Chinese
是各种各样的使用之处。脐轮是金刚三和五种姓全部混合在一起，这是指智慧金刚的清净。这样的话，脐轮就是生起的明点和结合。又如“所有烦恼全部摧毁”那样，脐轮安立为身和顶轮生起。喜金刚中说：“生处心喉头，三身于彼处，各自分别住。”这两种安立是互相增上的关系，也是上降和下固的俱生生起之明点的各自之处。生起之处是脐轮，生起之境是生乐之处顶轮。因此，两种安立也应知在一种观点上没有矛盾。同样，在脐轮明点转移的贪欲，在心间嗔恨和愚痴，在喉咙恶见和贪着，在顶轮我慢和怀疑等等，摧毁所有烦恼之网，具有摧毁的功德，因此称为“薄伽梵”，表示断除圆满。虚空之处是法界生起的形状，为埃字的形状，三角形和根部四方形状称为“巴嘎”，因为与生处形状相同。这只是表征，无论从哪里看都是三角形，是金刚三合一的智慧之表征。上面的三个角是三解脱门，根部的角是不作解脱。其中，解脱门空性是证悟轮回涅槃一切无有戏论的智慧。无愿是证悟轮回在名言中是缘起、无常、痛苦，并且证悟智慧的自义全无。无相是智慧的显现向无方扩展，但也证悟到一切都成为大乐一体的自性，不可动摇。不作是所有这些的自性，如来藏无有变异，常恒坚固。这样，谁具有四解脱的功德，就称为常，谁具有这样的功德，就是法界智慧自己觉知，这个。
English
are various places of use. The navel chakra is said to be a mixture of the three vajras and all five families, which refers to the purity of wisdom vajra. In this way, the navel chakra is the arising bindu and union. Also, as it says, "All afflictions are completely destroyed," the navel chakra is established as the arising of the body and crown chakra. The Hevajra says, "The place of birth is the heart, throat, and head, the three bodies reside there, each separately." These two establishments are in a relationship of mutual enhancement, and they are also the respective places of the co-emergent arising bindus of upward descent and downward stability. The place of arising is the navel chakra, and the object of arising is the crown chakra, the place where bliss arises. Therefore, both establishments should be understood to be without contradiction in one view. Similarly, in the navel chakra, there is desire for the transference of bindu, in the heart, there is hatred and ignorance, in the throat, there are evil views and attachment, in the crown chakra, there are pride and doubt, etc., destroying all the nets of afflictions, possessing the qualities of destruction, therefore called "Bhagavan," indicating the perfection of abandonment. The place of space is the shape of the Dharmadhatu arising, the shape of the letter E, the triangular and four-sided shape of the root is called "Bhaga," because it is the same as the shape of the place of birth. This is just a symbol, no matter where you look, it is a triangle, a symbol of the wisdom of the three vajras united. The three corners above are the three doors of liberation, and the corner of the root is the unconditioned liberation. Among them, the door of liberation, emptiness, is the wisdom that realizes that all of samsara and nirvana are without elaboration. Wishlessness is the realization that samsara is dependently arising, impermanent, and suffering in name, and that the self-interest of wisdom is completely non-existent. Signlessness is the manifestation of wisdom expanding in all directions, but it is also realized that everything becomes the nature of one great bliss, immovable. Unconditioned is the nature of all these, the Tathagatagarbha is immutable, constant, and stable. Thus, whoever possesses the qualities of the four liberations is called constant, and whoever possesses such qualities is the wisdom of the Dharmadhatu itself knowing, this.
Chinese
其无始无终，恒常安住且生起，故为存在。其他译本中没有“终”这个词，而是说“无始而生”，以及“相续不断而生”。四种解脱的自性法性，称为大手印。因为从中生起轮回与涅槃的一切法，并且一切轮回与涅槃都融入并坏灭于其界中，而且轮回与涅槃的显现未止息之时，也由它来印持，即不离其自性。具有四种解脱的心性大乐，是胜义菩提心，虽无分别却生出一切功德，犹如珍宝，它由虚空界的象征所表示，以离戏且具一切相的方式，安住于本体一味之中。除了离戏的菩提心之外，没有见到在其他地方安住，因此说这样的菩提心安住在虚空界中。因此，四种解脱的智慧是圆满的证悟，它即是福分，因为是圆满的财富。谁拥有它，谁就是有福者，即薄伽梵。或者，安住于菩提心大乐之中的空性，是有大乐福分的有福者，这是从断证两方面来表示的。因此，要知道有具有断者、具有证者，以及具有证者的断者这三个要点。如上所说，身语意的秘密，就是未被一切戏论所戏论，自性不可言说，因为从证悟它而生出诸佛。因为是生出一切佛者，所以在续部的开端，称它为薄伽梵。所谓“薄伽梵安住”中的“安住”，是指恒常、坚固、不变地安住，也就是佛，即五蕴的法性，以及菩萨，即五根的法性，这些也表示了一切其他法的法性，即那些错乱地认为各不相同的
English
It is without beginning or end, constantly abiding and arising, therefore it exists. Other translations do not have the word "end," but say "arising without beginning," and "arising without interruption." The nature of the four liberations is called Mahamudra. Because from it arise all the dharmas of samsara and nirvana, and all samsara and nirvana dissolve and perish in its realm, and even when the appearances of samsara and nirvana have not ceased, it seals them, that is, it does not depart from its nature. The mind-essence of great bliss, which possesses the four liberations, is the ultimate bodhicitta, which, although without conceptualization, gives rise to all qualities, like a jewel. It is indicated by the symbol of the sphere of space, abiding in the manner of being one in essence with all aspects of non-elaboration. Apart from that non-elaborate bodhicitta, it is not seen to abide elsewhere, therefore it is said that such bodhicitta abides in the sphere of space. Therefore, the wisdom of the four liberations is perfect realization, and it is fortune, because it is perfect wealth. Whoever has it is fortunate, that is, Bhagavan. Or, the emptiness that abides in the great bliss of bodhicitta is the fortunate one who possesses the fortune of great bliss, which is shown in terms of both abandonment and realization. Therefore, it should be known that there are three points: the one who possesses abandonment, the one who possesses realization, and the abandonment of the one who possesses realization. As mentioned above, the secret of body, speech, and mind is that which is not elaborated by all elaborations, its nature is inexpressible, because from realizing it the Buddhas arise. Because it is the one who gives rise to all the Buddhas, it is called Bhagavan at the beginning of the tantra. The "abiding" in "Bhagavan abides" means abiding constantly, firmly, and immutably, that is, the Buddha, the nature of the five aggregates, and the Bodhisattva, the nature of the five senses, which also indicate the nature of all other dharmas, that is, those who mistakenly believe that they are different.
Chinese
由于幻化气脉明点的执持之显现清净，当证得智慧恒常一体之自性时，一切法的法性，即以金刚萨埵大乐之自性而安住，此大乐无分别能生自他之功德聚，故能满足世间自他之期望，饶益之。世间宣说为二种，即有情世间与器世间。其中，变动者为有情世间，如是安住者为器世间。以善缘与恶缘之二分，器与有情各自亦应分为二二。此乃显示，外器世间有恶缘不清净之刹土，与善缘由愿力所生之清净刹土二者。有情众生有恶缘轮回之痛苦者，与善缘具佛法之安乐者二者。外境如是显现之因，内器为恶缘粗糙之微尘脉及血肉骨骼之聚合，有情恶缘为业气与垢染之界。器善缘为智慧之三脉四轮三十二脉等，有情善缘为智慧之气与精华不坏等。如是器与有情之八者，亦由地水火风所遍及，故一一亦为自性四相。因此，以粗略之名相，为将八者分为四四之故，应将器与有情分为三十二。一般而言，此乘中任何所诠之法，皆无不遍及四界之体性，且四界之精华四智亦周遍一切而安住。如是所有一切相之理，大乐金刚萨埵，即以遍及之理而安住，由彼等圆满功德增长之门，而作满足期望之事。其中，无漏之功德，乃由自性而增长，有漏之功德，亦由彼之力量所生。如是亦云：若无如来藏，则于痛苦不
English
Due to the purification of the appearance of grasping the illusory channels and bindus, when the self-nature of wisdom, which is constant and unified, is realized, the dharmata of all dharmas abides in the nature of great bliss Vajrasattva. This great bliss, being non-conceptual, generates the accumulation of qualities for oneself and others, thus fulfilling the hopes of oneself and others in the world, and benefiting them. The world is said to be of two kinds: the sentient world and the container world. Among these, the moving one is the sentient world, and the abiding one is the container world. Based on the distinction between good fortune and bad fortune, each of the container and sentient beings should also be divided into two. This indicates that outwardly, the container world has two kinds of realms: impure realms of bad fortune and pure realms arising from the power of aspiration of good fortune. For sentient beings, there are those with the suffering of samsara due to bad fortune, and those with the bliss of Dharma due to good fortune. The cause of such appearances outwardly is that inwardly, the container of bad fortune is the coarse aggregate of subtle particles, channels, flesh, blood, and bones, while the sentient beings of bad fortune are the karmic winds and impure elements. The container of good fortune is the three wisdom channels, the four chakras, the thirty-two channels, and so on, while the sentient beings of good fortune are the wisdom winds and indestructible essence. Thus, these eight aspects of the container and sentient beings are pervaded by earth, water, fire, and wind, so each one also has four aspects of its own nature. Therefore, in terms of coarse categories, in order to divide the eight into four each, the container and sentient beings should be divided into thirty-two. In general, in this vehicle, there is no object of knowledge that is not pervaded by the nature of the four elements, and the essence of the four elements, the four wisdoms, also pervade and abide in everything. In all these ways, the great bliss Vajrasattva abides in the nature of pervasiveness, and fulfills hopes through the means of increasing the qualities of perfection. Among these, the qualities of non-contamination increase by their own nature, and the qualities of contamination also arise from its power. Thus, it is also said: If there is no Buddha-nature, then one will not be
Chinese
转变，对寂灭涅槃生起希求，以及追求愿望也会消失。如是说。解释金刚萨埵之语，金刚是指远离戏论之心，菩萨是指不变的安乐和喜悦，因此是乐空不二。那安乐也是从四刹那所生，因此显示为四种喜悦，即以各种各样的刹那所象征的喜悦，以成熟所象征的胜喜，以特殊所象征的离喜之喜，以及以无相所象征的俱生喜之自性，从四刹那的阶段，四喜也如实地显现出来。如此，从四刹那，能够产生和象征的四喜是什么呢？是殊胜的，也就是大乐的智慧。与那四喜一同成为同味的心不变，此时就称为金刚萨埵。它的特征是，从贪欲的渴求和分别念中解脱，由于融乐和形态相似的智慧是胜义谛的贪欲大乐遍空之自性，因此从离贪的相中解脱，一切戏论相自性清净，任何瑜伽士一旦现量获得无有依赖明点转变的垢染，就已到达轮回大海的彼岸，不可能再返回，因此被称作恒常安住。如此，解释安住的意义时，以“佛陀菩提心等”等说明一切种类的安住方式，以“显示为金刚心”等说明安住在安乐之中。此处说，心之法性胜义大乐，也是以自证的方式来体验的。因此，一切众生都希求安乐，这种分别念是以俱生方式产生的。体验法界也不是感受，因为无有能体验、所体验和体验方式的差别。胜义体验或胜义感受，从体验的角度来说也是离戏的。不仅仅是离戏，还体验大乐，从空性的角度来说也显现为安乐，安乐
English
Transforms, and the desire for peaceful nirvana, as well as the pursuit of wishes, will also disappear. Thus it is said. Explaining the term Vajrasattva, Vajra is shown as the mind free from elaboration, and Sattva is said to be unchanging bliss and joy, therefore it is the non-duality of bliss and emptiness. That bliss also arises from the four moments, therefore it is shown as four kinds of joy, namely the joy symbolized by various moments, the supreme joy symbolized by maturation, the joy of separation from joy symbolized by specialty, and the nature of innate joy symbolized by no-character. From the stage of the four moments, the four joys are also truly manifested. Thus, from the four moments, what are the four joys that can arise and symbolize? It is the supreme, that is, the wisdom of great bliss. The unchanging mind that becomes of one taste with those four joys is called Vajrasattva at this time. Its characteristic is that it is liberated from the craving of desire and conceptualization, because the wisdom of melting bliss and similar forms is the nature of the ultimate truth of desire, great bliss, and all-pervading space, therefore it is liberated from the sign of non-attachment, and all elaborations and signs are naturally completely pure. Once any yogi directly obtains the defilement of the dependent bindu transformation, he has reached the other shore of the ocean of samsara, and it is impossible to return, therefore it is known as constantly abiding. Thus, when explaining the meaning of abiding, the way of abiding of all kinds is explained by "Buddha Bodhicitta, etc.", and the way of abiding in great bliss is explained by "shown as Vajra mind, etc.". Here it is said that the Dharma nature of the mind is ultimate great bliss, which is also experienced in the way of self-awareness. Therefore, all beings desire happiness, and this conceptualization arises in an innate way. Experiencing the Dharmadhatu is not a feeling, because there is no difference between the experiencer, the experienced, and the way of experiencing. Ultimate experience or ultimate feeling, from the perspective of experience, is also free from elaboration. Not only is it free from elaboration, but it also experiences great bliss, and from the perspective of emptiness, it also appears as bliss, bliss