English
Appears as naturally self-manifest. It is called "The Supreme Limitless Wheel of Joy." Therefore, the nature of mind is initially uncertain, and the appearance of various fruits is play. So, what kind of fruit is it? The state of realization in the Samadhi of the spontaneously accomplished Vidyadhara is that all appearances and sounds manifest as the mandala of deities and goddesses. Because it possesses limitless qualities, it is the most supreme of the paths with outflows. Sixth, the fruit of accomplishing in this way is indicated as, "Secret... Supreme." There are such words there. "The essence of the secret bindu itself." Therefore, the ultimate fruit arising from the power of perfecting the two accumulations, the mandala of self-nature itself, indivisible emptiness and appearance, is not the realm of ordinary beings, and because it is free from elaboration, it is called the secret bindu. The meaning of that itself, to be manifested by three characteristics, is the pure realm of the union of the Dharmakaya. That is the essence of all Buddhas. Therefore, it is said that the pure Dharmakaya is the essence or nature of all Buddhas of the three times. Fully realized in the ten directions and four times. Therefore, once the Dharmakaya is attained, in terms of its qualities, the five bodies are spontaneously accomplished, and all the victors of the ten directions and four times will also fully realize it. Body, speech, qualities, activity, and mind, seeing the face of the complete essence. Therefore, in this way, all the five bodies, five speeches, five qualities, five activities, and five minds of all the victors, twenty-five in total, are obtained, which is called seeing the face of oneself with oneself. Mastering the supreme offering of freedom. Therefore, in this way, manifesting the Dharmakaya, with the wisdom of self-awareness, mastering all phenomena of samsara and nirvana, attaining the supreme position of the great assembly of the wheel of letters. These are the characteristics of the ultimate fruit. The second way of explaining is to combine the path of means and the upper gate, explaining according to the generation stage of inner completion, which is divided into two: the actual method of meditation and its qualities. First, the actual method of meditation has four meanings: the pith instructions of the bindu of Samantabhadra, the method of meditating on the heart chakra as the Dharma wheel; the pith instructions of the bindu of Samantabhadri, meditating on the navel chakra as the emanation wheel.
Chinese
以及清净行持的窍诀，在喉咙受用轮中修习的方法，以及广大无边的窍诀，在头部大乐轮中修习的方法。首先，普贤王如来的明点窍诀，在心间法轮中修习的方法是，从“具有坛城”到“殊胜坛城”之间。那里是心间法轮，珍宝匣子，紫色的菩提心，如同帐篷覆盖，其中自性坛城本自存在，作为标志，五精微，五佛母，五智慧，五身自然存在。也就是脉的精微，如同白色丝线般存在。将其与五大结合，与佛母结合则是佛眼佛母（Buddhalocana）。与智慧结合则是如镜智慧。与身结合则是现证菩提之身。那里有血的精微，如同未破裂的朱砂汁液般存在。其五大是水。佛母是嘛嘛噶佛母（Mamaki）。智慧是平等性智。身是圆满报身。那里有暖的精微，如同镜子放在太阳下的热气般存在。其五大是火。佛母是白衣佛母（Pandara）。智慧是妙观察智。身是金刚身。那里有气的精微，如同黄金埋在地下的蒸汽般存在。五大是风。佛母是誓言度母（Samaya Tara）。智慧是成所作智。身是化身。那里有乐的精微，如同虚空般清澈的明点，非分别智的自性本自存在。五大是虚空。佛母是法界自在母（Dhatvishvari）。智慧是法界体性智。与身结合则是法身。如此，五大，五佛母，五智慧，五身的自性，对于有形者是实物，对于无形者是习气的存在方式。凭借坛城轮的修习窍诀的力量而显现，即使只在第二语位中说，也不是像外道常有的主张那样由作者所造，而是由修习而产生的。那么修习的方法是怎样的呢？心间法轮的右侧，是法性脉的三根，形状是圆的，颜色是白色，是阿赖耶识所住之处。
English
And the secret instruction of pure practice, the method of meditating on the throat enjoyment wheel, and the secret instruction of vast expanse, the method of meditating on the head great bliss wheel. First, the secret instruction of the bindu of Kuntuzangpo, the method of meditating on the heart dharma wheel is, from "having mandala" to "supreme mandala." There is the heart dharma wheel, a precious box, a purple citta, like a tent covering, in which the self-nature mandala is inherently present, as a sign, the five essences, five mothers, five wisdoms, and five bodies naturally exist. That is, the essence of the channels, like a white silk thread, exists. Combining it with the elements, combining it with the mother is Buddhalocana. Combining it with wisdom is mirror-like wisdom. Combining it with the body is the body of manifest enlightenment. There is the essence of blood, like the juice of unbroken cinnabar. Its element is water. The mother is Mamaki. The wisdom is equality wisdom. The body is the complete enjoyment body. There is the essence of warmth, like the heat of a mirror placed in the sun. Its element is fire. The mother is Pandara. The wisdom is discriminating wisdom. The body is the vajra body. There is the essence of breath, like the steam of gold buried underground. The element is wind. The mother is Samaya Tara. The wisdom is accomplishing activity. The body is the emanation body. There is the essence of bliss, like a clear bindu in space, the nature of non-conceptual wisdom is inherently present. The element is space. The mother is Dhatvishvari. The wisdom is emptiness. Combining it with the body is the dharma body. Thus, the nature of the five elements, five mothers, five wisdoms, and five bodies, for the formful is the actual object, for the formless is the way of existence of habit. Appearing clearly by the power of the secret instruction of meditating on the mandala wheel, even if it is only said in the second word place, it is not made by the maker like the eternal assertion of the heretics, but arises from meditation. So what is the method of meditation? On the right side of the heart dharma wheel, are the three roots of the nature of reality channel, the shape is round, the color is white, and it is the place where the alaya consciousness resides.
English
The basis for purification, the seeds of cyclic existence are A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) and NRI. The purifier is the essence of the Thus-Gone One, residing in Oṃ (Tibetan: ཨཱོཾ, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal meaning: Om). Behind, one wisdom channel, square in shape, yellow in color, the consciousness of mind, seed SUTRI, essence Three Bodies. On the left, three merit channels, crescent-shaped, red in color, the afflicted consciousness of mind, seed PREDU, essence Āṃ. In front, one self-existing channel, triangular in shape, reddish-black in color. The five sense consciousnesses reside together with sleep, and there are no letters of the basis for purification and the purifier there. In the middle of these, like looking at the seven places of sound. How is the manner of residing in the center of the mandala of Citta, where the five essences are gathered? Like the bindu of the wisdom essence, like all flowers, the light is manifold and uncertain, liberated from all extremes, the mandala residing in the size of a medium mustard seed, appearing manifestly in the direct perception of self-awareness, not stolen by objects, when meditated upon in this way, the five essences and the wisdom essence, and those six, the five wisdoms, self-arisen wisdom, and the self-appearance in the mandala of six, are completely accomplished without inversion. There, at the Brahma hole at the crown of the head, upwards, focusing the mind on the bindu of the wisdom essence, when meditated upon, it strikes the bindu of body, speech, and mind, like blowing on a piece of firewood, it goes away with white light, the six seeds together with sleep are purified, and merge into the wisdom essence of the mandala of essence. From this, the wisdom of bliss arises. The nature of that wisdom of bliss is, without object, separated from all extremes, it is the mandala of mind. Above the mandala of mind, self-luminous in the nature of the five wisdoms, there is nothing else, therefore it is supreme. This is the oral instruction of Samantabhadra, without cause and effect. Second, the oral instruction of the bindu of Samantabhadri, the oral instruction for meditating in the navel, the wheel of emanation, is: Secret bindu... observing five. Thus it is said. Also, in the middle of the sixty-four petals of the navel, the wheel of emanation, there is what is called the bindu of the five rich realms, residing in the shape of a short A letter. It resides connected to the tip of the nose of the secret space of the Mother. Also, in the heart, upwards, focusing the mind on the A letter, when meditated upon,
Chinese
当命脉阿瓦都帝的红灯芯向上延伸时，触及五种智慧的明点，融化成光，六十四脉瓣的念头集合的明点也融化。当像白色酥油被牛奶煮沸一样时，四十二身和智慧显现。它们成为产生的因素，是坛城的界限。那么，它的产生方式是怎样的呢？微小的元素显现为智慧，即种姓之母。五大蕴显现为五种姓之父，被称为如来藏。四根、四境、四时、四识，以及“等”字，秘密根、秘密识、秘密境、三合之触，以及常断我相四者，从清净之处，依次显现为外四菩萨、内四佛母、外四佛母、内四菩萨，大力者、阎魔敌、马头明王、甘露漩，即四门神和四门母。如此，神与念头无别，故名金刚。念头显现为诸神之聚，或一切念头集合清净为安乐智慧之境，故名普贤和普贤母。六能仁及其眷属的坛城显现，因为一切轮涅皆是自生智慧，故名大自在。又，以心间法轮反复修习之力，自显于自身，是殊胜智慧。五种智慧的自性也融入于心空性智慧中。观修具有处所的法轮之道，虽然显现为不同，但以自证智慧，以无能观所观的方式观修并修持五种智慧的自性，是见无所见之见。这是观修脐轮化身轮的口诀。第三，清净结合的口诀是观修喉咙受用轮。心髓明点……供养供品。那里有这样的话。喉咙受用轮，在十六脉瓣的中央，有名为怖畏空行母
English
When the red wick of the central channel Avadhuti extends upwards, it touches the bindus of the five riches of space, melting into light, and the bindus of the conceptual gatherings of the sixty-four channels also melt. When it becomes like white ghee boiled with milk, the forty-two bodies and wisdoms become clear. They become the cause of arising, the realm of the mandala. So, how does it arise? The subtle element arises as wisdom, the mother of the family. The five great aggregates arise as the five fathers of the family, and that is called Thusness. The four faculties, the four objects, the four times, the four consciousnesses, and the word 'etcetera,' the secret faculty, the secret consciousness, the secret object, the touch of the three combined, and the four characteristics of permanence, annihilation, self, and sign, from the place of purification, sequentially appear as the four outer Bodhisattvas, the four inner consorts, the four outer consorts, the four inner Bodhisattvas, the Powerful One, the Destroyer of Yama, Hayagriva, and Nectar Vortex, that is, the four gatekeepers and the four gatekeeperesses. Thus, since the deity and thought are inseparable, it is called Vajra. Since thoughts appear as a gathering of deities, or since all gatherings of thoughts are purified into the realm of blissful wisdom, it is called Samantabhadra and Samantabhadri. The mandala with the six Thubpas and their retinue appears manifestly, because all samsara and nirvana are only self-arisen wisdom, it is called the Great Self. Moreover, by the power of repeatedly meditating on the Dharma wheel in the heart, it becomes self-illuminating, which is the superior wisdom. The essence of the five wisdoms also merges into the wisdom of emptiness in the heart. Although the path of meditating on the wheel with its location appears different, by looking at the essence of the five wisdoms with the way of self-awareness without an object of observation or an observer, and practicing it, it is only seeing the way of seeing without seeing. That is the instruction for meditating on the wheel of emanation at the navel. The third, the instruction for purifying union, is meditating on the wheel of enjoyment at the throat. Heart essence bindu... Offer the offerings. It says that there. Also, in the center of the sixteen petals of the throat enjoyment wheel, there is a Dakini called Frightful One.