English
Adding the power of greatness and the manifestation of the self-nature fruit of aspiration, the first bhumi is the Joyful, the second is the Immaculate, the third is the Illuminating, the fourth is the Radiant, the fifth is the Very Difficult to Tame, the sixth is the Manifest, the seventh is the Gone Afar, the eighth is the Immovable, the ninth is the Good Intelligence, and the tenth is the Cloud of Dharma. These are all obtained by untying two knots from the twenty-one root-branch knots in the central channel, thus attaining one bhumi each. Among all the bhumis, when the last twenty-first knot is untied, the supreme bhumi of the crown pinnacle is attained, and the manner of accomplishing Vajradhara is realized. In the "Definitive Utterance Pinnacle," it says: "All the roots and single veins tremble. The knots are the illusion of samsara. Liberation is the wisdom of nirvana." Thus, the aspects of the completion stage of the tantras, which are consistent between the old and new tantras, have been mentioned. In order to briefly show the meaning of the King of Tantras, the Net of Illusions, as explained by the great master Vimalamitra with the Secret Bindu, especially the Secret Bindu tradition of the Net of Illusions: The vessel and essence are perfected in oneself, the city of the five aggregates. The Sugata-garbha, which has not been taught in the three times. The Vajra Throne, where all manifestations are fully enlightened. In the empty space of the heart, the auspicious womb, the eight pure veins reside. The three central veins are the support of the three kayas and dharmata. The one front vein is the root of the arising of wisdom. In the back, the fields of merit arise from the quality vein. On the left, the three self-continuum veins are the support of illusion. In the center of each, the letters of samsara and nirvana. Those who abide as the means of purification and what is to be purified. Are purified by the letters of body, speech, and mind. In the center of all, the white pure vein. As thin as one-tenth of a five-horsehair. The light of the mixture of dust and breath essence within. The five-colored light is extremely subtle. The support of the self-nature, clear light, bodhicitta. The immeasurable palace where the five families of Kunsang reside. When wind, mind, and essence gather. All the fields of sorrowless nirvana appear. The five lights of the appearance aspect and the two dharmakayas of the emptiness aspect. By mixing as one taste, the two accumulations are perfected by the path. It is called Ogmin Ganden Pure Land. Not abiding elsewhere, all obscurations. Whenever they are abandoned, they are spontaneously accomplished. Here, the first external vessel world is
Chinese
如同依靠风而形成水，水滋养土地，土地产生热量，木头和铁等成为火的燃料，由此形成四大种的自性。风和心识的清明结合，血液的自性被水凝聚成一体，由此形成内蕴的众生之身，宽广的土地自性即是肉，身体的柔软之肉、坚韧之肉以及各种各样的肉都从心脏产生并依赖于它。由此，火的自性产生身体的热量，进而产生感官和颜色。火产生风，使呼吸和光彩得以增长。这些内外之要素以潜伏和全面生起的作用，与稳固、动摇、形成、存在、 毁灭相一致，同样，内在身心的聚合也是由于各种要素的作用紊乱而成为生老病死的起因，因此，外器内情的自性在自己的身心中是完备的。时轮金刚的经文中也说：外部是世界，内部是众生的身体，其他是法性的界限，因为将相互依存的关键以相同的方式结合在一起，所以依靠金刚身的口诀，通过将要素的关键融入其中的相互依存，使心识解脱为法身，这被称为方便道。如同贤劫的千二佛也都在瞻部洲的中心城市摩揭陀或金刚座显现成佛一样，内在方面，依靠金刚身的处所的那些，如《现观庄严论》中所说：心识中没有三时，任何脱离三时者，即是脱离自性的相状。如是，过去、未来、现在三时中都未被预示的心识之法性，具有如来藏，成佛之处即是心间的法轮之大金刚座。正因为如此，吉祥幻化网 大续部中，将轮回和涅槃生起和收摄的种子安住在心间作为关键，从而宣讲圆满次第。其中，心间法轮因其界限深邃，所以被称为吉祥的子宫。在其空隙中，生起错觉和智慧的清明细脉八根安住，在中央，如同所净之物和能净之物般安住的种子作为关键来敲击的
English
Just as water is formed by relying on wind, water nourishes the earth, and the earth produces heat, and wood and iron become fuel for fire, thereby forming the nature of the four elements. The clarity of wind and mind combine, and the nature of blood is condensed into one by water, thereby forming the body of sentient beings within. The nature of the vast earth is flesh, and the body's soft flesh, tough flesh, and various kinds of flesh originate from and depend on the heart. From this, the nature of fire generates the body's heat, which in turn generates the senses and colors. Fire generates wind, which increases breath and radiance. These internal and external elements, through the actions of dormancy and full arising, are consistent with stability, movement, formation, existence, and destruction. Similarly, the aggregation of the inner body and mind, due to the disruption of the functions of the various elements, becomes the cause of birth, aging, sickness, and death. Therefore, the nature of the outer vessel and inner content is complete within one's own body and mind. The Kalachakra scriptures also state: the outer is the world, the inner is the body of sentient beings, and the other is the realm of Dharma-nature. Because the key of interdependence is combined in the same way, relying on the oral instructions of the Vajra body, through the interdependence of incorporating the key of the elements, the mind is liberated into the Dharmakaya, which is called the path of skillful means. Just as the thousand and two Buddhas of the Good Aeon also manifest enlightenment in the central city of Jambudvipa, Magadha, or Vajrasana, in the inner aspect, those who rely on the state of the Vajra body, as stated in the Ornament of Clear Realization: there are no three times in the mind, and whoever 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 Tathagatagarbha, and the place of enlightenment is the great Vajrasana of the Dharma-wheel in the heart. Precisely because of this, in the glorious Guhyagarbha Tantra, the seed of arising and gathering of samsara and nirvana is placed in the heart as the key, thereby expounding the completion stage. Among them, the heart chakra is called the glorious womb because its realm is profound. In its emptiness, the eight clear subtle channels that generate illusion and wisdom reside, and in the center, the seed that abides like the object to be purified and the purifier is struck as the key.
Chinese
邬金大导师无垢友之秘密窍诀中说：何者具有，当知为八种。又，在注释中说：何者具有，于心空之中，有如根之精华，如细根缠绕般之八者。三者为法性之根，一者为智慧之根，三者为自性之根，一者为功德之根。如是当知为八。如是说。其中，中间三者是三身之字，是不变法性的所依，于光明显现黄色圆形之中央，所调伏之对境，非天与旁生之种子字苏（藏文：སུ，梵文天城体：सु，梵文罗马拟音：su，汉语字面意思：苏）和智（藏文：ཏྲི，梵文天城体：त्रि，梵文罗马拟音：tri，汉语字面意思：智）之上，所调伏者身金刚之精华字嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），如自身光芒似红黄色之帐篷般显现。其前方，作为四智之所依，如镜智慧之根，蓝色四方形之管中，所调伏之对境，天与人之种子字阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）和日（藏文：ནྲྀ，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：日）白色红色之上，所调伏者意金刚之自性吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）蓝色。左方，产生三毒与三界自相之错乱显现之所依，自性之根，如弯月形，颜色红色之管中，所调伏之对境，地狱与饿鬼之种子字贝（藏文：པྲེ，梵文天城体：प्रे，梵文罗马拟音：pre，汉语字面意思：贝）和度（藏文：དུ，梵文天城体：दु，梵文罗马拟音：du，汉语字面意思：度）之上，所调伏者语金刚之自性阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）字如红莲花般闪耀。后方，功德之根，从中显现无量清净之显现，如刹土与宫殿等，就状态而言有八种，但作用实为四者，如前者所说：四种差别六与八，于中央。如是说。差别是，黄色光是阿赖耶识，蓝色是意之识，红色是烦恼之意，红黑色是五根识之所住。若就精华运行方式而言，黄色光是根之精华，运行于如白丝线般。蓝色运行于气息之精华。红色运行于血液之精华。红黑色是五根之根的精华运行之处。其中，黄色光旁边有嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和苏智（藏文：སུ་ཏྲི，梵文天城体：सुत्रि，梵文罗马拟音：sutri，汉语字面意思：苏智）二者。蓝色光背后有吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和阿日（藏文：ཨ་ནྲྀ，梵文天城体：अनृ，梵文罗马拟音：anṛ，汉语字面意思：阿日）二者。红色光背后有阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）和贝度（藏文：པྲེ་དུ，梵文天城体：प्रेदु，梵文罗马拟音：predu，汉语字面意思：贝度）二者。红黑色是那些的过患和功德。其中，阿日（藏文：ཨ་ནྲྀ，梵文天城体：अनृ，梵文罗马拟音：anṛ，汉语字面意思：阿日）二者运行于气息之垢。苏智（藏文：སུ་ཏྲི，梵文天城体：सुत्रि，梵文罗马拟音：sutri，汉语字面意思：苏智）二者是根之垢
English
From the secret instructions of the great master Vimalamitra: "That which has, know it as eightfold." And in the commentary: "That which has, in the center of the empty heart, there are eight like the essence of the root, like fine roots intertwined. Three are the roots of dharmata, one is the root of wisdom, three are the roots of self-nature, one is the root of qualities. Thus, know them as eight." Thus it is said. Among them, the three central ones are the letters of the three kayas, the unchanging support of dharmata, and in the center of the light appearing yellow and round, the objects to be purified, the seed syllables of asuras and animals, Su (Tibetan: སུ, Sanskrit Devanagari: सु, Sanskrit Romanization: su, literal Chinese meaning: Su) and Tri (Tibetan: ཏྲི, Sanskrit Devanagari: त्रि, Sanskrit Romanization: tri, literal Chinese meaning: Tri), above them, the purifier, the essence of the body vajra, the letter Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, literal Chinese meaning: Om), appears like a tent of its own light, reddish-yellow. In front of it, as the support of the four wisdoms, the root of mirror-like wisdom, in the blue square tube, the objects to be purified, the seed syllables of gods and humans, A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, literal Chinese meaning: A) and Nri (Tibetan: ནྲྀ, Sanskrit Devanagari: नृ, Sanskrit Romanization: nṛ, literal Chinese meaning: Nri), white and red, above them, the purifier, the nature of the mind vajra, Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: Hum), blue. On the left, the support that generates the illusion of the three poisons and the self-characteristics of the three realms, the root of self-nature, in the shape of a crescent moon, in the red tube, the objects to be purified, the seed syllables of hells and pretas, Pre (Tibetan: པྲེ, Sanskrit Devanagari: प्रे, Sanskrit Romanization: pre, literal Chinese meaning: Pre) and Du (Tibetan: དུ, Sanskrit Devanagari: दु, Sanskrit Romanization: du, literal Chinese meaning: Du), above them, the purifier, the nature of the speech vajra, the letter Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, literal Chinese meaning: Ah) shines like a ruby. Behind it, the root of qualities, from which limitless pure appearances such as buddhafields and palaces arise, in terms of state there are eight, but the function is actually four, as the former said: "Four distinctions, six and eight, in the center." Thus it is said. The distinctions are, yellow light is the alaya consciousness, blue is the mental consciousness, red is the afflicted mind, red-black is the abode of the five sense consciousnesses. If considered in terms of the way the essence flows, yellow light is the essence of the root, flowing like a white silk thread. Blue flows in the essence of breath. Red flows in the essence of blood. Red-black is where the essence of the roots of the five senses flows. Among them, next to the yellow light are Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, literal Chinese meaning: Om) and Sutri (Tibetan: སུ་ཏྲི, Sanskrit Devanagari: सुत्रि, Sanskrit Romanization: sutri, literal Chinese meaning: Sutri). Behind the blue light are Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, literal Chinese meaning: Hum) and Anri (Tibetan: ཨ་ནྲྀ, Sanskrit Devanagari: अनृ, Sanskrit Romanization: anṛ, literal Chinese meaning: Anri). Behind the red light are Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, literal Chinese meaning: Ah) and Predu (Tibetan: པྲེ་དུ, Sanskrit Devanagari: प्रेदु, Sanskrit Romanization: predu, literal Chinese meaning: Predu). Red-black are the faults and qualities of those. Among them, Anri (Tibetan: ཨ་ནྲྀ, Sanskrit Devanagari: अनृ, Sanskrit Romanization: anṛ, literal Chinese meaning: Anri) flows in the impurities of breath. Sutri (Tibetan: སུ་ཏྲི, Sanskrit Devanagari: सुत्रि, Sanskrit Romanization: sutri, literal Chinese meaning: Sutri) is the impurity of the root.