English
Visualize the fire of fierce heat in the center of the navel. That is the basis of all speech, the indestructible A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A) is extremely subtle and difficult to perceive. If the unchanging essence is placed equally in what place, it is the place where joy and innate bliss arise. That is, the Vajra body of Brahma, which is indestructible by steps, 23-362 is accomplished. That is because the navel veins and so on are purified. Secondly, the yoga of indestructible speech is the self-mantra Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ) and the letter Oṃ (Tibetan: ༀ, Devanagari: ॐ, Romanized Sanskrit: oṃ, literal meaning: Oṃ). The Vajra Āḥ (Tibetan: ཨཱཿ, Devanagari: आ, Romanized Sanskrit: ā, literal meaning: Ā) letter, the movement of wind, should be combined with the three places and contemplated. That is, the inherent sound of the wind resides in the three syllables. When that very nature is thoroughly accomplished, because the throat, the place of speech, is purified, the karma wind does not flow. The great wrathful deity who does not move is completely purified and transformed into Vajra speech. Ro. Thirdly, the yoga of indestructible mind is that the rays of the five elements and the five winds are gathered in the center of the lotus in the heart. First, the lotus of the wisdom mother, with skillful means, thoroughly separates the Vajra. When the veins and so on are gradually released and reach the heart, the bindu in the heart becomes the indestructible Vajra. Because the heart is purified, the nature of wisdom, the all-pervading ultimate truth, becomes the heart Vajra, the king of the three Vajras. Ro. The seed of the self-mantra is the light. The instructions up to this point are known elsewhere. Secondly, to resolve doubts, there are two parts: questions and answers. The first is: Then Vajragarbha and other yogic masters, the heroes, asked: Blessed Mother, what are these? Thus they spoke, from the navel arise the wind elements. And it is the place of origin. If those are pure, why does the dharma of the body turn into Brahma? This is the first doubt. It is taught by overcoming the power of demons, and after practicing the path that overcomes through meditation. How is the result? Because it has not overcome the demons, it turns into Brahma and so on. This is the second doubt. The Vajra should open the lotus, but conversely, why does the lotus open the Vajra? This is the third doubt. Why are these not contradictory? Thus they said. The vow is not to transgress, that is, the cause and effect of dependent origination. That very nature is the ultimate truth of emptiness, which was spoken by the chief of the wise. It is. The actual answer to the first question is: Listen, Vajra.
Chinese
哦，金刚心要无谬误，如实谛听。 一，身体如他者外境显现，并非如此存在。 谛，心之显现自性，分别念种种摇动。 之威力而已，乃是前世分别念习气成熟而显现而已。心之摇动也如风之运行一般。 摇动也从脐轮风心聚集而生。 ༈ 分别念之习气。由此生起错乱显现之身体。哦。 因此脐轮被称为身之种姓。梵天和，身体和金刚身等身体之法皆从此脐轮而生。 如是说，脐轮清净者为婆罗门女，意为身之手印，享用大乐。 从，彼等转变为金刚身。其引申之义为：如是，业风生起分别念并使之言说。 因此，风之自性为语金刚，故言说之处喉咙也是，金刚之语，即是宣说其真如。 也。彼等之行法是依止歌女之誓言。语清净则转变为金刚语。 诺。错乱之习气，执取二元对立之地之心。 此等有情识及其眷属，皆从不坏明点之因生起。 此明点安住于心间，称为心和意，因心间之轮和不坏清净之故，依止美目少女之誓言，则转变为心金刚之意之果位。 第二之真实回答是，如今，佛陀自显之身语意之自性，众生不能知晓。 胜义身语意之垢染之行，或随所调伏而示现之行，梵天和遍入天和，大自在天。 等。拥有神通之天神啊，世间之人如是认为。即天神之行，并非如显现般存在，彼等乃是身语意金刚之，种种变化而已。 彼等一切皆为我之幻化。也。彼之身金刚转变为梵天。即教法和，语金刚转变为大自在天。
English
O, Vajra essence, listen without error, just as it is. One, the body appears as an external object, but it does not exist as such. Te, the nature of the mind's appearance is the movement of various thoughts. It is only the power of the previous life's ripening of the habits of conceptualization that causes the appearance. The movement of the mind is like the movement of the wind. That movement also arises from the gathering of wind and mind in the navel. ༈ The habits of conceptualization. From this arises the illusory body. Therefore, the navel is said to be the lineage of the body. Brahma, body, Vajra body, and other qualities of the body arise from that navel. It is said that the navel is purified by a Brahmin woman, which means the mudra of the body, enjoying great bliss. From, they are transformed into Vajra body. The extended meaning is: Likewise, karma wind generates conceptualization and causes speech. Therefore, the nature of the wind is speech Vajra, so the place of speech, the throat, is also the Vajra speech, which expresses its suchness. Yes. The method of doing this is to rely on the vows of the singer's daughter. Pure speech is transformed into Vajra speech. No. The habits of delusion, the mind that perceives the duality of subject and object. These sentient beings and their retinues arise from the cause of this indestructible bindu. This bindu dwells in the heart, and is called mind and intention. Because the wheel of the heart and the indestructible are pure, relying on the vows of the beautiful-eyed maiden, it is transformed into the state of the intention of the mind Vajra. The real answer to the second question is that now, beings do not know the nature of the self-manifested body, speech, and mind of the Buddha. The conduct of the defilements of the ultimate body, speech, and mind, or the conduct of showing whatever is subdued, Brahma, Vishnu, and the Great Lord. Etc. Worldly people think of them as gods with miraculous powers. That is, the conduct of the gods does not exist as it appears, but they are only transformations of the body, speech, and mind Vajra. All of them are my illusions. Yes. That is, the body Vajra is transformed into Brahma. That is, the teachings, and the speech Vajra is transformed into the Great Lord.
Chinese
示现者和断除者是心之金刚。唉！此 23-364 幻化中，究竟圆满正等觉佛陀的身和一切智慧，与每一个众生和所有众生之心的自性界无别而存在，即是。那些众生的身、语、意，三者成为平等性，即是安住，次第显现为梵天等自在和遍入。哦！那也是一切身体的味平等法性，与究竟身、胜者身无别。那在具有垢染的种姓中，显现梵天的景象。清净垢染时，金刚身显现。由此也能解释其他的种姓。 再者，其延伸意义是，身体是具有处所的粗大者，是化身轮中风心聚合的显现部分，因此安住于此。如是说。喉咙中同样是梦身和显现女性。浓厚的睡眠在心间。因此，睡眠瑜伽在心间修习并思维。应当做。具有快乐幻化的心和性交的显现，在头顶上明显宣说。多！那些是四金刚的自性。 另外，根和嫩枝、蔓藤和树木，即是堪为容器者。兔子、老虎等显现为精华，河流等显现为诸元素。白天黑夜等是时间，一切事物中。 此显现是究竟佛陀本身的垢染之变化，如舞者般展现各种变化的舞蹈。巴哦！这两个偈颂也可以用于圆满佛陀的各种化身。但前者的延伸意义唯有此才合适。这些变化就像地下有黄金等珍宝矿藏的孔隙中，地表上出现朱砂、草地、蓝矾、铅等一样。 四金刚的疑问解答是：睡眠时，以金刚光明清明的形式来修习。尼！是梵天身的誓言，即是浓厚的愚痴、昏厥和浓厚的睡眠，转化为光明清明后舍弃。其他方法连真正的睡眠都难以舍弃。那习气更不用说了。远离女性性交，则没有守护誓言的精进。那不能稳固明点。 23-36
English
The demonstrator and the eliminator are the vajra of the mind. Alas! In this 23-364 illusion, the body and all the wisdom of the perfectly complete and enlightened Buddha exist without distinction in the nature realm of the mind of each and every sentient being, that is. The body, speech, and mind of those sentient beings become equality, that is, abiding, gradually appearing as Brahma and other free and pervasive beings. Oh! That is also the taste-equal dharma nature of all bodies, which is no different from the ultimate body, the Victorious One's body. That in the lineage with defilements, the appearance of Brahma appears. When the defilements are purified, the vajra body manifests. By this, other lineages can also be explained. Furthermore, its extended meaning is that the body is the gross one with a place, which is the manifestation part of the wind-mind aggregate in the wheel of emanation, therefore it abides there. Thus it is said. In the throat, similarly, there is the dream body and the appearance of the feminine. Thick sleep is in the heart. Therefore, sleep yoga is practiced and contemplated in the heart. Should be done. The mind with joyful illusion and the appearance of intercourse are clearly proclaimed on the crown of the head. Do! Those are the nature of the four vajras. In addition, roots and shoots, vines and trees, that is, those who are worthy of being containers. Rabbits, tigers, etc. appear as essence, and rivers, etc. appear as elements. Day and night, etc. are time, in all things. This appearance is the transformation of the defilements of the ultimate Buddha himself, like a dancer performing various changes of dance. Pa oh! These two verses can also be applied to the various emanations of the perfect Buddha. But the extension of the former is only suitable for this. These changes are like cinnabar, grassland, blue vitriol, lead, etc. appearing on the surface of the earth in the gaps where there are treasures of gold and other precious stones underground. The question and answer of the four vajras is: when sleeping, practice in the form of the vajra's clear light. Ni! It is the vow of the Brahma body, that is, thick ignorance, fainting, and thick sleep, transformed into clear light and then abandoned. Even real sleep is difficult to abandon by other methods. Then what to say about habits. Without diligence in guarding vows, being separated from female sexual intercourse. That cannot stabilize the bindu. 23-36