Chinese
是。那个金刚杵不能被火烧毁或被水摧毁，劫末之火和水也不能摧毁它。由组合而成的物质金刚杵虽然坚硬，但它本身不是事物。非组合的法性金刚杵是空性。金刚杵的身体具备那些特征，它有五种存在方式：存在是脉，突出的是字，移动是风，布置是菩提心，不坏是明点。脉是字和风，菩提心和不坏明点，以及维持生命的風和阿賴耶識三者不可分离。因此，身体的基础是明点。在受生的时候，父母的白菩提心和红菩提心相遇，形成了明点的基础。身体由父母的白菩提心和红菩提心混合而成。首先，脐部的脉结形成，它们成为存在或依赖的基础。那么，身体存在的时候，事物是如何存在的呢？身体是五种菩提，脉和菩提心，不净物和分别念，身体的法性是存在的。如是说。五种菩提在中有三身中阐明。关于脉、字和风的区分，虽然说了许多，但主要归纳为两种：脉的主要和脉的支脉，字和轮的位置，以及分支的字，有漏气和无漏气，白菩提心和红菩提心。红菩提心位于密处。从母亲那里获得的脉和墨汁以及血液等等。临死时，白菩提心和心汇合。断气时，它们彼此分离而离开。成佛的时候，来到足下的日轮垫上。白菩提心位于眉间骨头的法生处。聚集是聚集在头顶的吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）字上。从父亲那里获得的骨头等一切白色方面。成佛的时候，来到头顶的月亮上。不坏明点位于心间中央，像融化的黄金一样，被太阳的坛城支撑着的光芒。阿赖耶识一切菩提心普遍存在于整个身体中。特别是存在于四大或六大处。在基础上，
English
It is. That vajra cannot be burned by fire or destroyed by water, and the fire and water at the end of the kalpa cannot destroy it. Although the material vajra made of aggregates is hard, it is not a thing in itself. The unconditioned dharmata vajra is emptiness. The vajra body possesses those characteristics, and it has five modes of existence: existence is the channel, prominence is the letter, movement is the wind, arrangement is bodhicitta, and indestructibility is the bindu. The channel is the letter and the wind, the bodhicitta and the indestructible bindu, and the life-sustaining wind and the alaya consciousness are inseparable. Therefore, the basis of the body is the bindu. At the time of conception, the white and red bodhicitta of the parents meet, forming the basis of the bindu. The body is mixed with the white and red bodhicitta of the parents. First, the navel channel knot is formed, and they become the basis of existence or reliance. Then, when the body exists, how do things exist? The body is the five bodhis, the channels and bodhicitta, impure substances and conceptualizations, and the dharmata of the body is existence. Thus it is said. The five bodhis are clarified in the three bodies of the bardo. Regarding the distinctions of channels, letters, and winds, although many are said, they are mainly summarized into two: the main channel and the branch channels, the letter and the position of the wheel, and the letters of the limbs, contaminated and uncontaminated winds, white and red bodhicitta. Red bodhicitta resides in the secret place. The channels, ink, and blood, etc., obtained from the mother. At the time of death, the white bodhicitta and the heart merge. When breath ceases, they separate and depart. At the time of enlightenment, it comes to the sun disc cushion under the feet. White bodhicitta resides in the bone dharma origin between the eyebrows. Gathering is gathering at the Haṃ (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Haṃ) at the crown of the head. All the white aspects, such as bones, obtained from the father. At the time of enlightenment, it comes to the moon on the crown of the head. The indestructible bindu resides in the center of the heart, like molten gold, with rays of light supported by the mandala of the sun. The alaya consciousness, all bodhicitta, universally exists throughout the entire body. In particular, it exists in the four or six great places. On the basis,
Chinese
安住于金刚身，是因方便与智慧的缘起聚合，显现为果位金刚身。 其中，方便与智慧的缘起是：脉为母空行智慧，气为勇父父方便，通过四种结合将气摄入体内，气调和，引导明点至气脉处，脉、字、气三者由明点增长。勇父父与母的相续中生起安乐，心之本性觉性显现为空乐俱生的智慧。这些缘起聚合，脉、字、气三者的征相在内显现，不坏明点和菩提心在外显现。这些圆满后，以妙相和随好庄严的金刚身显现。觉性法身与色身无二无别，身语意不竭，以庄严轮利益众生而证悟成佛。将三身作为道用，金刚身的安住方式不应书写于文字，克朗·胡克西请求后，以定解而清晰阐明。金刚身安住方式之第四品。 菩提心之第五品。 应修持慈爱、悲心、菩提心这三者作为要点。在证悟菩提之时，若发起菩提心，则一日一夜所做的善行皆转为菩提心。烦恼、分别念、不顺之方、疾病、魔障，以及任何不悦意的痛苦，都不应视为应舍弃之物，而应将其转为道用。并且，我所遭受的痛苦，是往昔罪业成熟的结果，因未改变，果则不退转。因此，不应以舍弃对治的方式，而应修持其对治法，任何不悦意之事即是自心。若将自心修持为大手印，则因缘本身即转为道用，因为心即是大手印。密咒将果作为道用，以及体验道之异熟果，痛苦即是无二智慧本身。无需计算因所生之物与果成熟之物的差别。如此了知，仅以觉性显现的方式修持即可。
English
That which abides in the Vajra body appears as the resultant Vajra body because the interdependence of skillful means and wisdom is complete. The interdependence of skillful means and wisdom is as follows: the channels are the wisdom of the mother dakini, the winds are the skillful means of the hero father. By holding the winds inside through the four unions, the winds are harmonized. By leading the bindu to the place of the wind channels, the channels, letters, and winds are increased by the bindu. Bliss arises in the continuum of the hero father and mother. The mind, the basis of all, awareness, dawns as the wisdom of co-emergent bliss and emptiness. Because those interdependencies are complete, the signs of the channels, letters, and winds dawn within. The indestructible bindu and the signs of bodhicitta dawn outwardly. When those are complete, the Vajra body adorned with marks and signs becomes manifest. Awareness, the Dharmakaya, is inseparable from the Rupakaya. The inexhaustible body, speech, and mind become enlightened for the benefit of beings through the wheel of ornaments. Taking the three kayas as the path, this state of the Vajra body should not be written in letters. Having been requested by Klan Huk Shi, it was clearly explained with certainty. The Fourth Chapter: The State of the Vajra Body. The Fifth Chapter: The Mind of Enlightenment. One must meditate on love, compassion, and the mind of enlightenment, taking these three as essential. If one generates the mind of enlightenment at the time of enlightenment, then whatever virtuous deeds one does in a day and night will become the mind of enlightenment. Whatever afflictions, discursive thoughts, unfavorable circumstances, sicknesses, or obstacles, and whatever unpleasant suffering arises, one should not regard these as things to be abandoned, but rather take them as the path. Furthermore, the suffering that I experience in this way is the ripening of negative karma from beginningless time. Because the cause has not been reversed, the result will not be reversed. Therefore, one should not meditate on the antidote in the manner of abandoning what should be abandoned. Whatever is unpleasant is one's own mind. If one meditates on the mind itself as the Great Seal, then the circumstance itself will become the path, because the mind is the Great Seal. Secret mantra takes the result as the path, and experiencing the ripening of the path, suffering, is itself the non-dual wisdom. One need not calculate the distinctions between what is produced by the cause and what is ripened by the result. Knowing in this way, it is sufficient to know that one is meditating on awareness-appearance.