English
The wisdom that arises simultaneously with samsara and nirvana arises. From A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), the nature of the bliss-warmth wisdom arises, and from HAṂ (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽), it arises merely by the descent of pure essence. When the wisdom of great bliss, which is difficult to endure, arises, hold the mind on it. Draw in the breath gently and meditate as before, this is the method of meditating on the joy-wisdom of lower stability. (380) Then, the essence of the secret place dissolves into the navel chakra, meditate on the single taste of bliss-emptiness wisdom, this is the wisdom of joy. The essence of the navel chakra dissolves into the heart chakra, meditate briefly in bliss, this is the wisdom of supreme joy. The essence of the heart chakra dissolves into the throat chakra, meditate briefly, this is the wisdom of joylessness. The essence of the throat chakra dissolves into the crown chakra, meditate briefly, this is the wisdom of coemergent joy. The essence of the crown chakra again gathers into the HAṂ (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽) of the central channel. Not distinguishing between A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) and HAṂ (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽), nothing is established, relax briefly in the state of great emptiness, meditate briefly, this is the wisdom of the primordially pure ground, the intention of Samantabhadra. The four joys wisdom of lower stability is the great bliss of the exhaustion of phenomena. After stabilizing that, again meditate on the three channels and four chakras as before, the HAṂ (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽) and essence of the crown chakra gather into the throat chakra, meditate briefly in bliss, this is the wisdom of joy. The essence of the throat chakra dissolves into the heart chakra, meditate briefly, this is the wisdom of supreme joy. The essence of the heart chakra dissolves into the navel chakra, (381) meditate briefly, this is the wisdom of joylessness. The essence of the navel chakra dissolves into the secret place, meditate briefly, this is the wisdom of coemergent joy. These gather in the center, without A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) and HAṂ (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽), meditate briefly on the meaning of great bliss, this is the wisdom of the primordially pure ground, the intention of Samantabhadri, the great bliss of freedom from conceptualization, or the method of meditating on the joy-wisdom of the mother. After stabilizing that, again, as before, after meditating that the three channels and chakras are filled with nectar, from the crown chakra all the essence gathers into HAṂ (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽) and descends to the throat chakra, meditate in the state of bliss, this is the wisdom of joy. From the secret place all the essence gathers into A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) and dissolves into the navel chakra, meditate briefly, this is the wisdom of supreme joy. All the essence of the throat chakra gathers into HAṂ (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽) and dissolves into the heart chakra, meditate briefly, this is the wisdom of joylessness. All the essence of the navel chakra gathers into A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) and dissolves into the heart chakra, meditate briefly, this is the wisdom of coemergent joy. All the white essence of the heart (382) gathers into HAṂ (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽), all the red essence gathers into A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿). A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) and HAṂ (藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽) become one.
Chinese
与（明点）混合而不起二元分别之时，稍作禅修，即是普贤父母双运之智慧。进一步，在无有任何细微之相的状态中稍作禅修，即是大平等之智慧。此后，超越禅修与非禅修之界限，心安、明澈、无念，空性自然显现，毫无能取所取，此乃修习一切方便之圆满次第细微阶段之果。这是对一切智慧之甚深智慧的终极证悟。大圆满自生智慧，离于心识，无有执着，此即是究竟胜义谛。是名超越思议之智慧得以显现。从上稳固到大平等之间的所有禅修方式皆是道。自生智慧生起是道的果，大圆满之终极所求是胜义谛。若能认识此理并加以修持，则于此生即可获得至高果位。这些方法（383）是将上稳固的四喜之精华降下，将下稳固的四喜引回自处并保持，此乃普贤王如来的密意，将其藏于大智慧之中。之后，在下沉时，于明妃的四喜之时，收摄精华并导入道中，此即是持于金刚宝瓶之中，乃普贤王母的密意，将其藏于大智慧之中。之后，上下四轮相互融入，于心间稳固，将无二之四喜精华散布于法性之中，并在原始清净中加以持诵，此乃普贤父母无二的密意，将其藏于大智慧之中。之后，禅修显现之果，见到自生大圆满之智慧，是将精华藏于极清净之大精华之中，轮回于涅槃中解脱，显现于空性中解脱，轮涅融入法界，法身安住于自性之中，内界到达尽头，原始清净与任运成就二者无别，究竟清净之大解脱处（384）于彼时显现。一切续部皆说以大精华成就金刚持之身，此即是此理。若不理解此要点，而说以世俗之精华实物成就金刚持之身，则是极为过分的妄语。金刚持之觉性，未曾造作之法身，无有坏灭，乃是世俗之果。
English
When mixing with (bindu) and not thinking of duality, meditating for a moment is the wisdom of Samantabhadra in union with his consort. Furthermore, meditating for a moment in a state where there is nothing but subtlety is the wisdom of the Great Equality. After that, transcending the limits of meditation and non-meditation, the mind is at ease, clear, without thought, and emptiness arises naturally, without any grasping or being grasped. This is the result of meditating on the subtle stage of the completion stage of all methods. It is the ultimate realization of the profound wisdom of all wisdoms. The Great Perfection, self-born wisdom, free from mind and without attachment, is the ultimate truth of reality. It is called the manifestation of wisdom that transcends thought and expression. All the ways of meditation from the upper stabilization to the Great Equality are the path. The arising of self-born wisdom is the fruit of the path, and the ultimate goal of the Great Perfection is the pursuit of the ultimate truth. If one recognizes this and cultivates it, one will attain the supreme state in this life. These methods (383) are to bring down the essence of the four joys of the upper stabilization, and to draw the four joys of the lower stabilization back to their own place and hold them. This is the intention of Samantabhadra, hiding it in great wisdom. Then, when sinking down, at the time of the four joys of the consort, gather the essence and lead it into the path, which is to hold it in the vajra vase. This is the intention of Samantabhadri, hiding it in great wisdom. Then, the four chakras above and below merge into each other, stabilizing in the heart. Spreading the essence of the four joys of non-duality into the nature of reality, and reciting it in primordial purity, this is the non-dual intention of Samantabhadra and his consort, hiding it in great wisdom. Then, the fruit of meditation manifests, seeing the wisdom of the self-born Great Perfection is to hide the essence in the very pure Great Essence, samsara is liberated in nirvana, appearance is liberated in emptiness, samsara and nirvana merge into the dharmadhatu, the dharmakaya rests in its own place, the inner realm reaches its end, primordial purity and spontaneous accomplishment are inseparable, the great place of ultimate purification (384) is revealed at that time. All the tantras say that the body of Vajradhara is accomplished by the Great Essence, this is the reason. If one does not understand this key point, and says that the body of Vajradhara is accomplished by the actual substance of conventional essence, it is an extremely excessive and reckless statement. The awareness of Vajradhara, the uncreated dharmakaya, is indestructible, and is the result of conventional reality.
Chinese
以精华为修持，若不需修持则不能成就。若能成就，则有为法的边际会坏灭，法身也会因此而坏灭。之后，当精华隐藏于大精华之中时，大精华显现为觉性的自性，即是自明自知。由于它的稳固，法身证得自地，因此大精华能成就金刚持，如是宣说。这是秘密心髓的条件，自身具足方便的甚深密意。不要传给超过一个的具器者。第二，依靠他身智慧。首先要精通自身，并且能够自在地进行精华的降伏和遮止。 (385)关于其他要点的指示：特别是，从明点宝珠之中，从阿瓦都帝（梵文：Avadhūti）到顶轮的“హం”（梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం）之间，如同用“ཧཱུྃ”（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）的线串起来一样。观想下方的融入上方，身体的要点是眼睛回视，舌尖抵住上颚，闭合眼睑，腹部紧贴脊背。结跏趺坐，手指弯曲。手指向内弯曲，放在左右大腿的上部。气息的要点是，猛烈地向上提拉并屏住气息，念诵“ཧཱུྃ”（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），然后“హం”（梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం）也融入自身，保持在空性之中，什么也不想，持续二十一天。这样，便会沉入金刚管中，明点向上提升，自性本来清净的状态会同时显现。程度是，当精华降至金刚脉的根部时，向上遮止。然后，当它到达宝瓶时，遮止。然后，当它到达顶端时，遮止。这样，立刻将其提升至顶轮而不泄露，安住于自位，毫不费力地安住于无所缘的状态中。(386)修法结束后，伸展手脚，猛烈地呼出“哈”声，猛烈地转动头部。这个要点是前行次第。正行方面，寻找一位具相的明妃，生起喜悦，通过亲吻等行为，首先升起脉，增长乐受，生起脉端，观想父佛母佛清晰地显现，加持空密金刚和莲花，平等结合。现在稍微屏住气息。首先，从顶轮降下四喜，即从秘密处向上稳固的喜悦，然后将金刚握成宝瓶印，并进行旋转。观想明妃的精华汇聚到金刚之中，无论得到明妃的三脉中的哪一条，都将其引入金刚的孔中，然后提升。
English
It is not necessary to accomplish with essence, it will not be accomplished. If it is accomplished, the edge of compounded things will be destroyed, and the Dharmakaya will be destroyed as a result. Then, when the essence is hidden in the great essence, the great essence manifests as the self-nature of awareness, which is self-knowing. Because of its stability, the Dharmakaya attains its own ground, so the great essence accomplishes Vajradhara, as it is said. This is the condition of the Secret Essence, the very secret intention of the self-body endowed with means. Do not propagate it to more than one vessel. Second, relying on the wisdom of another body. First, one must be proficient in one's own body and have power over the descending and averting of essence. (385) Regarding the indication of other key points: In particular, from within the essence-bindu jewel, from Avadhūti to the 'haṃ' (हं, haṃ) at the crown of the head, it is as if a thread of 'hūṃ' (हूँ, hūṃ) is strung through it. Think of the lower merging into the upper, the key point of the body is to turn the eyes back, the tip of the tongue touches the palate, close the eyelids, the abdomen presses against the spine. Sit in the lotus position, curl the fingers. Curl the fingers inward and hold them on the upper part of the left and right thighs. The key point of the breath is to pull it up strongly and hold it back, reciting 'hūṃ' (हूँ, hūṃ), then the 'haṃ' (हं, haṃ) also merges into oneself, remaining in emptiness without thinking of anything, for twenty-one days. In this way, one will sink into the vajra tube, the bindu will be drawn upwards, and the state of original purity will appear simultaneously. The measure is that when the essence descends to the root of the vajra channel, avert it upwards. Then, when it reaches the vase, avert it. Then, when it reaches the top, avert it. In this way, immediately draw it up to the crown of the head without leaking, abide in its own place, effortlessly abide in a state of non-objectification. (386) After the session, stretch out the arms and legs, exhale a strong 'ha', and roll the head vigorously. This key point is the preliminary stage. For the main practice, find a mudra consort who possesses the signs, generate pleasure, and through kissing and other actions, first raise the channels and increase bliss, generate the channel tips, visualize the father and mother deities clearly, bless the secret vajra and lotus, and unite them equally. Now hold the gentle breath slightly. First, descend the four joys from the crown of the head, that is, the joy of stability upwards from the secret place, then hold the vajra in the vase mudra and rotate it. Visualize the essence of the consort gathering into the vajra, and whatever of the three channels of the consort is obtained, introduce it into the hole of the vajra, and then draw it up.