Chinese
什么是遣除？ 八瓣法轮的中心， 安住着智慧精华之明点。 四方是自性空行母， 具有与部族相应的颜色， 从中四道光芒放射。 触及智慧精华而明亮， 简言之，观修智慧心髓， 无二菩提心是大乐。 如七马之精华， 显现光芒和颜色。 于何处不确定而修习， 充满三界清净之显现。 那些为了适应而稳固， 甚深智慧迅速的是， 大乐受用，法报化三身。 明晰后以觉性驱动， 不离化身四明点， 以彼等量明点策动法。 融入而生乐，如是， 受用大乐直至穷尽。 次第生乐，彼大乐， 融化大乐法轮， 次第融化融入化身。 胜义智慧是因，见。 对于彼等一切，沉掉和举掉的， 过失等舍弃如前。 自验动摇获得稳固的， 衡量勤作和无勤作。 世间禅定八味等， 寂止等品尝味道后， 不谬误以殊胜智慧， 知晓舍弃和取受的差别。 对于这些精进瑜伽， 诸佛菩萨加持。 这些大方便无论获得哪个， 瑜伽若不具精进， 如乌拉巴拉之果实， 何时也不会有意义。 于分别风动摇时，持风， 寂止宝瓶猛烈等， 以持度母之方法等， 以所缘觉性钉于橛。 彼等方法和体性， 以及掌握后细微的修习， 遮破和身血混合等， 欢喜后从上师处请教。 圆满了。༈ 以火之热恼燃烧的肉， 以贪着而活，亦能离贪， 先前应做之事即是圆满， 具足瑜伽方便者， 具足一切功德的女子， 黑暗和隐蔽之处的众生， 以财物和痛苦夺取心识， 也不想在何处僻静相遇。 誓言成熟安住于心， 寻找对主尊渴求之手印。 若恒常是部族确定心意相同者， 这些是施用于教法之处。 女子纵然具足一切功德， 二者心意相夺在隐蔽僻静处。
English
What is aversion? In the center of the eight-petaled wheel, The bindu of the essence of wisdom resides. The four directions are the four self-nature dakinis, With colors corresponding to their families, From which four lights radiate. Illuminating by striking the essence of wisdom, In short, meditate on the heart essence of wisdom, The non-dual bodhicitta is great bliss. Like the essence of the seven horses, Lights and colors appear in various ways. Meditating without certainty on where, Fills with the pure appearance of the three realms. Those that are suitable are stabilized, Extremely swift wisdom is, Great bliss enjoyment, Dharma, Sambhogakaya, and Nirmanakaya. Clarified and moved by awareness, Without diminishing from the four emanation bindus, With that measure, the bindu urges the Dharma. Generating bliss by absorption, likewise, Experience great bliss to the end. Gradually generating bliss, that great bliss, Melting the great bliss wheel, Gradually melting and absorbing into the emanation. The ultimate wisdom is the cause, seeing. For all of those, sinking and rising, Abandoning faults etc. as before. Self-experienced wavering, attaining stability, Measuring effort and non-effort. The worldly samadhi, eight tastes etc., After tasting the flavors of quiescence etc., Without error, with superior wisdom, Knowing the distinction between abandoning and adopting. For these diligent yogas, The Buddhas and Bodhisattvas bestow blessings. Whatever of these great methods is attained, If the yoga lacks diligence, Like the fruit of the bulpala tree, It will never be meaningful. When conceptual winds stir, hold the wind, Quiescent vase, fierce etc., With methods of holding Tara etc., Fix awareness on the stake with the target. Those methods and characteristics, And after grasping, learning the subtle, Refuting and mixing body fluids etc., After pleasing, inquire from the guru's mouth. Completed. ༈ The flesh burned by the heat of fire, Living with attachment, also able to be free from attachment, What should be done beforehand is completed, One who possesses the means of yoga, A woman possessing all qualities, Beings in darkness and secrecy, Even if they steal the mind with wealth and suffering, They do not desire to meet in a secluded place. Maturing vows, settling in the mind, Seeking the mudra of longing for the chief. If constantly the family is certain, the mind is the same, These are the places to apply to the teachings. Even if a woman possesses all qualities, The minds of the two are stolen in a hidden secluded place.
Chinese
如果以放纵的方式行事， 神圣的口诀就不会稳固。 在隐蔽处显现天神的形象， 自从化为形象之后， 瑜伽士也无法分开印。 像凡人一样夺走心识， 做出放荡行为损害誓言， 今生感受不适， 来世将堕入可怕的地狱。 那里的痛苦无法忍受。 如果不是金刚国王， 瑜伽士的堕落也是如此。 因此，选择明妃至关重要， 找到心仪的明妃后进行灌顶， 应教授次第的学处。 沐浴、更换衣物，给予誓言， 说法并转变观念。 如经文所说，加持自身， 给予碰触、爱抚和亲吻。 对于爱抚、拥抱、摩擦等行为， 在父续母续中增加份额， 进行解脱和增长的仪式。 通过先前圆满的降临智慧， 通过该仪式来推动事业， 出现摇头、眉毛竖立、眼睛发红， 颤抖和无法说话等现象。 然后，以四印来嬉戏， 如续部所说： 勾引和抓住也是如此， 为了通过聚集和缠绕来成办意义， 束缚和不放开，进行控制， 在十方宣告喜乐的妙音。 极其妖娆的光辉燃烧， 如意珍宝的鬘燃烧， 悦耳动听、引人入胜、光彩夺目地燃烧， 美丽的形象舞动，摇曳十方。 处处满足，香味弥漫， 赏心悦目，珍宝堆积燃烧， 光明闪耀，处处燃烧， 甘露清凉温暖柔和的自性。 进入、升起和安住， 以及愿望是菩提心。 如果具备了莲花秘密灌顶， 以无执着的方式， 十度波罗蜜多因果圆满， 无需次第经历十地也圆满， 普光明莲花也圆满。 字母轮涅不可思议， 真正大圆满具备方便， 无上智慧真正圆满， 在福德智慧大资粮中圆满嬉戏。 以智慧和平等的力量， 为了自身和手印的明觉， 游戏自显的觉受体验， 在每个地道次第中勾召、持风， 顶髻月亮升起，光芒交融， 不泄，体验智慧。 如果习惯了另一种力量， 十二之量达到极限，在手印上， 血菩提心时
English
If one acts in a dissolute manner, the sacred instructions will not be stable. In secluded places, the form of a deity is shown, from the time it takes form, even the yogi cannot separate the seal. Like ordinary people, stealing the mind, committing immoral acts that harm the vows, experiencing discomfort in this life, in the next life, falling into a terrible hell. The suffering there is unbearable. If one is not a Vajra King, the downfall of the yogi is the same. Therefore, choosing a consort is crucial, once a desirable consort is found, empower her, then teach the stages of discipline. Bathe, change clothes, give vows, teach the Dharma and transform perceptions. As the scriptures say, bless ourselves, give touches, caresses, and kisses. For acts such as fondling, embracing, and rubbing, increase the share in the father and mother tantras, perform the rituals of liberation and increase. Through the previously perfected descent of wisdom, through that ritual, propel the activity, resulting in head shaking, raised eyebrows, red eyes, trembling, and inability to speak, etc. Then, play with the four seals, as the tantras say: Attracting and holding are the same, in order to accomplish the meaning through gathering and entwining, restraining and not releasing, exercising control, proclaim the melodious sound of bliss in the ten directions. The splendor of extreme coquetry blazes, the garland of wish-fulfilling jewels blazes, the melodious, captivating, and radiant sound blazes, the beautiful form dances, swaying in the ten directions. Completely satisfying, fragrance permeates, beautiful to behold, piles of jewels blaze, shining brightly, blazing everywhere, the nature of nectar, cool, warm, and gentle. Entering, rising, and abiding, and the aspiration is the mind of enlightenment. If one possesses the secret empowerment of the lotus, in a manner without attachment, the ten perfections are complete in cause and effect, the ten grounds are complete without traversing them sequentially, the all-illuminating lotus is also complete. The wheel of letters is inconceivable, the truly great perfection possesses skillful means, the unsurpassed wisdom is truly complete, play completely in the great accumulation of merit and wisdom. With the power of wisdom and equality, for the sake of the clarity of self and seal, playing with the experience of self-arising awareness, in each ground and path, summon and hold the winds, the crown of the head, the moon rises, the light merges, without falling, experience wisdom. If one is accustomed to the other power, the measure of twelve reaches its limit, on the seal, the red bodhicitta time
Chinese
一燃。 二无双联结， 四十二坛城生。 心融交合得地阶。 摩诃妈妈萨乳， 恒河柳树精华养。 如是圆满悦彼法， 从上师口中得知。 圆满矣。 不转分别宗派之， 于心解脱口诀稳固。 说真实语加持心， 金刚萨埵尊颜示现。 时方本体与差别， 功德过失令圆满。 从不决定或共同中， 以大发心入此地。 听闻通达共同法， 五灌圆满之悉地母。 有殊胜见解珍爱执持。 欲入事业边际时， 解脱加持令增上。 解脱方法名目可衡量， 宗派实物安立身。 以分别而分二者， 传承与真实稳固降临。 传承分远近二者， 任何各自以分别心， 不具见者先已往， 秘密寂止令稳固。 以力与观察二者见。 否则仅是积聚因， 续部中如是宣说： 若书写法性缘起， 法性诸义将显明， 了悟自与共之义， 将悟不生老病死。 何以故？以塔与， 咒与我等乃心性故。 本体一联具威力， 以一与多能了悟。 实物决定当行事， 次第颠倒说衡量。 此世间有何物， 执著名与诠释者， 若摧毁各自之定义， 则无自性乃真实。 自生大智慧， 一切融入佛土中。 不造作不修饰自然明， 本来光明即佛土。 如是续部所出故， 于二考察境上衡量。 清净与烦恼二者， 非是各自而存在， 烦恼无法以对治调伏。 一切于法界味一故， 任何亦不立于其上。 续部所说衡量二者与， 宗派立宗等三者， 乃轮涅之考察。 已逝非为对境故。
English
One burns. From the union of the two without duality, Forty-two mandalas arise. By the mingling and blending of minds, one attains the stages of the earth. Nourishment from the essence of Maha Mama Sa milk, And the willow shoots of the Ganges. Having pleased it with complete means, Know it from the mouth of the Lama. Complete. Without transforming the tenets of conceptual thought, The oral instructions for liberating the mind are firm. By speaking truthful words, bless the mind, The face of Vajrasattva is shown. Time, means, essence, and distinction, Perfected with qualities and faults. From the uncertain or the common, With great aspiration, enter here. By listening, one understands the common, The Siddhi Mother with five complete empowerments. There is a special view to cherish and hold. When one desires to engage in the limits of action, Bless the liberation to increase it. The methods of liberation, categories to be measured, And the tenets, with real things, establish the body. By differentiation, there are two types, Transmission and actual, stable descent. Transmission is of two types, near and far, Those who, individually, with discriminating minds, Without the sight, have gone before, Having stabilized the secret, peaceful abiding, See with both force and analysis. Otherwise, merely accumulating causes, As it is said in the Tantra: If the nature of phenomena is written interdependently, The meanings of the nature of phenomena will become clear, Having understood the meaning of self and others, One will understand the absence of birth, old age, sickness, and death. Why? Because stupas and, Mantras and selves are the nature of mind. Essence, one connection, possessing power, One will understand with one and many. What is to be determined about real things, Reversing the order, speak of what is to be measured. Whatever exists in this world, Those who hold names and terms, If one destroys the characteristics of each, Then there is no self-nature, that is the truth. The great self-born wisdom, Unites all into the Buddha-field. Unfabricated, unmade, naturally clear, Primordially luminous, the Buddha-field. Because it comes from the Tantra, Measure on two objects of examination. Two, purity and affliction, They do not exist separately, Afflictions cannot be subdued by antidotes. Because everything is of one taste in the sphere of reality, Nothing can stand above it. The Tantra also speaks of two to be measured, and, Tenets, logical reasons, and the three, Are the examination of samsara and nirvana. Because the past is not an object of experience.
Chinese
如何理解考察的对境？ 对于心中已逝之苦的执着， 那本身是不可能逝去的。 如果衡量已逝的显现， 那么首先就变成了隐蔽。 同样，轮回的事物也一样， 显现和考察应该衡量哪个？ 显现自身的体性， 不是所说之境，因为是明觉之显现。 所衡量之境不是明觉，对于众生来说， 不是对境，如同已成立的边见。 考察在内部运行， 不是依赖四种运用之明觉。 然而，对自己内部也是， 观察之后，所要调伏的那个， 就是虚妄分别戏论的刹那。 前一刹那已逝，后一刹那未生， 不能考察依赖于它。 现在刹那不稳固， 如果各自安住于分别， 就不能考察对执着的止息。 必须确立的所衡量之境是， 轮回和寂灭的， 不希望是自己的体性。 这样，由于对内部的执着， 外在没有的也显现有。 依赖于执着和见解二者， 那个那个了知的刹那， 现在现在直接断除。 在见解之时，由于安住改变， 即使怀疑没有所衡量之境， 也不是执着了知的共同对境。 刹那安住改变就是了知。 因此，由于境与心不混杂， 衡量执着显现没有过失。 然而，心意变化之执着也， 不会与刹那同时止息。 那时不应该存在考察的基础。 如果怀疑，执着的对境们， 因为不是永远清净， 即使各自运行也见到执着之境。 自己和共同的相，所有一切， 都是智慧最初的对境而迷惑。 总之，周遍计度四时， 以及已逝和痛苦的一切名称， 实际上由于执着而显现， 依赖而能找到迷惑的边。 这样，对于自己和共同的， 也显现二二，从相续自身中， 宣说共同的体性是， 无常、痛苦、空、无我。 执着嗔恨共同的体性是， 以真实的如实考察， 就是完全清净的体性， 如此宣说共同体性两种。 宣说自己的体性是， 法和我和事物等， 考察本体存在等， 分别变成幻化之虚空， 从虚妄分别戏论的相续自身中， 无明等五种烦恼， 依赖于自相周遍计度。 由于各自的能量执持改变， 大方便。