Chinese
脉等和菩提心成为同味性。在那里，因为是同味性，所以肉的界进入。为了融化它，骨的界进入。为了再次融化它，皮肤的界融化。因为那些完全耗尽，身体等三界完全耗尽。因此，根、蕴和元素的界完全耗尽。因此，所取和能取都不存在。这样，两部分无二的物体，生命和快乐等，是同一种物体的生命的符号，即重音符号。那也是物体的 区分的方法。物体们做到最后，因此是智慧。同样，快乐是后元音。那也是通过物体的区分，成为智慧和方法本身。这样，三界的所有众生，包括稳定和移动等，都是智慧和方法的自性。那之后，所谓成佛，是指在智慧和方法的结合之后，佛眼所见的一切事物，都像少女的贪恋一样。那也是我从上师传承的口诀中得知的，但没有在此处说明，因为无法说明。那也是因为相信上师、教言和自性，所以通过传承，由自性证悟。或者，是上师、勇士和瑜伽母的加持所证悟的意义。其中，在自己的身体上等两句偈颂的意义，世尊以其他四座的观点来解释。同样，第一句偈颂的一半是我的座。第二句是偈颂的一半，是别人的座。第三句偈颂的一半是结合的座。第四句偈颂的一半是秘密的座，是简要的说明。其中，在自己的身体上修行就是成佛，这里指我的座，从脚到头顶的七万二千脉轮中，充满那些脉轮的生命之气。现在也是我的座。因为我依赖于生命。那也是因为自己的身体，之前所说的蕴和界等都耗尽，所以是金刚身。
English
The channels and so forth and the bodhicitta become of the same taste. There, because it is of the same taste, the element of flesh enters. In order to dissolve it, the element of bone enters. In order to dissolve it again, the element of skin dissolves. Because those are completely exhausted, the three elements of body and so forth are completely exhausted. Therefore, the faculties, aggregates, and elements are completely exhausted. Therefore, the grasped and the grasper are not perceived. Thus, the two parts, the non-dual objects, life and bliss, are the sign of the life of the one taste object, which is the heavy mark. That is also the method of distinguishing objects. Because the objects accomplish the end, it is wisdom. Similarly, bliss is the after-vowel. That also becomes wisdom and method itself through the distinction of objects. Thus, all beings of the three realms, including the stable and the moving, are the nature of wisdom and method. After that, what is called becoming Buddha, is that after the union of wisdom and method, all the objects seen by the Buddha's eye are like the attachment of a young woman. That is also what I learned from the oral instructions of the lineage of the Lama, but it is not stated here, because it cannot be stated. That is also because one believes in the Lama, the scriptures, and oneself, so one realizes it oneself through the lineage. Or, it is the meaning realized by the grace of the Lama, the heroes, and the yoginis. Among them, the meaning of the two verses, beginning with "on one's own body," is explained by the Bhagavan with the view of the other four seats. Similarly, half of the first verse is my seat. The second is half of the verse, it is the seat of others. Half of the third verse is the seat of union. Half of the fourth verse shows the secret seat, which is a brief summary. Among them, practicing on one's own body is Buddhahood, here referring to my seat, the life-force wind that pervades the seventy-two thousand channels from the feet to the crown of the head. Now it is also my seat. Because I depend on life. That is also because one's own body, the aggregates and elements mentioned earlier, are exhausted, so it is the Vajra body.
Chinese
诶！那也是安乐的自性。就在那里面佛安住着，为了自己领悟安乐的缘故。无论在其他任何地方都没有，这是特别的意义。然而自己成佛，自己领悟，就称之为那个。另外所说的其他，身体之外即是佛。这是说身体是先前所说的命或者滴，二者是智慧和方便。身体之外，就是说从那之外的是名为“其他的座”的光明灿烂的智慧，那也是佛，是俱生喜的特征。想要被无知所遮蔽。这是说，对于那个，“没有佛，没有二，没有没有，没有自性，没有智慧”等等，用许多名称来表示，因为那一切的实物都不存在。想要被无知所遮蔽。如来是这么说的。因此，没有超越世间的世俗就没有成就。那也是因为极其深奥的缘故，是胜义谛。因此，因为世俗和胜义谛没有分别的缘故，宣说了结合的座。自性大智慧的处所。这里以正在讲解的四轮的方式，将四轮完全分开，先前所说的菩提心融化或者流动等等，在身体上观想菩提心的自性的本尊和明妃，由此产生俱生智的世俗，那就是安住在自己的身体上的菩提心的形象，根本的智慧。那也是，断绝一切分别念。这是说，如此宣说的伟大智慧，从七万二千根脉的每一个的各种安乐的正确的分别念中，断绝了我与我的分别念，智慧与所知没有分别，这就是结合的座。同样地，宣说了秘密的座。遍及一切事物。这是说，这里自证的智慧是五大种的自性，那也是瑜伽士们在修行的时候，也因为心是自证的自性，各种安乐接近所缘的缘故。因此，因为接近所缘，不可思议的也变成了思。那就是秘密的座。因为要保密
English
E! That is also the nature of bliss. The Buddha dwells in that very place, for the sake of realizing bliss oneself. It is a special meaning that it is not in any other place. However, one becomes a Buddha oneself, and one realizes oneself, that is what it is called. What is said otherwise, other than the body is the Buddha. This means that the body is the life or drop previously mentioned, the two are wisdom and means. Other than the body, that is, other than that, is the radiant wisdom called "the other seat," which is also the Buddha, the characteristic of co-emergent joy. It is desired to be obscured by ignorance. This is to say that, for that, "there is no Buddha, no two, no non-existence, no self, no wisdom," etc., are indicated by many names, because all those things do not exist. It is desired to be obscured by ignorance. Thus spoke the Tathagata. Therefore, without conventional truth that transcends the world, there is no accomplishment. That is also the ultimate truth because it is extremely profound. Therefore, because conventional truth and ultimate truth are inseparable, the seat of union is taught. One's own body is the place of great wisdom. Here, by completely separating the four wheels in the manner of the four wheels being explained, the previously mentioned melting or flowing of bodhicitta, etc., by meditating on the deity and consort of the nature of bodhicitta in the body, thereby generating the conventional co-emergent wisdom, that is the form of bodhicitta residing in one's own body, the root wisdom. That is also, the abandonment of all thoughts. This means that the great wisdom thus proclaimed, from the correct thoughts of various bliss of each of the seventy-two thousand channels, abandoning the thoughts of self and mine, wisdom and the knowable are inseparable, this is the seat of union. Similarly, the secret seat is taught. Pervading all things. This means that here the self-aware wisdom is the nature of the five great elements, and that is also because the minds of yogis are self-aware in nature during meditation, and various bliss is close to the object of focus. Therefore, because of the close object of focus, the unthinkable also becomes thought. That is the secret seat. Because it is secret