Chinese
为了胜利者。 通过金刚诵修习道路后， 在中脉道中执持宝瓶。 内观空性之形， 如欲般精通宝瓶。 那是命勤瑜伽。 那串习之力的作用是， 命气不坏融入明点。 由此生起拙火的燃烧之相， 由此顶轮的吽字 (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽) 融化， 安乐的智慧连续不断。 提取融乐的所缘是， 有如鸟或竹节般生起。 明点次第降临宝珠尖， 以不漏束缚之力， 次第融化引生不坏安乐。 光明征相无量增长， 获得调伏气与心的能力。 这是执持的瑜伽。 即是执持安乐气心。 之后依仗手印之缘， 成办殊胜的融乐。 经历上降四喜的最后， 随其所应经历下固四喜。 通过反复修习，安乐和， 气心堪能越发殊胜。 这是随念瑜伽。 如是随念达到究竟后， 气心获得自在者， 在空性大手印中， 以俱生无漏大乐， 降落并动摇的气明点等， 降注并执持于各脉轮。 最终在金刚宝珠尖， 令其束缚于不移之状态。 彼时十二时分之， 一气永远止息于中脉。 十分之一的脉融入中脉， 红白明点于彼处稳固， 获得初地之禅定。 之后剩余的气明点等， 通过反复融乐空性和， 修习十二游移气之， 其他部分次第完全止息后， 最终在顶髻宝珠尖， 十二分之最后止息。 二万一千六百之气， 不再生起而止息于中脉。 明点稳固，诸脉融入中脉， 体验不移之义的俱生。 这是真义现见的， 大乘持明菩萨。 之后所有修习的道， 以内在的道迅速行进， 成就双运大乐智慧身， 真实义之佛陀。 如此具足瑜伽道者， 譬喻和意义的智慧等， 以方便令自现前， 获得无上不变的安乐和， 一切种胜妙的空性。
English
For the sake of the Victorious Ones. Having trained the path through Vajra recitation, Holding the vase-like in the central channel path. Seeing the empty form within, Perfecting the vase-like as desired. That is the yoga of life-force exertion. From the power of that habituation, The life-force itself, without decaying, enters the bindu. From that, the blazing appearance of heat arises, And from that, the Haṃ (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：Hum) at the crown melts, The bliss wisdom is continuous. The focus of extracting melting bliss is, Like a bird or bamboo shoot arising. The bindu gradually descends to the tip of the jewel, With the power of non-leaking binding, Gradually melting, it draws forth unchanging bliss. The clear light signs increase immeasurably, Obtaining minor control over wind and mind. This is the yoga of holding. It is holding bliss, wind, and mind. Then, relying on the condition of the mudra, Accomplishing particularly excellent melting bliss. At the end of experiencing the four joys of ascending, Experiencing the four joys of descending as appropriate. Through repeated practice, bliss and, The wind and mind become more workable and excellent. This is the yoga of recollection. Thus, after recollection reaches its end, That which has mastered wind and mind, In the great mudra of emptiness form, With coemergent, non-leaking great bliss, The winds and bindus that move and shake, Are caused to descend and held in the chakras. Finally, at the tip of the Vajra jewel, Having bound it in an unmoving state, Of the twelve time unions, One wind is permanently stopped in the central channel. Tenth part of the channels dissolve into the central channel, The white and red elements stabilize there, Obtaining the first stage of samadhi. Then, the remaining wind elements, Through repeated melting bliss and emptiness form, and Practicing the twelve moving winds, Other parts gradually completely cease, Finally, at the tip of the crest jewel, The last of the twelve parts ceases. The twenty-one thousand six hundred winds, No longer arise and cease in the central channel. The elements stabilize, all channels dissolve into the central channel, Experiencing the coemergent of the unmoving meaning. This is the Mahayana Vidyadhara Bodhisattva, Who directly sees the true meaning. Then, all the paths of meditation, Quickly proceed through the inner ground, Accomplishing the union, great bliss wisdom body, The Buddha of definitive meaning. For such a yoga path possessor, The wisdoms of example and meaning, Through skillful means, manifest to oneself, Obtaining supreme, unchanging bliss and, Emptiness endowed with all supreme aspects.
Chinese
彼性。俱生双运义，如实现前性。 离一与多等等之，分别寻思有何用？ 火若现前已成实，何需以烟证有火？ 不具传承之口诀，以及缺乏经验之论师， 于以密咒乘之大方便，定解之智慧的， 于现前境毫无所知，却说需要中观之理。 舍弃摄集作意之禅修，虽是引导光明之殊胜， 然于其中谁亦未曾示，以中观所缘而修等。 此派之下乘诸乘相比，属于所缘修习生起次第者， 以串习故引导圆满次第故，虽立名为圆满次第， 然此道之圆满次第具相之，丝毫未曾趋入之故， 以片面之见解与下乘，混合之各种造作分别， 莫说实修，听闻亦需掩耳，然乃扰乱大乘之魔类。 于彼生起稀奇想者，如获胜妙食，反寻劣食之譬喻。 诸佛加持与，诸佛子摄受之， 具缘殊胜诸弟子，珍重受持吾此语。 一切有勤之乘中，无有比此更深者， 若能获得定解者，无勤大圆满之， 于见解之义生定解，于证悟智慧身， 最终成就定无疑。为了生起不分别的智慧，虽然有以智慧分析而生起空性的中观宗等，但是如果获得了各自的自证不分别的智慧，那还需要什么分析呢？因此，对于不分别的智慧，为了分别而进入，这是魔的事业。虽然以有勤而修习微细明点等，能引导无勤俱生，但是这里不是这样，心性自然安住，切断分别的散乱，专注于法性，从而显现光明，因此，对于这个，以分别的分别是有害的，不要以魔的事业来区分。我以自力所造如法之诸法，愿如以大毒药遣除毒一般。
English
That nature. The very nature of co-emergent union, like a direct manifestation. What need is there for subsequent inference and analysis, such as separation from one and many? When fire has become a direct experience, what is the point of proving the existence of fire with smoke? Those logicians who lack the lineage's instructions and are devoid of experience, Without familiarity with the realm of direct experience of the wisdom that is definitively established by the great means of the secret mantra vehicle, say that the analysis of Madhyamaka is necessary. Meditation that abandons focusing and grasping is supreme for drawing forth clear light, But since no one has shown how to meditate with a Madhyamaka object of focus, Compared to the lower vehicles of this system, all those that belong to the generation stage with focused meditation, Although named the completion stage because they lead to the completion stage through familiarity, Since they have not gone in the direction of the defining characteristics of the completion stage of this path, What need is there to even mention practicing various fabrications of mind that combine partial views with the lower vehicles? Even hearing about it requires covering one's ears, but it is the side of the demons who disturb the Great Vehicle. Holding wonder for that is like the example of finding excellent food and then seeking bad food. May all fortunate disciples who are blessed by the Buddhas and cared for by the bodhisattvas hold these words of mine dear. Among all vehicles with effort, there is nothing deeper than this. If you gain certainty in this, you will give rise to certainty in the meaning of the view of the effortless Great Perfection. There is no doubt that you will ultimately be perfected into the body of primordial wisdom. Although there are Madhyamaka systems and others that cultivate the understanding of emptiness by analyzing with wisdom in order to generate non-conceptual wisdom, what need is there for analysis once one has attained the wisdom of self-cognizant non-conceptuality? Therefore, to engage in conceptualization for the sake of non-conceptuality is the activity of demons. Although it is possible to draw forth co-emergence without effort by meditating on subtle points and so forth with effort, here it is not like that; rather, by cutting off the proliferation of thoughts in the natural state of mind and focusing on the nature of reality, clear light is made manifest. Therefore, conceptualization with focus is poison for this, and it should not be separated by the activity of demons. May all those things that I have fabricated as Dharma through my own power be dispelled like poison by a great antidote.
Chinese
以失败告终。༈。埃荣居住。普遍法身不变埃的形态。原始清净任运成就无别泰勒大。诸法不离其性。任运自成显现如幻。轮回涅槃一切法。唯一融入其中。一个埃字断除有寂空命。阎罗死神的意旨在此圆满。因此，埃有三种含义。形状，法生，如虚空之中显现器情万物。诸法的实相，真谛无别，大圆满法身超越了偏袒和我执的边际，例如，虚空的例子。一切事物都包含在虚空之中，但虚空并不属于任何一个事物。那里也不是没有虚空，同样，觉性法界，无二自性的坛城如同虚空一般，其中显现一切。如何呢？显现为境的物质，显现为主观的意识，以及显现为非复合的虚空等等，都在实相法身的境界中显现。因此，法身不是物质、意识或虚空，而是超越了所有这些事物的自性，即有和非有。当在超越心识分别的自性广大之中认识到这一点时，就被称为认识了本初俱生或自性觉性。前两句词的意义是介绍本体的居住方式。如果这样理解，就不会被业力之风的恶见所动摇，因此被称为如山王般安住。第二，以埃的音声，以埃成就的声音来介绍戏耍的显现方式，即实相不可言说，各自自己所能觉知的事物，那本身就存在于三时平等之中，因此在超越了书写、盈满、来去、存在与非存在等戏论的境界中。轮回和涅槃的各种显现，如生、灭、住，显现为依缘而生的方式，真实不虚。显现之时，从显现之时起，从无生灭的法界平等之中，没有丝毫的改变，但显现不会停止，而是显现为法界的戏耍。例如，就像揉眼睛时，虚空中显现的虚幻形象并非独立于虚空而存在一样。如果观察这些境和有境，虽然空虚，但显现不会停止
English
Ended in failure. ༈. E Rong resides. The universal Dharmakaya, the unchanging form of E. Primordial purity, spontaneous accomplishment, inseparable, great Tekle. All dharmas do not deviate from its nature. Spontaneous play appears as an illusion. All dharmas of samsara and nirvana. The only one is integrated into it. One letter E cuts off the life of existence and peace. The meaning of Yama, the god of death, is fulfilled in this. Therefore, E has three meanings. Shape, Dharma arises, just as all vessels and contents appear in the sky. The true nature of all dharmas, the truth is inseparable, the great Dharmakaya transcends the boundaries of partiality and ego, for example, the example of the sky. Although all things are contained in the sky, the sky does not belong to any one thing. It is not that there is no sky there, similarly, the mandala of awareness, the two-in-one self-nature, is like the sky, in which everything appears. How is it? The material things that appear as objects, the consciousness that appears as subjects, and the non-compound sky, etc., all appear in the realm of the Dharmakaya of reality. Therefore, Dharmakaya is not a material thing, consciousness, or sky, but transcends the nature of all these things, that is, existence and non-existence. When this is recognized in the vastness of the self-nature that transcends mental discrimination, it is called recognizing the original co-emergent or self-awareness. The meaning of the first two verses is to introduce the way the essence resides. If you understand it this way, you will not be shaken by the evil views of the karma wind, so it is called dwelling like the King of Mountains. Second, the way the sound of A, the sound achieved by A, introduces the way of playing, that is, the reality is unspeakable, and the things that each person can perceive exist in the equality of the three times, so it transcends writing, fullness, coming and going, existence and non-existence, etc. In the realm of play. The various manifestations of samsara and nirvana, such as birth, extinction, and dwelling, appear as arising from conditions, and are true and not false. From the moment of manifestation, from the equality of the Dharmadhatu of non-birth and non-extinction, there is not the slightest change, but the manifestation does not stop, but appears as the play of the Dharmadhatu. For example, just as the illusory images that appear in the void when rubbing your eyes do not exist independently of the void. If you observe these objects and objects, although they are empty, the manifestation does not stop.
Chinese
要知道，第二种介绍是，这种状态不需要否定，也不能成立，只是在法界的状态中显现，没有取舍，安住在那里就足够了，这就是显现任运。第三，基、道、果的一切法都圆满于它，不会超越它，其中没有丝毫的改变，这就是所谓的“埃”。“埃”是“一”这个名字的第一个字，表示用语言所表达的，已经彻底地确定在一个点上，就像找不到超越虚空的刹土一样。这显示了觉性任运。这样，当自住的意义在自身中被认识时，就会生起远离造作和作意的禅修，即自住的瑜伽，所以称为大海任运。要知道，大圆满本来清净的一切要点都汇集于“埃”的境界中。埃玛！认识到安住方式的自性吧，埃！观看显现方式的嬉戏神变自然解脱吧，埃！在唯一透彻的虚空中彻底决断吧，埃！埃玛霍！放开任运就能见到实相，埃！自明光明无偏周遍一切，本初音声任运成就通透而明，本体从一开始就清净，所以没有变迁和名相之法沾染丝毫。在清净的虚空界面上，如彩虹般，境和六识的显现与之辉煌。这些显现空性如水中的月亮，虽然它们也并非与法界不同，但从它来衡量法界，却带有庸常的分别念。觉性是本初的本觉光明，不由任何人改造，是法性的本性。它不变异，周遍一切。万物的自性不依赖于它。心是它之中的力量显现，执着于变异的庸常之物，视为自我。由因缘而显现的如幻化之化身。好好理解吧，心是道路的制造者，觉性是道路的制造者，像不像呢，种姓之子？不要执着于虚空如阳焰。自性本然安住，却是嬉戏的力量。境和有境被变异的垢染所污。执着于二元对立，就看不到无二的意义。法性本性本来就远离二元对立。因此，有和无、我和他、境和有境、清净和不清净等等，不住于任何事物，是本初的本