Chinese
获得厚重空性的自性是男根的四种声调。也就是在外轮和中轮上，在所有八个方位角的花瓣上写字。在内轮的四个方向上按顺序书写，以便获得三摩地，即清晰的显现。心只是象征性的，也要像这样观想其他的脉轮。所谓三种结合，就是如果专注于这三个脉轮，就有产生显现、增益、获得这三种智慧的能力，所以称为它的自性，就像甘蔗和红糖的自性一样。在该轮的中央，作为轮的中心的，在中脉中存在着不坏明点，应当观想它就是所有语言的根本，带有短音阿（藏文：ཨ་ཐུང་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），以及转化为生命之气精华的那个。其中，不坏或不可摧毁的明点，按照世俗的安立方式，在心中央的中脉内，被称为脉水树之花（的中央），由白、红、气三种精华中最纯净的部分，如同一颗大的白色芥子或鹰嘴豆般大小，呈现彩虹般的状态。据说这种气也是热的自性，因为它不住在适宜的地方，所以普通人看不到，但它是具有卓越神通瑜伽士的行境，因为它是八界聚合，属于有形微尘之界，形象非常清晰，触感非常微细。依赖于此的心，也与各种境相和各种分别念的种类不间断的自明觉乐相混合而存在。那个明点的光彩、信心和力量遍布全身，一切产生世俗显现的脉、气、明点都依赖于此而生起。究竟的安立方式是，本体是离戏论的心性，自性是光明，但仅仅凭借这种普遍而宽泛的分别，除了空荡荡、高耸耸的来源之外，不会产生真实的理解，所以需要密宗特有的法义术语的理解。这种理解不是显宗所共有的，显宗的理解也只是片面的。
English
The nature of obtaining thick emptiness is the four tones of the male organ. That is, on the outer and middle wheels, write letters on all eight cardinal directions of the petals. In the four directions of the inner wheel, write in order to obtain samadhi, that is, clear appearance. The heart is only symbolic, and other chakras should also be meditated on in a similar way. The so-called three unions are that if one focuses on these three chakras, they have the power to generate the wisdom of appearance, increase, and attainment, so it is called its nature, just like the nature of sugarcane and brown sugar. In the center of that wheel, as the center of the wheel, there exists an indestructible bindu in the central channel, and one should contemplate that it is the root of all speech, with the short A (Tibetan: ཨ་ཐུང་, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, Chinese literal meaning: A), and that which has been transformed into the essence of the life-force wind. Among them, the indestructible or unbreakable bindu, according to the conventional establishment, in the central channel in the center of the heart, in the center of what is called the flower of the vascular water tree, from the purest part of the white, red, and wind essences, like a large white mustard seed or the size of a chickpea, exists in a rainbow-like state. It is said that this wind is also the nature of heat, and because it does not dwell in a suitable place, ordinary people cannot see it, but it is the realm of practice of yogis with excellent clairvoyance, because it is an aggregation of eight elements, belonging to the realm of material particles, the image is very clear, and the tactile sensation is very subtle. The mind that relies on this also exists mixed with a self-aware bliss that is uninterrupted by various kinds of object appearances and various kinds of conceptual thoughts. The radiance, faith, and power of that bindu pervade the entire body and mind, and all the channels, winds, and bindus that generate various conventional appearances arise in dependence on this. The ultimate establishment is that the essence is the mind-nature free from elaboration, and the nature is luminosity, but merely by means of such a universal and broad distinction, apart from a source of emptiness and tallness, a genuine understanding will not arise, so an understanding of the unique Dharma language of Tantra is necessary. This understanding is not shared with Sutra, and the understanding of the Sutra system is only partial.
Chinese
。如果毫无意义地，以放逸为后盾，拿来只言片语的邪谬密咒法，是没有任何意义的。这里所说，自性光明的心，远离有无、是非、常断、生灭、边中等一切戏论。超越声音和分别的境界，所以，没有能看和所看。虽然在任何时间和地点都未成立，但本体是觉性大乐，安住于不变之中。虽然在名言世俗的任何觉知中都不显现，但其自性从原始以来，就以一切形象恒常显现。它对一切所知，没有远近地遍布，但对于具有世俗分别识的轮回，就像虚空遍布有形之物一样遍布。如果所遍布的分别识自身，也以心识的形象显现的原因，而精通方便，那么，能遍布的自性光明，也能以影子的方式被认知和体验。在是分别识的期间，实际上证悟是不可能的。如果转变为道之智慧，那就可以。以道之智慧实际证悟，并且具有方便，分别识也能以影子的方式体验的原因是，自性光明和分别识二者，以仅仅是觉性的方式，在形象上相同的原因。对于显现为色等事物的一切，自性光明虽然遍布，但色等事物本身显现为无情物，而不显现为觉性，所以，不能具有方便，即使具有，也不能以自性光明的影子方式来体验。究竟的不坏明点，是法性，是如来藏。它虽然无差别地遍布于一切所知，但暂时将器世间等置于不可思议的境界中，一切有情都具有如来藏。分别识和分别念的自性是法身。这就是分开解释的原因。更不用说自性光明的智慧了，因为分别识也不是有形之物，所以，虽然没有安住于一个方位的确定性，但是，在瑜伽士的心之显现中，光明智慧也在中脉阿瓦都提内，以乐气和明点混合的形象显现的原因，以及中
English
. If, without meaning, backed by carelessness, bringing a few words of perverse secret mantra dharma is of no meaning at all. What is said here is that the mind of self-nature luminosity is free from all elaborations such as existence and non-existence, right and wrong, permanence and annihilation, birth and cessation, beginning and end. It transcends the realm of sound and concept, so there is no seer and seen. Although it is not established in any time or place, its essence is awareness, great bliss, abiding in immutability. Although it does not appear in any conventional consciousness, its self-nature has always appeared in all forms from the beginning. Although it pervades all knowable objects without near or far, it pervades the conventional consciousness and samsara like the sky pervades tangible objects. If the pervaded consciousness itself appears in the form of mind, and is skilled in means, then the pervading self-nature luminosity can also be known and experienced in the manner of a shadow. As long as it is consciousness, actual realization is impossible. If it is transformed into the wisdom of the path, then it is possible. The reason why the wisdom of the path actually realizes, and is endowed with means, and consciousness can also experience in the manner of a shadow, is that self-nature luminosity and consciousness are both similar in form in the manner of mere awareness. Although self-nature luminosity pervades all that appears as form and so on, form and so on themselves appear as inanimate objects and do not appear as awareness, so they cannot have means, and even if they do, they cannot be experienced in the manner of a shadow of self-nature luminosity. The ultimate indestructible bindu is the nature of dharma, the tathagatagarbha. Although it pervades all knowable objects without difference, it temporarily places the container world and so on in an inconceivable state, and all sentient beings have the tathagatagarbha. The nature of consciousness and concept is the dharmakaya. That is the reason for explaining it separately. Not to mention the wisdom of self-nature luminosity, since consciousness is also not a tangible object, although there is no certainty of abiding in one direction, in the appearance of the yogi's mind, the luminosity wisdom also appears in the central channel avadhuti in the form of a mixture of bliss wind and bindu, and the central
Chinese
由于明点和气融入的缘故，为了生起证悟它的智慧，安住在中脉智慧处，并且中脉处的主要位置，也按照此法类的规矩，认为在法轮的中央，因此称为安住于彼处。将它说成短阿（ཨ་ཐུང་）是指，并非仅仅指阿字（ཨ་，a）的形状和声音，而是指一切语言和气息生起的根本，如云：“一切短小都变为清净。”也象征无生智慧，心中不坏，明亮如灯，不变极其微细，阿（ཨ་，a）是主要殊胜的。如是的不坏者，是脉、气、明点和一切识的精华，如四女所问经中说：“精华中的精华，一切佛的秘密，即是一切的自性所在，那是女神所说的，五种智慧的本体，如同白芥子的种子大小，其中心居住的神，是不可见而可见的自性。”这是各种显现生起的根本，因此是三界开展和最终融入之处，所以是收摄者。或者也可以解释为一切气息开展和收摄之处。第三，五次第的顺序因果是：四大的气息，与气息和咒语相结合，应当修习金刚念诵，说是生起、融入、安住。庸常分别念习气等，以咒语本身观想为心。身体清净则分别念清净，气息清净则变为无垢，气息清净则智慧的世俗幻相显现，由此现前菩提，则获得双运智慧。这是（经文内容）。事业、行为、事业之集合，由识和智慧结合而成就。这是补充意义。解释此意义时，首先是生起次第，需要补充身体的空性，这将在下面解释。语言的完全空性是：四大的气息，如果从四大自在的角度来说，莲花自在是火，事业自在是风，金刚自在是水，宝生自在是土坛城，九百颂。
English
Due to the absorption of mar and prana, in order to generate the wisdom of realizing it, it abides in the central channel of wisdom, and the main position of the central channel is also considered to be in the center of the Dharma wheel according to the rules of this Dharma class, therefore it is called abiding there. Saying that it is a short A (ཨ་ཐུང་) means that it does not only refer to the shape and sound of the letter A (ཨ་, a), but it is the basis for the arising of all languages and breaths, as it says: "All small things become pure." It also symbolizes unborn wisdom, the indestructible in the heart, bright as a lamp, unchanging and extremely subtle, A (ཨ་, a) is the main and supreme. Such an indestructible one is the essence of the channels, prana, bindu, and all consciousness, as it is said in the Sutra Requested by the Four Goddesses: "The essence of the essence, the secret of all Buddhas, is the nature of all that exists, that is what the goddess said, the essence of the five wisdoms, the size of a white mustard seed, the deity residing in its center, is the nature of the invisible and visible." This is the basis for the arising of various appearances, therefore it is the place where the three realms expand and ultimately dissolve, so it is the collector. Or it can also be explained as the place where all breaths expand and contract. Third, the order of the five stages is the cause and effect: the breaths of the four elements, combined with the breath and mantra, should practice the Vajra recitation, which is said to be arising, dissolving, and abiding. Ordinary thoughts, habitual tendencies, etc., are visualized as the mind itself with the mantra. When the body is purified, the thoughts are purified, when the breath is purified, it becomes immaculate, when the breath is purified, the conventional illusion of wisdom appears, and by realizing enlightenment, one obtains the wisdom of union. This is (the content of the scripture). Actions, deeds, and collections of activities are accomplished by the combination of consciousness and wisdom. This is the supplementary meaning. When explaining this meaning, the first is the generation stage, and the emptiness of the body needs to be supplemented, which will be explained below. The complete emptiness of language is: the breaths of the four elements, if viewed from the perspective of the four great powers, the Lotus Lord is fire, the Karma Lord is wind, the Vajra Lord is water, and the Ratna Lord is the earth mandala, the nine hundred verses.
Chinese
每一下脉搏跳动完成一个时段，这样一天一夜有六个时段。如果从小元素的角度来说，每一位怙主也分为四位明妃：白衣母是火，度母是风，嘛嘛嘎是水，眼母是土，每次呼吸运行二百二十五次。这样，作为念诵的基础是，一天一夜之间，四大元素的呼吸运行两万一千六百次，这正是风的真如之义的概括。像这样的风，这些呼吸，要知道与三个字（ཨོཾ་，嗡，oṃ，圆满；ཨཱཿ，啊，āḥ，无生；ཧཱུྃ，吽，hūṃ，不动）的咒语相结合。也就是按照圣者法的规矩，呼气是ཧཱུྃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），吸气是ཨོཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），驻留是ཨཱཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字，这样结合起来讲述。此时，需要详细了解咒语的念诵，咒语的意义，咒语的象征，以及咒语的胜义谛这四个要点，需要在《五次第大论》中去理解。实际上，要了解一切咒语都包含在三个字中的道理，以及文字的形象，将心专注于文字的声音或形象上进行禅修，这是证悟咒语真如的方法。然而，这些只是象征性的表达，意义很多，但最主要的是，显现之相的自性，坛城的轮涅从一开始就存在于空性之中，这由ཨོཾ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字来象征。吸气融入中脉的智慧证悟了这一点。声音和语言文字的一切自性，显现空性的声音，一切音声都存在于咒语之中，这由ཨཱཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字来象征。气息驻留于中脉的智慧证悟了这一点。一切觉性的自性，不变明点的乐，以及空性无二无别地存在，这由ཧཱུྃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字来象征。呼气运行，因气脉在中脉中停止而证悟，证悟的方式也在语静的次第中，以影子的方式证悟，影子是指影像的显现。三个字中，ཧཱུྃ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字是主要的，气息中驻留是主要的，但在语静的这里，语的念诵更为重要，所以气息的主要在于驻留，与语的咒语ཨཱཿ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字相结合。这些就是咒语的真如。像这样，一切风的世俗