Chinese
二。身乃显现而无自性，微细分光明点中安住。如《观察二品》所说：身中安住大智慧，一切分别皆已断，遍及一切事物者，身住而非身所生。如《次第五品》所说：恒常安住于心中，唯一明点无有变，彼修习者之士夫，定能生起胜智慧。如是。彼之五精华为：脉之精华如白丝线，粗细如剖开十分之一的马尾，其中有血之精华如朱砂汁，火之精华如太阳照在镜子上的热气，风之精华如黄金埋在地下的蒸汽，空之精华如虚空清朗通透之状。此五者本即五母、五智、五身而住：脉之精华乃地，母为佛眼佛母，如镜之智，圆满报身。血之精华乃水，嘛嘛gi，平等性智，报身。火之精华乃白衣母，妙观察智，金刚身。风之精华乃度母，成所作智，化身。空之精华乃法界自在母，法界性智，法身。智慧精华之明点，乃觉性精华，心性光明也。五母合一为作事母，五智合一为自生之智慧，五身合一则转为大乐之身。不仅如此，六精华亦二二融入一体，故转为极细之三门，或为三金刚不坏：地水二者为身金刚，火风二者为语金刚，空心二者为意金刚。如《小品》所说：不坏智慧明点者，乃身语意之金刚主，远离一与多之分别，种种显现而不可指陈。如是，五精华聚集之中央，安住着清净光明的智慧精华坛城。彼即如本然安住般，行者修习明点坛城如芥子般大小，具五色光团，明亮而不被外境所夺。如是，五精华自显为智慧精华，六者自显为六智慧之坛城，乃是不颠倒之
English
Two. The body is appearance without inherent existence, residing in the subtle, radiant essence. As stated in the 'Two Examinations': 'In the body dwells great wisdom, all discriminations are completely abandoned, pervading all things, the body abides, not born from the body.' As stated in the 'Five Stages': 'Always abiding in the heart, the single bindu is without change, for the person who meditates on it, wisdom will certainly arise.' Thus it is. The five essences are: The essence of the veins is like a white silk thread, its thickness about one-tenth of a horse's tail hair, within which is the essence of blood like vermilion juice, the essence of fire like the heat of the sun reflected in a mirror, the essence of wind like the vapor of gold beneath the earth, and the essence of space like the clear, open state of the sky. These five are inherently the five mothers, five wisdoms, and five bodies: The essence of the veins is the element earth, the mother is Buddha Locana, the mirror-like wisdom, the Sambhogakaya. The essence of blood is water, Mamaki, the wisdom of equality, the Sambhogakaya. The essence of fire is Pandaravasini, the discriminating wisdom, the Vajra body. The essence of wind is Tara, the accomplishing wisdom, the Nirmanakaya. The essence of space is Dhatvishvari, the wisdom of dharmadhatu, the Dharmakaya. The bindu of the essence of wisdom is the essence of awareness, the luminous nature of mind. The union of the five mothers is the Karma Mother, the union of the five wisdoms is self-arisen wisdom, and the union of the five bodies transforms into the body of great bliss. Moreover, the six essences merge two by two into one taste, thus transforming into the extremely subtle three doors, or the three indestructible vajras: earth and water are the body vajra, fire and wind are the speech vajra, space and mind are the mind vajra. As stated in the 'Small Treatise': 'The indestructible wisdom bindu is the lord of the vajra of body, speech, and mind, free from the distinctions of one and many, appearing in various ways but indescribable.' Thus, in the center of the gathering of the five essences resides the pure and radiant mandala of the essence of wisdom. It is as if it has always been there, and the practitioner meditates on the bindu mandala, the size of a mustard seed, with a cluster of five-colored light, clear and not distracted by external objects. Thus, the five essences self-manifest as the essence of wisdom, and the six self-manifest as the mandala of the six wisdoms, which is non-inverted.
Chinese
感知的集合，感官、对境、时间和。在每个对境中进行识别的各种识蕴，以及勇士和摧毁者父母等一切，都完全清净于大乐智慧的行境，因此是普贤王如来的坛城。所有这些也都圆满于法界自生智慧，因此是伟大的自性。与其结合，心间的法轮中，一切胜者的殊胜深奥密意，即心的空性智慧的显现，如明镜等五种智慧本自任运而住。因此，观修是从心间向下，专注于脐间的明点，通过这种禅修，心间明点的光明和精华的热量向下，触及五部空行母的明点，从而光芒四射，使感知的集合显现为身和智慧。那热量再次向上升起，融入心间的精华，精华的乐热更加炽热，粗大的风息流动停止，明点不再移动，安住于心间的位置，因此，以无能观者和所观的方式观看和修持，大乐自证智慧自然显现，这是修持脐轮的口诀。第三个是，心髓明点等三个部分，在喉咙的十六脉瓣的中央，有名为“怖畏空行母”的空行母，以字母“ཨཾ”（藏文，梵文天城体：अं，梵文罗马拟音：aṃ，汉语字面意思：ཨཾ་）的形式存在，因为聚集了食物和饮料的精华，所以是心髓明点。那心间大精华的光明和热量向上升起，融化的精华在心间蔓延。气息融入明点，风和念头停止，两个法轮同时结合在一起，平等地结合。这样结合后，安住于大乐之中的自性音声，以五种智慧不间断的演奏，使热量、风和三脉融为一体，在乐空不二的智慧中，以无动摇的自明大喜，在能境所境二者不二的状态中进行供养，这被称为修持喉轮的口诀。第四个是，漏等九个部分，在顶轮大乐轮的三十二脉瓣的中央，有普贤王如来月亮的明点“ཧཾ”（藏文，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：ཧཾ་）的形式存在。而且，之前喉咙明点的快乐是能境所境的念头耗尽
English
The collection of perceptions, the senses, objects, and time. The various consciousnesses that recognize each object individually, as well as all the heroes and destroyers, fathers and mothers, etc., are completely purified in the realm of great bliss wisdom, and therefore are the mandala of Samantabhadra. All of these are also perfected in the wisdom of self-originated space, and therefore are the great self. In union with that, in the heart chakra, the profound secret intention of all the victorious ones, the appearance of the wisdom of emptiness of mind, such as the mirror-like wisdom and the other five, are naturally and spontaneously present from the beginning. Therefore, the view is to focus the mind from the heart down to the bindu at the navel, and through this meditation, the light and heat of the essence of the heart bindu go down and touch the bindu of the five Dakinis, and thus blaze with light, making the collection of perceptions clear as body and wisdom. That heat rises again and dissolves into the essence of the heart, and when the bliss and heat of the essence blaze even more intensely, the coarse flow of wind stops, and the bindu does not move back and forth, but remains unmoving in the place of the heart, and therefore, the great bliss, the self-aware wisdom, naturally arises, and one looks and practices in a way that there is no seer or seen, this is the instruction for meditating on the navel chakra. The third is, the heart essence bindu, etc., are three parts. In the center of the sixteen petals of the throat channel, there is a Dakini called "Fearsome Dakini," who exists in the form of the letter "ཨཾ"(Tibetan, Devanagari: अं, Romanized Sanskrit: aṃ, Literal Chinese meaning: ཨཾ་), because the essence of food and drink is gathered there, it is the heart essence bindu. That light and heat of the great essence of the heart rises up, and the dissolving essence spreads in the heart. When the breath dissolves into the bindu, the wind and thoughts stop, and the two chakras unite in bliss at the same time, equally uniting. Having united in this way, the self-sound abiding in great bliss, with the uninterrupted playing of the five wisdoms, causes the heat, wind, and three channels to merge into one, and in the wisdom of bliss and clarity, non-conceptual, with unwavering self-luminous great joy, one offers worship in the state of non-duality of object and subject, this is called the instruction for meditating on the throat chakra. The fourth is, leakage, etc., are nine parts. In the center of the thirty-two petals of the crown chakra of great bliss, there is the bindu of Samantabhadra's moon in the form of "ཧཾ"(Tibetan, Devanagari: हं, Romanized Sanskrit: haṃ, Literal Chinese meaning: ཧཾ་). Moreover, the bliss of the throat bindu before is the exhaustion of the thoughts of object and subject.
Chinese
这是无漏的安乐。凭借其不间断的福德力，明点本身是无自性的。大乐的智慧如幻觉般显现，从中生起安乐的嬉戏，无尽的光明坛城，这被称为殊胜。喉轮明点的光芒极难理解，因此是秘密，即安乐轮的明点转移，融化为光，成为总集，因此成为大乐的自性。它与法界无二无别，三界一切并非各自独立，而是乐空无分别的智慧，生于虚空之形，成为一切事物的拥有者，这被称为法身，是三世诸佛的意旨之实。因此，瑜伽士成为大乐法身时，十方四时的圆满佛陀无一不是自身，因此同时见到诸佛之面。由此掌控语言，功德事业达到极致，心意与胜义智慧融为一体，这是观修顶轮的口诀。简而言之，四轮的次第是：观修心轮所生的智慧，远离一切戏论，是法身；观修脐轮的智慧，四十二种念头清净为本尊，是化身；喉轮的乐空无分别智慧是报身；顶轮的乐空无分别智慧是大乐身。此外，精华中的精华融入四轮中心的精华，即不动的光明，从而显现乐空无分别的大智慧，无一亦无多的法性，至高无上的不变光明。二是如下所说，以下门三界嬉戏的口诀有三：方便即是智慧，智慧即是方便，方便与智慧无二无别地结合。第一是：具备坛城等一句偈颂。秘密菩提心，具备坛城安乐智慧之味，自然具备于父母二尊，为了证悟它
English
This is the bliss without leakage. Through the power of its uninterrupted merit, the bindu itself is without inherent existence. The wisdom of great bliss appears like an illusion, from which arises the play of bliss, an infinite mandala of light, which is called supreme. The light of the throat chakra bindu is extremely difficult to understand, therefore it is secret, that is, the bindu of the great bliss wheel transfers, dissolves into light, and becomes a totality, thus becoming the nature of great bliss. It is one taste with the dharmadhatu, and all three realms are not separate, but the wisdom of bliss-emptiness without differentiation, born in the form of space, and becomes the owner of all things, which is called the dharmakaya, the essence of the intention of all Buddhas of the three times. Therefore, when a yogi becomes the great bliss dharmakaya, all the complete Buddhas who have gone and remained in the ten directions and four times are none other than oneself, therefore seeing the faces of all Buddhas at once. By this, one gains control over speech, qualities and activities reach the ultimate, and the mind becomes one taste with ultimate wisdom, this is the instruction for meditating on the crown chakra. In short, the order of the four chakras is: the wisdom arising from meditating on the heart chakra, free from all elaboration, is the dharmakaya; the wisdom of meditating on the navel chakra, the forty-two thoughts purified as deities, is the nirmanakaya; the bliss-emptiness non-discriminating wisdom of the throat chakra is the sambhogakaya; the bliss-emptiness non-discriminating wisdom of the crown chakra is the great bliss kaya. Furthermore, the essence of essences merges into the essence of the center of the four chakras, that is, the immovable luminosity, thereby manifesting the great wisdom of bliss-emptiness without differentiation, the nature of reality without one or many, the supreme unchanging luminosity. Secondly, as explained according to the instructions for the play of the three realms of the lower gate, there are three: method itself is wisdom, wisdom itself is method, and method and wisdom are combined without separation. The first is: possessing the mandala, etc., one verse. The secret bodhicitta, possessing the taste of the mandala bliss wisdom, is naturally possessed by the two deities, father and mother, in order to realize it.
Chinese
通过轮涅秘密的教证、理证、诀窍三种方式确定后，观想父母化为本尊坛城，生殖器观想为支分本尊，父亲观想为父亲，母亲观想为母亲的坛城。空处秘密观想为金刚和莲花，以四种平等入定的手印催动，父亲方便的坛城和母亲智慧的坛城二者，以四手印无二地嬉戏后，因贪恋的缘故，风息运行，红色明点燃烧，由此白色明点融化，以上降的四喜次第进行，将次第的月亮保存在金刚宝瓶中不泄，由此产生安乐的智慧。此安乐智慧显现为无二的智慧，不分别念，是心的坛城。如此体验时，五界精华自然显现为圆满智慧的坛城，因此是殊胜的。第二是，秘密明点等二颂。此时，在母亲秘密莲花的莲蕊中，明点、太阳、菩提心的坛城显现而住之时。如果此明点被方便抓住，则成为分别念显现为身和智慧之因，因此是法界。如何呢？母亲所生元素的精华细微部分是智慧部的五位佛母，粗大部分是本尊部的五位如来，自然成就。以菩提心的安乐，一切分别念都是身和智慧的金刚无二之聚。而且，根、境、时、觉等完全清净为本尊，在行境普贤王如来的坛城中，五种心圆满的俱生乐智慧，体验到无漏的自性大乐，从那之中，以无所见和能见的方式观看，自明自显。