English
The clouds of consciousness, from the single bindu at the crown chakra, each time two of the twenty-one knots are untied, one gains a level. When the very last, the twenty-first knot, is untied, one attains the supreme level of the crown of the head, the way to accomplish Vajradhara, as stated in the 'Definitive Utterance Pinnacle': The single bindus all tremble, knots are the illusionary appearances of samsara, liberation is the wisdom of nirvana. Thus, concerning the completion stage aspect of the tantras, which are in agreement between the old and new tantras, has been spoken. In order to briefly show the meaning of the king of tantras, the Net of Illusion, the lineage explained by the great scholar Vimalamitra with the Secret Essence. Especially the Secret Essence lineage of the Net of Illusion: The outer vessel and inner essence are complete within oneself, the city of the aggregates, the essence of the Sugata not taught in the three times, all manifest enlightenment on the Vajra Throne. In the empty space within the glorious womb in the heart, from the eight essential channels, the three central channels are the support of the three kayas and dharmata. The one in front is the channel from which wisdom arises. In the back, from the merit channel, buddhafields appear. On the left, the three channels of one's own lineage are the support of illusion. In the center of each, the letters of samsara and nirvana are those that abide as the object to be purified and the means of purification. They are purified by the letters of body, speech, and mind. In the center of all is the white essential channel, as thin as one-tenth of a horse's tail. Inside, the light of the essence of particles and breath is mixed, the nature of five colors, extremely subtle, the support of the naturally luminous bodhicitta, the immeasurable palace where the five families of Samantabhadra reside. When wind, mind, and essence gather, all the appearances of the realm of nirvana arise. The five lights of appearance and the two dharmakayas of emptiness, blending into one taste, the two accumulations are perfected by the path. It is called the Pure Land of Akanishta Dense Array, not abiding elsewhere, all obscurations, when they are abandoned, it is spontaneously accomplished. In this regard, the outer vessel world first relies on wind to form water, water relies on earth, warmth arises from earth, and wood and iron, etc., become the cause of fire, just as it is established as the nature of the four elements. The gathering of wind, mind, and essence becomes the nature of blood, gathered into one by water, thereby forming the bodies of sentient beings, the inner essence. Among them, the nature of earth is flesh, that is, the soft flesh of the body and.
Chinese
火生肉，各种肉从心而生并依附。由此，火的自性产生身体的温度，并产生感官和颜色。火生风，使呼吸和光彩增长。这些内外之元素，以潜伏和全然生起之作用，如稳动成住坏空之半，内部身心之聚合，也因各自元素之作用紊乱，而成为生老病死之因，故外器内情之自性，于自身心皆具足。时轮之论典中亦云：外为世界之界，内为有情之身，另者为法性之界，如是关联要点相同而结合，故依金刚身之口诀，以元素要点迷失之关联，使心解脱为法身，称为方便道。如是贤劫千零二佛，亦如于瞻部洲之中央城市摩揭陀或金刚座中示现成佛一般，内如是依金刚身之安住方式者，乃于现观庄严论中云：心无有三时。何者离三时，彼即离自性之相。如是过去、未来、现在三时皆未授记之心性，具足如来藏，成佛之所乃是心间法轮之大金刚座。如是，于殊胜幻化网之理中，执持轮回涅槃生起收摄之种子住于心间为要点之圆满次第。又，心间法轮以界深邃故，称为“瓦拉之贝吾”。其空隙中，有生起错觉和智慧之清净脉络八支，于其中心，如所净与能净般安住之种子为要点之方式，大导师无垢友之秘密心滴中云：何者具有，当知为八种。如是。辗转。何者具有，于心空之中，有如脉之清净脉络，如缠绕之肠子般之八支脉，其中，三为法性脉，一为智慧脉，三为自续脉，一为功德之
English
Fire generates flesh, and various kinds of flesh originate from and depend on the heart. From this, the nature of fire gives rise to the body's warmth, and generates the senses and colors. Fire generates wind, causing breath and radiance to increase. These outer and inner elements, through the actions of dormancy and complete arising, are similar to the halves of stability, movement, formation, abiding, destruction, and emptiness. Similarly, the aggregation of the inner body and mind also becomes the cause of birth, aging, sickness, and death due to the disturbance of the functions of each element. Therefore, the nature of the outer world and inner beings is complete within one's own body and mind. The Kalachakra Tantra also states: "The outer is the realm of the world, the inner is the body of sentient beings, and the other is the realm of the Dharma-nature." Thus, the key points of interdependence are connected in the same way. Therefore, relying on the oral instructions of the Vajra body, the mind is liberated into the Dharmakaya through the interdependence of losing the key points of the elements, which is called the path of skillful means. Just as the thousand and two Buddhas of this Fortunate Aeon manifest enlightenment in the central city of Magadha or at the Vajra Seat in Jambudvipa, so too, internally, those who rely on the state of the Vajra body, as stated in the Ornament of Clear Realization: "The mind has no three times. Whatever is free from the three times is free from the characteristics of self-nature." Thus, the Dharma-nature of the mind, which is not predicted in the past, future, and present three times, possesses the essence of the Sugata. The place of enlightenment is the great Vajra Seat of the Dharma wheel in the heart. Therefore, according to the system of the glorious Great Net of Illusion, the complete stage holds the key point that the seed of arising and gathering of samsara and nirvana resides in the heart. Moreover, the Dharma wheel in the heart is called "Vala's Be'u" because its realm is profound. In its cavity, there are eight pure channels that generate illusion and wisdom. In the center of these, the way the seed resides like what is to be purified and what purifies is explained in the Secret Bindu of the great teacher Vimalamitra: "Whatever it has, know it as eight kinds." And, rolling. Whatever it has, in the middle of the empty heart, there are eight pure channels of the channels, like twisted intestines, of which three are Dharma-nature channels, one is wisdom channel, three are self-continuum channels, and one is the quality of
Chinese
如是应当知晓此八者。如是说。其中，中间的三者是三身的字母，是不变法性的所依，在具有黄色圆形光芒的中央，所净化的非天与旁生的种子字是苏和德里的上方，净化者是身金刚的精华，字母是嗡（藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），显现为如同自身光芒的锦缎帐篷。其前方是作为四智所依的，镜智的脉，蓝色的四方形的内部，所净化的天与人的种子字是阿和尼日，在白色和红色的上方，净化者是意金刚的自性，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是蓝色的。左方是生起三毒与三界自相的错乱显现的所依，自续的脉，具有弯月形状，红色，在内部，所净化的地狱与饿鬼的种子字是布列和杜的上方，净化者是语金刚的自性，阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）字如同红莲花般感受。后方是功德的脉，从其生起无量清净的显现，如净土与宫殿等，虽然状态上有八种，但作用就是四种，如前所说：四种差别六与八，于中央。如是说。差别是，黄色光是阿赖耶识，蓝色是意识，红色是烦恼意，红黑色是五根识的处所。若从清净精华的行相方面来说，黄色光是脉的清净精华，如同白色丝线般是因。蓝色是气息的清净精华是因。红色是血液的清净精华是因。红黑色是五根脉的清净精华是因。而且，在黄色光的旁边是嗡（藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和苏德里二者安住。在蓝色光的后方是吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和阿尼日二者安住。在红色光的后方是阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）和布列杜二者安住。红黑色是那些的过患和功德。其中，阿尼日二者是气息的垢染是因。苏德里二者是脉的垢染是因。布列杜二者是血液的垢染是因。而且，转生为天和人二者的业力是由意识所作，积存在种子字阿和尼日中。转生为旁生和非天二者的业力是由阿赖耶识所作，积存在种子字苏和德里中。转生为饿鬼和地狱是
English
Thus, these eight should be known. So it is said. Among them, the three central ones are the letters of the three bodies, the support of the unchanging nature of reality. In the center of the yellow and round light, the seeds of the asuras and animals to be purified are the letters Su and Tri. Above them, the purifier is the essence of the body vajra, the letter Om (藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡), appearing like a brocade tent of its own light. In front of it, supporting the four wisdoms, is the root of the mirror-like wisdom, the blue square, inside which the seeds of gods and humans to be purified are A and Nir, above white and red, the purifier is the nature of the mind vajra, Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is blue. On the left, supporting the arising of the deluded appearances of the three poisons and the three realms, the self-continuing root, shaped like a crescent moon, red in color, inside which the seeds of hell and hungry ghosts to be purified are Pre and Du, above which the purifier is the nature of the speech vajra, the letter A (藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿) is felt like a ruby. Behind it, the root of qualities, from which arise limitless pure appearances such as pure lands and palaces, although there are eight states, the function is just four, as previously said: Four distinctions, six and eight, in the center. So it is said. The distinctions are that the yellow light is the alaya consciousness, the blue is the mind consciousness, the red is the afflicted mind, and the red-black is the place of the five sense consciousnesses. If considered from the aspect of the nature of the pure essence, the yellow light is the pure essence of the channels, like a white silk thread, it is the cause. The blue is the pure essence of the breath, it is the cause. The red is the pure essence of the blood, it is the cause. The red-black is the pure essence of the five sense channels, it is the cause. Moreover, next to the yellow light, Om (藏文：ཨཱོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) and Sutri reside. Behind the blue light, Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and Anir reside. Behind the red light, A (藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿) and Predu reside. The red-black is the faults and qualities of those. Among them, Anir are the impurities of the breath, they are the cause. Sutri are the impurities of the channels, they are the cause. Predu are the impurities of the blood, they are the cause. Moreover, the karma for rebirth as gods and humans is created by the mind consciousness and accumulated in the seed letters A and Nir. The karma for rebirth as animals and asuras is created by the alaya consciousness and accumulated in the seed letters Su and Tri. Rebirth as hungry ghosts and hell is
Chinese
五种识和染污意的作用，是将种子储存在“堆”和“处”中。如此安住，即是六道众生，存在于一切有情的心相续中。因此，在不清净时，由业和烦恼所造的一切习气，也以嗔恨所造之业储存在恶趣的方式，储存在六个字上，其余五种也应如是理解。在证悟时，善的方面和智慧的自性清净，都储存在身语意的三个字上。身的形态作为道用，观修本尊等，储存在嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）上；语的形态作为道用，念诵咒语等，储存在啊（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：啊）上；意的法性作为道用，修习无分别等，储存在吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）上。因此，能使所净之字和其所执持的一切习气灭尽，所以说，区分轮回与涅槃的念诵之主也是三个字。如此，心间八脉的中央脉，按照其他续部的说法，是真实的中脉。中脉气之精华也必须进入智慧脉。智慧的光明脉如水晶线一般，从微细的方面来说，在马尾十分之一左右的粗细中，依靠血和气息的精华混合，气心极其微细的显现不间断，在五种光色的光芒中央，安住着空性的自性光明大明点。如《现观庄严论》中说：‘常住于心中，明点一无变，彼修持之人，定生诸智慧。’又如《释续金刚鬘》中说：‘心间莲花之空界，智慧金刚恒常住，大主尊者不动者，世间界即彼性也。’因此，此即是智慧脉，由圆满二资粮的功德，一切障碍灭尽，一切气心之精华聚集于彼处时，便会显现无法估量的寂灭净土，自显现为实义的密严刹土而证得佛果。 《总集经》中说：导师法身之住所乃是密严法界。