English
Knowing the previous state by reversing the actions, clarifying the prophecies by the miracles of coming and going, hearing similar words and illuminating the three realms, the defilements of the aggregates, elements, and realms are no more. The bliss of Āli Kālī (ཨཱ་ལི་ཀཱ་ལི) itself, intermingling and knowing as one. Sixteen faces, two characteristics, possessing names, one side possessing five wisdoms, eighty kinds of forbearance and so on, surpassing the cause. The bindu, non-dual, is the great bliss itself. Thus it is. This also surpasses the school that believes that by the merit of cultivating forbearance and so on externally, one can obtain clairvoyance and marks. Second, the way to practice after knowing is that, being urged by the bliss of enjoying the karmamudrā due to the pliancy of wind and mind, generating the father and mother deities, blessing the secret places of space as vajra and lotus, descending the bindu, holding the vajra vase, straightening the string of Hūṃ (ཧཱུྃ) upwards like threading a thread, spreading it all over the body, and placing all of that equally in the state of great perfection, the nature of non-duality. The result of that is the swift attainment of supreme and common siddhis, as it is said: By the mudrā of Āli Kālī (ཨཱ་ལི་ཀཱ་ལི), everything, everything will be accomplished. Thus it is. Third, the practice of its companion Caṇḍālī is, as it is said in the Gyamtsho: Kindling the fire of stainless bliss, what is burned is said to be the nectar above. Therefore, at the point four fingers below the navel, at the junction of the three channels, visualize the short Ā (ཨཱཿ) as the nature of fire, the touch being extremely hot, the size of a mustard seed, and fix the mind on it. When that is stable, the fire burns like a thumb, filling the inside of the three channels of the body, along with the petals of the channels, thereby burning karma and obscurations. Visualize the stream of nectar of white and red bindus descending from the Haṃ (ཧཾ) at the crown of the head, filling the entire inside of the body with bliss and emptiness. By practicing in this way, warmth arises, and it is a sacred means of generating the wisdom of bliss and emptiness. Second, there are two paths of liberation: practicing the samādhi of the appearance deity, and practicing the samādhi of emptiness, suchness. The first is, in the state of visualizing the deity's body as an illusion, whatever conceptual thoughts of experience arise, they are taken hold of by the generation stage. By that power, all the qualities of samādhi and so on will be accomplished, single-pointedness of mind is the nature and cause of samādhi.
Chinese
是为了这个缘故。第二是，在等持中，显现的对境和执持它的心识二者无别，在任何显现的事物上，不散乱，坦然安住，自然安住于无二之义。在后得中，应将显现视为幻象，将觉性自解脱修习为法性大圆满。如此修习，心安住的寂止和证悟无自性的胜观，将双运而生起。如是，修习以寂止摄持的胜观，能压伏烦恼，并从根拔除。如《智慧增长经》云：“寂止能压伏，烦恼诸头首，殊胜胜观者，彻底断其根。”又如《入行论》云：“由具足寂止，胜观能灭除，一切诸烦恼，应先求寂止，唯从离贪者，乃能生寂止。”就像这样。其中，“谁以正念索，系缚此心猿，如彼以调伏，余者皆难调。”说的也是这个意思。此法的果实是，成就暂时和究竟的功德圆满。对于那些分别念较少、粗大烦恼较重的人，显示了上下两种途径的方法。对于分别念较重的人，则显示了观修本尊和无分别的次第。二是关于经文的意义，分为两部分。关于修习乐空之义的方法是，观想父尊母尊的明点，红白精髓在金刚和莲花的顶端相互混合，通过结合而获得的乐和空性智慧，以极度秘密的乐音，迎请到空行秘密坛城中的诸佛，并以风力向上提升，在四轮的脉和整个身体中，向自然存在的佛陀坛城和自己的心性，献上乐空无二的供养，使其成为大乐智慧，并使其极度欢喜。第二是其果，如是供养无漏的供品之福德，暂时能获得三种持明和八大成就，究竟能于任运成就的持明者刹土，在智慧幻化中，自身显现为任运自成的佛陀。
English
It is for this reason. The second is that in equipoise, the object that appears and the mind that grasps it are inseparable. Without being distracted by whatever appears, rest naturally and effortlessly, abiding spontaneously in the meaning of non-duality. In post-meditation, practice seeing appearances as illusory, and practice the self-liberation of awareness as the Great Perfection of Dharmata. By practicing in this way, calm abiding, in which the mind abides, and insight, which realizes the meaning of selflessness, will arise in union. By meditating on insight supported by calm abiding in this way, afflictions are suppressed and their roots are extracted. As it is said in the *Increasing Wisdom Sutra*: "Calm abiding suppresses the heads of the afflictions, while supreme insight thoroughly extracts the roots." And as it is said in the *Bodhicharyavatara*: "It should be understood that insight, which is fully endowed with calm abiding, destroys all afflictions. Therefore, one should first seek calm abiding, which is accomplished manifestly in those without attachment to the world." It is like that. Also, "Whoever has tamed the mind, like a drunken elephant, by binding it with mindfulness, has tamed it. Others find it difficult to tame." This refers to the same meaning. The result of this method is the accomplishment of the abundance of temporary and ultimate qualities. For those individuals with fewer thoughts and grosser afflictions, the two doors of the upper and lower paths are shown. For those with more thoughts, the stages of meditating on deities and non-conceptuality are shown. The second is about the meaning of the text, which has two parts. The method of meditating on the meaning of bliss and emptiness is to visualize the essence of the father and mother deities, the red and white bindus, mixing together at the tips of the vajra and lotus. Through the bliss and emptiness wisdom obtained by this union, with the supremely secret music, invite the deities who have been invited into the secret mandala of space, and by the force of the winds, raise them upwards. In the channels of the four chakras and throughout the entire body, offer the non-dual offering of bliss and emptiness to the naturally abiding mandala of the Buddhas and to one's own mind, which has become the great bliss wisdom, and make them extremely delighted. The second is its result. By the merit of offering such uncontaminated offerings, one will temporarily attain the three vidyadharas and the eight great siddhis, and ultimately, in the spontaneously accomplished vidyadhara realm, in the illusion of wisdom, one's own appearance will spontaneously arise as the Buddha.
Chinese
从而在无量五种乐器的坛城、三昧耶和至高法身净土普贤王如来的基础上，获得究竟的成就。第三，秘密光明的次第分为二：总义和正文。第一部分分为二：了知光明的自性，以及了知后修持的次第。第一部分是：经中说，本来现证佛陀法，为了安住于一切有情，任运成就的佛陀坛城，安住于一切有情的身体中，具有寂静和忿怒无量姿态，在此生或中阴中，以串习的力量使其显现。因此，一切有情的心间有四十二位佛陀，头顶有五十八位饮血尊的坛城，微小而清澈，五光的自性，依靠世俗明点的精华，以脉瓣的形式安住，这就是根本金刚界坛城，被称为住在密严刹土。通过修习生起次第和圆满次第，就能清楚地看到它的自性。然而，在没有脱离异熟果的束缚之前，它是不可见的，因为血肉之躯的粗重遮蔽了它。即使这个生起次第和圆满次第稳固，意念之神的身体像彩虹一样非常清晰，但仍然没有脱离肉身的束缚。一旦脱离，那些证悟大手印意义的人，就是异熟持明者，在中阴身中解脱为天神的身体，从而利益众生。像这样依靠生起次第和圆满次第，使这个身体变得没有生死的束缚，稍微净化了业障，就是长寿自在。通过大手印，不舍弃肉身而获得成佛，任运成就就是佛陀本身，那个坛城本身显现出来。像这样，密严刹土本来就在自身中，通过生起次第和圆满次第使其显现而证得菩提，而不是从十方世界的其他地方寻找和修持清净的色身和智慧的净土。无论从十方四维的哪个方向，都无法找到圆满的佛陀。因为心性本身就是圆满的佛陀，所以不要在其他地方寻找佛陀。如是说。第二，如意暗室中具足毗卢遮那佛的七法
English
Thus, on the basis of the immeasurable mandala of five kinds of musical instruments, Samaya, and the supreme Dharmakaya pure land of Samantabhadra, one attains ultimate accomplishment. Third, the stages of secret luminosity are twofold: the general meaning and the meaning of the text. The first part is twofold: to know the nature of luminosity, and the stages of practicing after knowing it. The first is: From the ocean, "The Dharma of the Buddha, perfectly enlightened from the beginning, because it abides in all sentient beings, the spontaneously accomplished mandala of the victorious ones, abides in the bodies of all sentient beings, holding immeasurable peaceful and wrathful forms, in this life or in the bardo, through the power of habituation, it is made clear." Thus, in the heart of all sentient beings are the forty-two victorious Buddhas, and on the crown of the head are the mandalas of the fifty-eight blood-drinking deities, subtle and clear, the nature of five lights, relying on the essence of the conventional bindu, abiding in the form of clusters on the channels and petals, which is called the base Vajradhatu mandala residing in Akanishta. By practicing the generation and completion stages, one clearly sees its nature. However, it is not visible until one is liberated from the bonds of the ripening result, because it is obscured by the gross body of flesh and blood. Even when this generation and completion stage is stable, and the body of the mind deity is very clear like a rainbow, one is still not liberated from the bonds of the body. As soon as one is liberated, those who see the meaning of the Great Seal are the Vidyadharas of ripening, liberated in the bardo into the body of a deity, thereby benefiting sentient beings. Like that, relying on the generation and completion stages, this body becomes free from birth and death, and slightly purifies obscurations, which is longevity empowerment. Through the Great Seal, one attains Buddhahood without abandoning the body, and spontaneous accomplishment is the Buddha himself, that very mandala manifests. Like that, Akanishta is inherently within oneself, and by clarifying the generation and completion stages, one attains enlightenment, rather than seeking and practicing the pure realms of form and wisdom from other places in the ten directions. From whichever of the ten directions and four corners, one will not find the perfect Buddha. Because the nature of mind itself is the perfect Buddha, do not seek the Buddha elsewhere. Thus it is said. Second, in the night chamber of wishes, endowed with the seven dharmas of Vairochana
Chinese
应当不摇动。如《道次第》中说：因此，具有剩余平等分，具足安乐的姿势，七法，具足后，如至尊尊胜佛，处于无执著的心的状态。这是说不摇动的三种状态。七法是：双足跏趺坐，双手等印，腰如箭杆般挺直，颈稍稍弯曲，眼观鼻尖，舌抵上颚，唇齿自然放置。特别是，从眉间向上看十二指宽的虚空，不说话，心中不作任何思量，安住于虚空之中。这样，做一天、三天、七天，就能见到烟等征相。同样，做十四天、二十一天、一个月，最初见到如烟雾般，以及云、幻影、火星、灯火、日光般的景象。《道次第》中说：如阳焰、烟雾、云、火星，灯火、日光般结合。在这些时候，应当舍弃身语意三的一切内外秘密之行，安住于其中。《道次第》中说：因果相联的一切时，舍弃九种法行的戏论，即使相续中有，也不应取，因为是征相的散乱。这样，习惯于黑暗瑜伽后，白天也如先前一样安坐，安住于无任何忆念思量的状态中。由此：不缘、极不缘，随不缘次第，不住、不思、无慢心，超越分别的言思境，即是真如法界智慧，即是自明不动的，止观双运。也就是，外在所取的境，内在执着的识，中间自己的身语等都不执着，是极不缘等。那时，于任何都不分别，是止，以明晰是观，即双运。这样六个月、一年、一年零两个月或四个月精进，上行的粗风就会停止，获得对智慧风的自在，依次获得异熟、寿命自在、大手印持明三种，从一千六百年起成办佛的事业。由此：