English
Manifestation and turning the wheel of Dharma. In short, this is the main point. That is, the common basis of samsara and nirvana, the path that combines the basis and the result, and the result of transcendence, which is the three appearances. "Worldly" refers to both the basis and the path, and "turning the wheel of Dharma" refers to the fruition of Vajradhara, which is the three continuums. Furthermore, if explaining the common path of samsara and nirvana, it is the path shown in the three appearances. The all-ground, the body, and the great mudra. The cause continuum, the means, and the result continuum. Therefore, "all-ground" refers to the basis, and "body" refers to indicating the path of focusing on the body, or in some examples, "gathering" refers to appearance, that is, both the basis and the result are gathered, combined into the path. "Great mudra" refers to the union great mudra, which is the result, that is, the three appearances, and the latter verse indicates the three continuums, which is easy to understand. These were written from the appearance of oral tradition, but it is not known whether they have become wrong explanations. Therefore, it is best to consult with scholars and refer to the commentaries of this tantra, etc., and not to trust it easily. From the non-dual tantra Vajrasattva Magical Net, the Kalachakra, Buddha Samayoga, etc., the main meditation is on the clear, non-conceptual, and inconceivable wisdom, the great bindu luminosity that is separate from one and many. That is, the luminosity of bliss is when the essence descends into the central channel, becoming capable from the elements, thereby generating the samadhi of uncontaminated bliss. The luminosity of clarity is when the essence of the five winds transforms into power, entering the central channel, thereby generating clear and unobstructed meditation internally, and externally the colors of the five winds appear in the nostrils, and the radiance of the five wisdoms appears as the nature of the body and bindus. As the Manjushri Magical Net says: Wisdom appearance is bright, like the lamp of beings is the lamp of wisdom, majestic and great is luminosity. This can be taken as an example. The non-conceptual luminosity is when one does not conceptualize either bliss or clarity as real, but abides in non-grasping. That is, one is liberated in the inconceivable great luminosity of the natural state of being. As the Magical Terrifying Lightning says: All things are without distinction, aggregates, elements, and sources, what is grasped and the grasper are completely abandoned.
Chinese
萨。法无我平等性，自心本自未生，是空性之自性。如是，时轮根本续和，密集后续中说：各别收摄与禅定，如是命勤与执持，随念以及三摩地，称为六支瑜伽。如《噶波》中也说：以六支瑜伽而修持。如是，白天的瑜伽依赖天空，夜晚的瑜伽依赖黑屋，五根不散乱于对境而修持，是各别收摄。由此，十相之空色显现，境与心无二之等持生起，是禅定。此二者，未成就者令成就，已成就者令稳固。其烟等空色，最终转为具相好的身像。空色之相即是世俗谛，无自性是胜义谛。之后，左右和上下之气融入一体是命勤，四轮之气心堪能，能取所取融入中脉是执持。此二者，获得语之根本气之自在，成办胜者之语。之后，依赖事业和智慧大手印三者中的任何一个，生起乐空双运之智慧生起之智慧生起是随念，现证不退转之大乐智慧是三摩地，前者是近传承，后者是三摩地之体性，成办胜者之意。如是，续部第五品中说：身体清净微尘消散，如同虚空圆满诸相。种种三界自身清净，离诸垢染如梦境般显现。语声无有间断，众多其他语声入于众多之心。心充满圣妙之乐，无有动摇，一切同时生起而拥抱。如是，从父母无二续中所说的三种圆满次第中，前两个主要宣说气和明点的圆满次第是有相的，是具有所缘相的道。
English
Sa. The equality of no self of phenomena, one's own mind is originally unborn, is the nature of emptiness. Similarly, in the Kalachakra Root Tantra and the Guhyasamaja Later Tantra, it says: Separate gathering and meditation, likewise life force control and holding, mindfulness and samadhi, are called the six-limbed yoga. As it is also said in the Kalapo: Practice with the six-limbed yoga. Thus, the yoga of the day relies on the sky, and the yoga of the night relies on the dark room, not distracting the five senses to objects, is separate gathering. From this, the empty forms of the ten signs manifest, and the samadhi of non-duality of object and mind arises, which is meditation. These two accomplish what has not been accomplished and stabilize what has already been accomplished. The empty forms of smoke, etc., eventually transform into a body adorned with signs and examples. The appearance of the empty form itself is the conventional truth, and the absence of self-nature is the ultimate truth. Then, the mixing of the left, right, top, and bottom winds into one is life force control, and the wind and mind of the four chakras become workable, and the grasper and the grasped dissolve into the central channel, which is holding. These two gain control over the root wind of speech and accomplish the speech of the Victorious Ones. Then, relying on any of the three great mudras of action, wisdom, the simultaneous arising of bliss and emptiness, the arising of wisdom, the arising of wisdom is mindfulness, and the manifestation of the unchanging great bliss wisdom is samadhi, the former is the near lineage, and the latter is the nature of samadhi, which accomplishes the mind of the Victorious Ones. Thus, in the fifth chapter of the Tantra, it says: The body is pure, the dust particles are dissipated, like the sky, completely perfected by signs and so on. The various three worlds themselves are pure, free from obscurations, appearing like a dream. The voice is continuous, and many other voices enter the hearts of many. The mind is filled with sacred bliss, unwavering, embraced by all arising simultaneously. Thus, among the three completion stages taught in the non-dual parent tantra, the first two, which mainly teach the completion stage of wind and bindu, are with appearance, and are the path with objects.
Chinese
此后，双运之智慧主要进入，显示智慧主要进入的圆满次第之一，即境与有境之显现二者无别之光明圆满次第，此二者亦称为有相与无相之圆满次第，所有圆满次第之类别皆包含于此二者之中。第二，广说分二：说有相之圆满次第与说无相之圆满次第。初、说有相之圆满次第亦分二：说金刚身之体性与说真实圆满次第。初、说金刚身之体性分二：说总续部之理与说幻化秘密明点之理。初、说总续部之理亦分三：略说、广说、总结本段。初、如是，初有相之圆满次第，需以要门击打脉、气、明点而生起智慧，故于彼方面修持，了知彼等之状况至关重要，因此，如是安住于转变之天之自性中，无有动摇，故称为安住脉。如《桑布扎》云：黑汝嘎等之天，脉之形相美妙而真实生起。如是。彼中，脉之主要者三，轮五。从作用之角度而言，则有七万二千脉，彼等各不相同。《佛顶续》云：当说七万二千之脉之运行。如是。其中，尤为重要者，乃击打之主要，赐予俱生乐，且成为一切有情之命者，即阿瓦都帝。如是之脉等，以所依与能依之方式相联结，且成为了知微细与运行之作用者之坐骑，三界一切亦皆为之所造，故称为动摇气。彼二者之所依，如是而行，气于何处安置，即于何处来回运行，故称为安置。自性无垢，功德圆满，故为菩提心。若分，则根本为离戏之明点，觉性之智慧；迷乱为无明之明点，心；五界为物质之明点，白红界。
English
Thereafter, one of the completion stages that mainly enters the wisdom of union, showing the main entry of wisdom, is the completion stage of luminosity, in which the appearance of the object and the subject are inseparable. These two are also called the completion stage with signs and the completion stage without signs, and all categories of completion stages are included in these two. Second, the detailed explanation is divided into two: explaining the completion stage with signs and explaining the completion stage without signs. First, explaining the completion stage with signs is also divided into two: explaining the nature of the vajra body and explaining the actual completion stage. First, explaining the nature of the vajra body is divided into two: explaining the general tantra system and explaining the system of the secret bindu of illusion. First, explaining the general tantra system is also divided into three: brief explanation, detailed explanation, and conclusion of the section. First, in this way, the first completion stage with signs is that wisdom must be generated by hitting the nadis, prana, and bindus at the key points. Therefore, in order to practice in that direction, it is important to know the situation of these. Therefore, in this way, it is said to be the abiding nadi because it abides without moving in the nature of the transformed deity. As it is said in the Sambuta: The deities such as Heruka, the form of the nadi is beautiful and truly arises. Thus. Among them, the main nadis are three and the chakras are five. From the perspective of function, there are seventy-two thousand nadis, which are different from each other. As it is said in the Buddha Skull Tantra: The movement of the seventy-two thousand nadis will be explained. Thus. Among them, the most important is the main point of hitting, which gives rise to the bliss of co-emergence and becomes the life of all sentient beings, which is the Avadhuti. Such nadis are connected in the manner of support and supported, and become the vehicle for knowing the function of subtlety and movement. All three realms are also created by it, so it is called the moving prana. The support of these two is like that, and the prana moves back and forth in the place where it is placed, so it is called placement. The nature is free from impurities and the qualities are spontaneously accomplished, so it is the bodhicitta. If divided, the root is the bindu of non-proliferation, the wisdom of awareness; delusion is the bindu of ignorance, the mind; the five elements are the bindu of substance, the white and red elements.
Chinese
等等。 再者，一切有情皆具如来藏之自性，故与本具之三门无离无别。然就暂时的状况而言，如上方界等，无有六界粗分者，于密咒道之初基而言较为低劣，故粗分之脉、气、明点三者安住，乃为殊胜所依。彼（所依）被称为金刚，意为不可分割，与身、语、意三者，或三身之自性无别无分。蕴，意为众多积聚，乃自性清净之功用显现，色等聚集之自性。彼等乃自生智慧之智慧的居处，故称为城市。因此，若能击中彼等所依之要害，则所依之身、语、意三者的密意，于此生即可现前，故为稀有之方便。 第二，广说分三：安住之脉的解说、运行之气的解说、布置之菩提心的解说。 第一，安住之脉的解说分二：解说三条主要脉、解说脉轮之类别。 第一，解说三条主要脉：于彼（中脉）一切之基础，与命气相连之中有的阿赖耶识，与三界之生相合时，于三洲出生之人获得人身之所依者，中阴之阿赖耶识融入母胎中精血之中央，彼即最初执持为所依，脉界形成之方式，双眼与脐之脉结，此三者如绳结般形成。由此，外器世界形成之时，精华汇聚于中央，成为须弥山王，之后逐渐形成金山。糟粕则变成洲和周围等，与之相似，次第生出身之方式，乃是变成界之精华的脉，中脉、左脉、右脉三者，于身之中央如柱子般安住之内，外为身语意三者，内为烦恼三毒，秘密为身语意三者安住，以及作为显现等之所依的三字如主眷般安住。然各自安住之方式，于续部和口诀，以及自己所见者中，亦有不同之显现。然若以三脉之作用来表示，则右脉安住ༀ (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡)，左脉安住ཨཱཿ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊)，中脉安住ཧཱུྃ་ (藏文：ཧཱུྃ་，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽)字，也可如是说。