Chinese
微尘的明点上下堆叠显现，从而生起原始的智慧。第二是，如此的智慧之身在道上适时显现，便能以有质碍的身体次第斩断下部的障碍。那么，佛的智慧之身不是由生身所成就的吗？不要认为智慧之身是由微细的微尘所组成的。第二，分为以变化而行的方式和依凭所依不变的方式两种。第一是，在太阳微尘和月亮精液的中央，风心无别、不可摧毁的纳达存在，这被称为精液、微尘、风的微小集合，是不坏的明点。时轮的注释中，观世音菩萨说：‘在此，一切有情之心的内部所存在的是智慧。’那也是不可摧毁的声音，恒常是纳达的特征。因此，此心的自性是无始无终的菩萨，并且在此处经典中也说是智慧。雪域这方的全知二世曾说：‘无明不可摧毁。’又说‘那会被佛的智慧所摧毁’是不好的，因为智慧和无明相违，被佛的智慧摧毁后就有了终结。因此，要素的集合，烦恼和识的成分会被摧毁，但心的要素，智慧的成分不会被摧毁。无论如何，依靠这个明点，会生起十二种风的运行。那会使微尘的界燃烧，白分渗入。由此会生起十六种喜。在那里，明点衰退，会生起无明等十二缘起。由此，相续中的习气增长，转移的运行等像轮子一样旋转的轮回之轮转动。因此，取了地、水、火、风、精液、微尘、虚空、识这八种粗大的功德，习气熏染后，舍弃粗大时，心只依附于微细。又由于习气和所依的势力，会取粗大，这也像轮子旋转一样，或者像种子和庄稼一样产生。第二是，这样的轮回在哪里有止息的时候呢？身体和心无别，证悟为一体之时，就是圆满佛陀的身心。
English
The particles of dust appear stacked up and down, thereby generating primordial wisdom. The second is that when such a wisdom body manifests on the path at the right time, it can cut off the lower obstacles in sequence with a tangible body. So, isn't the wisdom body of the Buddha accomplished by the physical body? Do not think that the wisdom body is composed of subtle dust particles. Secondly, it is divided into two ways: the way of going by change and the way of relying on the unchanging. The first is that in the center of the sun's dust and the moon's semen, there exists an inseparable and indestructible Nada of wind and mind, which is called the subtle collection of semen, dust, and wind, which is the indestructible Bindu. In the commentary of the Wheel of Time, Avalokiteśvara said: 'Here, what exists inside the hearts of all sentient beings is wisdom.' That is also an indestructible sound, and is always the characteristic of Nada. Therefore, the nature of this mind is the Bodhisattva without beginning and end, and it is also said to be wisdom in this very scripture. The Second Omniscient of the snowy region once said: 'Ignorance is indestructible.' It is not good to say that 'it will be destroyed by the wisdom of the Buddha,' because wisdom and ignorance are contradictory, and after being destroyed by the wisdom of the Buddha, there will be an end. Therefore, the collection of elements, the defilements and the consciousness components will be destroyed, but the mind element, the wisdom component will not be destroyed. In any case, relying on this Bindu, twelve kinds of wind movements will arise. That will cause the realm of dust to burn and the white element to penetrate. From this, sixteen kinds of joy will arise. There, when the Bindu declines, twelve links of dependent origination such as ignorance will arise. From this, the habits in the continuum increase, and the wheel of samsara, which rotates like the movement of transference, turns. Therefore, taking the eight coarse qualities of earth, water, fire, wind, semen, dust, space, and consciousness, after the habits are imbued, when the coarse is abandoned, the mind only relies on the subtle. Also, due to the power of habits and reliance, it will take the coarse, which also arises like the rotation of a wheel, or like seeds and crops. The second is, where is there a time to stop such a cycle? When the body and mind are inseparable and realized as one, it is the body and mind of the perfect Buddha.
Chinese
获得了不变化的地位。什么是不变化的呢？主要是明点，但总的来说，十二缘起是不变的。上师说：“这里略说三种精液，意义是风也分三种，心和智慧也分三种，是不变的大乐。”如此。将界、风、显现和喜乐各分为三种，就是十二缘起。如此解说所成立的意义是这样的：心被显示为轮回和涅槃一切的近取因，被说为成佛的四种修法，以及轮回如何产生的道理。从此出发，可以广泛地用教理和理证进行破立，使有智慧的人感到高兴，但在这里如果总结要点，首先是从五次第来说：“一切众生没有自主，不能自主产生，其原因是光明，一切光明是空性。”又说：“这里没有任何产生，没有任何死亡，心的自性是常住的，要知道轮回就是这样。”这些话的意思是，心的自性或光明的自性不是轮回的因，因为在《解脱滴》中也说：“一切都远离分别念，所以没有叫做轮回的东西。然而就像绳子的蛇一样，显现而实际上不存在。”意思是说，这是徒劳无益却显现的错觉，而且心的自性从众生到佛之间是不变的。因此，有垢光明的成分是轮回，即使有稍微的垢染，也会有稍微的轮回显现。说道：“五法三自性与八种识，二种无我乃大乘之特征。对于所说之八识不敬重，憎恨无漏心续之清净，不应说憎恨真实义经典。”贬低论师们的论著是容易的，如果贬低佛的教言，就是舍弃正法。谁能摧毁如此罪恶之山？因为出现在诺巴传承中，所以智者们感到羞愧。在此，了解在同一个座上无矛盾地修持三转法轮的阶段和究竟的真实意义非常重要，但暂时不展开了。第二，关于二身。
English
The state of immutability is attained. What is immutable? Primarily, it is the bindu, but generally, the twelve interdependent originations are immutable. The Guru said, "Here, briefly, are three essences. The meaning is that wind is also of three kinds. Mind and wisdom are also of three kinds. They are the immutable, supreme bliss." Thus it is. Dividing the elements, winds, appearances, and joys into three each constitutes the twelve interdependent originations. The meaning established by explaining it in this way is as follows: Mind is shown as the proximate cause of all of samsara and nirvana, is said to be the four practices for attaining Buddhahood, and is the way in which samsara arises. Starting from this, one can extensively elaborate on refutations and affirmations using scripture and reasoning, which makes the wise rejoice, but if we summarize the essence here, firstly, from the five stages: "All beings are without autonomy; they do not arise autonomously. The cause of that is luminosity; all luminosity is emptiness." And: "Here, there is no birth whatsoever; there is no death whatsoever. The nature of mind is permanently abiding; know that samsara itself is like that." The meaning of these words is that the nature of mind or the nature of luminosity is not the cause of samsara, because in the 'Drop of Liberation' it also says: "Since all are free from conceptualization, there is nothing called samsara. However, like a snake in a rope, it appears but is actually non-existent." This means that it is a delusion that appears even though it is meaningless, and the nature of mind is immutable from sentient beings to Buddhas. Therefore, the aspect of luminosity with defilements is samsara; even when there is a slight defilement, there is a slight appearance of samsara. It is said: "The five dharmas, three natures, and eight consciousnesses, the two selflessnesses are the special characteristics of the Great Vehicle. Do not disrespect the eight consciousnesses that are taught, hating the pure, undefiled mindstream. Do not speak hatefully against the definitive meaning sutras." It is easy to disparage the treatises of the teachers, but if you disparage the words of the Buddha, you are abandoning the true Dharma. Who can destroy such a mountain of sin? Because it appears in the Norpa lineage, the wise are ashamed. Here, it is very important to understand how to practice the stages and ultimate definitive meaning of the three turnings of the wheel inseparably on a single seat, but for now, I will not elaborate. Secondly, regarding the two kayas.
Chinese
地，乃四身之修持基础。后者，一般的智慧由闻思而来，虽能专注于实相，但道的征相也难以迅速显现。一般的观察止观所生的征相容易显现，却不能如实证悟。若以无相而入，一般而言虽能如实证悟，然若与大乐无关，则长久受阻，而有境大乐则能迅速证悟。于此，基位无漏之心上，执持戏论一切皆为寂灭之相，从基位时便已存在。此亦为自性俱生而住，乃是意法身之近取因。我之显境，心之所乘之风，身之法，显现之分，相好等随顺者，乃报身之相。经部中说相好圆满之身存在于有情身上，也是指此。此身之近取因与四修持，自始便已存在于自身。由根的次第，次第认识自性，逐渐变好而显现。究竟而言，虽无轮回与垢染，然未经观察，于错觉境中，系缚解脱二者之作用不相违，且无须于道上勤奋之过失[也]。真实，然由愚昧而欲求。如是说。阿赖耶识有能知与智慧二分，智慧分上住有不变之四界分，其自性无垢而尽，此四身之修持基础，实为佛之种性，此自性不变，从无始之时起，乃至成佛之时，好坏与相等等，刹那刹那各不相同之事，皆不发生。且无道等之遮止与摧毁，故不可摧毁。第三，此仅存在之时，所生之垢染，阿赖耶识如金与铜锈般，形相无别地混合，较前者粗糙，且自性有别。垢染等之基或所依，具垢染之细微阿赖耶识上之可变之四界，于此，暂时的基之习气等错觉便会产生。此亦被赋予不可摧毁与不坏之名，乃俱生之障与无明习气之地。因此，如具垢染之时所说般，由不可摧毁之病而生习气。
English
Ground, the basis for the practice of the four bodies. The latter, ordinary wisdom arising from hearing and thinking, although it can focus on reality, it is difficult for even a mere sign of the path to quickly arise. Ordinary meditative experiences of investigation and placement make it easy for mere signs to arise, but they do not realize it as it is. If one enters through the signless, in general, one may realize it as it is, but if it is not related to great bliss, it will be obstructed for a long time, while the object-possessing great bliss quickly realizes it. In this regard, on the ground of the uncontaminated mind, all grasping and proliferation are in the nature of pacification, and have existed from the time of the ground. This also abides as naturally co-emergent, which is the proximate cause of the mind's Dharmakaya. My appearing object, the wind that rides the mind, the dharma of the body, the part of appearance, the conforming marks and examples, etc., are in the nature of the Sambhogakaya. The sutras say that the body with complete marks and examples exists in sentient beings, which also refers to this. This proximate cause of the body and the four practices have existed in oneself from the beginning. Through the order of the senses, one gradually recognizes one's own nature, gradually improves, and then manifests. Ultimately, although there is no samsara and defilement, without investigation, in the realm of illusion, the functions of bondage and liberation are not contradictory, and there is no fault of not having to strive on the path [also]. It is true, but desired out of ignorance. It is said like this. The alaya has two parts, the knowable and the wisdom, and on the wisdom part abides the part of the unchanging four bindus, whose nature is stainless and exhausted. This basis for the practice of the four bodies, the actual Buddha-nature, whose nature is unchanging, from the time of beginninglessness to the time of Buddhahood, good and bad, and appearances, etc., different in each moment, never occur. And there is no obstruction and destruction of the path, etc., so it is indestructible. Third, from the very moment this exists, the defilement that arises, the alaya-consciousness, like gold and verdigris, mixes indistinguishably in form, is coarser than the former, and its nature is distinct. The basis or support of defilements, etc., on this subtle alaya-consciousness with defilements, the changeable four bindus, from this, temporary ground habits and other illusions arise. This is also given the name indestructible and imperishable, which is the place of co-emergent obscurations and ignorance habits. Therefore, as said in the case of having defilements, habits arise from the indestructible disease.
Chinese
地的力量产生二元显现，在那里产生能取所取的微细风。以此为缘，成就稍微微细的风，具有十种形态。之后，以最粗大的生起次第，产生各种痛苦之轮。当疾病发动时，以能取所取的分别念，由各种业和烦恼，成就各种器情世间。风点燃火，由此生起十六喜。在其俱生之末衰败，沾染三种毒的污垢的方式如前所述。特别是无明之时，对四颠倒和以能取所取自性成立而迷惑，产生我慢的无明。从那造业开始，到三有之末衰老死亡之时，粗细次第逐渐融入。顶轮的“ཧཾ”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思： 吽）之水消融于脐轮的火，粗大明点微粒的集合体在那里消散，八功德舍弃粗大，只剩下微细，又融入粗大。此处，阿赖耶识的智慧是自性成立还是不成立呢？这里上师的观点是。大婆罗门说：一切味平等自性故，思之智慧无与伦。昨日今日如是明日异，众生欲求诸事皆圆满。嗟呼善妙如以掌盛水，如水滴落般未觉已衰损。应作不应作，若能定解则无系缚解脱。如是说，像说昨天的心今天变好了。就像手掌盛满水却没有察觉到滴落一样，以观待时间，以一异分离而确定，以道理无法堪忍，所以说是无自性。西藏的智者导师也说：即使是佛陀也不是，与此说法相似。第三，劝诫修持道，道的根本劝诫于无动摇，道的体性劝诫于双运，道的究竟劝诫于近取因，道的助缘劝诫于无所待，道的自性劝诫于无根。共五者。第一，无动摇之因，无动摇之本体，及其果。首先是，无所待的微小，如果贪恋欲妙，心散乱于贪执而愚昧，那么无论如何努力也无法成就悉地，那