Chinese
身体的诸元素逐渐融入其中，当身体中的觉性智慧融入法性母的光明时，这被称为融入光明双运。当觉性子的显现中，烦恼的污垢自然清净，母子相会之时，此时的污垢是微细粗大的变化，身体所遮蔽的污垢也完全清净，烦恼的习气和显现的污垢也完全清净，由于没有执着五根自续，突发的外境污垢也完全清净。获得不忘失的陀罗尼和六神通，享用报身佛土，这些也各自清净，融入无二双运，这被称为在任运成就的珍宝基础上获得定解，从法性本净大之中自己解脱自己，向您顶礼。再次，以最后的精进，自性大圆满，现见的道路之门得以显现，舍弃世间而无法修持，仅仅是见到这甚深之义，就摧毁了烦恼的自续执着，了知仅仅是无自性。具有共同的功德。之后，身体的元素之网耗尽，舍弃身体而超越了此显现。之后，在法性的中阴中，粗细元素的污垢各自清净，安住于自性光明的身体中。虽然见到了圆满报身佛的容颜，却没有认识到这是自己的显现，在任运成就大之中，从道路的意义上来说，当进入有的中阴时，忆起自己的智慧，在自性化身佛土中化生，并在那里呼吸，无有中阴而成就佛果，向您顶礼。从利益他人的角度来展示顶礼，过去出现时，续部的导师金刚持大尊，没有色蕴的粗大自续，没有对感受苦乐的执着，没有分别念于境，没有与有情相伴随的意识，没有对其他境的分别，没有烦恼的突发性行，因此摧毁了执着五蕴为我的魔，安住于无漏的通透之中，愚痴处于无记的状态。
English
The elements of the body gradually dissolve into it, and when the wisdom of awareness residing in the body dissolves into the appearance of the mother of Dharma-nature, it is called dissolving into the luminosity of union. When the defilements of afflictions are naturally purified in the appearance of the son of awareness, at the time when mother and son meet, at this time, the defilements are subtle and coarse changes, and the defilements obscured by the body are also completely purified, the habitual tendencies of afflictions and the manifest defilements are also completely purified, and because there is no clinging to the five senses as self-continuum, the sudden defilements of external circumstances are also completely purified. Having obtained the unfailing dharani and the six supernormal knowledges, and enjoying the Sambhogakaya pure land, these are also purified in their own places, dissolving into the non-dual union, which is called obtaining certainty on the basis of the spontaneously accomplished jewel, and liberating oneself from the great Dharma-nature's original purity, I prostrate to you. Again, with the last diligence, the Great Perfection of self-nature, the door of the path of direct perception is revealed. Having abandoned the world, one is unable to practice, but merely seeing this profound meaning destroys the self-clinging of afflictions, and one knows that it is merely without self-nature. Possessing common qualities. Then, the net of the elements of the body is exhausted, and by abandoning the body, one transcends this appearance. Then, in the Bardo of Dharma-nature, the defilements of the subtle and coarse elements are purified in their own places, and one abides in the body of self-nature luminosity. Although one sees the face of the complete Sambhogakaya, one does not recognize this as one's own appearance. In the great spontaneously accomplished, from the meaning of the path, when entering the Bardo of existence, one remembers one's own wisdom, and is miraculously born in the pure land of the self-nature Nirmanakaya, and breathes there, attaining Buddhahood without a Bardo, I prostrate to you. Showing prostration from the perspective of benefiting others, in the past, the great Vajradhara, the teacher of the tantra, did not have the gross self-continuum of the form aggregate, did not have clinging to the feeling of pleasure and pain, did not discriminate consciousness in objects, did not have perception accompanied by beings, did not have conceptualization of other objects, and did not have the suddenness of afflictions, therefore he destroyed the demon of clinging to the five aggregates as self, abiding in the stainless transparency, ignorance remains in a state of oblivion.
Chinese
没有地基，没有粗暴的嗔恨显现，没有对欲妙的执着，没有对嫉妒境的挑起，没有傲慢自大的情绪，因此，烦恼之魔被摧毁。本来就完全不依赖其他对治而安住。它以前从未出生，所以现在不可能死亡，因此，死主之魔被摧毁，安住在无生自性的状态中。它不会被显现所欺骗和诱惑，了知自显自解脱。不会被烦恼所欺骗和诱惑，了知自净自解脱，因此，天子之魔被摧毁，安住在从一切执着边解脱的状态中，所以四魔自然而然地被自己摧毁。如此，以导师身的光辉摧毁四魔，从自身之身所生的粗细垢染，在各自本位清净，因此，胜过四魔。对于伟大的您之身，追随此传承的信徒们，以身语恭敬顶礼，以此，以信心行持的具缘者的身体之障碍得以清净，身体上圆满证相的需求得以实现。再次，显现中，传承导师的舌根上，自生根本处的六字自然显现，因此，具有自在力，战胜魔的力量；具有名声，没有世间的诽谤；具有光辉，自他利益圆满；具有形色，成为其他众生恭敬之处；具有精进，成办他利究竟；具有智慧，对于所知没有阻碍，这是外在的六种具有。内在，具有本体本来清净的智慧，没有任何过失能使其减损；具有自生任运的智慧，为了不同根器的所化，化现不同的调伏之身，无碍地成办他利；具有大悲周遍的智慧，亲自显现经律论三藏，在六道众生前显现为六能仁之相，断绝六道轮回的相续；具有相
English
Without a foundation, without coarse hatred manifesting, without attachment to desirable objects, without inciting jealousy towards objects, and without the arrogance of pride, the demon of afflictions is destroyed. Originally, it abides without relying on any other antidote. Since it has never been born before, it is impossible for it to die now, thus, the demon of the Lord of Death is destroyed, abiding in the state of unborn self-nature. It cannot be deceived or seduced by appearances, knowing self-appearance as self-liberation. It cannot be deceived or seduced by afflictions, knowing self-purification as self-liberation, thus, the demon of the Son of the Gods is destroyed, abiding in a state of liberation from all extremes of attachment, so the four demons are naturally destroyed by themselves. Thus, by the splendor of the body of the teacher, the four demons are destroyed, and the subtle and coarse impurities arising from his own body are purified in their respective places, thus, overcoming the four demons. To the body of the Great One, those who follow this lineage with body, speech, and mind, prostrate with reverence, thereby purifying the obscurations of the body of the fortunate ones who practice with faith, and fulfilling the need for complete signs on the body. Again, in manifestation, on the tongue of the lineage teacher, the six self-arisen root-place letters naturally emanate, therefore, possessing power, defeating the power of demons; possessing fame, without worldly slander; possessing glory, fulfilling the benefit of self and others; possessing form, becoming a place of reverence for other beings; possessing diligence, accomplishing the ultimate benefit of others; possessing wisdom, without any obstruction to knowledge, these are the six external possessions. Internally, possessing the wisdom of the essence being primordially pure, without any faults diminishing it; possessing the wisdom of self-arisen spontaneity, for the sake of different types of disciples, manifesting different bodies of taming, accomplishing the benefit of others without obstruction; possessing the wisdom of all-pervading compassion, personally manifesting the Tripitaka of Sutra, Vinaya, and Abhidharma, appearing as the six Munis before the six realms of beings, cutting off the continuity of the six realms of samsara; possessing characteristics
Chinese
具有五种智慧，能如实了知所化众生的心念；具有自性无间断的意念，任何分别念都无法动摇；恒常宣说甚深秘密真言的法性，具有究竟的解脱，从十六边解脱。本来就安住且向他人宣说，这是您的语之自性功德。无碍之语在十方显现，自身显现的现象，执着血肉为我的垢染，在自身本位清净。以语自生的六字，不停息地转动大法轮，以语信解行持的虔诚语，恭敬顶礼。如此祈请，语之障碍得以清净，语现证相的必要就有了。又，导师您的心中不住着我执，超越了轮回过患功德的一切边。心中安住于无分别的大智慧中，从分别念产生的记忆和思维，心和意，以及动摇，都不安住于自己的体性中。法性本来清净的处所，自然解脱，安住在根本大处的意念中的导师的心，以信解行持的具缘者，以虔诚之心顶礼。如此祈请，意的障碍得以清净，意现证相的必要就有了。这是为了顶礼而说的。这里有三种解说。没有不与此章相关的。如此宣说了顶礼之后，现在必定要宣说续部的正文。其中，续部生起的支分，总的宣说因缘基础，以及分别宣说章节的正文。章节是第一品正文。其中，因缘基础是续部总的三品的条件和支分，所以不是这一个的因缘基础。因缘基础有二，第一，不共的因缘基础，宣说此续部比其他更深的特征是：过去世导师亲自以自己的化身所说，或者后来为了断除自己眷属的分别念，如是我在某时宣说，导师亲自在眷属中
English
Endowed with the five wisdoms, knowing the minds of those to be tamed without error; endowed with the intention of uninterrupted nature, unable to be moved by any conceptualization; constantly proclaiming the profound dharma of secret mantras, endowed with complete liberation, liberated from the sixteen extremes. Abiding from the very beginning and proclaiming to others, this is the quality of the nature of your speech. The unobstructed speech appears clearly in the ten directions, the phenomena that arise in oneself, the impurities of clinging to flesh and blood as self, are purified in their own place in one's own body. With the six spontaneously arising letters of speech, the great wheel of dharma is turned without interruption, with speech of devotion and practice, I prostrate with reverence. By seeking in this way, the obscurations of speech are completely purified, and there is a need for signs to arise in speech. Moreover, since attachment to self-grasping does not abide in the mind of the teacher himself, he has transcended all extremes of the faults and virtues of samsara. Since the mind abides in the great wisdom of non-conceptualization, memories and thoughts arising from conceptualization, mind and intellect, and movements, do not abide in their own essence. Since the nature of reality is self-liberated in the place of original purity, the mind of the teacher who abides in the intention of the great ground, is prostrated to with longing by the fortunate one who practices devotion. By seeking in this way, the obscurations of mind are completely purified, and there is a need for signs to arise in mind. This is what is said for the purpose of prostration. There are three explanations for this. There is nothing that is not related to this chapter. Having shown the prostration, now it is necessary to explain the text of the tantra. Among them, the limbs of the arising of the tantra, the cause and basis are generally explained, and the text of the chapter is explained in detail. The chapter is the text of the first. Among them, the basis of discussion is the conditions and limbs of all three chapters of the general tantra, so it is not the basis of discussion of this one alone. There are two bases of discussion, first, the uncommon basis of discussion, explaining the characteristics of this tantra being deeper than others: In the past, the teacher himself spoke through his own emanation, or later, in order to cut off the conceptualizations of his retinue, thus I taught at a certain time, the teacher himself among the retinue
Chinese
总而言之，此续在过去也未曾被其他佛陀宣说。从我所宣说，现在也不是我以外的其他人所说，将来也不是我以外的其他人所说。这是确定的誓言。此续极其深奥，并且是为了导师亲自显示其伟大之处而出现的。完全是因为此续是我所宣说的，没有其他的宣说，所以难以出现。而且，在这个地方，除了我所宣说的以外，没有其他的宣说。而且，正是在这个地方，我将用梵天之语向聚集的眷属们宣说。但这并不是梵天所宣说，而是导师我自己亲自宣说的。宣说什么呢？将要宣说的是那无与伦比的教法，即身躯燃烧之续。此续在过去或将来都没有被宣说，而是在现在这个时候向眷属空行母等宣说。而且，从一开始就讲述，没有中断，从一个座垫上将此续完整地向你们宣说。在那些眷属中，名为明慧意母的金刚部空行母站起来，合掌向导师请教：导师，像这样，地点和导师，导师的眷属和时间，这一切都是现在的吗？还是导师在过去所说的其他？由于心中产生了疑惑。导师知晓，为了断除集结者的疑惑，导师说：地点，过去我所宣说的地点也有，但这次是调伏你们的地方，就是这个地方本身。导师以智慧知晓，集结者断除了心中的疑惑，那么，不是过去，而是现在断除了分别念，现在这个地方的名字是什么？请说续的名字是什么？导师的名号是什么？时间的名称是什么？眷属的名称是什么？如果我能在自己的眷属中说出这些就好了，心中产生了这样的疑惑。导师知晓集结者的想法，说：你（集结者）在我去世之后，这个地方的名字是：无住大空性。地点是没有想法的。这样称呼。这样说道，空行母的心