Chinese
自身是不变的所依，在黄色光芒圆形状态的中央，所净化的非天和旁生之种子字སུ་（藏文），त्र（梵文天城体），tri（梵文罗马拟音），救度；和ཏྲིའི་（藏文），त्र（梵文天城体），tri（梵文罗马拟音），救度；之上，能净化的身金刚之精华，文字ཨཱོཾ་（藏文，梵文天城体，om，圆满）如彩虹帐篷般显现。其前方，作为四智之所依，镜智之脉，蓝色四方形的空隙中，所净化的天人和人之种子ཨ་（藏文，梵文天城体，a，无）和ནྀྲ་（藏文，梵文天城体，nr，人）白色和红色之上，能净化的意金刚自性ཧཱུྃ་（藏文，梵文天城体，hūṃ，吽）是蓝色的。左边，作为生起三毒和三界自相之错觉的所依，自续之脉，弯月形状，红色空隙中，所净化的地狱和饿鬼之种子པྲེ་（藏文），प्रे（梵文天城体），pre（梵文罗马拟音），施舍；和དུའི་（藏文），दु（梵文天城体），du（梵文罗马拟音），二；之上，能净化的语金刚自性ཨཱ（藏文，梵文天城体，ā，啊）字如红莲花般闪耀。后方，功德之脉，从净土和宫殿等清净显现无边无际，虽然状态上有八种，但作用就是这四种，如前所说：“四种差别六和八，在中央。” 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。从清净精华的道理来说，黄色光是脉的精华，如同白色丝线般是因。蓝色是气息的精华是因。红色是血液的精华是因。红黑色是五根脉的精华是因。而且，在黄色光旁边，有ཨོཾ་（藏文，梵文天城体，om，圆满）和སུ་ཏྲི་（藏文），सुत्रि（梵文天城体），sutri（梵文罗马拟音），善救度；二者存在。在蓝色光后面，有ཧཱཾ་（藏文，梵文天城体，hāṃ，航）和ཨ་ནྀྲ་（藏文），अनृ（梵文天城体），anṛ（梵文罗马拟音），非人；二者存在。在红色光后面，有ཨཱ（藏文，梵文天城体，ā，啊）和བྲེ་དུ་（藏文），ब्रेदु（梵文天城体），bredu（梵文罗马拟音），布雷杜；二者存在。红黑色是那些的过失和功德。其中，ཨ་ནྀྲ་（藏文），अनृ（梵文天城体），anṛ（梵文罗马拟音），非人；二者是气息的糟粕之因。སུ་ཏྲི་（藏文），सुत्रि（梵文天城体），sutri（梵文罗马拟音），善救度；二者是脉的糟粕之因。པྲེ་དུ་（藏文），प्रेदु（梵文天城体），predu（梵文罗马拟音），布雷杜；二者是血液的糟粕之因。而且，转生为天人和人二者的业力，是由意识所作，积存在种子ཨ་（藏文，梵文天城体，a，无）和ནྀྲ་（藏文，梵文天城体，nr，人）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སུ་（藏文），सु（梵文天城体），su（梵文罗马拟音），善；和ཏྲི་（藏文），त्रि（梵文天城体），tri（梵文罗马拟音），救度；中。转生为饿鬼和地狱，是由五根识和烦恼意所作，积存在种子བྲེ་（藏文），ब्रे（梵文天城体），bre（梵文罗马拟音），布雷；和དུ་（藏文），दु（梵文天城体），du（梵文罗马拟音），二；中。
English
The self is the unchanging support, and in the center of the round, yellow light, the seeds of purification for the Asuras and animals, the letters su (藏文), त्र (梵文天城体), tri (梵文罗马拟音), salvation; and tri (藏文), त्र (梵文天城体), tri (梵文罗马拟音), salvation; above, the essence of the purifying Body Vajra, the letter Oṃ (藏文，梵文天城体，om，圆满) appears like a rainbow tent. In front of it, as the support for the four wisdoms, the root of mirror-like wisdom, in the blue, square space, the seeds of purification for gods and humans, a (藏文，梵文天城体，a，无) and nṛ (藏文，梵文天城体，nr，人), white and red, above, the nature of the purifying Mind Vajra, Hūṃ (藏文，梵文天城体，hūṃ，吽) is blue. On the left, as the support for generating the illusion of the three poisons and the self-nature of the three realms, the self-continuing vein, in the shape of a crescent moon, in the red space, the seeds of purification for hell and hungry ghosts, pre (藏文), प्रे (梵文天城体), pre (梵文罗马拟音), giving; and du (藏文), दु (梵文天城体), du (梵文罗马拟音), two; above, the nature of the purifying Speech Vajra, the letter Ā (藏文，梵文天城体，ā，啊) shines like a ruby lotus. Behind, the root of merit, from the pure lands and palaces, etc., pure appearances arise limitlessly, although there are eight states, the function is these four, as previously said: "Four kinds of differences, six and eight, in the center." The differences are, yellow light is the alaya consciousness, blue is the mind consciousness, red is the afflicted mind, red-black is the place of the five sense consciousnesses. From the perspective of the essence of purity, yellow light is the essence of the vein, like a white silk thread, it is the cause. Blue is the essence of breath, it is the cause. Red is the essence of blood, it is the cause. Red-black is the essence of the five sense veins, it is the cause. Moreover, next to the yellow light, Oṃ (藏文，梵文天城体，om，圆满) and sutri (藏文), सुत्रि (梵文天城体), sutri (梵文罗马拟音), good salvation; both exist. Behind the blue light, Hāṃ (藏文，梵文天城体，hāṃ，航) and anṛ (藏文), अनृ (梵文天城体), anṛ (梵文罗马拟音), non-human; both exist. Behind the red light, Ā (藏文，梵文天城体，ā，啊) and bredu (藏文), ब्रेदु (梵文天城体), bredu (梵文罗马拟音), Bredu; both exist. Red-black is the faults and merits of those. Among them, anṛ (藏文), अनृ (梵文天城体), anṛ (梵文罗马拟音), non-human; both are the cause of the dregs of breath. sutri (藏文), सुत्रि (梵文天城体), sutri (梵文罗马拟音), good salvation; both are the cause of the dregs of the vein. predu (藏文), ब्रेदु (梵文天城体), predu (梵文罗马拟音), Bredu; both are the cause of the dregs of blood. Moreover, the karma for being born as gods and humans is done by the mind consciousness and accumulated in the seeds a (藏文，梵文天城体，a，无) and nṛ (藏文，梵文天城体，nr，人). The karma for being born as animals and Asuras is done by the alaya consciousness and accumulated in the seeds su (藏文), सु (梵文天城体), su (梵文罗马拟音), good; and tri (藏文), त्रि (梵文天城体), tri (梵文罗马拟音), salvation. Being born as hungry ghosts and hell beings is done by the five sense consciousnesses and the afflicted mind and accumulated in the seeds bre (藏文), ब्रे (梵文天城体), bre (梵文罗马拟音), Bre; and du (藏文), दु (梵文天城体), du (梵文罗马拟音), two.
Chinese
哦！如此安住，乃是六道众生一切有情自身所具有。如是说。因此，在未清净之时，由业和烦恼所造的一切习气，积聚在六字之上，就像由嗔恨所造的业积聚在地狱中一样，其余五者也应如是理解。在证悟之时，善的方面和智慧的自性清净，积聚在身语意的三字之上。身的方面作为道用，观修本尊等，积聚在嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）上；语的方面作为道用，念诵咒语等，积聚在啊（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，观修无分别等，积聚在吽（藏文：ཧཱུྃ，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耗尽，所以说，区分轮回与涅槃的念诵之主也是三字。如此，心间八脉的中央脉，如其他续部所说，是真实的中脉。中脉的风的精华也必须进入智慧脉。智慧的光脉如水晶线一般，从微细的方面来说，在马尾十分之一左右的内部，依靠血和气息的精华混合，风心极其微细的显现不间断，在五色光芒的中央，空性的自性光明大明点安住。如《现观庄严论》所说：常于心中住，明点无变异，彼修持士夫，定生诸智慧。又如《释续金刚鬘》所说：心间莲花之空隙，智慧金刚恒时住，大主尊者不动尊，世间界即彼性也。因此，此乃智慧脉，由二资粮圆满的功德，一切障碍耗尽，当风心的一切精华都聚集在那里时，便会显现无法估量的寂灭净土，自显现为究竟的密严刹土而证得佛果。 《普贤根本续》中说：导师法身之住处，乃是密严法界之宫殿，真实究竟之密严，即于此处说。因此，身体即是智慧
English
O! Such abiding is inherent in all sentient beings of the six realms. So it is said. Therefore, in the impure state, all the habitual tendencies created by karma and afflictions are accumulated on the six syllables, just as the karma created by hatred is accumulated in hell. The other five should also be understood in the same way. In the state of realization, the aspects of virtue and the pure nature of wisdom are accumulated on the three syllables of body, speech, and mind. The aspect of body as a means of the path, such as visualizing deities, is accumulated on Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡); the aspect of speech as a means of the path, such as reciting mantras, is accumulated on Ah (藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：啊); the nature of mind as a means of the path, such as meditating on non-conceptualization, is placed on Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Therefore, it can exhaust the letters to be purified and all the habitual tendencies held by them. Therefore, it is said that the main recitation that distinguishes samsara from nirvana is also the three syllables. Thus, the central channel of the eight channels in the heart, as stated in other tantras, is the true central channel. The essence of the wind of the central channel must also enter the wisdom channel. The wisdom light channel is like a crystal thread. From the subtle aspect, inside about one-tenth of a horse's tail hair, relying on the mixture of blood and breath essence, the manifestation of the extremely subtle wind-mind is uninterrupted. In the center of the five-colored light, the great bindu of emptiness, the self-nature of clear light, abides. As the Ornament of Clear Realization says: "Always dwells in the heart, the bindu has no change, that practitioner, will surely generate wisdom." And as the Explanatory Tantra Vajra Garland says: "In the space of the lotus in the heart, the wisdom vajra always abides, the great lord, the immovable one, the world realm is that nature." Therefore, this is the wisdom channel. From the merit of the completion of the two accumulations, all obscurations are exhausted. When all the essence of wind and mind gathers there, an immeasurable pure land of peace will appear, and one will attain enlightenment in the ultimate Akanishta, the self-manifestation of meaning. The All-Creating King says: "The abode of the teacher's Dharmakaya is the palace of the Dharmadhatu of Akanishta, the true ultimate Akanishta is explained there." Therefore, the body is wisdom.
Tibetan
ཆེན་པོའི་རྟེན། །འཁོར་བ་ཉིད་ནའང་ངོ་བོའི་བཞུགས་ཚུལ་ལ། །ཉམས་དང་དམན་པར་གྱུར་པ་གཉིས་ཀ་མེད། །འགྱུར་བ་མེད་པའི་དོན་དམ་བྱང་ཆུབ་སེམས། །ཏིལ་ལ་མར་གྱིས་ཁྱབ་པ་ཇི་བཞིན་ནོ། །དེ་ལྟར་སེམས་ཉིད་རང་བཞིན་གྱིས་འོད་གསལ་བའི་ཁྱབ་བྱེད་ཆེན་པོས་འཇག་མའི་སྲིན་བུ་ཡན་ཆད་ལ་ཁྱབ་བའི་ཕྱིར་འཁོར་བའི་གནས་སྐབས་ནའང་རང་གི་ངོ་བོ་ཉིད་ལས་གཞན་དུ་གྱུར་པའམ། ཉམས་པ་དང་། དམན་པར་གྱུར་པ་རྡུལ་ཙམ་ཡང་མེད་དེ་དངུལ་ཆུ་མདག་མེའི་དཀྱིལ་དུ་ལྷུང་ཀྱང་རྡུལ་གྱི་ཆོས་ཉིད་དང་མ་འདྲེས་པ་བཞིན་ནོ། །དེ་སྐད་དུ་གསང་འདུས་ལས། རིན་ཆེན་སེམས་ལས་ཕྱིར་གྱུར་པའི། །སངས་རྒྱས་མེད་ཅིང་སེམས་ཅན་མེད། །ཅེས་དང་། ཡེ་ཤེས་གྲུབ་པ་ལས། སེམས་ཀྱི་དམ་པ་འོད་གསལ་བ། །ཀུན་ཏུ་དང་པོའི་སངས་རྒྱས་ཏེ། །སུས་ཀྱང་མ་བྱས་རང་བྱུང་པ། །ཡེ་ནས་ཉིད་ནི་གནས་པའོ། །ཞེས་སོ། །ད་ལྟ་མོད་ཀྱིས། བདེ་གཤེགས་སྙིང་པོའི་རང་བཞིན་ནི་སྤྲོས་བྲལ་དུ་ཡོད་པས་རེ་ཞིག་སེམས་ཅན་གྱི་ཁམས་ལ་རྣམ་པར་ཤེས་པའི་ཚོགས་བརྒྱད་ཀྱི་སྒྲིབ་བྱེད་དང་བཅས་པས་ཏིང་ངེ་འཛིན་གྱིས་སྦྱང་བ་ལ་བརྟེན་ནས་ཉམས་འོག་ཏུ་མ་ཚུད་ཀྱི་བར་དུ། རྣམ་པར་རིག་པ་དང་བཅས་པའི་ཤེས་ངོ་ན་ཤིན་ཏུ་ལྐོག་ཏུ་གྱུར་པ་ཡིན་པའི་ཚུལ་སྟུག་པོ་བཀོད་པའི་མདོ་ལས། ཇི་ལྟར་ཤིན་ཏུ་བཟང་པོའི་གསེར། །གསེར་གྱི་དབྱིབས་ལ་མི་སྣང་སྟེ། ། བཙལ་ནས་ཤིན་ཏུ་ཞིབ་བཏགས་ནས། །ཡོངས་སུ་སྦྱངས་ན་སྣང་བར་འགྱུར། །དེ་བཞིན་ཀུན་གཞིའི་རྣམ་པར་ཤེས། །རྣམ་ཤེས་བདུན་དང་བཅས་པ་ཡང་། །ཏིང་ངེ་འཛིན་གྱིས་ཡོངས་སྦྱངས་བའི། །རྣལ་འབྱོར་ཅན་གྱིས་རྟག་ཏུ་མཐོང་། །ཞེས་སོ། །དེའི་ཚུལ་ཡང་ཤཱ་རིའི་བུ་དོན་དམ་པ་ནི་དད་པས་རྟོགས་པ་ཁོ་ན་ཡིན་ནོ་ཞེས་གསུངས་པ་ལྟར་དང་པའི་ཉེ་བར་ལེན་པ་དང་ལྡན་པས་མཚན་ཉིད་བསྒོམས་སྟོབས་ཀྱིས་རྟོགས་པའམ། རྡོ་རྗེ་ཐེག་པའི་དབང་དོན་གྱི་ཡེ་ཤེས་ལས་མངོན་སུམ་དུ་མཐོང་བ་འགའ་ཙམ་ལས་རྟོག་གེའི་གཞན་དབང་དུ་གྱུར་པ་དག་ལ་ཚོགས་བརྒྱད་ཀྱིས་བསླད་པའི་ཤེས་པ་འདུས་བྱས་པ་ལྟར་ལས་མངོན་པ་མ་ཡིན་ཏེ་དཀོན་མཆོག་སྤྲིན་ལས། འདི་དག་ནི་བདག་མོད་པ་ཡིན་མོད་ཀྱི། འོན་ཀྱང་བྱིས་པ་སོ་སོའི་སྐྱེ་བོ་བདག་ཏུ་འཛིན་པ་ལ་ཞེན་པ་དག་ནི། བདག་གི་ཕུང་པོ་རྣམས་ལ་བདག་ཡོད་དོ། །ཅེས་མངོན་པར་ཞེན་པས་དེ་ཁོ་ན་ཉིད་ཁོང་དུ་མི་ཆུད་དོ། །ཁོང་དུ་མ་ཆུད་པས་མ་གལ་མེའི་འཁོར་ལོ་ལྟར་འཁོར་བའི་འཁོར་ལོར་འཁྱམ་མོ། །ཞེས་པས་གསལ་ལོ། །དེ་བས
Chinese
伟大的所依。即使在轮回中，其自性的安住方式，都不会有衰损和低劣。不变的胜义菩提心，犹如芝麻遍布油脂。如是，心性以自性光明的大遍布，遍布至茅草中的虫子，所以在轮回的境况中，也丝毫不会从自己的自性中转变，或者衰损、低劣，犹如水银落入烈火中，也不会与灰尘的性质相混杂。如是《密集》中说：从珍贵心之外，没有佛陀，也没有众生。又如《智慧成就》中说：心的殊胜光明，是本来最初的佛陀，不由谁造作，是自生的，本来即安住。现在，虽然如此，但如来藏的自性是离戏的，暂时在众生的界中，被八识聚的障碍所遮蔽，依靠三摩地来清净，在尚未达到衰损之前，在与分别念相关的识相中，是极其隐蔽的。如《密集庄严经》中说：犹如极好的黄金，在黄金的形状中不显现，寻找后极细致地捶打，完全清净后才会显现。同样，阿赖耶识，也与七识一起，被三摩地完全清净后，瑜伽行者才能恒时见到。其理，也如舍利子所说，胜义谛唯有以信心才能证悟，如是，与最初的亲近相合，以观察修的威力来证悟，或者从金刚乘的灌顶义智慧中现量见到少许，对于那些成为分别念他者的人来说，被八识所染污的识，就像是造作的一样，不会显现，如《宝云经》中说：这些虽然是我的，但是，那些执着于认为婴儿各自的生命中有我的，认为我的蕴聚中有我的。如是，由于显现的执着，而不能领会真如。由于不能领会，就像是飞蛾扑火一样，在轮回的轮转中漂泊。因此很明显。
English
The great support. Even in samsara, the way its essence abides, there is neither deterioration nor inferiority. The unchanging ultimate bodhicitta is like sesame seeds pervaded by oil. Thus, the nature of mind, with its naturally luminous great pervasiveness, pervades even the insects in the reeds, so even in the state of samsara, it does not change from its own essence, nor does it deteriorate or become inferior in the slightest, just as mercury, even when it falls into the midst of a blazing fire, does not mix with the nature of dust. As it is said in the Guhyasamaja: "Apart from the precious mind, there are no Buddhas and no sentient beings." And in the Yeshe Drubpa: "The sacred light of the mind is the primordial Buddha, unmade by anyone, self-arisen, abiding from the very beginning." Now, although that is so, the nature of the Sugata-garbha is free from elaboration, so for the time being, in the realm of sentient beings, it is obscured by the obscurations of the eight aggregates of consciousness, and until it is purified by samadhi and does not fall under deterioration, it is extremely hidden in the aspect of consciousness associated with discrimination. As it is said in the Sutra of Dense Array: "Just as the finest gold is not visible in the form of gold, but when it is sought and beaten very finely, it becomes visible when it is completely purified, so too, the alaya-consciousness, together with the seven consciousnesses, is always seen by the yogi who has completely purified it with samadhi." Its nature is also as Shariputra said, "The ultimate truth is realized only through faith," and as such, those who are endowed with the initial approach realize it through the power of the characteristics of meditation, or some see it directly from the wisdom of the empowerment of Vajrayana, but for those who have become dependent on conceptual thought, the consciousness defiled by the eight aggregates does not appear as something created, as it is said in the Cloud of Jewels Sutra: "These are indeed mine, but those who are attached to the belief that each infant has a self believe that there is a self in my aggregates. Thus, due to manifest attachment, they do not comprehend suchness. Because they do not comprehend, they wander in the cycle of samsara like a moth in a wheel of fire." Therefore, it is clear.