English
Entering the place (saru zhuk pa'o). The other is entering the left (gzhan ni gyon du zhuk pa'i zhes pa ni), which refers to the eyes, etc. (spyan ma la sogs pa'i'o). The bindu of wisdom (ye shes kyi thig le zhes pa ni) refers to the first bindu (dang po'i thig le'o). The bindu of appearance (snang ba'i thig le zhes pa ni) refers to the bindu of appearance from that, which is the nature of reality (de las snang ba'i thig le ste chos nyid da). Becoming absorbed (thim par gyur zhes pa ni) means riding the two doors between the four, becoming absorbed into that bindu (bzhi'i bar du sgo gnyis zhon nas thig le de la thim par gyur pa'o). Then, how should one think of its essence? That is, "That is" (de ni zhes pa la sogs pa'o). That is also the essence of bodhicitta, so it has the nature of dripping (de yang byang chub kyi sems kyi ngo bo bas na 'dzag pa'i ngang tshul can no). Because it is the sacred realm of the five wisdoms, five rays of light blaze (ye shes lnga'i yul dam pas na 'od zer lnga 'bar ro). Because all faults are purified, it is white and shining (skyon thams cad dag pas na dkar 'tsher ba'o). Because great desire is completely purified, it is slightly red (dod chags chen po rnam par dag pas na cung zad dmar ba'o). Giving with the method of one's own mind, it is immovable and should be held, that is (rang gi sems thabs kyis ster bas mi g.yo zhing gzung bar bya zhes te): one-pointed, not scattered, with the practice of inhalation (rtse gcig pa ma 'phros pa dbugs 'jug pa'i spyod pas so). "According to the order above that" (de las gong ma'i rim pa ltar zhes pa ni) means starting from the ultimate and establishing it, without arising, joy arises, and by that, taking nectar, etc., and then (mthar thug pa nas brtsams te bzhag pa la sogs pa med par byung nas spro ba ste des bdud rtsi blang ba la sogs pa byas nas): gradually gathering, collecting at the end, and again holding the mind as above, correctly, the mind becomes a vajra that prevents all things, and the sign of stability arises (rim pas 'du zhing mtha' la bsdud pa dang yang de la sems gong ma ltar bzung ba yang dag par byas pas sems dngos po kun las 'gog pa'i rdo rjer gyur nas brtan pa'i rtags skye ba ste). "When will it touch that?" (nam zhig de la reg gyur pa) means when will it touch that immutable bindu with the path of the goddess, at that time (zhes pa ni dus nam zhig na mi 'gyur ba'i thig le la lha mo'i lam gyis reg par gyur pa de'i tshe): it will hold the best of all Buddhas, it will become like the glory of wish-granting (sangs rgyas kun gyi mchog 'dzin pa yid sbyin dpal dang 'dra bar 'gyur ba'o). That is also because one is not accustomed to this undeluded dharma, therefore, by becoming accustomed to this, it is the first to go there (de yang phyin ci ma log pa 'di la goms pa med pas na 'di la goms par byas pas der 'gro ba'i dang po). "The signs will arise correctly" (rtags rnam yang dag skye bar 'gyur zhes te), that is, laughing, gaping, trembling, etc. (dg'od pa dang glal ba dang 'dar ba la sogs pa'o). Because it arises, it will surely be constant, one should not doubt this (de skyes pas nges par rtag par 'gyur ba la som nyi mi bya'o). The rejection of attachment to that will be explained below (de la zhen pa dgag pa ni 'og nas 'chad do). This is the explanation of the necessity of meditating on the first, "Aggregates," etc. (phung po zhes pa la sogs pa'o). My aggregates, etc., appear as deities, melted by the fire of the wisdom of great desire, gathered into sixteen parts, and again collected in the lotus of the first heart, therefore, this ritual of the indestructible bindu is said to be the first explained (bdag gi phung po la sogs pa lhar snang ba 'dod chags chen po'i ye shes kyi mes bzhus nas bcu drug tu 'dus te yang thog ma'i snying ga'i padmar sdud par byed pas na mi shigs pa'i thig le'i cho ga 'di ni dang por bshad ces so). "To that" (de la zhes pa la sogs pa ni) etc., is the ritual for meditating on the secret bindu of the nature of the wisdom of intermediate joy (dga' ba bar ma'i ye shes kyi rang bzhin gsang ba'i thig le bsgom pa'i cho ga gsungs pa). "That" (de zhes pa ni) refers to being located in the heart (snying ga na gnas pa'o). "Blessed by accomplishment" (bsgrub pas byin brlabs pas zhes pa ni) means with the wind of movement endowed with the form of Hūṃ（ཧཱུྃ，hūṃ，吽，seed syllable） Phaṭ（ཕཊ，phaṭ，帕特，cut off） (hūṃ phaṭ kyi rnam pa dang ldan par g.yo ba'i rlung gis so). At the tip of the noseྲོ་བས་ན། ། means holding one's own vajra mouth. Therefore, in the subsequent indestructible bindu, the secret bindu is meditated upon in the secret place, hence it is said so. Saying this shows its meaning. The wisdom bindu refers to the bindu in the center of the symbol of the wisdom being, from which rays of light like iron hooks emanate, spreading to every corner of the ten directions of the world, thereby summoning all Sugatas and the mandala wheel, and transforming them into supreme bodhicitta, becoming the form of wisdom, completely absorbed into one's own heart. After they dissolve, clinging to abiding and so on dissolves. When the bindu appearing in the bindu is absorbed, it is also visualized in the bindu that what comes from the right is dust, what comes from the left is darkness, and what comes from the center descends in a heroic posture, and visualize it residing in the center of one's own vajra jewel, which is the cause and the first place. The form of the five great elements is supreme. It means that it seems to be accomplished from it. Because it abides in the nature of the five wisdoms, the five lights appear to shine. What is that? That is, the subtle symbol of one's own deity. Starting from the vajra and sword. The wheel and lotus are about the size of a mustard seed. The wish-fulfilling jewel is about the size of a mustard seed. One should also visualize the symbols of those kinds in that way, and in the vase of the symbol, in the center of the mandala the size of a mustard seed as the support, one should especially practice with devotion the wheel and bindu of one's own deity, which is indicating the measure. If the mind sinks there, or feels bored, then arise from the vajra vase, abide on the tip of the lotus of the consort, and examine the nature of the joy of separation from joy, so it is said. One should also understand other forms from that. In this bindu yoga, it means that it is the yoga of the subtle bindu. In the heart of the samaya being is the wisdom being, and in its heart is the bindu, therefore combining.
Chinese
从那里再次吸引甘露，如牛奶般流淌，依次进入左侧，明点是基础，住在那里是呼吸的止息和放开的支分，因为被原因、处所、舒放收摄、止息和放开所包含。然后是秘密的大明点。 意思是秘密显现为明点，即第三禅定。 极其微细的意思是，对于极其微细的明点，像前面一样，用方法将自己的心缓慢地保持在脐中。 那么它会变成什么呢？ 会变成无物之处。 意思是，事物不是被破坏，也不是被摧毁而空虚，而是以无自性的结合来转变他人的心意，因此仅仅保持在那里就会变成无物之处。 它的征兆是什么呢？ 就是“那也是”等等。 习惯于执取是习惯于它的支分。 颠倒的意思是，反转是指地等有两种显现方式：颠倒显现和智慧显现。 智慧显现是指瑜伽士们以能力在等持的状态中获得反转的征兆，稍微反转，以特殊的道路完全反转，以及在非等持的状态中也显现。 这是为了证悟最终的境界，如实反转的讲述。 那么，最初反转的征兆，瑜伽士会发生什么呢？ 显现如海市蜃楼。 意思是，首先要知道征兆。 意思是，那个明点的光芒明亮和不明显的例子，会像海市蜃楼一样出现，在那时应该这样知道。 存在于我的相续中的颠倒
English
From there, again attracting the nectar, flowing like milk, entering sequentially into the left side, the bindu is the basis, residing there is the limb of breath cessation and release, because it is encompassed by cause, place, expansion and contraction, cessation and release. Then, the great secret bindu. This means that the secret appears as a bindu, which is the third samadhi. "Extremely subtle" means that for that extremely subtle bindu, like before, one slowly holds one's mind in the navel with skillful means. What will it become then? It will become a place of no thing. This means that things are not destroyed, nor are they empty by being destroyed, but by turning the minds of others with a union of no self-nature, therefore merely remaining there will become a place of no thing. What are its signs? It is "that also" and so on. Being accustomed to grasping is being accustomed to its limb. "Inverted" means that "reversed" refers to the fact that there are two ways in which earth and so on appear: as inverted and as wisdom. Appearance to wisdom is when yogis, through their power, find signs of reversal in a state of equipoise, slightly reversed, completely reversed by a special path, and also appearing in a state of non-equipoise. This is a discussion of reversing as it is in order to realize the ultimate state. So, what happens to the yogi as a sign of the first reversal? It appears like a mirage. This means that the sign should be known first. This means that the light rays of that bindu, bright and unclear, will appear like a mirage, and at that time one should know it in this way. The inverted that exists in my continuum
Chinese
它们以光束的形式，下方比上方更清晰可见。深奥与清晰无二的意义相似。之所以说“如烟雾般并非如实”，是因为它是考察之身。那么，它如何显现呢？“如无云晴空般清澈”，意思是说，无云的晴空显得格外清澈。上面的光束显现为天神或标志等形象，并且成为自己和他人感官的对象。但并非真实存在。 “凭借那五个标志”，意思是凭借那五个使之稳固的标志。 “获得不住涅槃”，意思是获得不住涅槃的是成就的瑜伽士。因为发现了那个征兆，所以要努力修行。那个征兆也是第五个标志。此外，第二个是修法的瑜伽士，第一个征兆应知是第四个和第三个。第二个是近修瑜伽士的地位，如同赞扬遣除迷乱的心一样，这里也应如此理解。因此，瑜伽士应在此努力。 ”是这样说的。“执持之支”，意思是像执持自己的珍贵生命一样，因为执持而成为发现征兆的支分。现在宣说随念之支，“如是于彼”等等。 “以彼义故遍及”，意思是说，见到五种标志的意义，即天神和法器等，要使之遍及一切法。 “从金刚之道”，意思是秘密莲花，如同“车道”一样。 “于虚空界中舒展”，意思是说，在属于虚空界的一切中，以其他不同的形象来舒展，同样也要收摄。对于先前见到的意义，“生起各别显现”，意思是说，在两种三摩地状态中，要生起所见之身和法器以及自性等的显现。随念佛陀，是按照次第，从毗卢遮那佛的坛城之轮，通过舒展和收摄来使其清晰。随念法，是无量寿佛。随念金刚，是不动佛。随念部族，是宝生佛和
English
They appear as beams of light, with the lower being clearer and more visible than the upper. The meaning of profound clarity being non-dual is similar. The reason for saying "like smoke, not as it is" is because it is the body of examination. How does it appear? "As clear as a cloudless sky," meaning that a cloudless sky appears particularly clear. The aforementioned beams of light appear as forms of deities or symbols, and become objects of one's own and others' senses. However, they are not truly real. "By those five signs," meaning by those five signs that make it stable. "Attaining non-abiding Nirvana," meaning that the yogi who attains non-abiding Nirvana is an accomplished one. Because that sign is found, one should strive in practice. That sign is also the fifth sign. Furthermore, the second is the yogi of practice, and the first sign should be known as the fourth and third. The second is the stage of the approaching yogi, and just as the mind that dispels delusion is praised, so it should be understood here as well. Therefore, the yogi should strive in this. That is what is said. "The limb of grasping," meaning that like grasping one's own precious life, it becomes a limb for discovering signs through grasping. Now, the limb of mindfulness is spoken of, "Thus, to that," and so on. "Because of that meaning, pervading," meaning that the meaning of seeing the five signs, such as deities and implements, should pervade all dharmas. "From the Vajra path," meaning the secret lotus, like the "chariot path." "Expanding into the realm of space," meaning that in everything belonging to the realm of space, it should be expanded with other different forms, and likewise, it should also be contracted. Regarding the meaning seen previously, "Generating separate appearances," meaning that in the state of two samadhis, the appearance of the body and implements seen, as well as the nature, etc., should be generated. Mindfulness of the Buddha is, according to the order, from the wheel of the mandala of Vairochana Buddha, making it clear through expansion and contraction. Mindfulness of the Dharma is Amitayus. Mindfulness of the Vajra is Akshobhya. Mindfulness of the family is Ratnasambhava and