Chinese
由于此意义本来就存在，但众生却不明白，因此思考如何才能解脱这些众生，以智慧使心回归本位，从而获得胜利。为了唤醒这些胜利者，导师以言语的缓慢展开来宣说，为了这些忿怒尊而讲述。唉玛，如上所示的那些显现，虽然是错觉的显现，但在法性中自然解脱。我已经展示了所有无错觉显现的解脱方式，为何不解脱呢？必定解脱！这样进行了总结。这是第二个内涵。现在是第三个内涵，即在一切行为中，展示如何与见、修、行、果四者的体验不分离。也就是说，一位大圆满瑜伽士如何将口中所说的一切，理解为法的自声，并按照从秘密语传承中所说的那样去实践，从而成为真言的念诵。身体所做的任何行为，都作为瑜伽的修行来实践，身体在法性中解脱，这是不舍弃身体而成就佛陀的关键。了知语言无实空性，不可言说的意义便在相续中显现。以智慧了知身体为大乐，一切所知都包含其中。了知心为光明无二，一切证悟都在同一时刻止息。对于善良的证悟，以梦境的印封，使所见显现都在同一时刻止息。对于确定的证悟，以睡眠的印封，使不明显之境清晰。这通过身体的缓慢禅修来成就，通过口语的止语来成就，因为心没有被束缚，所以没有其他可禅修之处。例如，就像大河之中没有热火蔓延一样。此外，外道中的三百六十种邪见，也进入瑜伽之路，身体从平凡中转变，身体的行为成为佛法，语言从世俗的无意义闲谈中转变，因此语言的行为无论做什么都与佛法相应，内心从能取所取的分别念中转变，因此无论心中生起什么念头，都不会超出禅定的范围，这就是隆嘎瓦的见地。正确的见地，即声闻乘经部和有部，也将蕴、界、处视为相符的法，因此了知五蕴。
English
Since this meaning inherently exists, but beings do not understand it, therefore, contemplating how to liberate these beings, with wisdom, the mind returns to its original state, thereby achieving victory. In order to awaken these victors, the teacher speaks with a slow unfolding of words, telling for the sake of these wrathful deities. Alas, those appearances shown above, although they are illusory appearances, are naturally liberated in the nature of reality. I have shown the way of liberation for all non-illusory appearances, why not be liberated? Surely liberated! Thus, it is summarized. This is the second meaning. Now is the third meaning, which is to show how, in all activities, one does not separate from the experiences of view, meditation, conduct, and result. That is, how a Great Perfection yogi understands everything spoken as the self-sound of Dharma, and practices according to what is said in the secret mantra tradition, thereby becoming the recitation of mantra. Whatever actions the body does, are practiced as yogic conduct, the body is liberated in the nature of reality, this is the key to achieving Buddhahood without abandoning the body. Knowing speech as insubstantial emptiness, the unspeakable meaning manifests in the continuum. Knowing the body as great bliss with wisdom, all knowable things are included within it. Knowing the mind as luminosity non-dual, all realizations cease in the same moment. For virtuous realization, sealing with the seal of dreams, all seen appearances cease in the same moment. For certain realization, sealing with the seal of sleep, the unclear realm becomes clear. This is accomplished through slow meditation of the body, accomplished through the cessation of speech, because the mind is not bound, so there is nowhere else to meditate. For example, it is like there is no spreading of hot fire in the great river. Furthermore, the three hundred and sixty wrong views of externalists also enter the path of yoga, the body transforms from the ordinary, the actions of the body become Dharma, speech transforms from worldly meaningless chatter, therefore whatever actions of speech are done are in accordance with Dharma, the mind transforms from the conceptualization of grasping and being grasped, therefore whatever thoughts arise in the mind do not go beyond the scope of samadhi, this is the view of Longka. The correct view, that is, the Shravaka Sutra school and the Vaibhashika, also regard the aggregates, elements, and sense bases as compatible dharmas, therefore knowing the five aggregates.
Chinese
仅仅通过改变五处等就想获得解脱，这些就是大圆满的唯一途径。也就是说，通过将身体放松下来，就叫做到达了根本要点。它与气融入明点，就叫做提取了执着的精华。见地是观察外境、法界和觉性，从而一下子解脱。因为它没有偏颇和界限，所以是大圆满的见地。果是远离希望和恐惧，或者说，不舍弃不取舍地执持一切。因为没有被轮回所染污，所以超越了轮回，通彻无碍。因为超越了轮回，所以安住在无执的清净之中。超越轮回和涅槃二者，不被突发情况所遮蔽的果。这是第三个内涵。现在是第四个内涵，像这样证悟的瑜伽士，将一切显现都视为仅仅是觉性的作用，因此，无论做什么样的行为，都是不重复的修持。手是所执持的，手印是所结的。因为伟大的觉悟不依赖于其他，所以执持和结印都无法成立。想要当下获得它，就必须进行灌顶来成熟未成熟的。这里指的是共同的灌顶。之前进行修持，这不需要语言的努力。大圆满的瑜伽士无论吃什么食物，在吃的时候，都观想自己处于尸陀林的宫殿中，这样身体就能解脱到宫殿中。无论喝什么饮料，都观想成血海，这样身体就能变成本尊的自生咒语。这些如何变成修持呢？《金刚饮血续》中说：在尸陀林的血海中，谁能够修行，那就是灌顶的修持。因此，这是没有超出上师的实修的修持。对于证悟者来说，无论是躺卧、蹲坐，还是行走、站立、奔跑、姿势等等，都是灌顶的修持。这如何变成修持呢？《大悲游戏续》中说：瑜伽士身体的各种行为，都是为了修持近尊之神。因此，身体所做的任何事情，都是安住在寂静之中的仪轨，口中所说的任何话语，都是宝瓶的准备，心中不同的证悟都是本尊。
English
Merely wishing to be liberated by transforming the five places, etc., these are the single path of the Great Perfection. That is, by relaxing the body, it is called reaching the essential point. When that and the wind reach the bindu, it is called extracting the essence of grasping. The view is to look at the field, the expanse, and the awareness, thereby liberating all at once. Because it has no partiality or limitations, it is the view of the Great Perfection. The fruit is being free from hope and fear, or holding everything without abandoning or adopting. Because it is not tainted by samsara, it transcends samsara, being thoroughly clear. Because it is not tainted by transcendence, it abides in the purity of non-grasping. The fruit that transcends both samsara and nirvana, and is not obscured by sudden circumstances. This is the third meaning. Now, the fourth meaning is that the yogi who has realized in this way shows all appearances to be under the power of mere awareness, therefore, whatever actions are done are shown to be the practice of non-repetition. The hand is what is held, the mudra is what is sealed. Because the great realization does not depend on others, holding and sealing are not established anywhere. Wanting to attain that directly, it is necessary to empower to ripen what is not yet ripe. This refers to the common empowerment. To practice before, this does not require the effort of speech. Whatever food the Great Perfection yogi eats, when eating, he meditates on being in the palace of the charnel ground, so that the body can be liberated into the palace. Whatever drinks are drunk, all are meditated on as an ocean of blood, so that the body can become the self-arisen mantra of the deity. How do these become practice? The Vajra Blood Drinker Tantra says: In the charnel ground, in the ocean of blood, whoever is able to practice, that is the practice of empowerment. Therefore, this is the practice that has not gone beyond the guru's experience. For the realized one, whether lying down, squatting, going, standing, running, postures, etc., are the accomplishment of empowerment. How does that become accomplishment? The Compassionate Play Tantra says: The actions of the yogi's body are intended to accomplish the near deity. Therefore, whatever the body does, all are the ritual of abiding in leisure, whatever the mouth speaks, all are the preparation of the vase, the different realizations of the mind are all deities.
Chinese
预备。将身体区分开来是弟子预备之处。像这样做了之后，如何进入预备阶段呢？《金刚峰》中说：瑜伽禅定是行为本身，是灌顶之神所居之处。就这样。然后，上师缓慢地进行修持。瑜伽士观想口水为光的气息，观想鼻涕为火星，从而修成坛城。如何进入缓慢修持呢？精通光的气息和火星，这就是所谓的缓慢修持。这是第四个内涵。现在是第五个内涵，通过像这样依止等方式，表明能够获得灌顶的缓慢。完全不依赖于其他地表明：三千世界从一开始就显示出来。这显示了显现自性的缓慢。这也是考虑到共同的灌顶。什么是地基呢？像这样，一切显现都在自性中，是影像的缓慢。从虚空中，无需努力修持就能自然显现，将水蒸气凝结成自然产生的状态，这象征着未造作的法性。通往轮回的道路等十五个词语在经文中很清楚。这是第五个内涵。现在是第六个内涵，像这样获得灌顶后，为了守护因缘，显示了没有违背誓言的词语。想要超越轮回，就必须具备誓言的信心，这是神圣的意义。如果违背了誓言，就会因为誓言而被称为誓言。这也是共同乘的身体、语言和意之誓言等，想要在萨玛雅十万部中守护，因为束缚了自己的心，所以违背了法性。那么，如何束缚呢？如果不调伏自心，智慧就会显现。想要从中解脱自心，就会丧失自心，从而导致在三界中流转的行为。如何丧失呢？因为做了和修持了，心因欲望而丧失。这也是想要心本来就不存在，这是能够守住誓言的。心如何不存在呢？因为从斩断根源和抛弃事物中产生，所以从拆毁无实心之房屋的关键中产生。这样如何守住誓言呢？因为没有心，所以没有可以灌顶的对境。因为没有它，所以没有可以修持的法。因为没有它，所以没有需要守护的心的分别念。这就是至上的誓言。这样显示了第六个内涵。现在是第七个内涵，像这样具备誓言
English
Preparation. Separating the body is where the disciple prepares. Having done it like that, how does one enter the preparation stage? In the Vajra Peak it says: Yoga meditation is the action itself, it is the abode of the deity of empowerment. Like that. Then, the master slowly accomplishes. The yogi meditates on saliva as the vapor of light, and meditates on snot as sparks of fire, thereby accomplishing the mandala. How does one enter slow accomplishment? Being skilled in the vapor of light and sparks of fire, this is said to be slow accomplishment. This is the fourth meaning. Now the fifth meaning, by showing how to rely on it and so on, shows the slowness that enables one to obtain empowerment. Showing it without relying on anything else: The three thousand worlds are shown from the beginning. This shows the slowness of the nature of appearance. This is also considering the common empowerment. What is the ground? Like this, all appearances are in nature, it is the slowness of images. From the sky, it appears naturally without needing to strive for accomplishment, and condensing water vapor into a naturally occurring state symbolizes the uncreated Dharma nature. The fifteen words such as the path to samsara are clear in the text. This is the fifth meaning. Now the sixth meaning, having obtained empowerment in this way, shows the words that protect the cause and are without transgression of vows. Wanting to transcend, one must have confidence in the vow, it is the sacred meaning. If one transgresses the vow, it is called a vow because of the word. This also includes the vows of body, speech, and mind of the common vehicle, wanting to protect in the hundred thousand sections of Samaya, because one binds one's own mind, one contradicts the Dharma nature. So, how does one bind? If one does not tame one's mind, wisdom will be clear. Wanting to liberate one's mind from it, one loses one's own mind, thereby leading to actions that lead to wandering in the three realms. How does one lose it? Because one has done and practiced, the mind is lost due to desire. This is also wanting the mind to not exist from the beginning, this is being able to keep the vow. How does the mind not exist? Because it arises from cutting off the root and abandoning things, therefore it arises from the key to demolishing the house of the unreal mind. How does one keep the vow in this way? Because there is no mind, there is no object to be empowered. Because there is no it, there is no Dharma to be practiced. Because there is no it, there is no mental concept to be guarded. This is called the supreme vow. In this way, the sixth meaning is shown. Now the seventh meaning, being endowed with vows in this way
Chinese
为瑜伽士开示大圆满手印口诀，从而无需依赖其他方式即可揭示实相的体验，如“所见之物”等所示。为了使尚未成熟者成熟，通过未经矫饰的自性灌顶，并使灌顶依于相续而起作用，以“无有”之誓言、“空性”之空无、“唯一”之无二来守护，从而超越守护的界限。安住于任运自成之义，依于誓言。现在，为了使成熟者解脱，上师的口诀至关重要。口诀有三种：手印口诀、体验口诀和依于要点的口诀。在此，通过手印口诀，将一切显现存在都展示为手印意义的口诀，即眼睛所见的色之颜色和光明本性，以及形状的自显清净。这些也通过修习红白的方法而显现。这些是，在此刻，上师的手以象征空性、光明和安乐的姿势显现，并相信空性。那么，如何展示手印呢？配合弟子的身体要点，按压两个弯曲的脉，安乐的手印体验便会显现。上师的手指展开，生起乐空无别的体验，这就是一切都解脱为手印意义的口诀。如果对手印生起贪执之心，则会再次束缚。因此，上师解脱手印，口中说道：“此子体验无执自解脱，本即是佛。”从而使其觉知自明的光明，念头止息，这就是子觉融入母觉的口诀。此外，所取是境的要点，子之境被调整；能取是心的要点，托付并放下。二者合一，以明点的力量刺入眉间的逆行脉。如此行持，境仅显现为法性，生显现为不生之体验，身体麻木。老显现为证悟之量，眼泪从眼中流出，苦乐决断，心中生起，自发之语从口中涌出。死的处所显现为空性，身体的业力增加。此时，生起加持的手印意义，无需多修，以手印的要点从三界中解脱。也就是，眼睛直视色法。同样，耳朵