Chinese
桑瓦的脐轮六十四脉瓣的中央，是法界富饶母五尊的明点，以短阿的形状存在，那显现为五智坛城，那里有短阿字，因为1未生，并且成为身体或文字1一切的因，1所以仅仅称为法界。1因此，五清净元素的微细部分是智慧部的五位佛母，粗大部分的五大是部的佛父，就像那样。等等这样说了。脐轮的阿的五清净元素的微细部分和粗大部分，五部1自显现为父尊和母尊。ཁ༽菩提心是金刚的集合。1根、境、时、识等。1所说的是，脐轮的阿的六十四支脉的字母，以ka和kha等来表示的分别念，五根、五境、四时、识五识的实物等声音，三合的触和四种邪见也是金刚的生处，显现为菩提萨埵和萨埵母、怒尊和怒母的集合，1并使1那里的意法烦恼六者全部都自显现为天神身六能仁等手印坛城，因此，一切行境都成为完全清净的普贤的自性，所以，在普贤的坛城中。这样说了。大自在者拉巴以，以心之五智观看༼༠༠༽。所说的是，伟大者轮回涅槃的一切事物，自性意法性是自生智慧，因此称为大自在者，那也是首先在坛城中，心脏法-轮也以修习的差别仪轨安住于自身，因为以普贤的口诀特别明晰地显现，所以称为拉巴之地，那法-轮本身先前已经成就为五智吽了。那也是坛城，说的是字母拉༼༠༽和五智，说的是༼༠༽萨二者的声音，三处༼༠༽，心脏是作者的萨，二是༼༠༽脐轮是所作事业，如同观看༼༠༽所观和能观之间虽然有差别，但心脏和脐轮是上下1的位置，心的意义虽然显现为五智，但最终是分离的1事业的差别。11
English
In the center of the sixty-four petals of the navel chakra of Sangwa, the bindu of the five consorts of the Dharmadhatu Rich Mother exists in the shape of a short A, which appears as the mandala of the five wisdoms. There is a short A letter there, because it is unborn and becomes the cause of all bodies or letters, so it is only called Dharmadhatu. Therefore, the subtle parts of the five pure elements are the five wisdom consorts of the family, and the five gross parts are the fathers of the family, just like that. It is said, etc. From the subtle and gross parts of the five pure elements of the A in the navel chakra, the five families naturally appear as fathers and mothers. ཁ༽ Bodhicitta is the collection of vajras. The senses, objects, times, and consciousnesses. What is said is that the thoughts represented by the letters ka, kha, etc., of the sixty-four branches of the A in the navel chakra, the five senses, the five objects, the four times, the objects of the five consciousnesses of consciousness, etc., the touch of the three combinations, and the four wrong views are also the birthplaces of the vajra, which manifest as the collection of Bodhisattvas, Sattva Mothers, Wrathful Deities, and Wrathful Mothers, and make all six of the mind's afflictions naturally appear as the mudra mandala of the six Thubpas of the deity body, etc. Therefore, since all activities have become the nature of Samantabhadra, which is completely pure, in the mandala of Samantabhadra. It is said. The great self-existing Lhapa sees with the five wisdoms of the heart. What is said is that all things of the great samsara and nirvana, the nature of mind-dharmata is self-born wisdom, therefore it is called the great self-existing one. Also, in the first mandala, the heart dharma-wheel also abides in oneself with the special method of practice, because it is especially clearly manifested by the oral instruction of Samantabhadra, it is called the place of Lhapa. That dharma-wheel itself has already been accomplished as the five wisdom Hums. That is also the mandala, which says the letter la and the five wisdoms, which says the sound of the two sas, the three places, the heart is the sa of the actor, and the second is the navel chakra is the action to be done, like looking at the object to be seen and the seer, although there is a difference between them, the heart and the navel chakra are the upper and lower positions, and although the meaning of the heart appears as the five wisdoms, in the end it is the difference of the separating action.
Chinese
而且，由于自生智慧和普基法界智慧在本体上没有差别，因此，观见法界智慧二元对立的意义，所见之地和觉悟，就是以不见外境的方式，显现自明的二元对立智慧。像这样显现，如果没有变成对外境的执着，那就是大乘密宗修行者从三摩地中退失。在脐轮的普基阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的当下，获得乐的智慧的时候，心间的庸常意识也持续不断地被摄集到乐的智慧中，没有自续。脐轮的短阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），普基自身的本体明点，也不执着于像这样的一个方面，而是远离有无的一切边，自明，这正是体验普基本身是普贤王母的本体，从而获得意义。为了开示三个脉轮，喉轮受用轮的结合清净的口诀，说了“心髓明点结合”等。1、从上面的化身轮中，仅仅显现阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的声音，也从中生出白色的明点。那些光芒从阿瓦杜帝脉向上升起，击中喉轮受用轮的心髓明点嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），地明点融化，像白色的牛奶一样流淌，这就是等持的结合，是清净地觉受积聚的口诀。 "安乐智慧嬉戏处，供养智慧喜悦者"，意思是，受用轮的明点融化并完全转变，显现出甜、咸、辣、酸、轻、涩六种味道的安乐智慧，使修行者的心满意足，这是嬉戏智慧的殊胜之处。安乐智慧本身以不体验外境的方式感到喜悦和自明，因为供养安住于此，所以称为供养。像这样，所有六种味道，如果不执着于享用，那就是清净享用的口诀。第四个脉轮，顶轮大乐遍布的禅修，为了开示十方四时诸佛显现圆满的法、报、化三身、功德和事业的处所口诀，说了“无漏的福德”等。
English
Moreover, since the self-born wisdom and the Alaya-dharmadhatu wisdom are not different in essence, therefore, seeing the meaning of the non-duality of the Dharmadhatu wisdom, the ground of seeing and realization is the self-illuminating non-dual wisdom in the manner of not seeing external objects. In this way, if it does not become attached to external objects, then the Mahayana tantric practitioner will fall from Samadhi. At the time of obtaining the bliss wisdom from the Alaya A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) of the navel chakra, the ordinary mind of the heart chakra is also continuously gathered into the bliss wisdom, without self-continuity. The short A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) of the navel chakra, the essence of Alaya itself, the bindu, is also not fixated on such an aspect, but is self-illuminating, free from all extremes of existence and non-existence, which is precisely the experience of Alaya itself as the essence of Samantabhadri, thereby attaining the meaning. In order to reveal the three chakras, the oral instruction of the union and purification of the throat chakra enjoyment wheel, it is said, "The essence of the bindu is united," and so on. 1. From the upper emanation wheel, even from the mere appearance of the sound A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A), a white bindu arises. Those rays of light rise up from the Avadhuti channel and strike the heart essence bindu Om (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal meaning: Om) of the throat enjoyment wheel, the earth bindu melts and flows like white milk, which is the union of equanimity, the oral instruction of purifying the accumulation of ground perception. "The place of bliss wisdom's play, offering to the joyful wisdom," means that the bindu of the enjoyment wheel melts and completely transforms, revealing the bliss wisdom of six tastes—sweet, salty, spicy, sour, light, and astringent—satisfying the mind of the practitioner, which is the supreme of the play wisdom. The bliss wisdom itself is joyful and self-illuminating in the manner of not experiencing external objects, and because the offering abides therein, it is called an offering. In this way, all six tastes, if one does not cling to enjoyment, then it becomes the oral instruction of pure enjoyment. The fourth chakra, the meditation of great bliss pervading the crown chakra, in order to reveal the oral instruction of the place of the Dharmakaya, Sambhogakaya, and Nirmanakaya, qualities, and activities of all the Buddhas of the ten directions and four times appearing manifestly, it is said, "By the uncontaminated merit," and so on.
Chinese
所说之六味等一切，以体验无漏之乐的福德，不转为轮回之因的实执习气，因为清净之故。智慧幻化自显现。这指的是，因为是未执着于智慧本身的嬉戏的刹那。声位（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）二者由业而转变，因为无执而显现，所以在幻化中也给自显现命名。因为是享受者。喉间的智慧（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）六者，燃烧成六道光芒，从阿瓦都提向上升起。嬉戏的坛城不可思议殊胜。这指的是，在那光芒的巨大乐轮中，巨大的吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字明点融化，融入四十五个等所有脉轮位置，如嬉戏之基显现不定之种种，以乐之智慧而满足，故使蕴等一切证悟显现为身与智慧之坛城不可思议，故为殊胜。这是要说的。何故显现呢？秘密明点即是界。如是说，吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字明点本身即是大乐之自性，然难以证悟，此秘密之义，乃是恒常生起大乐之果的因。地界是，观修吽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）字本身，从显现之业及本初之乐所作，以自性二者皆是大乐之智慧之故。此乃一切佛之意或实。如是说。为了显示那明点之观修功德。十方四时圆满之，身语功德事业意，无余自性面见之。如是说，如前所说，四坛城之口诀的体验，乃是现量面见背后坛城无余二十五者一切之面容，此乃以真如而面见自之面容。从内外二者中，如意明点般圆满之圆满，同时宣说下门方便道。具坛城之坛城。等指的是，基之自性
English
All the six tastes, etc., that have been spoken of, do not turn into the habitual tendencies of grasping at substantial causes of samsara because of the merit of experiencing immaculate bliss, and because they are pure. The wisdom-illusion is self-appearing. This means that it is momentary play that is not attached to the wisdom itself. The sound-position (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Meaning) of the two is transformed by action, and because it is clear without attachment, it is also named self-appearing in illusion. Because it is the enjoyer. The six wisdoms (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Meaning) of the throat blaze as six rays of light and go upwards from the Avadhuti. The supreme, inconceivable mandala of play. This means that in the great wheel of bliss of that ray of light, the great Hum (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Meaning) syllable melts, and by dissolving into all the nadi-positions, such as the forty-five, the basis of play appears in various uncertain ways, and because it is satisfied by the wisdom of bliss, it makes all the realizations, such as the aggregates, appear as the inconceivable mandala of body and wisdom, and therefore it is supreme. This is what is to be said. Why does Hedu 1 appear? The secret bindu is the very essence. It is said that the Hum (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Meaning) bindu itself is inherently the nature of great bliss, but it is difficult to realize, and that secret meaning is the very cause of the continuous arising of the fruit of great bliss. The earth-essence is that by meditating on the Hum (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Meaning) itself, from the action of appearance and the bliss that has been there from the beginning, both its own nature is solely the wisdom of great bliss. That is the intention or reality of all the Buddhas. It is said. In order to show the qualities of the meditation on that bindu itself. The body, speech, qualities, activities, and mind that are complete in the ten directions and four times, seeing the face of the self-nature without exception. It is said that, as explained above, the experience of the instructions of the four mandalas is the direct seeing of the faces of all the twenty-five complete mandalas behind, and that is called seeing one's own face with reality. From those two, inner and outer, the complete completion like the mind-bindu, the lower gate, the path of means, is taught all at once. The mandala with the mandala. and so on, is the nature of the ground.
Chinese
因此，本具的坛城，以及明点内菩提心坛城的乐空智慧之义，理解为坛城的体性，由此生起以上四个坛城之上的顶门智慧的安乐味，坛城观修如前。之后，瑜伽士父母以方便和智慧，天父天母以身手印的坛城二者，加持界和生处空及密处，以四手印嬉戏所生的父日月菩提心坛城，秘密金刚宝安乐味，显现之时，以心明现五智坛城，身智慧无有遮障，以自性光明，以坛城的三殊胜义，最初了知智慧明亮的方便，于无分别智慧中结合。结合之时，母日菩提心的秘密明点坛城，因为聚集一切精华明点之故。成为轮回涅槃或所有天神坛城之因，因此以界逆转的善巧，如果被安乐智慧所摄持，那么其中会发生什么呢？发生的是智慧种姓的大母，五蕴等等都是种姓的如来藏，从“是种姓的如来藏”到“所有明”之间的一切都是行境完全清净的普贤王如来坛城中任运成就，具有加持的能力，于莲花蕊顶端显现，这是第二，无分别智慧结合为方便，明现为天神坛城。父日月菩提心的味道明现为五智，不退失且以自性增上的心观五智之体性，不改变专注而安住于三摩地，心髓明点同时混合，平等结合，从有无二边中解脱而获得安乐智慧之味，以上下气等身体的幻轮之乐，以大方便的嬉戏，于生乐的明点以十六喜次第返回自己的位置，从而证悟基自性之坛城，安住于见坛城的智慧欢喜而供养。