Chinese
心性之定大空瑜伽，右脉智慧明点无碍安住。诸相之定乃大悲瑜伽，左脉功德之四明点安住于父佛母佛之身。手印合一之瑜伽，后方乃事业之坛城，即诸根自性之脉明点如雨般安住于诸多本尊。手印开展之瑜伽乃自住之方式。如是瑜伽道之次第，自性而住，如是通达其义且串习现前。方便道自住也。正直。又，方便道自住者，乃于烦恼贪欲自住而行。若彼为成办轮回之因，如何转为道耶？非如是也。贪著成办界，一者。如是说，贪著自界，乃成办三界轮回之因，然一者，若贪著为方便所摄持，则成办自性俱生之智慧也。条件有八。数。事业自住与，正直。心间法轮安住之四事业，器之四脉乃：法性，智慧，功德，自性脉。彼等脉之光色乃四：白色，红色，黄色，红黑色。形状亦四：圆形，方形，半月形，三角形。事业亦四：息灾，增益，怀爱，诛灭，当如次第而合。四轮安住四事业之方式乃：四处之生起，所谓处心间，脐间，会阴，顶门四处所有之，生起水，土，火，风四者亦，乃四事业之体性。水乃息灾之事业，土乃增益，火乃怀爱，风乃诛灭之事业。四事业安住于下门之方式乃：于佛母之秘密虚空，亦有四事业自性本然具足而安住，即外院三角形乃诛灭，中院四方形乃增益，生处半月形乃怀爱，法界自在之端头，种种结圆形乃息灾之事业。近修与，正直。法性之
English
The yoga of the great emptiness of mind essence, the right channel's wisdom bindu dwells unceasingly. The samadhi of all appearances is the yoga of great compassion, the four merit bindus of the left channel dwell as the father and mother deities. The yoga of the single mudra, behind is the mandala of karma itself, that is, the bindus of the channels of the senses' own nature dwell like rain in many deities. The yoga of the expanded mudra is the way of abiding in oneself. Thus, the stages of the yoga path abide naturally. Understanding the meaning of being thus and becoming accustomed to it manifests. The path of means abides in itself. Straight. Furthermore, the path of means abiding in itself is to be done by abiding in afflictions and desire themselves. If that is the cause of accomplishing samsara, how does it transform into the path? It is not so. Attachment accomplishes the realm, one. It is said that attachment itself is the realm, the cause of accomplishing the three realms of samsara, but if attachment is seized by skillful means, it accomplishes the co-emergent wisdom of self-nature. There are eight conditions. Count. Abiding in action itself and, straight. The four actions abiding in the Dharma wheel of the heart are: the four channels of the vessel are: Dharma nature, wisdom, merit, and the channel of one's own nature. The colors of the light of those channels are four: white, red, yellow, and dark red. The shapes are also four: round, square, crescent, and triangular. The actions are also four: pacifying, increasing, magnetizing, and wrathful. They should be applied in order. The way the four actions abide in the four chakras is: the arising of the four places, that is, the places of the heart, navel, perineum, and crown, where the four elements of water, earth, fire, and wind are also the nature of the four actions. Water is the action of pacifying, earth is increasing, fire is magnetizing, and wind is the action of wrathful. The way the four actions abide in the lower gate is: in the secret space of the mother, the four actions also abide naturally and completely. That is, the outer courtyard, the triangle, is wrathful; the middle courtyard, the square, is increasing; the place of birth, the crescent, is magnetizing; and at the tip of the source of the realm, the various knots, the circle, is the action of pacifying. Approach and accomplishment, and, straight. Of Dharma nature
Chinese
脉之明点是如是之定的体性，即是近修。智慧之脉的明点是周遍显现之定的体性，即是近边的近修。功德之脉的明点是手印一体之定的体性，即是修。自续之脉的明点，是戏论之定的体性，即是大修。如是近修、修四者，也自性本来自具而安住。其中，近修圆满之理是，脉处充满明点而成熟，彼处生起自性之乐，是近边近修。如是认识之后，受持修持，乐增长而现前体验，即是大修。如是受持，是从近修续部的口诀中了解的。坛城和。正直。根本的四脉如果分开，法性之脉和功德之脉各有三个，即是六个。智慧和自续之脉没有分开，所以是两个，即是八支。希日那脉中，嘛达拉是坛城，即是不死之明点，具有榜（藏文，梵文天城体，vam，梵文罗马拟音，种子字）的形状，安住于中央。八脉安住于周围的缘故，坛城安住于自身。火供和。正直。其又，三岔路口，让（藏文，梵文天城体，ram，梵文罗马拟音，种子字）化为火。十字路口，样（藏文，梵文天城体，yam，梵文罗马拟音，种子字）化为风。彼运动而火燃。右脉罗玛是满倾。左脉江玛是倾泻。中脉昆达里尼是火神。智慧心髓是烧施神。烦恼等分别念之聚是烧施物。如是火供也自性本来自具而安住。灌顶和。正直。安住是脉，所依是明点。外在利益的十灌顶，内在能力的五灌顶，秘密甚深的三灌顶，十八灌顶之仪轨，自性本来自具而安住。这十八灌顶的安住方式，详细的如红注疏中一样。供养和。正直。秘密供养安住于自身之理是，方便智慧二无别的等入之时，显现十二秘密天女，如幻化网续中所说：勾招和执持如是，与彼交合之义成就故，律仪和不舍而灌顶，安乐之妙音于十方
English
The bindu of the nadi is the nature of such samadhi, which is approaching. The bindu of the wisdom nadi is the nature of the all-illuminating samadhi, which is the approaching of the near. The bindu of the merit nadi is the nature of the one-mudra samadhi, which is accomplishment. The bindu of the self-continuum nadi is the nature of the elaboration samadhi, which is great accomplishment. Thus, the four, approaching and accomplishment, also naturally abide as inherently present within oneself from the beginning. Among these, the method of perfecting approaching is: the nadi-place is filled with bindus and ripens, from which arises the bliss of self-nature, which is near-approaching. Having thus recognized it, practicing and accomplishing it, bliss increases and is directly experienced, which is great accomplishment. Thus, taking it into practice is known from the oral instructions of the Approaching Tantra. Mandalas and. Straight. If the four root nadis are divided, the nature-nadi and the merit-nadi each have three, which is six. The wisdom and self-continuum nadis are not divided, so there are two, which is eight branches. In the Shirana nadi, Madala is the mandala, which is the immortal bindu, having the shape of Bam (藏文, 梵文天城体, vam,梵文罗马拟音, seed syllable), residing in the center. Because the eight nadis reside in the surrounding area, the mandala resides within oneself. Fire offerings and. Straight. Moreover, at the triple junction, Ram (藏文, 梵文天城体, ram,梵文罗马拟音, seed syllable) transforms into fire. At the crossroads, Yam (藏文, 梵文天城体, yam,梵文罗马拟音, seed syllable) transforms into wind. By its movement, the fire blazes. The right nadi, Roma, is filling and leaning. The left nadi, Kyangma, is pouring and leaning. The central nadi, Kundalini, is the fire god. The essence of wisdom is the offering god. The aggregates of afflictions and discriminations are the offering substances. Thus, the fire offering also naturally abides as inherently present within oneself from the beginning. Empowerments and. Straight. Abiding is the nadi, and the support is the bindu. The ten outer beneficial empowerments, the five inner powerful empowerments, and the three secret profound empowerments, the eighteen empowerment rituals, naturally abide as inherently present within oneself from the beginning. The details of how these eighteen empowerments abide are as in the Red Commentary. Offerings and. Straight. The method of the secret offering abiding within oneself is: at the time of the union of method and wisdom, the twelve secret goddesses appear, as stated in the Net of Magical Illusion Tantra: "Summoning and holding are thus, for the sake of accomplishing the meaning of union with them, vows and non-abandonment are empowered, the melodious sound of bliss in the ten directions."
Chinese
颂词。 极其娇艳的光辉炽燃， 如意珍宝之鬘炽燃， 音妙悦意光彩炽燃， 容貌姣好行为遍布十方。 普皆满足，味护持融入。 天女美妙宝堆炽燃， 光明照耀处处炽燃， 甘露清凉柔和之音。 如是说。 此秘密供养之时，当知另有十二秘密天女之义释。 彼等真实显现，虽非道途之境，然以无则不生之方式安住于自身。 内之欲乐，如是说。 色、声、香、味、触五者，乃欲乐之供养安住于自身。 第三，誓物之供养具于自身者，于脐脉有大肉，于兰卡脉有大便，于阿瓦都帝有菩提心，于姜玛有小便，于若玛有血，彼等乃誓物之供养，即安住于自身。 誓言，如是说。 上述诸法安住于自身且不离之，故于身语意三者，自性本然超胜安住之故，萨玛雅（藏文：ས་མ་ཡ་，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言），是为誓言。 行为安住于自身，如是说。 以自性之门，身语意三者之造作行为有三，外而言之，身语意三者之行为真实行持。 内而言之，脉之颜色形状为身，脉中明点字母之形状为语，于彼安住之方式，恒常安乐之自性为意。 秘密之理而言，秘密之处莲花为身，秘密之权杖金刚为语，秘密之识为意。 又或者，外为身之行为，内为语之行为，秘密为意之行为。 如是外内密三者，身语意三者之造作行为一切，以及胜者之事业与行为本身，自性之中本然具足安住。 果位安住于自身，列举二者。 念头之聚合，于天之闲暇时，事业与体性果位安住于自身，如是说。 诸法皆为自生之智慧，无为且无别，故金刚五蕴，五大之支分，根、识、境、时等一切念头之聚合，皆为圆满正等觉五部父佛与五部母佛之
English
Verses. The splendor of extreme beauty blazes, The garland of wish-fulfilling jewels blazes, The melodious, captivating, glorious sound blazes, The beautiful form moves the ten directions with conduct. Completely satisfying, taste protects and permeates. The beautiful goddess, a heap of jewels, blazes, The clear light radiates everywhere, blazes. Nectar, cool and warm, gentle sound. Thus it is said. At the time of this secret offering, it should be known that there is another explanation of the meaning of the twelve secret goddesses. These appear in reality, although they are not the realm of the path, they abide in oneself in a way that without them, they would not arise. Internal desirable qualities, thus it is said. Form, sound, smell, taste, and touch are the five, the offering of desirable qualities abides in oneself. Third, the offering of samaya substances that are complete in oneself: in the navel channel is great flesh, in the lanka channel is excrement, in the avadhuti is bodhicitta, in the kyangma is urine, in the roma is blood, these are the offerings of samaya substances, they abide in oneself. Samaya, thus it is said. Those mentioned above abide in oneself and do not deviate from it, therefore, from body, speech, and mind, because of the naturally superior abiding nature, Samaya (藏文：ས་མ་ཡ་，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：vow), is called samaya. Conduct abides in oneself, thus it is said. Through the door of nature, the actions of body, speech, and mind are three: outwardly, the actions of body, speech, and mind are actually practiced. Inwardly, the color and shape of the channels are the body, in the channels, the shape of bindus and letters is speech, and the nature of constant bliss in the way it abides there is the mind. According to the secret tradition, the secret place, the lotus, is the body, the secret scepter, the vajra, is the speech, the secret consciousness is the mind. Or, the outer is the action of the body, the inner is the action of speech, the secret is the action of the mind. Thus, all the actions of body, speech, and mind, outer, inner, and secret, and the activities of the Victorious Ones, and conduct itself, abide naturally complete in oneself from the beginning. Enumerating the two results that abide in oneself. The collection of thoughts, in the leisure of the gods, the result of action and essence abides in oneself, thus it is said. All phenomena are self-arisen wisdom, unconditioned and inseparable, therefore, the five vajra aggregates, the branches of the five elements, faculties, consciousness, objects, time, and so on, all collections of thoughts, are known as the five complete Buddhas, the five fathers and five mothers.
Chinese
等等的语助词，四十二种念头，四十二位佛陀自然存在。因此，外内的一切事物都称为“生起”，即外境诸法于母续中成佛，内五蕴于父续中成佛之果位而住。因此，贝达的作为和自性，念头集合于坛城中，从原始就已成佛，故果位于自身而存在。比喻来说，念头集合于佛身中成佛而显示。端正。对此，转变果位之所在，必须整理意义的顺序来解说。从上面的因缘和合而显现，却无自性，以幻相的比喻来象征。五蕴和十八界、十二处等，并非由因缘在自续中成立，这是邪念幻相。显现而不可执取，以水中月亮的比喻来象征，四印圆满，各别坛城中，手印不混杂而完全圆满，清晰且无念头，这是手印幻相。无来去却显现一切，如化身般的比喻来象征，同样地，那些本尊手印，也因应所化众生的根器，心的自性显现一切，故变化万千，随所思而显现，故成就一切，这是明智幻相。或者，对于上面的那些，也可称为事物幻相，真实，方法幻相。对于证悟者的意念，五蕴、界、处等，如水中月亮、幻相、化身般，显现却无自性，安住于坛城中。那本身是基础圆满，手印不混杂而清晰。那本身如所思般禅修和修持，如所思般生起。变化一切且成就一切。就是这样。对于这些世俗的状况，不像外道般执持常有的理由，是无上密法的特殊见解的理由。对于状况本身，分为基、道、果三者，这本身有其意图和必要性。对于道本身，道的自性和，诸条件的道次第等，详细说明安住于基础本身的理由，但因顾虑文字繁多故不解释。这个