English
Making it empty is the fourth power, which is the mind that generates new habits and nourishes old habits. The virtuous thought at the time of death is the peaceful thought, which is the merit of valor, the cause of going to the heavenly realm. The non-virtuous thought at that time, which is strong, is the dark thought, which is the merit of darkness, which is hell. The medium non-virtue at that time is the thought of dust, the merit of dust, which is the spirit. The mixture of virtue and non-virtue at that time is the mixed thought, which is the mixture of three merits, the cause of the birth of humans and animals. From the birth of the result from there, the hell and Asura are the two that mainly use the waking state. The gods and hungry ghosts are the two that mainly use dreams. Humans mainly use deep sleep. Animals mainly use the fourth state. Combining the four states with the six realms is the way that cause and effect increase each other. Thus, from the four powers and four thoughts of the previous life, ignorance is up to entering emptiness at the time of death. Action is being led by karma while connecting the continuum in the womb. The consciousness that has just connected the continuum is consciousness. The growth of the six elements is name and form. The manifestation of the senses is the six entrances. Obtaining the ability to grasp subtle objects from this is touch. Experiencing the object is feeling, which is less than seven months in the womb. Craving arises from taking and abandoning happiness and suffering in the enjoyment of existence. Moving the limbs is grasping. The flow of breath at the time of birth is existence. From then until childhood and youth is birth. The state of aging and death is old age and death. In the Vajra Heart Commentary, it says: "Ignorance enters at death, action arises from there to birth." It also says: "Wherever the immovable and others enter, from there consciousness is existence. From there name and form change, the nature of the six elements begins from there." It also says: "Touch is the combination of the eye and so on with form and so on." It also says: "From there feeling arises and changes." It also says: "The nature of the enjoyment of existence is, from there craving arises. Stretching the legs and arms is, from there it is called near grasping. The child's life is pure and arises, from there existence arises."
Chinese
说“因此是出生的意识。”这说的是以两次出生等圆满的方式。子宫的第一个月是无明等，每个月对应一个缘起，这是就一次出生就具备十二缘起的角度而言的，详细的要在其他地方理解。而且，菩提心转移后就会产生贪执，也就是会失去喜乐的安乐。从贪执分离后，心就会产生痛苦。痛苦会耗尽人的身体的元素。元素耗尽后，就会说是衰老、生病，最终死亡。从死亡后，又会通过中阴的生有连接到出生的生有。从生有开始，又会再次经历死亡等，像轮子一样循环。因此，众生的生有轮回，根本在于漏乐、元素转移的贪执分离。除了漏乐之外，没有其他主要的因。因此，瑜伽士从一开始修道时，就要用一切方法努力完全断除转移的贪执，努力修持不变的明点。哪个瑜伽士通过阻断和束缚轮回之因的漏乐，以这样的方法修持，就能获得不变的安乐。不仅是殊胜乘的瑜伽士应该这样做，那些只追求世间安乐、不接受烦恼对治之法的外道等，在自在天等所造的欲望论典中，也通过物质、咒语、行为束缚和文字等各种方法，追求安乐不衰减，不希望安乐衰减的贪执分离，也不追求。更何况是如来我所说的经典呢。再次，对于依赖超越世间的法，进入解脱烦恼之法，修持金刚持之道，自称成佛的瑜伽士们，为什么要贪求痛苦之因的转移安乐呢？这是严厉的谴责。第四，具有过患的变易乐的断绝。
English
It is said, "Therefore, it is the consciousness of birth." This speaks of the way of completion through two births, etc. The first month of the womb is ignorance, etc., each month corresponding to a dependent origination. This is from the perspective of having all twelve complete in one birth. The details should be understood elsewhere. Moreover, from the transference of the mind of enlightenment arises attachment, which is to be separated from the bliss of joy. From the separation of attachment, suffering arises in the mind. Suffering exhausts the elements of the body of a person. From the exhaustion of the elements, it is said to be old age, sickness, and finally death. From death, again, the intermediate state of existence of those is connected to the state of birth. From taking birth, again, there is death, etc., revolving like a wheel. Thus, the cycle of existence of sentient beings arises from the root of leaking pleasure and the separation of attachment from the transference of elements. There is no other main cause other than leaking pleasure. Therefore, even from the very beginning of a yogi striving on the path, one should completely abandon the attachment of transference with all means and efforts, and strive for the practice of the unchanging bindu. Which yogi, by blocking and binding the leaking pleasure, the cause of cyclic existence, through what kind of method of practice, will attain the unchanging bliss? Not only should the yogi of the supreme vehicle do this, but even those who only seek worldly pleasure and do not accept the Dharma as an antidote to afflictions, such as the heretics, even in the treatises on desire made by Ishvara, etc., through various methods such as substances, mantras, action bindings, and letters, seek to not diminish pleasure, and do not desire or seek the separation of attachment that diminishes pleasure. What need is there to even mention the sutras spoken by the Tathagata? Again, for those who rely on the Dharma that transcends the world, enter the Dharma that liberates from afflictions, practice the path of Vajradhara, and yogis who claim to be enlightened, why do they desire the pleasure of transference, the cause of suffering? This is a severe rebuke. Fourth, the cessation of changeable pleasure, which has faults.
Chinese
界限是：以精液不變的自性，來成辦殊勝的不變。所依是獲得轉變時，能依即是遠離貪慾。此說的是，所依精液不變的自性，即以方便的事物，必須成辦究竟殊勝的不變樂。與此相反，所依精液轉變之際，能依的心也將遠離喜樂的貪慾。所依和能依善妙圓滿，盡其所有皆趨入不變之境。若獲得心的不變性，則無所依和能依之相。此說的是，盡其所有，即盡其所有之時，所依紅白明點善妙圓滿成為不變明點，以及能依心不變的剎那善妙圓滿之時，身語意三皆趨入不變唯一之境。若獲得心的本性不變之位，如前所說，身體的諸法也融入於心，因此，所依身體和能依心的體性，沒有各自決定的區別，因為身與智慧已成雙運。所依能依止息之理，已於「一切相皆持自性」之時宣說完畢。第二，廣說雙運無二的體性，即認定無二智慧之身的壇城，以及對其特徵加以界定。首先是：從不變中生出身之，眉間輪成熟之又，阿裡嘎裡共同結合，吽字不欲人之主。此說的是，從不變的安樂圓滿中生起的雙運身，即所有三十六蘊界皆轉為無垢壇城之輪，如時輪、喜金剛、勝樂金剛、密集金剛、幻化網等諸多所說。此身的因，不欲由以分別念修習的阿裡所生的月輪，以及嘎裡所生的日輪共同結合，以及由吽字等種子字或手印融合而生，而是眉間輪成熟之菩提心。
English
The boundary is: to accomplish the supreme immutability through the unchanging nature of semen. When the support obtains transformation, the dependent is the very absence of desire. This says that the support, the unchanging nature of semen, that is, the object of means, must accomplish the ultimate supreme unchanging bliss. Conversely, when the support obtains the state of semen transformation, the dependent mind will also be free from the desire for joy. When the support and the dependent are perfectly complete, as much as possible, they go into the state of immutability. If one obtains the immutability of the mind, then there is no characteristic of support and dependent. This says that as much as possible, that is, as much as possible, the support, the red and white bindu, becomes a perfect and unchanging bindu, and when the moment of the dependent, the unchanging mind, is perfectly complete, all three of body, speech, and mind go into the unchanging oneness. If one obtains the state of the unchanging nature of the mind, as previously stated, the dharmas of the body also dissolve into the mind. Therefore, the nature of the supporting body and the dependent mind have no separate distinctions, because body and wisdom have become united. The way the support and the dependent cease has already been explained in the section "All aspects hold their own nature." Second, to extensively explain the nature of non-dual union, that is, to identify the mandala of the body of non-dual wisdom, and to define its characteristics. The first is: From the immutable arises the body, the wheel of the eyebrow matures, the union of ali and kali, the Hum syllable does not desire the lord of men. This says that the united body arising from the perfection of immutable bliss, that is, all thirty-six aggregates and realms are transformed into the wheel of the stainless mandala, as stated in many such as Kalachakra, Hevajra, Chakrasamvara, Guhyasamaja, and Mayajala. The cause of this body is not desired to be born from the union of the lunar mandala arising from the ali meditated upon by conceptual thought, and the solar mandala arising from the kali, and from the fusion of seed syllables such as Hum and mudras, but rather the bodhicitta that matures in the eyebrow wheel.
Chinese
从顶轮充满，白色部分变为不变的明点，红色部分也融入其中或融入宝珠的太阳，业风和意等意识停止的种子与手印融为一体，从不变的五种现证中产生。这里从“不变”一词引申开来，如果详细解释不变五种或六种的自性，即诶（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）鍐（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：鍐）双运的意义，会变得很好。此外，这个意义要详细地从完全确定且最不变的智慧成就中观察。其他续部中出现的显现菩提次第中的不住涅槃之乐，以及阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）里嘎（藏文：ལི，梵文天城体：लि，梵文罗马拟音：li，汉语字面意思：里）里、嘎（藏文：ཀཱ，梵文天城体：का，梵文罗马拟音：kā，汉语字面意思：嘎）里等近因五种现证等，也是为了阐明这个意义。第二，对其特点进行界定有四点：宣说因果双运，宣说远离二边，宣说增长和舍弃，以及清晰地宣说无二智慧身的特点。第一点是：空性所生之色相为因，不变所生之乐为果，因由果增长，果由因增长。执持空性色相为因，执持慈悲不变为果，空性慈悲无二别，菩提心即不退转。这里宣说了乐空双运，并且了知空性和乐被安立为因果之相。从远离一切戏论之相的空性中产生，即空性自性的色相，空色大手印是因的体性。从不变的明点中产生，即从不变中成就的乐是果，因为因空性本身变成了果大乐的体性，所以因上增长了果，而果大乐本身显现为一切因空色的形象，所以果上增长了因。此外，空性慈悲无二（<<ཛཾ>>+པ་)因果双运，即执持真实空性色相的特征，即显现为色相的形象是因，大慈悲不变明点的乐的特
English
From the crown of the head being filled, the white part becomes an unchanging bindu, and the red part also dissolves into it or the sun that dissolves into the jewel, the seed of the cessation of karma winds and mind, etc., consciousness, is mixed with the hand seal, etc. It arises and is born from the five unchanging Abhisambodhis. Here, from the word "unchanging," if we elaborate on the meaning of the nature of the five or six unchanging ones, the union of E (Tibetan: ཨེ, Sanskrit Devanagari: ए, Sanskrit Romanization: e, Chinese literal meaning: E) and Vaṃ (Tibetan: བཾ, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Chinese literal meaning: Vaṃ), it will become very good. Furthermore, this meaning should be observed in detail from the accomplishment of the supremely unchanging wisdom that is completely determined. The joy of non-abiding Nirvana in the stages of manifest enlightenment that appears in other tantras, as well as the five Abhisambodhis of proximate causes such as Ā (Tibetan: ཨཱ, Sanskrit Devanagari: आ, Sanskrit Romanization: ā, Chinese literal meaning: A) li Kā (Tibetan: ཀཱ, Sanskrit Devanagari: का, Sanskrit Romanization: kā, Chinese literal meaning: Ka) li, etc., are also to clarify this meaning. Secondly, there are four points to defining its characteristics: teaching the union of cause and effect, teaching separation from the two extremes, teaching increase and abandonment, and clearly teaching the characteristics of the non-dual wisdom body. The first point is: The image arising from emptiness is the cause, the bliss arising from the unchanging is the result, the cause is increased by the result, and the result is increased by the cause. Holding the image of emptiness is the cause, holding compassion and immutability is the result, emptiness and compassion are inseparable, the Bodhicitta is irreversible. Here, the union of bliss and emptiness is taught, and it is understood that emptiness and bliss are established as the form of cause and effect. Arising from emptiness, which is free from all characteristics of elaboration, that is, the image of the nature of emptiness, the great seal of emptiness is the nature of the cause. Born from the unchanging bindu, that is, the bliss accomplished from the unchanging is called the result, because the cause emptiness itself has become the nature of the result of great bliss, so the cause is increased by the result, and the result, great bliss itself, appears as all the forms of the cause emptiness, so the result is increased by the cause. Furthermore, the union of cause and effect of emptiness and compassion without difference (<<ཛཾ>>+པ་), that is, holding the characteristic of the true emptiness image, that is, the appearance as an image is the cause, the characteristic of the bliss of the great compassion unchanging bindu