English
From warmth, the channels are formed; from the channels, the bindus are formed; from the bindus, the body grows. The sun is the nature of wisdom, the left eye; the moon is skillful means, the right eye. They make wisdom clear. Men are born from the mother's womb, which is in accordance with the nature of dharma. Similarly, the emanation body coming into the world from below is in accordance with dharma. Women are seen on the earth as being in accordance with the nature of death. The outer planets ripen into the color of the door of desire. The outer stars ripen into the teeth of the body. The outer clouds are the hair inside. The outer trees ripen into the veins inside. The correspondence of these dharmas is not elaborated here. The outer mountain is the entire body inside, and the outer blood ripens into the bones inside. The outer root ripens into the heart inside. Just as the root of a tree is cut and dries up, if the heart is stabbed with a sword, it is in accordance with the nature of death. Similarly, the outer trunk also forms the legs inside. The remaining correspondences, such as the ribs, should be examined in the texts. Thus, the second inner meaning, how the dharmas of samsara are complete in the body of the yogi, has been shown. Now, the third inner meaning, how the dharmas of samsara are complete in the mind of the yogi, is shown. So, how is it complete in one's own awareness? The completeness of the dharmas of samsara is as follows: Among them, the essence of the earth element is yellow light, and so on. The dust of these five elements suppresses the manifestation of light, so it cannot manifest outwardly now. For those who have the guru's instructions, it will manifest clearly in this very life. For those who do not, because they are separated from the dust of the body, it will actually appear in the bardo of dharmata. This arises from being free from the bonds of the subtle particles of the elements. Similarly, the outer sun sends down warmth, and the moon clears away darkness. If combined with the inner dharmata, wisdom sends down the warmth of emptiness, and skillful means clears away the darkness of samsara, thus creating happiness in body and speech. Similarly, the outer man is the basis of the yogi, and through ever-increasing experience, he stops the appearance of delusion. Similarly, the man subdues enemies, holds bows and swords, and so on, which is in accordance with this nature. Just as a woman gives birth to children, and so on, the secret mantra
Chinese
这是从“嘎”字（藏文：ག）的道路上生起菩提心的方法。如同外在的星宿抓住时间等来判断吉凶一样，瑜伽士的相续中生起四种确定的证悟。这是在恶劣时期舍弃轮回的方法。对此，外在的星宿确定时间，并显示各种好坏等。同样，密咒的传承、口诀的法也能确定轮回和涅槃的时间，并显示业、烦恼和智慧的差别。这些需要在经论中考察。下面说“声音是法性之境”，意思是：这些声音是应该修习的法。也就是，通过学习声音的所缘，通达法性清净之境的关键。也就是，通过学习连接文字的声音意义，就像秘密声音续部所说的那样去做。学习言说仅仅是词句，考察词句关联的关键是：仅仅是言说从与风混合而产生。言说的声音是猛烈住留之处，通过考察其他事物的关键，了解他人的心，并将自己的言说降伏于心，从而使风和心无二无别地混合。住留的声音是摇动根本的关键，通过身体的幻轮，向外滋养身体，使诸元素达到关键，向内滋养心，使心的分别念止息。安置的遮蔽处驱逐其他事物，从而使轮回自身在自身处解脱。此外，气味的所缘是显示体验守护佛的气味。住留的气味是学习身体的特征，也就是，身体的幻轮，如狮子的伸展姿势等，通过挤压身体的关键，使智慧真实显现。形态气味的依存关系的关键，依赖于所缘的关键，通过修习，进入自性禅定，也就是，有支的依存关系和无支的依存关系等，就像秘密声音续部所说的那样去做。安置的气味考察外在显现执著的法，从而使自显自然解脱，并将它降伏于自身之上，从而使自处自然安住。味道的所缘，通过学习，体验会强制产生，也就是，学习味道和风无二无别，从而使分别念业的风
English
This is the method of generating Bodhicitta from the path of the letter "Ga" (Tibetan: ག). Just as external planets grasp time and so on to judge benefit and harm, the four certainties of realization arise in the continuum of a yogi. This is the method of abandoning samsara in a bad time. Regarding this, external stars determine time and show various good and bad things. Similarly, the Dharma of mantra lineage and oral instructions can also determine the time of samsara and nirvana, and show the differences of karma, afflictions, and wisdom. These need to be examined in the scriptures. Below it says, "Sound is the realm of Dharmata," meaning: These sounds are Dharmas to be practiced. That is, by studying the object of sound, one understands the key to the realm of Dharmata's purity. That is, by studying the meaning of the sound that connects letters, one should do as the secret sound tantra says. Learning speech is merely words, the key to examining the connection of words is: Speech alone arises from mixing with wind. The sound of speech is a place of fierce abiding, through examining the key of other things, one understands the minds of others, and by subduing one's own speech to the mind, wind and mind mix inseparably. The abiding sound is the key to shaking the root, through the physical illusion wheel, nourishing the body outwardly, causing the elements to reach the key, and nourishing the mind inwardly, causing the mind's thoughts to cease. The placed obscurations drive away other things, thereby causing samsara itself to be liberated in its own place. Furthermore, the object of smell is to show the experience of guarding the Buddha's smell. The abiding smell is to study the characteristics of the body, that is, the physical illusion wheel, such as the lion's stretching posture, etc., by squeezing the key points of the body, wisdom actually manifests. The key to the dependent relationship of the form smell, relying on the key of the object, through practice, enters into self-nature meditation, that is, the dependent relationship with limbs and the dependent relationship without limbs, etc., one should do as the secret sound tantra says. The placed smell examines the Dharma of external appearance attachments, thereby causing self-appearance to be naturally liberated, and by subduing it upon oneself, thereby causing self-place to be naturally abiding. The object of taste, through learning, experience will arise forcibly, that is, learning that taste and wind are inseparable, thereby causing the wind of conceptual karma.
Chinese
转变为法性，并将此转化为道，首先是身体的锻炼，然后是气脉和心识的结合。通过修习缘起的要点，认识到未生之法性，要点是通过精修精华的摄取，使各种显现清晰，从而断除对食物的执着。通过修习如六蔗糖等方便法门，成为进入禅定的口诀是：通过触觉之业的轮转，使脉气以方便转化为要点。通过身体滋养的轮转，将意念置于阿赖耶识，从而斩断生起感受的根本。通过身体摇动的轮转，确定将脉要置于何时的时机，从而使念头的动摇停止，诸元素在自身解脱。通过语言表达的轮转，使气息自然放松，通过根源自在的要点，使贪欲在道上解脱。通过语言安住的轮转，追溯烦恼的根源，从而断绝身心的联系。通过语言的各种事业的轮转，确定六道众生的身体和根源等的特征，从而断绝其生生世世的延续。通过心识的执持和放舍的轮转之业，使气息耗尽，从而使智慧在自身显现。通过心识转移的轮转，将对境与空性结合，使显现于自身解脱，从而使身体的元素耗尽。通过心识系缚的轮转，将心识与事物混合，从而使心识从执着事物自性中解脱。缘起是指树叶等，从秘密的声续中开示。这些也是对于执着言语声音的人，通过将声音作为道而解脱。同样，通过将气味、味道和触觉作为道而解脱。因此，大圆满瑜伽士没有任何散乱地进行修持。同样，五种行为功德也被称为法界之庄严。如是，第二部分的内容是，如何圆满地在瑜伽士的心中具备轮回之法。第二部分的总结是，第三部分也只是在心识的自性上安立而已。也就是说，心识的自性显现为所显现的对境，也显现为所执着的对境。定义是，凡是显现的，就认为是心识。分类是清净和不清净两种。
English
Becoming the nature of reality and transforming it into the path, the preliminary is the training of the body, and the main part is the union of wind-mind. By practicing the key points of dependent origination, recognizing the unborn nature of reality is: the key is to clearly practice the various ways of taking essence, thereby cutting off attachment to food. The instruction for progressing into the armor of meditation by practicing methods such as the six-flavored molasses is: the method by which the wheel of touch transforms the channels and winds into the key point is: by entrusting the mind to the Alaya through the wheel of nourishing the body, the root of arising sensations is cut off. By determining the time to place the essential channels through the wheel of agitating the body, the movement of thoughts ceases, and the elements are liberated in their own place. By the wheel of verbal expression, the winds naturally relax, and by the key point of the senses being natural, desire is liberated onto the path. By the wheel of verbal abiding, the root of afflictions is traced, thereby severing the connection between body and mind. By the wheel of various verbal activities, the characteristics of the bodies and senses of the six realms of beings are determined, thereby cutting off the continuity of their births. By the activity of the wheel of grasping and releasing the mind, the winds are exhausted, thereby wisdom is clear in its own place. By the wheel of transferring the mind, the object is joined to emptiness, and appearances are liberated in their own place, thereby the elements of the body are exhausted. By the wheel of attaching the mind, the mind is mixed with objects, thereby the mind is turned away from grasping objects as self-existent. Dependent origination, such as the leaves of a tree, is taught from the secret sound lineage. These are also for those who are attached to the sound of words, liberation comes by making sound the path. Similarly, liberation comes by making smell, taste, and touch the path. Thus, the Great Perfection yogi practices without any distraction. Similarly, the five qualities of conduct are also said to be the ornaments of the Dharmadhatu. Thus, the second meaning is how the Dharma of Samsara is fully present in the mind of a yogi. The summary of the second meaning is that the third meaning is also merely attributed to the nature of the mind. That is, the nature of the mind appears as the object of appearance and also appears as the object of grasping. The definition is that whatever appears is considered the mind. The divisions are pure and impure.
Chinese
地。清净是不被错觉玷污的心，没有被各种各样的外境概念所左右。心的体性是无根的，所以没有剩余。因为有根、无根、显现、不显现都不能成立，所以只是假立。而且，那个假立也是因假立而空。因为假立自解脱，所以假立甚至连基本名称都不能成立，连作为施设的词语也不能成立。因为不需要重复，所以没有返回的原因，不是怀疑、臆测和分别。因为没有返回的条件，所以没有被业和习气沾染。因为没有返回的结果，所以没有成立为天界和恶趣。这样，无根的心性，洗涤也不能清净，如同虚空。因为心没有体性，所以任何事物都不能确定它。因为它不是唯一成立的，所以不是他异。因为它不是二元成立的，所以也不存在于一。因为它没有因，所以不是由缘所生。因为它不分别是否，所以不能确定为“像这样”。像这样不能确定为一，所以无论如何假立，都只是那样显现。这样，在任何地方都找不到理由的心性，被称为空性，远离执著。因此，心性没有因，所以任何体性都不能成立。心性没有生，所以业因果不真实。而且，因为以前没有生过，所以与身心没有关联。这样，因为生不住，所以与不同的分别念和心性没有关联。因为以后不可能生，所以与业所积累的果和异熟没有关联。而且，因为以前没有生过的要点是本来清净。现在不是生，而是住的要点是显现只是觉性，法性解脱。以后不可能生的要点是心性没有根基。像这样，心转变为法性，它的自性是假立的名相之法，成为言说的对象，以及不是名相之法，没有成为智慧和明觉的行境，这些都不是突然出现的，而是从一开始就以各种方式任运成就的方式存在。因为那个理由，意识是假立之法，事物是假立的总相。