Chinese
时间的四法和常等颠倒四法以及六续的习气也包括在内。这些在哪里清净呢？从上面说，所谓的菩提心，以四根为外面的勇士，以四时为外面的明妃，以四识为里面的勇士，以四境为里面的明妃，所谓身的四法是门，颠倒四法是门母，六续的分别念是能仁，金刚是指分别念和那些本尊无二无别。所谓的集合，以众多的声音指上面的本尊和分别念。那些也融入于意的识和法，融入于有为和无为，那就是普贤父母。这样，分别念的自性清净为本尊，就是有戏论的坛城，因为那是自己心的幻化，所以是伟大的自性。所谓的剩余，那些是具有剩余支分的九尊或十一尊本尊，什么是呢？所谓的心，是智慧勇士。所谓的五智慧是头饰。这样，身语意的三本尊也观修，并且显现为具有功德事业的本尊。第五个是心要，因为因果无二，或者因为积累了资粮而获得无垢，所以是果。明点是指远离戏论，也就是所要获得的持明者的意或者也可以是能获得的因，也就是积累资粮的顺缘五种资具中主要取阿黎嘎黎。以和合者是指具有积累资粮的道之顺缘，因为与所要获得的持明者相结合，所以也称为加行道。安乐的智慧是指积累资粮后出现征相的成就，远离痛苦。那也譬如音乐使观众的心满意足一样，安乐的成就使修行者的心满意足。智慧喜悦是指任运成就的智慧没有烦恼的痛苦，或者也可以是喜悦天众智慧的坛城寂静和忿怒二者。供养是指远离希求成就的执着，以五种资具供养。第二，在方便道上，关于门灌顶的解说也有四种，第一种是用四句词来表示，此心间法轮
English
The four dharmas of time, the four inversions such as permanence, and the imprints of the six continuums are also included. Where are these purified? From above, what is called Bodhicitta, with the four faculties as outer heroes, the four times as outer consorts, the four consciousnesses as inner heroes, and the four objects as inner consorts. The four dharmas of the body are the door, the four inversions are the door-mother, and the thoughts of the six continuums are the Thubpa (Buddha). Vajra means that thoughts and those deities are inseparable. The term "assembly" refers to the above deities and thoughts with the sound of many. Those also merge into the mind's consciousness and phenomena, merging into conditioned and unconditioned, which is Samantabhadra and Samantabhadri. Thus, the nature of thought being pure as a deity is the mandala with elaboration, and because it is the manifestation of one's own mind, it is the great self. The term "remainder" refers to those deities with nine or eleven additional limbs, which are the wisdom heroes of the heart. The five wisdoms are the head ornaments. Thus, the three deities of body, speech, and mind are also meditated upon and visualized as having the deities of qualities and activities. The fifth is the essence, which is the heart, because cause and effect are not two, or because obtaining purity without accumulation is the result. Thigle (bindu) means being free from elaboration, which is the intention of the vidyadhara to be obtained, or it can also be the cause to be obtained, that is, the condition for accumulating the five resources, mainly taking Ali and Kali. "By the union" means having the conditions of the path of accumulating merit, and because it is combined with the vidyadhara to be obtained, it is also called the path of joining. The wisdom of bliss means that the accomplishment of signs appearing after accumulating merit is free from suffering. That is also like music satisfying the minds of the audience, the accomplishment of bliss satisfies the minds of the practitioners. Wisdom rejoices means that the spontaneously accomplished wisdom has no suffering of afflictions, or it can also be the peaceful and wrathful mandalas of the wisdom of the joyful gods. Offering means being free from the attachment of desiring accomplishment, and offering with the five resources. Secondly, on the path of means, there are also four explanations of the door empowerment, the first is shown by four lines of verse, this heart chakra of dharma.
Chinese
因此，将普贤王如来的明点观修诀窍置于此处的理由是：《秘密明点》中说：“意指普贤王如来具有传承。” 所谓坛城，即是自性坛城，也就是中央的脉轮；也是支分的脉轮。所谓“具有”，是指心间的法轮。如何具有呢？如同在心白红日月嘎乌中央显示话题一样，一切众生都具有五种清净元素聚合的自性，即五母、五身、五智，安乐且无分别，对于有形者来说是实物，对于无形者来说是习气。所谓“坛城”，是指通过观修的诀窍，如实了知其状态。所谓“坛城”，是指心间的法轮作为观修五智坛城的基础而存在。所谓“观修坛城”，是指按照仪轨观修的四种方法：与空行母一同观修；没有空行母而观修；简略观修；以及转动四个轮来观修。或者这样，所谓坛城，是指五智的坛城。所谓“从坛城中生起”，是指从观修的力量中生起。生起什么呢？所谓“意之坛城”，是指明点如光般闪耀，从而启动四脉的身语意文字。由此净化轮回的六种子和四识的习气，融入智慧的精华，对任何事物都不执着，而五智则显现出来。所谓“殊胜坛城”，是因为没有比它更高的果位了。第二，通过八句来阐述，这里观修脐轮化身轮，将普贤王母的明点观修诀窍置于此处的理由是，阿位于脐轮，而阿即是：第四品中说：“阿是不生，即是如是。” 因此，这被认为是普贤王母的种子和自性。此外，所谓秘密明点，是指脐轮化身轮中，阿赖耶识普贤王母的明点安住于五界富饶的坛城中，难以证悟，所以是秘密的。所谓坛城界，是指五母的坛城，它作为方便之因或一切安乐的来源而存在
English
Therefore, the reason for placing the essential instructions for meditating on the bindu of Samantabhadra here is that the Secret Bindu says, "It refers to Samantabhadra possessing the lineage." The so-called mandala is the self-mandala, which is the central nadi-chakra; it is also the branch nadi-chakra. The so-called "possessing" refers to the Dharma wheel in the heart. How does it possess? Just as the topic is shown in the center of the white and red sun and moon gau in the heart, all beings have the nature of the five pure elements combined, that is, the five mothers, five bodies, and five wisdoms, which are blissful and non-conceptual, as objects for those with form and as habitual tendencies for those without form. The so-called "mandala" means to know its state as it is through the essential instructions of meditation. The so-called "mandala" means that the Dharma wheel in the heart exists as the basis for meditating on the mandala of the five wisdoms. The so-called "meditating on the mandala" refers to the four methods of meditating according to the ritual: meditating with the dakinis; meditating without them; meditating briefly; and meditating by activating the four wheels. Or like this, the so-called mandala refers to the mandala of the five wisdoms. The so-called "arising from the mandala" means arising from the power of meditation. What arises? The so-called "mind mandala" means that the bindu shines like light, thereby activating the body, speech, and mind syllables of the four nadis. This purifies the six seeds of samsara and the habitual tendencies of the four consciousnesses, merges into the essence of wisdom, and does not cling to anything, while the five wisdoms manifest. The so-called "supreme mandala" is because there is no higher fruit than it. Second, it is explained through eight lines. Here, one meditates on the navel chakra, the emanation wheel, and the reason for placing the essential instructions for meditating on the bindu of Samantabhadri here is that the A abides in the navel chakra, and the A is: Chapter Four says, "A is unborn, thus is Suchness." Therefore, this is considered to be the seed and nature of Samantabhadri. Furthermore, the so-called secret bindu refers to the bindu of the Alaya Samantabhadri in the navel chakra, the emanation wheel, abiding in the mandala of the five rich realms, which is difficult to realize, so it is secret. The so-called mandala realm refers to the mandala of the five mothers, which exists as the cause of means or the source of all bliss.
Chinese
等。真实的五大是五大微细部分，是智慧的部分，是种姓的佛母。伟大的是明智，是五种姓的佛父，也是如此。根基、境、时、明智等，菩提心是金刚的集合。说的是从脐轮的“阿”产生的明亮字母“哇”和“呀”等，是外面的勇父勇母；从“嘎”和“擦”等，是里面的勇父勇母；最后安住的字母“夏”等，是门守护勇父勇母等，因为从安乐的自性中显现为本尊，所以安住于生处金刚中。名为普贤王如来的坛城，是指将分别念转化为安乐的本尊。所谓的“拉”，是安住于所修的基础中。因为没有观见除此之外的其他，所以大自在本体一切事物都显现为自生的智慧。所谓的“殊胜”，是因为上方的明点本来就安住着五种智慧，所以在这里特别修习。心之智慧是不分别的心间明点。五是五种精华安住于五种智慧中。观看，指的是它发出光芒，从所有脉向下进入，照亮脐轮明点，体验五种智慧的安乐，以无可见的方式体验，所以称为本尊。或者，心的自性五种智慧，从空行母等五明妃的明点中，以心间法轮的智慧观看，就是修习，当它显现的时候，从空行母的明点中生出火。将心间的五种精华之光向下引导，融入空行母的明点中。那时，精华之气和意的运行也停止，变成非常安乐的自性，这就是获得空行母的明点。第三个是用三个莲步来表示，这是修习喉间受用轮的明点。为什么称它为清净结合呢？因为它从脐轮明点向上放射，与喉间明点结合，体验六味的安乐。所谓的精华，是因为上方的脐轮空行母明点的安乐中，包含了所有因果的精华。所谓的明点，指的是喉间受用轮的明点安住在十六瓣莲花的中央。所谓的平等结合，是化身的安乐。
English
Etc. The actual elements are the subtle parts of the five elements, the wisdom part, the mother of the lineage. The great ones are the knowledges, the five fathers of the lineage, and so on. Faculties, objects, times, knowledges, etc., the Bodhicitta is the assembly of vajras. It is said that the illuminating letters 'wa' and 'ya' etc. arising from the 'A' of the navel chakra are the outer heroes and heroines; from 'ka' and 'tsa' etc., the inner heroes and heroines; and finally the letters 'sha' etc. residing at the end are the gatekeeper heroes and heroines etc., because they manifest as deities from the nature of bliss, they reside in the vajra of the birth place. The mandala called Samantabhadra refers to the purification of conceptual thoughts into deities of bliss. The so-called 'la' is to abide in the basis of meditation. Because nothing else is seen other than that, the great self-nature, all things, manifest as self-born wisdom. The so-called 'superior' is because the five wisdoms have always resided in the bindu of the heart above, so here they are specially meditated upon. The wisdom of the mind is the non-conceptual heart bindu. Five is that the five essences reside in the five wisdoms. Seeing means that it blazes with light, descends downwards from all the nadis, illuminates the navel bindu, and experiences the bliss of the five wisdoms in an invisible way, so it is called a deity. Alternatively, the five wisdoms of the mind's nature, from the bindus of the five consorts such as Kuntum, are viewed with the wisdom of the heart chakra, which is meditation, and when it manifests, fire arises from the bindu of Kuntum. The light of the five essences of the heart is drawn downwards and absorbed into the bindu of Kuntum. At that time, the breath of the essence and the movement of the mind also cease, and it becomes a very blissful nature, which is the attainment of the bindu of Kuntum. The third is indicated by the three steps, which is the meditation on the bindu of the throat enjoyment wheel. Why is it called pure union? Because it radiates upwards from the navel bindu, unites with the throat bindu, and experiences the bliss of the six tastes. The so-called essence is because the bliss of the upper navel Kuntum bindu contains the essence of all causes and effects. The so-called bindu refers to the fact that the bindu of the throat enjoyment wheel resides in the center of the sixteen-petaled lotus. The so-called equal union is the bliss of the incarnation.
Chinese
现在，像芥子一样从根源脉中向上升起，触及受用轮的明点，例如冰雹融化般降下，因此同时体验喉咙和肚脐的乐，因此两个明点在自性上平等结合。所谓的“乐之智慧”，因为没有分别念的刺痛所以是乐，喉咙的十六个字母融化为光，十六瓣显现为智慧。所谓“以乐器”，智慧的乐使喉咙的分别念满足，就像乐器一样。也就是说，智慧是喉咙的乐，喜悦是对它的满足，没有分别念的痛苦。所谓“供养”，通过在相续中体验，使处所稳固，并且也远离执着。第四个以五个偈颂显示，此处是观想头部大乐轮，对此安立广大周遍的道理是：当顶轮大乐的明点融化时，身体的一切存在都生起乐的遍布。那是什么呢？所谓“无漏的福德”，是转变词语，从上面的肚脐喉咙结合的乐依次生起，不间断六味的乐是福德。那时也不执着受用，因此不变成习气，所以是清净的。所谓“以”，作为能作的语助词，将上面的智慧变成六道光芒，从根源脉向上升起，因此头部大乐轮三十二瓣的中央，光芒触及菩提心明点。智慧是因此乐而显明。幻像是因此显现而无自性。自显现是自己的乐显现给自己。所谓“乐器”，以乐的智慧使修行者的意满足，因为从不确定的基础上，显现各种方便的数量。也就是说，所修的顶门中央的菩提心吽字的形状是中心，三十二瓣的乐的自性是轮。如何修呢？从吽字梵穴放出光芒，遍布无边无际的诸佛刹土，催动诸佛的意誓，迎请到前方的虚空中。那些也仅仅执持五部佛父母的份，交合的流水自己梵穴