Jnana: Having known thus oneself, and coming again, taking the path seen by oneself, that is, yoga calls women wisdom with direct awareness. The former is in accordance with the characteristics of the Tathagata, therefore women are called Tathagatas, the latter is that after the Tathagata knows, women are extremely taught wisdom. Distinguishing by aggregates, elements, places, faculties and objects, and wisdom, there are a hundred castes. In short, it is shown as the nature of five and three. Or, castes arise from the five aggregates and the five elements. Vajra Mind Mother, Lotus Speech, Jewel Qualities, Wheel Jewel endowed with sound and the various Vajra-holder activity castes are gathered. Having thus shown the arising path, then the path of abiding in one's own nature shall be explained: 'No meditator' means being free from grasping. 'No object of meditation' means being free from the object to be grasped. 'No mantra' means there is no artificial recitation. 'No deity' means abandoning artificial deities. Then how should one meditate on deities and recite mantras, etc.? It is said that the nature is without elaboration, meditate on the nature of luminosity. Having thus briefly shown, the extensive explanation is that the very nature that is free from elaboration, the nature of the five castes, and the Dharmadhatu that appears as Brahma and so on, arises from the realization of that very nature. Why is it said so