Chinese
在以地认知到补特伽罗无我的基础上，如果执取了佛法的一个方面，或者以认知到色蕴无我，而认知到佛法的一个部分或一个方面，这只是片面认知。没有如实认知。也就是说，菩萨虽然认知到一切法在胜义谛中是空性无我的，但是没有认知到真实平等性无二，所以说没有如实认知。关于“调伏的密意显明”，是指在调伏所化众生的方面所说的，用沐浴和洁净来调伏的克里亚，以及用隐晦之意所表示的邬波雅二者，以及象征和显示秘密之义的瑜伽。自性秘密的意义是，因为法性的意义难以通过自性来认知，所以是自性的秘密。为了不错乱地显示其意义，经、律、论三藏的意义，或者大瑜伽的意义是，“从文字声音考察名相集”，那么，深刻的意义是通过什么来讲解和显示的呢？是通过文字来表示的。文字阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无），里（藏文，梵文天城体：इ，梵文罗马拟音：i，汉语字面意思：至），嘎（藏文，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：作者），里（藏文，梵文天城体：ल，梵文罗马拟音：la，汉语字面意思：获得）结合，从对文字的众多声音的认知中，产生了文字的集合。 “依靠词语而善加表示”，也就是说，依靠名相的集合的词语，来象征和显示自性秘密的意义。依靠文字、名相和词语的集合，来表示自性秘密的意义，并且从文字、名相和词语的范畴中，自性秘密的意义存在于其中，并被善加表示。 再次，“以火星显明”是指，对于普通的凡夫俗子来说，无法显示这个意义。不向外道讲说这个意义。对于名相论者来说，不需要这个秘密的解释。如果说用这个诀窍来显示一切意义是相违的，那不是的。因为阿（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）里（藏文，梵文天城体：इ，梵文罗马拟音：i，汉语字面意思：至）嘎（藏文，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：作者）里的声音，名相表示词语。因为一切有情不了解四个脉轮存在于自身之中，所以为了通过了解它而了解一切存在于自身之中，所以才这样说。“从内部取出隐藏的意义”，是指隐藏在上师的密意之上。因为隐藏在文字的内部，所以是隐藏的秘密。隐藏的秘密是，这个秘密的意义也是庸俗之人的行境。因此，善逝也没有直接用语言来说明，而是通过手印和诀窍的方式来表达。
English
Upon realizing the absence of self in individuals through the element of earth, if one grasps a single aspect of the Dharma, or if, by realizing the absence of self in the aggregates of form, one realizes a part or aspect of the Dharma's meaning, this is a partial realization. The true reality is not realized. That is, although a Bodhisattva realizes that all phenomena are empty and without self in ultimate truth, they do not realize the true equality that is non-dual, and therefore, true reality is not realized. Regarding "Clarifying the Intent of Discipline," it refers to what is spoken in the context of disciplining beings, the Kriya of disciplining through bathing and purification, and the holding of the two parts of Upaya indicated by indirect meaning, and Yoga, which symbolizes and shows the meaning of secrecy. The meanings of the secret of self-nature are that because the meaning of Dharmata is difficult to realize through self-nature, it is the secret of self-nature. To unerringly show its meaning, the meanings of the three Pitakas of Sutra, Vinaya, and Abhidharma, or the meanings of Maha Yoga, are "from the collection of words examined by letters and sounds." So, how are these profound meanings explained and shown? They are indicated by letters. The letters A (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: without), I (Tibetan, Devanagari: इ, Romanized Sanskrit: i, Literal Chinese meaning: to), Ka (Tibetan, Devanagari: क, Romanized Sanskrit: ka, Literal Chinese meaning: maker), La (Tibetan, Devanagari: ल, Romanized Sanskrit: la, Literal Chinese meaning: obtain) are combined, and from the realization of the many sounds of letters, the collection of letters arises. "Relying on words to express well," that is, relying on the words of the collection of names, to symbolize and show the meaning of the secret of self-nature. Relying on the collection of letters, names, and words, the meaning of the secret of self-nature is expressed, and from within the category of letters, names, and words, the meaning of the secret of self-nature exists within it and is well expressed. Again, "Clarifying with a spark" means that for ordinary common people, this meaning cannot be shown. This meaning is not explained to non-Buddhists. For those who adhere to characteristics, this secret explanation is not necessary. If it is contradictory to show all meanings with this key instruction, it is not so. Because the sounds of A (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: without), I (Tibetan, Devanagari: इ, Romanized Sanskrit: i, Literal Chinese meaning: to), Ka (Tibetan, Devanagari: क, Romanized Sanskrit: ka, Literal Chinese meaning: maker), La indicate words through names. Because all sentient beings do not understand that the four chakras exist within themselves, it is said in order to understand everything within oneself by understanding it. "Extracting the hidden meaning from within" refers to hiding above the master's intention. Because it is hidden within the letters, it is the hidden secret. The hidden secret is that this secret meaning is also the realm of ordinary people. Therefore, the Sugata did not directly explain it in words, but expressed it through mudras and key instructions.
Chinese
导师所隐藏的秘密。隐藏在文字的弯曲中，由上师的意念所开启。隐藏在上师的意念中，依靠文字的弯曲而开启，因此，住在导师金刚的心中。如是开启并显示自性之秘密、隐藏之秘密、隐蔽之秘密的意义，导师之身不变，故如金刚。住在其心中，即是源头，或根本，或心。随后，口诀的源头，或根本，或心。随后，口诀的源头或心，是导师之口，住在金刚上师的心中。༈ 从此以下，言语之义有四：外形之自性，是脉之形安住于轮。内咒之自性，是阿 अली（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）里、嘎 काली（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）里文字的形象所成就。秘密法之自性，是心髓安住于智慧之风中。因此，外形确定于宫殿中，顶轮大乐轮是毗卢遮那佛的处所。喉咙受用轮是无量光佛的处所。心间法轮是金刚萨埵的处所。脐轮化身轮是宝生佛的处所。秘密火风轮是不空成就佛的处所。内咒确定于三身中，脐轮的阿 अली（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是法界，秘密处的嘎 काली（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是智慧，即普贤父母法身。三脉的嘎 काली（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）里是报身五部佛与菩萨。阿 अली（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）里和顶轮的吽 हं（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是化身六能仁。秘密法确定于五种圣物中，大便毗卢遮那佛，菩提心金刚萨埵，大肉宝生佛，红菩提无量光佛，小便不空成就佛。真如风确定于本尊中，持命风毗卢遮那佛，地风金刚萨埵，水风宝生佛，火风无量光佛，风的风不空成就佛。或者，虚空风不动佛，地风毗卢遮那佛，火风宝生佛，水风无量光佛，风的风不空成就佛，如是认为。因此，外形脉轮是宫殿。内咒是不可言说之语
English
The secret hidden by the teacher. Hidden in the curves of the letters, it is revealed by the guru's intention. Hidden in the guru's intention, it is revealed by relying on the curves of the letters, therefore, it dwells in the heart of the Vajra Teacher. Thus, it reveals and shows the meaning of the secret of self-nature, the secret of concealment, and the secret of hiding, the teacher's body is immutable, therefore, like a vajra. It dwells in his heart, which is the source, or the root, or the heart. Subsequently, the source of the oral instructions, or the root, or the heart. Subsequently, the source or heart of the oral instructions is the mouth of the teacher, dwelling in the heart of the Vajra Guru. ༈ From here onwards, there are four aspects of the meaning of speech: The nature of the outer form is that the shape of the channels abides in the wheel. The nature of the inner mantra is that it is accomplished in the form of the letters Ali अलि (Tibetan, Devanagari, Romanized Sanskrit, meaning "bee"), Kali कलि (Tibetan, Devanagari, Romanized Sanskrit, meaning "bud"). The nature of the secret Dharma is that the essence abides in the wind of wisdom. Therefore, the outer form is established in the palace, the great bliss wheel of the crown is the place of Vairochana. The throat enjoyment wheel is the place of Amitabha. The heart Dharma wheel is the place of Vajrasattva. The navel emanation wheel is the place of Ratnasambhava. The secret fire-wind wheel is the place of Amoghasiddhi. The inner mantra is established in the three bodies, the Ali अलि (Tibetan, Devanagari, Romanized Sanskrit, meaning "bee") of the navel is the Dharmadhatu, the Kali कलि (Tibetan, Devanagari, Romanized Sanskrit, meaning "bud") of the secret place is wisdom, which is the Dharmakaya of Samantabhadra and Samantabhadri. The Kali कलि (Tibetan, Devanagari, Romanized Sanskrit, meaning "bud") of the three channels are the Sambhogakaya five Buddha families with Bodhisattvas. The Ali अलि (Tibetan, Devanagari, Romanized Sanskrit, meaning "bee") and the Hum हं (Tibetan, Devanagari, Romanized Sanskrit, meaning "Hum") of the crown are the Nirmanakaya six Munis. The secret Dharma is established in the five sacred substances, excrement is Vairochana, bodhichitta is Vajrasattva, great flesh is Ratnasambhava, red bodhi is Amitabha, urine is Amoghasiddhi. The Suchness wind is established in the deities, the life-sustaining wind is Vairochana, the earth wind is Vajrasattva, the water wind is Ratnasambhava, the fire wind is Amitabha, the wind of wind is Amoghasiddhi. Alternatively, the space wind is Akshobhya, the earth wind is Vairochana, the fire wind is Ratnasambhava, the water wind is Amitabha, the wind of wind is Amoghasiddhi, so it is believed. Therefore, the outer form, the channel wheel, is the palace. The inner mantra is the unspeakable speech.
Chinese
是庄严的轮。秘密法是不可思议的身庄严的轮。真如风是不可思议的意庄严的轮。而且每一根脉中都成就一个咒语。依靠每一个咒语，存在着甘露的界。依靠甘露的明点，风的集合是分别。要知道分别的集合是天。其中形状有三种：粗脉、小脉和大脉。粗脉：弱脉位于肾脏内。悲伤之手的拇指和踝骨是主要位置。脚的拇趾是次要位置。鬼脉位于手的无名指是主要位置。脚是次要位置。脑和后脉，下方位于肾脏外侧。上方缠绕着眼脉。小脉是体内的一百一千条。大脉是四个轮和三条命脉。其中咒语有四种：方便的咒语嘎丽，智慧的咒语阿丽，超越悲伤的勇士五字，轮回的六字真言。其中甘露有五种：右边罗玛血，左边江玛尿。中央昆达玛菩提心，隆嘎封闭大便，肾脉轮回大肉。风有十种：持命风，遍行风，上行风，与火同行的风，下行风，如此风有五种。行风，极行风，甚行风，显行风，正行是五种支分风，因为颠倒而有十种。具有坛城，如果说是外形之自性，顶轮大乐轮，有三十二脉瓣，头部具有安乐。而且头部有安乐的征兆是，看到满足而生起贪欲。如果说是内在咒语之自性，中央吽字头朝下。莲瓣上有两层嘎丽。从嬉戏中：不变教法的明点，吽字心要菩提心，位于月轮之中，昆达，海螺之色明亮。三十二字母的集合，完全进入轮之位置，作为自己坛城的所依。
English
It is the wheel of adornment. The secret Dharma is the inconceivable body, the wheel of adornment. Suchness wind is the inconceivable mind, the wheel of adornment. Moreover, within each channel, a mantra is accomplished. Relying on each mantra, the realm of nectar exists. Relying on the bindu of nectar, the collection of winds is discrimination. Know that the collection of discrimination is a deity. Among them, there are three shapes: coarse channels, small channels, and large channels. Coarse channels: the weak channel is located inside the kidneys. The thumb and ankle of the hand of sorrow are the main locations. The big toe of the foot is a minor location. The ghost channel is located on the ring finger of the hand as the main location. The foot is a minor location. The brain and the posterior channel, below, are located outside the kidneys. Above, it is coiled around the eye channel. Small channels are one hundred and one thousand in the body. Large channels are the four wheels and three life channels. Among them, there are four mantras: the mantra of means, Kali; the mantra of wisdom, Ali; the five syllables of the hero who transcends sorrow; and the six-syllable mantra of samsara. Among them, there are five nectars: on the right, Roma blood; on the left, Kyangma urine. In the center, Kundarma bodhicitta; Longka closes the large intestine; kidney channel, the revolving large flesh. There are ten winds: the life-sustaining wind, the pervasive wind, the upward-moving wind, the wind that accompanies fire, the downward-clearing wind, thus there are five winds. The moving wind, the extremely moving wind, the very moving wind, the manifest wind, and the correct movement are the five branch winds, and because of inversion, there are ten in total. Having a mandala, if it is said to be the nature of the outer form, the wheel of great bliss at the crown of the head has thirty-two petals, and the head has bliss. Moreover, the sign that there is bliss in the head is that desire arises when one sees satisfaction. If it is said to be the nature of the inner mantra, in the center, the Hum (ཧཱུྃ, hūṃ, hūṃ, 种子字) syllable faces downward. On the petals, there are two layers of Kali. From the play: "The bindu of the unchanging teaching itself, the Hum (ཧཱུྃ, hūṃ, hūṃ, 种子字) syllable, the essence of bodhicitta, resides in the center of the moon, Kunda, the color of a conch shell is clear. The collection of thirty-two letters, fully enters the place of the wheel, as the support of one's own mandala."