Chinese
在五种元素聚集的中心，存在着心之精华，菩提心，智慧精华的大明点。譬如将宝石置于熔化的黄金之中，其颜色如同日出时的太阳。那是法界之智慧，清晰而能理解，显现而无自性，如同虚空之形象。那是广大遍布的智慧，虚空之精华，能辨别一切皆在清净的法界中显现之时机。如同《二观察续》所说：大智慧安住于自身，完全舍弃一切分别念，遍布于一切事物，身安住却非身所生。又如《五次第论》所说：常时安住于心中的，唯一明点无有变异，对此进行禅修的修行者，必定会生起智慧。又如《金刚镜续》所说：有情心中所安住的，是自生无漏智慧之形，不坏明点大乐，如同虚空般遍一切处，是不住之法身自性。诸如此类，诸续部所说的微细明点之义，最终皆归于此。从秘密之源，五种智慧之光中，产生身体之暖等内部的粗细元素。其力量增长，显现出外部的众多元素，乃至器世间的元素，这是风心之微细幻化逐渐扩展的结果。六大精华中，地水二者融合为身金刚，火风二者为语金刚，空识二者为意金刚。从这极其微细的三门或不坏金刚三者中，显现出一切现象。一切显现的究竟根源，是智慧虚空之形象，由于执着的增长，在显现为粗大身体之时，似乎以精华的形式存在于心中。然而，它并非由身体所生，安住于身，也非不遍及他处。虽然显现为形状、颜色和大小，但其本质超越了粗细微粒的属性，是具足一切胜妙之空性，如普拉帕的显现一般，因此没有大小和方位。通过修持自身之要点，瑜伽
English
In the center where the five elements gather, there resides the essence of mind, the Bodhicitta, the great bindu of wisdom essence. It is like placing a jewel in molten gold, its color like the sun at sunrise. That is the wisdom of the Dharmadhatu, clear and comprehensible, appearing but without inherent existence, like the form of space. That is the great pervasive wisdom, the essence of space, which discerns the moment when all appears in the pure Dharmadhatu. As it is said in the Two Contemplations Tantra: 'Great wisdom abides in its own body, completely abandoning all discriminations, pervading all things, the body abides but is not born from the body.' And as it is said in the Five Stages: 'The one bindu that always abides in the heart, is without change, for the person who meditates on it, wisdom will surely arise.' And as it is said in the Vajra Mirror Tantra: 'That which dwells in the heart of beings, is the form of self-born, undefiled wisdom, the indestructible bindu of great bliss, like the sky, all-pervading, is the non-abiding nature of the Dharmakaya.' Like these, the meaning of the subtle bindus spoken of in all the tantras, ultimately all come down to this. From the secret source, the five lights of wisdom, arise the subtle and gross internal elements such as the body's warmth. As its power increases, the many external elements appear, even up to the elements of the outer world, this is the result of the subtle transformation of wind and mind gradually expanding. Among the six great essences, earth and water merge into body Vajra, fire and wind into speech Vajra, and space and consciousness into mind Vajra. From these extremely subtle three doors or the three indestructible Vajras, all phenomena arise. The ultimate source of all phenomena is the image of wisdom space, due to the increase of clinging, when it manifests as a gross body, it seems to exist in the heart in the form of essence. However, it is not born from the body, it abides in the body, but it is not non-pervasive to others. Although it appears as shape, color, and size, its essence transcends the properties of gross and subtle particles, it is the emptiness that possesses all supreme aspects, like the appearance of Prapanca, therefore it is not established in size and direction. By practicing this key point of one's own body, the yogi
Chinese
虽然拙火的暖相经验会增长，但智慧本身的体性是不可摧毁、不可分离的，如金刚一般，是三时平等的，即安住于自生智慧的状态中，虽然没有动摇。现象界的有法安住在心性的法则中。世俗的因之明点与胜义的光明明点以能依和所依的方式相联。由于进入方便道的要点，所有蕴界的变动都收摄于不变智慧的法界中。了知这些外、内、他、即是如此的道理无有相违地汇集于一个意义上，是密咒方便道最究竟的难点，因此在此简略地叙述。像这样了知后，在修持上，以摇动风的圆满次第、金刚念诵和四合瓶气的方式，习惯成自然，当能自在地运用风时，将意念专注于五轮等处，在那里控制住风，从而解开脉结，并将所有的风融入中脉中。获得控制风的能力，就能获得控制心的能力和控制寿命的能力。也能获得控制觉性的智慧。所依的脉之圆满次第，是将意念专注于三主脉和五轮，以及通过习惯于控制风和身体的幻轮的次第，在各个脉的部位，依靠脉的要点，控制风心的功德的差别，会由上往上显现直到佛地。所修的明点菩提心之圆满次第，是通过猛烈的拙火瑜伽，依靠如世俗俱生那样的菩提心，从自身和他身的方便中增长乐，并将明点束缚于不漏的状态，从而引生上降和下固的喜乐，使不动的俱生智慧显现。由于能运用五轮的风心，因此会生起五道的功德。由于解开中脉中二十一个ra音和ya音的结，因此会生起十一地的功德。依靠胜义光明菩提心的明点，在心间微细的明点中控制风心，从而使三种显现以顺逆的方式生起，并与其次第相应，八十自性的分别念
English
Although the experience of warmth signs of tummo increases, the very nature of wisdom is indestructible and inseparable, like a vajra, it is the equality of the three times, that is, it abides in the state of self-arisen wisdom, although it does not waver. Phenomenal dharmas abide in the law of mind. The bindu of conventional cause and the bindu of ultimate luminosity are connected as the dependent and the depended. Because of entering the key point of the path of means, all the changes of the aggregates are gathered into the immutable wisdom realm. Knowing that these external, internal, other, and suchness are gathered into one meaning without contradiction is the ultimate difficulty of the secret mantra path of means, so it is briefly described here. Having understood in this way, in practice, by practicing the completion stage of moving air, vajra recitation, and the fourfold vase, becoming accustomed to the limit, when one is able to freely use the air, focusing the mind on the five chakras and so on, and controlling the air there, thereby untying the knots of the channels, and dissolving all the air into the central channel. By gaining control over the air, one gains control over the mind and control over life. One also gains control over the wisdom of awareness. The completion stage of the dependent channels is to focus the mind on the three main channels and the five chakras, and through the sequence of becoming accustomed to controlling the air and the physical movements, in each part of the channel, relying on the key points of the channel, the difference in the qualities of controlling the air and mind will appear higher and higher up to the Buddha's land. The completion stage of the bindu bodhicitta that is cultivated is through the intense tummo yoga, relying on the bodhicitta like the conventional co-emergent, increasing bliss from the means of oneself and others, and binding the elements in a non-leaking state, thereby generating the joy of ascending and descending, making the immutable co-emergent wisdom manifest. Because one can use the air and mind of the five chakras, the qualities of the five paths will arise. Because the twenty-one knots of the ra and ya in the central channel are untied, the qualities of the eleven bhumis will arise. Relying on the bindu of the ultimate luminosity bodhicitta, by controlling the air and mind in the subtle bindu in the heart, the three appearances arise in a reverse order, and in accordance with that sequence, the eighty self-natures of conceptual thought
Chinese
远离引发贪欲的三种因素，如同虚空般难以描述的光明，安住于菩提心的实相中。从那状态中，如鱼出水般，显现三种显现方式，以近取因为缘，五气明点共同作用为助缘，生起以十二幻喻为代表的本尊幻身。此乃以方便为主，被归为有相圆满次第，安住于本觉自性中，自生智慧从中显现，其力用显现的轮涅一切，皆于平等大净中显现，此乃无相大圆满。无论二者如何，皆与法性光明之要义相符。如此着重于有相圆满次第之要点，能迅速行于瑜伽士之道的地道，强制生起果位智慧。此主要依赖于身体，故称为身方便续，亦称为作用缘起瑜伽。因其展示了依赖身体而证悟究竟果位之方便。如是，具足六界之人身，是修持金刚乘之殊胜所依。其原因在于，畜生等庸俗之辈，虽具足六界，然如人般智慧不明，故无修持密咒之缘分。天等心虽明，然如人般无有粗重之身，地界坚固成分少，不能实际产生精液等，故不如人。因此，无法依赖粗脉之要点，束缚粗气脉，因此难以束缚细气脉，因为首先必须依赖粗脉进行束缚。因此，为了如法修持生起次第，应知所依乃是胎生、具足六界、无有缺陷之人身。阿努瑜伽之行持，主要在于依赖自身与他身，修持融乐、追乐之乐空双运，具足甚深巧妙之方便。其果位是于此末法时期短寿之时，希求、作意等五道与变化。
English
Remaining in the state of luminous bodhicitta, which is free from the three causes that arouse desire and is as difficult to describe as the sky. From that state, like a fish leaping out of water, the three appearances arise in succession, with the proximate cause being the five winds and luminous essences acting together as a contributing cause. The illusory body arises, representing the twelve examples of illusion, which is considered the main method and is counted as the generation stage with signs. By remaining in the essence of innate mind, self-arising wisdom arises from within, and all appearances of its power, samsara and nirvana, arise in the great equality of purity, which is the great perfection without signs. In either case, they are in accordance with the key point of the luminous nature of reality. By emphasizing the key points of the generation stage with signs in this way, one can quickly traverse the grounds and paths of yoga and forcefully generate the wisdom of the result. This is mainly based on the body, so it is called the tantra of body means, and it is also called the yoga of action and conditions, because it shows the means of realizing the ultimate result by relying on the body. Thus, the human body with six elements is said to be the supreme basis for practicing Vajrayana. The reason for this is that ordinary beings such as animals, although they have about six elements, do not have the clear wisdom like humans, so they do not have the opportunity to practice secret mantras. Although gods and others have clear minds, they do not have a physical body like humans, so the solid component of the earth element is small, and they do not actually produce semen, etc., so they are not like humans. Therefore, it is impossible to rely on the key points of the coarse channels to bind the coarse winds and elements, so it is difficult to bind the subtle winds and elements, because one must first rely on the coarse to bind them. Therefore, in order to properly practice the generation stage with signs, it should be known that the basis is a human body born from the womb, with six elements, and without defects. The practice of Anu Yoga mainly relies on one's own body and the body of others, practicing the bliss of melting and the subsequent bliss, and is endowed with profound and skillful means. The result is that in this short life of the degenerate age, the five paths and changes such as aspiration and intention.
Chinese
通过善巧方便迅速地在不定的地等十一个地中前行，将会成就具足四身五智的自性大乐佛陀金刚持之身。这也被称为大手印果续和究竟果瑜伽。第三，阿底瑜伽的见地是：依靠心部口诀续部，自己心性自生之智慧，其体性为空性，一切所缘的特征从一开始就清净。自性光明，广大遍布，超越生灭，自然成就。因此，空性和任运成就无别的法性，从其力量中显现一切轮涅，安住于大悲周遍的自性之中。无需依靠生起次第和有相圆满次第的方便，通过上师的意义传承转移的加持和心性在自处认识自性的口诀，直接认识到无破立的法性。因此，一切轮涅都显现为它的庄严和游戏，无需破立取舍，自然解脱。并且，使觉性从不变的平等性之中永不动摇。像这样，在通达见地之后，修行就是因为觉性本身就是一切法究竟的真如，所以它的自性本来就是任运成就的，因此不需要通过努力去修，并且何时安住于它的意义之中，就安住于本来就没有散乱的自性安住的禅定之中，因此，刹那生起的分别念就在它的体性中自生自灭，所以不需要心安住不安住的勤作，而是在一切时处都由觉性来掌控。行持就是，不特意勤作任何破立，一切显现存在都是自生智慧的游戏，以任运自然、自然生起的方式行持。果就是，在觉性的基础上，不寻求三身的功德，如实地显现任运成就的自性。这条道路也同样，不离断除和安住四种方式，通过眼睛，经过智慧光脉的道路。在晴朗的虚空中，专注于内在的虚空和觉性的力量无作显现，当四种显现圆满之后，有碍的瓶身就融入光明之中，原始的法