English
And also obtains the three appearances ground that cannot be created by the mind-isolated ground born from illusion, and finally obtains the actual clear light ground of the fourth instant. The fourth is: The way signs and sign-possessors appear is: At the time of wisdom's arising and completion, the illusory body arising only from wind-mind is accompanied by appearances. This means that for the five stages mentioned above, one must know in detail the signs of the twenty-five coarse elements dissolving. The cognitions of the sign-possessors are: initially, there are experiences of various kinds of pleasure and pain, and the latter four are generally similar in experience of bliss and emptiness, but if judged by the degree of prominence, appearance is bliss, increase is clarity, attainment is non-conceptuality, and clear light is equal in all respects. In such a way of arising, starting from the generation stage in sequence, again and again between the attainment of the mind-isolated ground, the three wisdoms appear in sequence in the continuum, and finally, at the time when the ultimate clear light of mind-isolation appears, with the complete manifestation of the way the subtle and coarse dissolve, immediately upon arising from that, at the end of the reversal of the three appearances, arising only from the wind-mind blessed by bliss, the illusory body accomplished by wind-mind, that is, the wisdom body, appears with a burning appearance, and there are countless common qualities such as miraculous powers. The fifth is: Through continuous clear light meditation, purify karma, obscurations, and habitual tendencies. This means that in the stage of clear light, with the power of continuous yoga like a river, holding the complete and subsequently dissolving meditation, the seeds of the non-virtuous body are transformed into bliss, the obscurations, that is, the manifest afflictions, are transformed into the place of wisdom, and the habitual tendencies of the eighty natures, that is, the seeds, are purified and cleansed. Alternatively, obscurations can also be explained as the body of maturation. The sixth is: The collection of stages of grounds, paths, and signs, obtaining this will quickly manifest. This means that ground and path have the same meaning here, the collection of stages of the ten or twelve bhūmis of the noble ones, paths, signs, qualities, hundreds of thousands, etc., as it is said in the scriptures: The great ground of universal light, it is like a mandala of the sun. And so on, and also the signs of uncommon qualities, etc., will quickly manifest by obtaining this stage.
Chinese
光明次第的究竟，当生起意义的光明时，当下便成就双运身，因为那些功德是次第显现的意义。因此，所谓的“此”字的所指，除了光明之外别无其他。广释根本义第二条。再次以确定之理宣说，具有轮之口诀广为宣说，生圆总的修法清晰显示，其他分类也全部包含于此，宣说了各种零散的重大意义。第一，于虚空坛城中央安住，思维明亮之坛城。于八瓣之轮上，中央为命之种子，字母从ཀ （藏文，梵文天城体ka，梵文罗马拟音ka，汉语字面意思：ཀ）至ཧཱ་（藏文，梵文天城体hā，梵文罗马拟音hā，汉语字面意思：ཧཱ），舍弃ཀྵ་（藏文，梵文天城体kṣa，梵文罗马拟音kṣa，汉语字面意思：ཀྵ）及四者，元音乃外层显现，辅音乃中间生起，无势显现称为颅，十二字母与明点相合，如竖立般安住，思维具有五次第。轮之坛城全部圆满，ཨེ་（藏文，梵文天城体e，梵文罗马拟音e，汉语字面意思：ཨེ་）བཾ་（藏文，梵文天城体vaṃ，梵文罗马拟音vaṃ，汉语字面意思：བཾ་）方便与智慧，作摄集与舒放，ཨ་（藏文，梵文天城体a，梵文罗马拟音a，汉语字面意思：ཨ་）则安住于中央。于平等性中系缚心，以等持轮之中心，将现见平等之智慧，将近获得大空性，获得光明之位，将超越轮回。一禅定或一日，半月、一月、一年之时，乃至千劫之劫中，每一刹那安住，智慧瑜伽恒常生起。如是。虚空坛城，即于命脉阿瓦都帝（awa dhūtī）的中央安住，思维明亮不坏之明点坛城。如是说，此乃出自根本续，于虚空界之中央安住，应修持明亮之坛城。如是第六品所说，即是显示此口诀之义，具有轮者与不具轮者及三重勇识等，所有修持不坏明点者皆将显示，不仅如此，明亮之坛城乃月亮之名，彼乃菩提心明点之表诠词，亦将显示以拙火炽燃而使ཧཾ་（藏文，梵文天城体haṃ，梵文罗马拟音haṃ，汉语字面意思：ཧཾ་）字融化。此处真实咒轮乃出自后部续，自咒于心间观想后，命即于明点
English
The ultimate of the clear light stage, when the clear light of meaning arises, immediately the united body is accomplished, because those qualities are the meaning of gradually appearing. Therefore, the referent of the word "this" is none other than clear light. Detailed explanation of the second fundamental point. Again, explained with the method of determination, the oral instructions of the one with wheels are extensively explained, the general practice of generation and completion is clearly shown, and other classifications are also fully contained therein. Various scattered great meanings are shown. First, in the center of the mandala of space, one should contemplate the clear mandala. On the eight-petaled wheel, in the center is the seed of life, the letters from ཀ (Tibetan, Devanagari ka, Romanized Sanskrit ka, literal meaning: ཀ) to ཧཱ་ (Tibetan, Devanagari hā, Romanized Sanskrit hā, literal meaning: ཧཱ), omitting ཀྵ་ (Tibetan, Devanagari kṣa, Romanized Sanskrit kṣa, literal meaning: ཀྵ) and the four others, the vowels are the outer appearance, the consonants are the intermediate arising, the neuter appearance is called the skull, the twelve letters are combined with bindus, abiding as if standing upright, one should contemplate having the five stages. The entire mandala of the wheel is complete, ཨེ་ (Tibetan, Devanagari e, Romanized Sanskrit e, literal meaning: ཨེ་) བཾ་ (Tibetan, Devanagari vaṃ, Romanized Sanskrit vaṃ, literal meaning: བཾ་) skillful means and wisdom, make gathering and scattering, ཨ་ (Tibetan, Devanagari a, Romanized Sanskrit a, literal meaning: ཨ་) then abides in the center. Binding the mind in equality, with the center of the samadhi wheel, the wisdom of equality will be seen, the great emptiness will be nearly attained, by attaining the place of clear light, one will transcend samsara. One session or one day, half a month, a month, a year, even in a thousand kalpas, each moment abides, the yoga of wisdom constantly arises. Thus it is. The mandala of space, that is, abiding in the center of the nadi Awadhuti, one should contemplate the clear, indestructible bindu mandala. Thus it is said, this is from the root tantra, in the center of the sphere of space, one should meditate on the clear mandala. As the sixth chapter says, it shows the meaning of this oral instruction, those with wheels and those without wheels, and the triple heroes, etc., all who practice the indestructible bindu will be shown, not only that, the clear mandala is the name of the moon, it is the symbolic term for the bodhicitta bindu, it will also show the melting of the letter ཧཾ་ (Tibetan, Devanagari haṃ, Romanized Sanskrit haṃ, literal meaning: ཧཾ་) by the blazing tummo. Here, the actual mantra wheel is from the later tantra, after visualizing one's own mantra in the heart, the life is in the bindu.
Chinese
应如是安立。如是所欲宣说，八瓣之轮三重次第中，脐间中脉之中，与命气清净者相合之不坏明点种子阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），即外层之八瓣上，十二元音字母于方隅各二，角隅各一。又如《意旨授记》云：“具分等十六处。”如是所欲宣说之此，如是则需十六元音齐全，然因四中性置于他处，故不录于此乃上师口诀。如是之莲瓣与白色字母，若能专注，则得明相之时，将生起显现之觉受，复次次第获得显现之地之不共因。八瓣之间为辅音，有字母嘎（藏文：ཀ，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎）至哈（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈），舍弃字母恰（藏文：ཀྵ，梵文天城体：क्ष，梵文罗马拟音：ksha，汉语字面意思：恰），增添二舌根音与二唇音，共四。如是，五部中各有五组，以及 अंतस्थ， गर्म， 舌唇音等各有四，共八组，有三十七辅音。又如《授记》云：“第五与五完全具，四定合三。”是彼之义。若于彼等擦字（藏文：ཙ，梵文天城体：च，梵文罗马拟音：ca，汉语字面意思：擦）等红色获得明相，则生起增长之智慧，次第获得彼地。金志之小字等中，此二轮次第之字母与此颠倒宣说，谓互相增益故无有相违。内层八瓣上，观想四中性元音字母为蓝色，若得明相，则生起获得显现之智慧，次第获得彼地。此外圈之十二元音字母，具半月点、 नाद，如念珠一般，观想整齐排列，如是宣说。又或者如念珠一般，如其他口诀所出，亦可理解为与气息出入相伴，元音字母舒卷之义，然于玛尔巴传承之口诀小字等中，未见亦未闻。观修彼咒轮后，应思维具足五次第，即五次第座圆满，或称一座。一座之名相，经续中无
English
It should be established as such. As it is desired to be shown, in the three-tiered sequence of the eight-petaled wheel, in the center of the central channel at the navel, the indestructible bindu seed syllable A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanized: a, Literal meaning: A) is mixed with the pure life-force wind. That is, on the eight petals of the outer layer, the twelve vowel letters are two each in the cardinal directions and one each in the intermediate directions. Furthermore, according to the Prophecy of Intentions: "Sixteen places, including parts, exist." As it is desired to show this, it is clear that all sixteen vowels are needed. However, since the four neuter vowels are placed elsewhere, they are not included here, which is the oral instruction of the lama. By focusing on such lotus petals and white letters, when clarity is attained, the experience of appearance will arise, and gradually the uncommon cause for attaining the ground of appearance will be attained. In the intermediate eight petals are the consonants, from the letter ka (Tibetan: ཀ, Sanskrit Devanagari: क, Sanskrit Romanized: ka, Literal meaning: ka) to ha (Tibetan: ཧ, Sanskrit Devanagari: ह, Sanskrit Romanized: ha, Literal meaning: ha), omitting the letter ksha (Tibetan: ཀྵ, Sanskrit Devanagari: क्ष, Sanskrit Romanized: ksha, Literal meaning: ksha), and adding two lingual root sounds and two labial sounds, totaling four. Thus, in the five groups, there are five sets of five each, and अंतस्थ, गर्म, and labial-lingual sounds each have four, totaling eight groups, with thirty-seven consonants. Furthermore, according to the Prophecy: "The fifth is perfectly endowed with five, four are definitely combined into three." This is said to be the meaning. If clarity is attained on the red color of those tsa syllables (Tibetan: ཙ, Sanskrit Devanagari: च, Sanskrit Romanized: ca, Literal meaning: tsa), then the wisdom of proliferation will arise, and gradually that ground will be attained. In the small texts of the Golden Throne, the letters of these two wheel sequences are described in reverse order, saying that they are mutually enhancing, so there is no contradiction. On the inner eight petals, meditate on the four neuter vowel letters as blue. If clarity is attained, then the wisdom of attaining appearance will arise, and gradually that ground will be attained. These twelve vowel letters of the outer circle, with half-moon points, नाद, are like a rosary, and it is taught to meditate on them as being evenly arranged. Alternatively, like a rosary, as it appears in other oral instructions, it can also be understood as the meaning of the vowels expanding and contracting along with the inhalation and exhalation of breath. However, in the small texts of the Marpa tradition's oral instructions, it has not been seen or heard. After meditating on that mantra wheel, one should contemplate having the five stages, which is either the completion of the five stages of the seat or called a single seat. The term "single seat" is not found in the tantric texts.