Chinese
受用。法和受用圆满以及化身之自性乃三轮。饮用受用和，四身之事业和，事业之本体乃誓言之轮，直至金刚明点。心轮之方位的四辐是处，即第一地极喜地。边角的四辐是近处，即第二地离垢地。同样结合，语和，身之二辐各自是一地，即语之四辐田、近田、旃陀近旃陀，即第三发光地，第四发焰地，第六现前地，第五难胜地等。身之八辐是，聚会、近聚会、尸林、近尸林，即第七远行地，第八不动地，第九善慧地，第十法云地等。十地以功德增上的角度来说，极喜等也安住于佛地。处等十二者也是从佛之智慧中分离出来的。心不变化的安乐和，语法的声音如莲花般开放和，身行利益有情之事如轮般运转之故。金刚和，莲花和，轮之围墙等。中央因陀罗青色之地基是胜义智慧之界。行各种利生之事故宫殿之颜色是各种各样的。宫殿四方形是诸法平等性。四个角是四梵住。四门是四解脱。马蹬承托之四根柱子位于四方是四正断。四念住是四欲。四神足是四门房。菩提道支七之花等一切庄严。五根是五层墙之根基，其高高建立是五力。八圣道支是八根柱子，门面上之八根柱子和，四轮之上承托屋顶之柱子等也是，柱子相同且八组八组地数量也相同之故。四摄是四个马蹬。为了摧毁我见而布置各种金刚明点。如是则内外之所依和能依之胜义自性的清净以简略的方式显示了。
English
To be enjoyed. Dharma and enjoyment are complete, and the nature of the emanation body is the three wheels. Drinking and enjoying, the activities of the four bodies, and the essence of the activities are the wheel of vows, up to the vajra bindu. The four spokes in the direction of the heart wheel are the places, namely the first ground, the Joyful Ground. The four spokes at the corners are the near places, namely the second ground, the Stainless Ground. Similarly combined, the two spokes of speech and body each represent one ground, namely the four spokes of speech: field, near field, Chandoha, near Chandoha, namely the third ground, the Illuminating Ground, the fourth ground, the Flaming Ground, the sixth ground, the Manifest Ground, and the fifth ground, the Difficult to Conquer Ground, etc. The eight spokes of the body are: gathering, near gathering, charnel ground, near charnel ground, namely the seventh ground, the Far-Reaching Ground, the eighth ground, the Immovable Ground, the ninth ground, the Good Intelligence Ground, and the tenth ground, the Cloud of Dharma Ground, etc. The ten grounds, from the perspective of increasing qualities, the Joyful Ground, etc., also abide in the Buddha ground. The twelve places, etc., are also separated from the wisdom of the Buddha. The unchanging bliss of the heart, and the sound of the Dharma expanding like a lotus, and the body performing the benefit of beings like a wheel turning, therefore, the vajra, and the lotus, and the wheel's enclosure, etc. The central indigo-colored ground is the realm of ultimate wisdom. Because of engaging in various activities for the benefit of beings, the colors of the palace are various. The square palace is the equality of all dharmas. The four corners are the four Brahma abodes. The four doors are the four liberations. The four pillars supporting the horse-landing platform, located in the four directions, are the four right abandonments. The four mindfulnesses are the four desires. The four miraculous legs are the four gatehouses. All the ornaments such as the flowers of the seven branches of the path to enlightenment. The five faculties are the foundation of the five layers of walls, and their high construction is the five powers. The eightfold noble path is the eight pillars, the eight pillars on the face of the gate, and the pillars supporting the roof above the four wheels, etc., are also because the pillars are the same and the numbers are the same in groups of eight. The four means of gathering are the four horse-landing platforms. In order to destroy the view of self, various vajra bindus are arranged. Thus, the purity of the ultimate nature of the inner and outer supports and supported is shown in a concise way.
Chinese
是依处之基。八种识完全清净，以及用如幻术般的八种比喻来象征，因此有八大尸林。为了转动金刚乘的法轮，所以是金刚鬘。为了使智慧的光芒普遍燃烧，并长久驱逐恶毒者，所以是光芒的轮围。其余的宫殿，守护轮，以及完全清净广大的尸林，大多与共同之处相同，并且可以从其他地方理解，因此这里没有叙述。在这些之中，北方清净的忆念是不可或缺的，其他的可以根据情况适当组合。并非所有都需要在一次禅修中观修。据说卢伊巴的注释是觉沃杰（阿底峡尊者）所作，是为了领悟从法身中产生，以及阻止对神的执着，以及同时领悟幻术和空性，以及显示乘的差别，被说成是清净忆念的四个必要。有些人认为，法身之上的调伏嗔怒者的能力，在其他显现中显现为不动摇的色身等等，其他的也可以类推，认为应该那样进行清净忆念的意乐等等，从一方面来说没有太大的矛盾，但是失去了意义的主旨，能力也极其微小。因此，我自己的观点是，在最初的佛陀，本来成就的法性的基础上，具有自性任运成就的无量佛法，其中任何功德作为那个神和那个神的体性本来就存在，因此必须认为自己用分别念观修的那个神也是完全清净的。那样进行清净忆念之后，必须修持对神的瑜伽专注的禅定瑜伽，获得稳固之后进行修持并不困难，初学者的修持方法，必须从引导文中了解，也必须从上师的实践中领悟。第二，与圆满次第相顺应的微细明点的瑜伽是：心之内的莲花，具有八瓣花瓣和花蕊，在那里面有种子的脉，是如酥油灯般的自性，如同水生植物的花朵，悬挂着，开口朝下。在那里面有勇士，是白芥子粗细的大小，是不可摧毁的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字种子。
English
It is the basis of reliance. The eight consciousnesses are completely pure, and the eight charnel grounds are symbolized by eight examples like illusions. The rosary of vajras is for turning the wheel of Dharma of the Vajrayana. The circle of light is for the rays of wisdom to burn everywhere and to drive away the wicked for a long time. The remaining palaces, protective circles, and the completely pure and vast charnel grounds are mostly the same as the common ones, and can be understood from others, so they are not described here. Among these, the remembrance of the pure north is indispensable, and the others can be combined as appropriate. It is not necessary to meditate on everything in one session. It is said that the commentary of Luipa was written by Jowo Je (Atisha), in order to realize that it arises from the Dharmakaya, and to prevent attachment to gods, and to realize illusion and emptiness at the same time, and to show the difference of vehicles, which are said to be the four necessities of pure remembrance. Some people think that the ability to subdue the wrathful ones on the Dharmakaya, appears in other appearances as the immovable Rupakaya, etc., and others can also be analogized, thinking that the devotion of pure remembrance should be done in that way, etc., from one point of view there is not much contradiction, but the main point of the meaning is lost and the ability is very small. Therefore, my own view is that on the basis of the first Buddha, the originally accomplished Dharmata, there are infinite Buddha Dharmas that are spontaneously accomplished, in which whatever qualities originally exist as the nature of that deity and that deity, therefore it is necessary to believe that the deity that one meditates on with one's own mind is also completely pure. After doing pure remembrance in that way, it is necessary to practice the yoga of Samadhi, which focuses the mind on the yoga of the deity, it is not difficult to practice after gaining stability, and the method of practice for beginners must be understood from the instructions, and must also be realized from the practice of the Lama. Second, the yoga of subtle bindus that is in accordance with the completion stage is: The lotus inside the heart, has eight petals and stamens, in that there is the root of the seed, it is the nature of a butter lamp, like the flower of an aquatic plant, hanging down, with the opening facing down. In that there is the hero, it is the size of a white mustard seed, it is the indestructible seed syllable Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽).
Chinese
宛如水滴般滴落，令有情众生心生欢喜，此即名为“春”。以大火之形，谓猪女明点。业之风所推动，于脐轮之中燃烧。获得春之喜悦后，安住于平等入定之中。此乃黑汝嘎吉祥勇士，被称为春之明点。执持空性之理，真实安住于有因与无因之中。以身语意之分，生起三种门。此生起即是进入，此乃一切安住于身。观视时，以阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）之形式，广为人知为短音。心间有吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，安住于长音二倍之量。喉间有嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）之形，极为长音三倍之量。额间名为“హం（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：హం）”，乃不坏之明点。以四轮之分，与地等四大种，以四时加持，生起四刹那，以四喜之自性，四合和为先。以大乐之相，能作与所作之事物，以金刚萨埵之形式，于此处如何安乐享受。四瓣莲花，亦于四方安住，乃四大之脉，如酥油灯之自性。于隅角安住之时，彼乃内指四者，自彼处降下五甘露，彼即无自性之理，于此处安住供养之理，故说为四供养。身之心中，八脉安住。另以身语意之分，真实宣说二十四处。依于处等之分，于处与处安住。堕处等清净，乌鸦面等如前。如是，薄伽梵金刚持所印证而说。如是。其中，首先确定春之明点，即进入心间法-轮之中。中央安住之脉，如八瓣莲花，具有花蕊莲心。其莲心乃中脉之部分，于中脉中生出之脉，如酥油灯般，自身发光之自
English
Like a drop falling, gladdening the hearts of sentient beings, this is explained as "Spring." With the form of a great fire, it is said to be the pig-woman bindu. Driven by the wind of karma, it blazes in the navel chakra. Having obtained the joy of spring, it abides in equanimity. This is Heruka, the glorious hero, said to be the spring bindu. Holding the principle of emptiness, it truly abides in cause and non-cause. With the division of body, speech, and mind, three doors arise. This arising is entering, this is all abiding in the body. When viewing, in the form of A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), it is widely known as a short vowel. In the heart is the syllable Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ), abiding as a long sound of double measure. In the throat is the form of Oṃ (Tibetan: ཨོཾ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal meaning: Oṃ), an extremely long sound of triple measure. On the forehead is what is called "Haṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Haṃ)," the indestructible bindu. With the division of the four chakras, and the four elements such as earth, having blessed in four sessions, four moments arise, with the nature of four joys, the four unions are prior. With the characteristic of supreme joy, the objects of action and agent, in the form of Vajrasattva, how does one blissfully enjoy here? The four lotus petals, also abiding in the four directions, are the roots of the four elements, like the nature of a butter lamp. When abiding in the corners, those are the four inner fingers, from there the five amṛtas descend, that is the principle of no-self-nature, here abiding the principle of offering, therefore it is said to be four offerings. Within the heart of the body, eight channels abide. Furthermore, with the division of body, speech, and mind, twenty-four places are truly spoken of. Relying on the division of places and so on, abiding in place and place. Pure places such as falling places, crow-faced and so on, as before. Thus, it was spoken because the Bhagavan Vajradhara sealed it. Thus. Among these, first, identifying the spring bindu, it enters into the heart chakra of dharma. The channel abiding in the center, like an eight-petaled lotus, with filaments and navel. Its navel is a part of the central channel, and the channel born within that central channel, like a butter lamp, the nature of self-illuminating light.
Chinese
如同，形狀如水生樹木的花朵般懸垂，口朝下。根部有八瓣的短小形狀，中央的雄蕊如銅製海螺般口朝下，約有拇指大小。其中有後代的勇士，即吉祥黑汝嘎加持降臨之處，名為菩提心生起。本質是精血混合，白色佔優勢。充滿風熱性質的界，約有大芥菜籽般大小，具有顯現輪涅一切現象的能力。活著的時候，不會轉移到其他地方，且此明點的習氣難以消除，故不可摧毀。以種子字 ཧཱུྃ （藏文，ཧཱུྃ，hūṃ，吽）來表示，其顏色如雪或冰雹，為了使其他明點從中生起，具有滴落的狀態。由於使有情眾生的心歡喜，因此被稱為「春」。喜悅、安樂、滿足、光彩、力量、能力、興盛、輕快和舒適的感覺，一切皆由此而生。如同春天時，草、木、藥物都綻放，使人們感到喜悅一般。巨大的火焰，周圍環繞著馬頭火焰，能使巨大的海洋乾涸。如同成熟並變稠一般，臍輪的紅色部分也會吞噬身體的各個元素。如果不修持正道，就會導致衰老和死亡；如果修持正道，就能產生智慧的光芒，並焚燒一切污垢。具有與火焰相似的形狀。臍輪的ཨཾ་字是金剛亥母加持降臨之處，此處被稱為明點，因為它能分離精華和糟粕，使精華遍布全身，並激發安樂。僅僅如此，就能辨識出存在於身體中的春明點二者的本性。透過禪修的力量，臍輪和密處之間的脈輪中脈會擴張成空心的管道，並在那裡產生能夠激發安樂的新生業力之風。此風點燃中脈下端的梵穴之火。火與風混合，使臍輪中央的ཨཾ་字燃燒，臍輪的亥母也混合了白色和紅色。