Chinese
当乐的明点在命脉中升起，光芒照耀受用轮的明点时，如同光的力量融化冰块般降下，生起智慧的明点之乐，两个明点在本体上平等结合。那时，所谓的乐的智慧，是指对于两个明点在本体上平等的乐，没有特别执着的痛苦。所谓“以乐器”，譬如乐师使观众心满意足，同样，两个明点在本体上味道相同的乐使瑜伽士的觉性满足。满足的特征是远离一切贪求的触受，安住于无漏的大平等舍中。 “向智慧欢喜献供”，对于俱生乐的智慧，所谓“欢喜”，是指没有烦恼分别的痛苦，内心满足就是大欢喜。仅仅如此，也没有执着，因此献供，使之稳固于处所，具有利益。 “广大周遍的口诀”， “以无漏的福德”等等，解释词句，从喉轮和脐轮依次生起乐，喉轮六味的乐不间断就是福德，体验乐的本体自性道之见解就是福德。以其与果结合，就是不改变的本体永远存在。在那样的体验之时，即使享用对境之法，也没有执着，因此脱离习气，没有矛盾，就是远离三界的漏，称为无漏。 “以”是做或能力之词，上面的空乐智慧如六道光芒般燃烧，在命脉中上升，因此在头顶大乐轮三十二脉瓣的中央，光芒照耀菩提心明点。 “智慧如幻自显现”，是指大乐轮的明点融化为光，生起乐的智慧，如同显现而无自性的幻术般，自明的心性显现。 “无边至高乐器坛城”，所谓乐器是，乐师的身体基础不固定在任何地方，从身体和肢节的方法引导，显现出各种不同的物质和觉性。
English
When the light of bliss rises in the central channel and shines upon the bindu of the enjoyment wheel, it descends like ice melting by the power of light. The bindu of wisdom gives rise to bliss, and the two bindus unite equally in essence. At that time, the so-called wisdom of bliss refers to the bliss in which the two bindus are equal in essence, without the pain of special attachment. "With music" means that, for example, a musician satisfies the audience. Similarly, the bliss of the two bindus being equal in taste satisfies the yogi's awareness. The characteristic of satisfaction is to be free from all craving touches and to abide in the great equanimity of non-leakage. "Offerings to the delighted wisdom" means that for the co-emergent wisdom of bliss, "delighted" means that without the suffering of afflictive emotions and thoughts, the satisfaction of the mind is great delight. Just that, without clinging, is offering, making it stable in its place, with benefits. "The great, vast, and pervasive instruction," "with uncontaminated merit," and so on, explain the words. Bliss arises sequentially from the throat and navel chakras. The uninterrupted bliss of the six tastes of the throat chakra is merit. Experiencing the view of the path of the essence of bliss is merit. Combining it with the result is the unchanging essence that exists forever. At the time of such experience, even if one engages in objects of the senses, there is no clinging, and therefore one is free from habitual patterns. Being without contradiction means being free from the outflows of the three realms, which is called uncontaminated. "By" is a word of action or ability. The above bliss-emptiness wisdom burns like six rays of light and rises in the central channel, so in the center of the thirty-two petals of the great bliss wheel at the crown, light shines on the bindu of bodhicitta. "Wisdom, like illusion, self-appearing" means that the bindu of the great bliss wheel melts into light, and the wisdom of bliss arises. Like an illusion that appears but has no inherent existence, the self-aware mind itself appears. "The boundless, supreme mandala of music" means that music is like the body of a musician, not fixed in any one place, but guided by the methods of the body and limbs, manifesting various different material and aware objects.
Chinese
这使观众感到满意，这是一个例子。意思是，通过体验燃烧滴落的轮，以快乐的智慧使修行者的觉性感到满意。坛城，意为永不间断的自性。它显现什么呢？无边至上。意思是，那个明点的光芒从梵穴顶轮发出，遍布无边无际的佛土。在那里安住的一切佛陀都被迎请，当从虚空而来的佛父佛母进行交合时，菩提心的水流从我的顶轮向下滴落，滋养了一切空轮，遍布全身，从而四十二种念头从根本上清净，显现为快乐的智慧，显现为四十二尊佛陀，因此称为无边至上。秘密明点之自性。意思是，秘密不是瑜伽之后的境界，也不是这个法门生起次第所依之补特伽罗的境界，因此是秘密。或者，即使那个明点安住于大乐之中，由于难以体验觉性，难以与真实的智慧相符，因此是秘密明点。自性，意思是，自性是大乐的体性，显现或成为来源，因此是自性。那是诸佛之实。意思是，那是，指的是所执持的事物，即便是业也是佛陀，因为无论修习什么，都不会改变为佛陀。体性也是佛陀，因为它遍及一切法。自生智慧自然成就他利。一切之实，意思是，在那里，一切胜者与自明大乐无二无别。十方四时现证。这说了四句偈，因为是果位的阶段，所以在其他地方也会解释，所以很容易理解。那是与方便道相结合的解释。现在像秘密一样解释，具有坛城的坛城等。这也是指，作为所依之补特伽罗，顿悟大圆满之义，超越前者或接近前者。已经经历了无数的修习，具有智慧、禅定、精进、理解和行为的士夫。先前应做的仪轨，是灌顶决定和无畏鬘。
English
This satisfies the audience, which is an example. The meaning is that by experiencing the wheel of burning drops, the wisdom of bliss satisfies the practitioner's awareness. Mandala, which means the nature of continuity. What does it appear as? Boundless Supreme. This means that the light of that bindu radiates from the crown chakra, spreading to the boundless Buddha-fields. All the Buddhas residing there are invited, and when the Father and Mother Buddhas who come from the sky engage in union, the stream of Bodhicitta drips down from my crown chakra, nourishing all the empty wheels, pervading the entire body, thereby purifying the forty-two thoughts from their very basis, manifesting as the wisdom of bliss, manifesting as the forty-two Buddhas, hence it is called Boundless Supreme. The very essence of the secret bindu. This means that secret is not the realm beyond yoga, nor is it the realm of the individual who is the basis of the generation stage of this vehicle, hence it is secret. Or, even though that bindu abides in the state of great bliss, it is difficult to experience with awareness and difficult to align with true wisdom, hence it is the secret bindu. The very essence, meaning that the very nature is the nature of great bliss, appearing or becoming the source, hence it is the essence. That is the reality of all Buddhas. This means that that refers to the object being held, even karma is Buddha, because whatever is practiced will not change into anything other than Buddha. The nature is also Buddha, because it pervades all dharmas. Spontaneous wisdom naturally accomplishes the benefit of others. The reality of all, meaning that there, all the Victors are inseparable from self-aware great bliss. Fully realized in the ten directions and four times. This speaks of four verses, because it is the stage of fruition, it will be explained elsewhere as well, so it is easy to understand. That is the explanation combined with the path of means. Now, explaining it like a secret, the mandala possessing a mandala, and so on. This also refers to the individual who is the basis, who has instantaneously realized the meaning of Dzogchen, surpassing the former or being close to it. The individual who has undergone immeasurable training, possessing wisdom, samadhi, diligence, understanding, and conduct. The preliminary rituals to be performed are empowerment determination and fearless garland.
Chinese
如前所述，完成这些行为后，进入正行，即“具足坛城”。这里指的是，秘密菩提心坛城，连同安乐智慧之味，自然具足于父母双方。 “坛城者”，指的是以秘密方便道的经文和口诀来确定的作者。“坛城上”，是为了加持父母之身成为本尊父母之身，而进行观想。于母之虚空中，观想由པྃ་（藏文，प，pam，莲花）生出八瓣莲花，于父之权杖上，观想由ཧཱུཾ་（藏文，हुं，hūṃ，吽）生出五股金刚杵，这是加持虚空秘密的观想。 “坛城，坛城”，重复两次，指的是观想父尊坛城和观想母尊坛城，二者处于交合状态。“从……生起”，指的是父母二者，方便与智慧无别，从嬉戏中生起俱生智的安乐。其生起方式是：“心之坛城，殊胜坛城”。“心”指的是父亲的菩提心，当金刚宝的顶端显现时，显现为无二智慧，这是坛城的体性。“殊胜坛城”指的是，其本身是安乐、无分别、无错谬之意，因此是殊胜的。将智慧融入方便，即“秘密明点坛城界”。“秘密”指的是母亲智慧的自性，因此难以证悟。在母亲的明点中生起安乐之时，生起无二的证悟，在安乐中显现为无分别之时，超越了佛陀的续部。如果不能证悟，就会执着于能取所取的庸俗之念，从而显现轮回，因此显示了其危险性。“坛城界”，指的是在明点中生起安乐，仅仅体验到味道时，五蕴、十八界、十二处等能取所取的概念得以净化，在显现为俱生智之时，虽然俱生没有分别和识别，但从证悟的角度来衡量，称为觉受显现为本尊，因为这是它的因或基础，所以称为“界”。什么是显现为本尊的真实事物呢？“五大智慧种姓之母”等等。五大的体性，微小难以把握
English
As previously stated, after completing these actions, one enters the main practice, which is "possessing the mandala." Here, it refers to the secret bodhicitta mandala, along with the taste of bliss and wisdom, naturally possessed by both the father and mother. "By the mandala" refers to the author who establishes it through the scriptures and oral instructions of the secret path of skillful means. "Upon the mandala" is for the purpose of blessing the bodies of the father and mother to become the bodies of the deity father and mother, and thus visualization is performed. In the mother's space, one visualizes an eight-petaled lotus arising from paṃ (藏文，प，pam，lotus), and on the father's scepter, one visualizes a five-pronged vajra arising from hūṃ (藏文，हुं，hūṃ，吽), this is the visualization that blesses the secret space. "Mandala, mandala," repeated twice, refers to visualizing the father deity's mandala and visualizing the mother deity's mandala, the two being in union. "Arising from..." refers to the father and mother, whose skillful means and wisdom are inseparable, from whose play arises the bliss of coemergent wisdom. The manner of its arising is: "Mandala of the mind, supreme mandala." "Mind" refers to the father's bodhicitta, when the tip of the vajra jewel appears, it manifests as non-dual wisdom, which is the nature of the mandala. "Supreme mandala" refers to its very nature being bliss, non-conceptual, and without error, therefore it is supreme. Integrating wisdom into skillful means is "secret bindu mandala realm." "Secret" refers to the mother's wisdom nature, therefore it is difficult to realize. At the time when bliss arises from the mother's bindu, non-dual realization arises, and at the time when it appears as non-conceptual in bliss, it transcends the tantra of the Buddhas. If one does not realize it, one will cling to the ordinary thoughts of grasper and grasped, thereby manifesting samsara, thus showing its danger. "Mandala realm" refers to when bliss arises in the bindu, and one merely experiences the taste, the concepts of grasper and grasped of the five aggregates, eighteen elements, and twelve sense bases are purified, and at the time when it manifests as coemergent wisdom, although coemergence has no distinction or identification, from the perspective of realization, it is called experience manifesting as deities, because it is its cause or basis, therefore it is called "realm." What is the real thing that manifests as deities? "The mother of the five great wisdom families," and so on. The nature of the five elements, subtle and difficult to grasp
Chinese
即是智慧，是五部族的佛母。伟大的部族，显现五大要素的粗显相是五部族的如来。如此，在细微和粗大的清净状态中，五根、四季等觉悟同时生起，显现为俱生智。因此，思维所说的数量之神都显现。因此，从所依的菩提心显现为能依的菩提心识智慧，无有分别，故为金刚。从思维的角度说了许多名称，从聚积智慧的角度来说没有分别。一切都变成那样的缘故，称为显现为本尊。普贤的坛城中，所有显现和声音，所依和能依无二的智慧自性完全清净，显现为本尊，没有执着，行境完全清净，故称为普贤。一切都显现在那里，故为坛城。在，是基础，从那样的自显现中，伟大的自性更加殊胜。当佛母的明点出现在莲花的花蕊中时，自性俱生智显现，在无我、无偏、无私的二元一切都显现为那样的状态中，二元不成立，故称为自性。即使只是那个意义，也没有执着，故为伟大。殊胜的，俱生智从本来没有能处和所处的境界中不超出，是为实相。在那里，通过禅定来修习和体验，比本来的状态更加殊胜。五种意之智慧，作为所依的安乐本身也是意菩提心的显现。那样的能依的自生智慧在任何边都不执着，故为意，那样的智慧显现为五种智慧。看着，一切都显现，但自性为空，是成就生起之田。方便和智慧无二结合的口诀是，心髓明点。心髓是父亲，明点是母亲。父亲和母亲的明点是轮回和涅槃一切安乐的聚集。共同结合，父亲和母亲的明点同时结合是混合，安乐是二者体性平等结合。安乐的智慧，一切事物的法性同时。